Թագաւորութիւններ Ա / 1 Samuel - 20 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
David, having several times narrowly escaped Saul's fury, begins to consider at last whether it may not be necessary for him to retire into the country and to take up arms in his own defence. But he will not do so daring a thing without consulting his faithful friend Jonathan; how he did this, and what passed between them, we have an account in this chapter, where we have as surprising instances of supernatural love as we had in the chapter before of unnatural hatred. I. David complains to Jonathan of his present distress, and engages him to be his friend, ver. 1-8. II. Jonathan faithfully promises to get and give him intelligence how his father stood affected to him, and renews the covenant of friendship with him, ver. 9-23. III. Jonathan, upon trial, finds, to his grief, that his father was implacably enraged against David, ver. 24-34. IV. He gives David notice of this, according to the appointment between them, ver. 35-42.
Adam Clarke: Commentary on the Bible - 1831
David complains to Jonathan of Saul's enmity against him; Jonathan comforts him, Sa1 20:1-10. They walk out into the field, and renew their covenant, Sa1 20:11-17. David asks Jonathan's leave to absent himself from Saul's court; and Jonathan informs him how he shall ascertain the disposition of his father towards him, Sa1 20:18-23. David hides himself; is missed by Saul; Jonathan is questioned concerning his absence; makes an excuse for David; Saul is enraged, and endeavors to kill Jonathan, Sa1 20:24-33. Jonathan goes out to the field; gives David the sign which they had agreed on, and by which he was to know that the king had determined to take away his life, Sa1 20:34-39. He sends his servant back into the city; and then he and David meet, renew their covenant, and have a very affectionate parting, Sa1 20:40-42.
1 Kings (1 Samuel) 20:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 20:1, David consults with Jonathan for his safety; Sa1 20:11, Jonathan and David renew their covenant by oath; Sa1 20:18, Jonathan's token to David; Sa1 20:24, Saul, missing David, seeks to kill Jonathan; Sa1 20:35, Jonathan affectionately takes his leave of David.
Carl Friedrich Keil and Franz Delitzsch

After the occurrence which had taken place at Naioth, David fled thence and met with Jonathan, to whom he poured out his heart.
(Note: According to Ewald and Thenius, this chapter was not written by the author of the previous one, but was borrowed from an earlier source, and 1Kings 20:1 was inserted by the compiler to connect the two together. But the principal reason for this conjecture - namely, that David could never have thought of sitting at the royal table again after what had taken place, and that Saul would still less have expected him to come - is overthrown by the simple suggestion, that all that Saul had hitherto attempted against David, according to 1Kings 19:8., had been done in fits of insanity (cf. 1Kings 19:9.), which had passed away again; so that it formed no criterion by which to judge of Saul's actual feelings towards David when he was in a state of mental sanity.)
Though he had been delivered for the moment from the death which threatened him, through the marvellous influence of the divine inspiration of the prophets upon Saul and his messengers, he could not find in this any lasting protection from the plots of his mortal enemy. He therefore sought for his friend Jonathan, and complained to him, "What have I done? what is my crime, my sin before thy father, that he seeks my life?"
1Kings 20:2
Jonathan endeavoured to pacify him: "Far be it! thou shalt not die: behold, my father does nothing great or small (i.e., not the smallest thing; cf. 1Kings 25:36 and Num 22:18) that he does not reveal to me; why should my father hide this thing from me? It is not so." The לו after הנּה stands for לא: the Chethibh עשׂה is probably to be preferred to the Keri יעשׂה, and to be understood in this sense: "My father has (hitherto) done nothing at all, which he has not told to me." This answer of Jonathan does not presuppose that he knew nothing of the occurrences described in 1 Samuel 19:9-24, although it is possible enough that he might not have been with his father just at that time; but it is easily explained from the fact that Saul had made the fresh attack upon David's life in a state of madness, in which he was no longer master of himself; so that it could not be inferred with certainty from this that he would still plot against David's life in a state of clear consciousness. Hitherto Saul had no doubt talked over all his plans and undertakings with Jonathan, but he had not uttered a single word to him about his deadly hatred, or his intention of killing David; so that Jonathan might really have regarded his previous attacks upon David's life as nothing more than symptoms of temporary aberration of mind.
1Kings 20:3
But David had looked deeper into Saul's heart. He replied with an oath ("he sware again," i.e., a second time), "Thy father knoweth that I have found favour in thine eyes (i.e., that thou art attached to me); and thinketh Jonathan shall not know this, lest he be grieved. But truly, as surely as Jehovah liveth, and thy soul liveth, there is hardly a step (lit. about a step) between me and death." כּי introduces the substance of the oath, as in 1Kings 14:44, etc.
1Kings 20:4-5
When Jonathan answered, "What thy soul saith, will I do to thee," i.e., fulfil every wish, David made this request, "Behold, to-morrow is new moon, and I ought to sit and eat with the king: let me go, that I may conceal myself in the field (i.e., in the open air) till the third evening." This request implies that Saul gave a feast at the new moon, and therefore that the new moon was not merely a religious festival, according to the law in Num 10:10; Num 28:11-15, but that it was kept as a civil festival also, and in the latter character for two days; as we may infer both from the fact that David reckoned to the third evening, i.e., the evening of the third day from the day then present, and therefore proposed to hide himself on the new moon's day and the day following, and also still more clearly from 1Kings 20:12, 1Kings 20:27, and 1Kings 20:34, where Saul is said to have expected David at table on the day after the new moon. We cannot, indeed, conclude from this that there was a religious festival of two days' duration; nor does it follow, that because Saul supposed that David might have absented himself on the first day on account of Levitical uncleanness (1Kings 20:26), therefore the royal feast was a sacrificial meal. It was evidently contrary to social propriety to take part in a public feast in a state of Levitical uncleanness, even though it is not expressly forbidden in the law.
1Kings 20:6
"If thy father should miss me, then say, David hath asked permission of me to hasten to Bethlehem, his native town; for there is a yearly sacrifice for the whole family there." This ground of excuse shows that families and households were accustomed to keep united sacrificial feasts once a year. According to the law in Deut 12:5., they ought to have been kept at the tabernacle; but at this time, when the central sanctuary had fallen into disuse, they were held in different places, wherever there were altars of Jehovah - as, for example, at Bethlehem (cf. 1Kings 16:2.). We see from these words that David did not look upon prevarication as a sin.
1Kings 20:7
"If thy father says, It is well, there is peace to thy servant (i.e., he cherishes no murderous thoughts against me); but if he be very wroth, know that evil is determined by him." כּלה, to be completed; hence to be firmly and unalterably determined (cf. 1Kings 25:17; Esther 7:7). Seb. Schmidt infers from the closing words that the fact was certain enough to David, but not to Jonathan. Thenius, on the other hand, observes much more correctly, that "it is perfectly obvious from this that David was not quite clear as to Saul's intentions," though he upsets his own previous assertion, that after what David had gone through, he could never think of sitting again at the king's table as he had done before.
1Kings 20:8
David made sure that Jonathan would grant this request on account of his friendship, as he had brought him into a covenant of Jehovah with himself. David calls the covenant of friendship with Jonathan (1Kings 18:3) a covenant of Jehovah, because he had made it with a solemn invocation of Jehovah. But in order to make quite sure of the fulfilment of his request on the part of Jonathan, David added, "But if there is a fault in me, do thou kill me (אתּה used to strengthen the suffix); for why wilt thou bring me to thy father?" sc., that he may put me to death.
1Kings 20:9
Jonathan replied, "This be far from thee!" sc., that I should kill thee, or deliver thee up to my father. חלילה points back to what precedes, as in 1Kings 20:2. "But (כּי after a previous negative assertion) if I certainly discover that evil is determined by my father to come upon thee, and I do not tell it thee," sc., "may God do so to me," etc. The words are to be understood as an asseveration on oath, in which the formula of an oath is to be supplied in thought. This view is apparently a more correct one, on account of the cop. ו before לא, than to take the last clause as a question, "Shall I not tell it thee?"
1Kings 20:10
To this friendly assurance David replied, "Who will tell me?" sc., how thy father expresses himself concerning me; "or what will thy father answer thee roughly?" sc., if thou shouldst attempt to do it thyself. This is the correct explanation given by De Wette and Maurer. Gesenius and Thenius, on the contrary, take או in the sense of "if perchance." But this is evidently incorrect; for even though there are certain passages in which או may be so rendered, it is only where some other case is supposed, and therefore the meaning or still lies at the foundation. These questions of David were suggested by a correct estimate of the circumstances, namely, that Saul's suspicions would leave him to the conclusion that there was some understanding between Jonathan and David, and that he would take steps in consequence to prevent Jonathan from making David acquainted with the result of his conversation with Saul.
1Kings 20:11
Before replying to these questions, Jonathan asked David to go with him to the field, that they might there fix upon the sign by which he would let him know, in a way in which no one could suspect, what was the state of his father's mind.
Geneva 1599
And David (a) fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what [is] mine iniquity? and what [is] my sin before thy father, that he seeketh my life?
(a) For Saul was detained, and prophesied a day and a night by God's providence, that David might have time to escape.
John Gill
INTRODUCTION TO FIRST SAMUEL 20
David fleeing from Naioth came to Jonathan, and acquainted him with his circumstances, and entreated his favour, 1Kings 20:1; which Jonathan promised, and renewed the covenant with him, 1Kings 20:9; a scheme was formed between them, by which David might know whether Saul was reconciled to him, and he might come to court, 1Kings 20:18; which being tried, Jonathan found it was not safe for him to appear, 1Kings 20:24; of which he gave notice by the signals agreed on, 1Kings 20:35; and they took their leave of one another with strong expressions of affection and attachment to each other, 1Kings 20:41.
Robert Jamieson, A. R. Fausset and David Brown
DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Kings 20:1-10)
David fled from Naioth in Ramah, and came and said before Jonathan--He could not remain in Naioth, for he had strong reason to fear that when the religious fit, if we may so call it, was over, Saul would relapse into his usual fell and sanguinary temper. It may be thought that David acted imprudently in directing his flight to Gibeah. But he was evidently prompted to go thither by the most generous feelings--to inform his friend of what had recently occurred, and to obtain that friend's sanction to the course he was compelled to adopt. Jonathan could not be persuaded there was any real danger after the oath his father had taken; at all events, he felt assured his father would do nothing without telling him. Filial attachment naturally blinded the prince to defects in the parental character and made him reluctant to believe his father capable of such atrocity. David repeated his unshaken convictions of Saul's murderous purpose, but in terms delicately chosen (1Kings 20:3), not to wound the filial feelings of his friend; while Jonathan, clinging, it would seem, to a hope that the extraordinary scene enacted at Naioth might have wrought a sanctified improvement on Saul's temper and feelings, undertook to inform David of the result of his observations at home.
20:120:1: Եւ փախեա՛ւ Դաւիթ ՚ի Նաւաթայհռամայ, եւ եկն խօսեցա՛ւ առաջի Յովնաթանայ եւ ասէ. Զի՞նչ արարի, եւ զի՞նչ վնա՛ս է իմ, եւ զի՞նչ մեղայ առաջի հօր քոյ՝ զի խնդրէ՛ զանձն իմ[3040]։ [3040] Ոմանք. ՚Ի Նաւաթ Հռամայ, եւ ե՛՛։
1Դաւիթը Ռամայի Նաւաթ բնակավայրից փախաւ եկաւ Յովնաթանի մօտ ու ասաց նրան. «Ի՞նչ եմ արել, ո՞րն է յանցանքս, ի՞նչ մեղք եմ գործել քո հօր դէմ, որ մտադրուել է ինձ սպանել»:
20 Դաւիթ Ռամայի Նաւաթէն փախաւ ու գնաց Յովնաթանին առջեւ ու ըսաւ. «Ես ի՞նչ ըրեր եմ, յանցանքս ի՞նչ է ու ի՞նչ մեղք գործեր եմ քու հօրդ առջեւ, որ անիկա զիս մեռցնել կ’ուզէ»։
Եւ փախեաւ Դաւիթ ի Նաւաթայ Հռամայ. եւ եկն խօսեցաւ առաջի Յովնաթանայ եւ ասէ. Զի՞նչ արարի, եւ զի՞նչ վնաս է իմ, եւ զի՞նչ մեղայ առաջի հօր քո զի խնդրէ զանձն իմ:

20:1: Եւ փախեա՛ւ Դաւիթ ՚ի Նաւաթայհռամայ, եւ եկն խօսեցա՛ւ առաջի Յովնաթանայ եւ ասէ. Զի՞նչ արարի, եւ զի՞նչ վնա՛ս է իմ, եւ զի՞նչ մեղայ առաջի հօր քոյ՝ զի խնդրէ՛ զանձն իմ[3040]։
[3040] Ոմանք. ՚Ի Նաւաթ Հռամայ, եւ ե՛՛։
1Դաւիթը Ռամայի Նաւաթ բնակավայրից փախաւ եկաւ Յովնաթանի մօտ ու ասաց նրան. «Ի՞նչ եմ արել, ո՞րն է յանցանքս, ի՞նչ մեղք եմ գործել քո հօր դէմ, որ մտադրուել է ինձ սպանել»:
20 Դաւիթ Ռամայի Նաւաթէն փախաւ ու գնաց Յովնաթանին առջեւ ու ըսաւ. «Ես ի՞նչ ըրեր եմ, յանցանքս ի՞նչ է ու ի՞նչ մեղք գործեր եմ քու հօրդ առջեւ, որ անիկա զիս մեռցնել կ’ուզէ»։
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20:120:1 Давид убежал из Навафа в Раме и пришел и сказал Ионафану: что сделал я, в чем неправда моя, чем согрешил я пред отцом твоим, что он ищет души моей?
20:1 καὶ και and; even ἀπέδρα αποδιδρασκω Dabid; Thavith ἐκ εκ from; out of Ναυαθ ναυαθ in Ραμα ραμα Ramah καὶ και and; even ἔρχεται ερχομαι come; go ἐνώπιον ενωπιος in the face; facing Ιωναθαν ιωναθαν and; even εἶπεν επω say; speak τί τις.1 who?; what? πεποίηκα ποιεω do; make καὶ και and; even τί τις.1 who?; what? τὸ ο the ἀδίκημά αδικημα crime μου μου of me; mine καὶ και and; even τί τις.1 who?; what? ἡμάρτηκα αμαρτανω sin ἐνώπιον ενωπιος in the face; facing τοῦ ο the πατρός πατηρ father σου σου of you; your ὅτι οτι since; that ἐπιζητεῖ επιζητεω strive for; search for τὴν ο the ψυχήν ψυχη soul μου μου of me; mine
20:1 וַ wa וְ and יִּבְרַ֣ח yyivrˈaḥ ברח run away דָּוִ֔ד dāwˈiḏ דָּוִד David מִמ *mi מִן from נָּיֹ֖ותנוות *nnāyˌôṯ נָיֹות Naioth בָּ bā בְּ in † הַ the רָמָ֑ה rāmˈā רָמָה Ramah וַ wa וְ and יָּבֹ֞א yyāvˈō בוא come וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהֹונָתָ֗ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan מֶ֤ה mˈeh מָה what עָשִׂ֨יתִי֙ ʕāśˈîṯî עשׂה make מֶֽה־ mˈeh- מָה what עֲוֹנִ֤י ʕᵃwōnˈî עָוֹן sin וּ û וְ and מֶֽה־ mˈeh- מָה what חַטָּאתִי֙ ḥaṭṭāṯˌî חַטָּאת sin לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אָבִ֔יךָ ʔāvˈîḵā אָב father כִּ֥י kˌî כִּי that מְבַקֵּ֖שׁ mᵊvaqqˌēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
20:1. fugit autem David de Nahioth quae erat in Rama veniensque locutus est coram Ionathan quid feci quae est iniquitas mea et quod peccatum meum in patrem tuum quia quaerit animam meamBut David fled from Najoth, which is in Ramatha, and came and said to Jonathan: What have I done? what is my iniquity, and what is my sin against thy father, that he seeketh my life?
1. And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life?
20:1. Then David fled from Naioth, which is in Ramah, and he went and said before Jonathan: “What have I done? What is my iniquity, or what is my sin, against your father, so that he would seek my life?”
20:1. And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what [is] mine iniquity? and what [is] my sin before thy father, that he seeketh my life?
And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what [is] mine iniquity? and what [is] my sin before thy father, that he seeketh my life:

20:1 Давид убежал из Навафа в Раме и пришел и сказал Ионафану: что сделал я, в чем неправда моя, чем согрешил я пред отцом твоим, что он ищет души моей?
20:1
καὶ και and; even
ἀπέδρα αποδιδρασκω Dabid; Thavith
ἐκ εκ from; out of
Ναυαθ ναυαθ in
Ραμα ραμα Ramah
καὶ και and; even
ἔρχεται ερχομαι come; go
ἐνώπιον ενωπιος in the face; facing
Ιωναθαν ιωναθαν and; even
εἶπεν επω say; speak
τί τις.1 who?; what?
πεποίηκα ποιεω do; make
καὶ και and; even
τί τις.1 who?; what?
τὸ ο the
ἀδίκημά αδικημα crime
μου μου of me; mine
καὶ και and; even
τί τις.1 who?; what?
ἡμάρτηκα αμαρτανω sin
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ὅτι οτι since; that
ἐπιζητεῖ επιζητεω strive for; search for
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
20:1
וַ wa וְ and
יִּבְרַ֣ח yyivrˈaḥ ברח run away
דָּוִ֔ד dāwˈiḏ דָּוִד David
מִמ
*mi מִן from
נָּיֹ֖ותנוות
*nnāyˌôṯ נָיֹות Naioth
בָּ בְּ in
הַ the
רָמָ֑ה rāmˈā רָמָה Ramah
וַ wa וְ and
יָּבֹ֞א yyāvˈō בוא come
וַ wa וְ and
יֹּ֣אמֶר׀ yyˈōmer אמר say
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהֹונָתָ֗ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan
מֶ֤ה mˈeh מָה what
עָשִׂ֨יתִי֙ ʕāśˈîṯî עשׂה make
מֶֽה־ mˈeh- מָה what
עֲוֹנִ֤י ʕᵃwōnˈî עָוֹן sin
וּ û וְ and
מֶֽה־ mˈeh- מָה what
חַטָּאתִי֙ ḥaṭṭāṯˌî חַטָּאת sin
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
אָבִ֔יךָ ʔāvˈîḵā אָב father
כִּ֥י kˌî כִּי that
מְבַקֵּ֖שׁ mᵊvaqqˌēš בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
20:1. fugit autem David de Nahioth quae erat in Rama veniensque locutus est coram Ionathan quid feci quae est iniquitas mea et quod peccatum meum in patrem tuum quia quaerit animam meam
But David fled from Najoth, which is in Ramatha, and came and said to Jonathan: What have I done? what is my iniquity, and what is my sin against thy father, that he seeketh my life?
20:1. Then David fled from Naioth, which is in Ramah, and he went and said before Jonathan: “What have I done? What is my iniquity, or what is my sin, against your father, so that he would seek my life?”
20:1. And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what [is] mine iniquity? and what [is] my sin before thy father, that he seeketh my life?
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Consults Jonathan. B. C. 1058.

1 And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life? 2 And he said unto him, God forbid; thou shalt not die: behold, my father will do nothing either great or small, but that he will shew it me: and why should my father hide this thing from me? it is not so. 3 And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly as the LORD liveth, and as thy soul liveth, there is but a step between me and death. 4 Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee. 5 And David said unto Jonathan, Behold, to morrow is the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third day at even. 6 If thy father at all miss me, then say, David earnestly asked leave of me that he might run to Bethlehem his city: for there is a yearly sacrifice there for all the family. 7 If he say thus, It is well; thy servant shall have peace: but if he be very wroth, then be sure that evil is determined by him. 8 Therefore thou shalt deal kindly with thy servant; for thou hast brought thy servant into a covenant of the LORD with thee: notwithstanding, if there be in me iniquity, slay me thyself; for why shouldest thou bring me to thy father?
Here, I. David makes a representation to Jonathan of his present troubles. While Saul lay bound by his trance at Naioth David escaped to the court, and got to speak with Jonathan. And it was happy for him that he had such a friend at court, when he had such an enemy on the throne. If there be those that hate and despise us, let us not be disturbed at that, for there are those also that love and respect us. God hath set the one over against the other, and so must we. Jonathan was a friend that loved at all times, loved David as well now in his distress, and bade him as welcome into his arms, as he had done when he was in his triumph (ch. xviii. 1), and he was a brother that was born for adversity, Prov. xvii. 17. Now, 1. David appeals to Jonathan himself concerning his innocency, and he needed not say much to him for the proof of it, only he desired him that if he knew of any just offence he had given his father he would tell him, that he might humble himself and beg his pardon: What have I done? v. 1. 2. He endeavors to convince him that, notwithstanding his innocency, Saul sought his life. Jonathan, from a principal of filial respect to his father, was very loth to believe that he designed or would ever do so wicked a thing, v. 2. He the rather hoped so because he knew nothing of any such design, and he had usually been made privy to all his counsels. Jonathan, as became a dutiful son, endeavored to cover his father's shame, as far as was consistent with justice and fidelity to David. Charity is not forward to think evil of any, especially of a parent, 1 Cor. xiii. 5. David therefore gives him the assurance of an oath concerning his own danger, swears the peace upon Saul, that he was in fear of his life by him: "As the Lord liveth, than which nothing more sure in itself, and as thy soul liveth, than which nothing more certain to thee, whatever thou thinkest, there is but a step between me and death," v. 3. And, as for Saul's concealing it from Jonathan, it was easy to account for that; he knew the friendship between him and David, and therefore, though in other things he advised with him, yet not in that. None more fit than Jonathan to serve him in every design that was just and honourable, but he knew him to be a man of more virtue than to be his confidant in so base a design as the murder of David.
II. Jonathan generously offers him his service (v. 4): Whatsoever thou desirest, he needed not insert the proviso of lawful and honest (for he knew David too well to think he would ask any thing that was otherwise), I will even do it for thee. This is true friendship. Thus Christ testifies his love to us: Ask, and it shall be done for you; and we must testify ours to him by keeping his commandments.
III. David only desires him to satisfy himself, and then to satisfy him whether Saul did really design his death or no. Perhaps David proposed this more for Jonathan's conviction than his own, for he himself was well satisfied. 1. The method of trial he proposed was very natural, and would certainly discover how Saul stood affected to him. The two next days Saul was to dine publicly, upon occasion of the solemnities of the new moon, when extraordinary sacrifices were offered and feasts made upon the sacrifices. Saul was rejected of God, and the Spirit of the Lord had departed from him, yet he kept up his observance of the holy feasts. There may be the remains of external devotion where there is nothing but the ruins of real virtue. At these solemn feasts Saul had either all his children to sit with him, and David had a seat as one of them, or all his great officers, and David had a seat as one of them. However it was, David resolved his seat should be empty (and that it never used to be at a sacred feast) those two days (v. 5), and he would abscond till the solemnity was over, and put it upon this issue: if Saul admitted an excuse for his absence, and dispensed with it, he would conclude he had changed his mind and was reconciled to him; but if he resented it, and was put into a passion by it, it was easy to conclude he designed him a mischief, since it was certain he did not love him so well as to desire his presence for any other end than that he might have an opportunity to do him a mischief, v. 7. 2. The excuse he desired Jonathan to make for his absence, we have reason to think, was true, that he was invited by his elder brother to Bethlehem, his own city, to celebrate this new moon with his relations there, because, besides the monthly solemnity in which they held communion with all Israel, they had now a yearly sacrifice, and a holy feast upon it, for all the family, v. 6. They kept a day of thanksgiving in their family for the comforts they enjoyed, and of prayer for the continuance of them. By this it appears that the family David was of was a very religious family, a house that had a church in it. 3. The arguments he used with Jonathan to persuade him to do this kindness for him were very pressing, v. 8. (1.) That he had entered into a league of friendship with him, and it was Jonathan's own proposal: Thou hast brought thy servant into a covenant of the Lord with thee. (2.) That he would by no means urge him to espouse his cause if he was not sure that it was a righteous cause: "If there be iniquity in me, I am so far from desiring or expecting that the covenant between us should bind thee to be a confederate with me in that iniquity that I freely release thee from it, and wish that my hand may be first upon me: Slay me thyself." No honest man will urge his friend to do a dishonest thing for his sake.
Adam Clarke: Commentary on the Bible - 1831
20:1: David fled from Naioth - On hearing that Saul had come to that place, knowing that he was no longer in safety, he fled for his life.
1 Kings (1 Samuel) 20:2
Albert Barnes: Notes on the Bible - 1834
20:1: While Saul was under the constraining influence of the spirit of prophecy, David escaped from Naioth, and, probably by Samuel's advice, returned to Saul's court to commune with Jonathan. Nothing could be a better evidence of his innocence than thus putting himself in Jonathan's power. Perhaps something passed between Samuel and Saul on the subject, since it appears from Sa1 20:5, Sa1 20:25, Sa1 20:27, that Saul expected David at the feast of the new moon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: fled: Sa1 19:19-24, Sa1 23:26-28; Psa 124:6-8; Pe2 2:9
What have: Sa1 12:3, Sa1 24:11, Sa1 24:17; Psa 7:3-5, Psa 18:20-24; Co2 1:12; Jo1 3:21
John Gill
And David fled from Naioth in Ramah,.... While Saul was prophesying, or lay in a trance there:
and came; to Gibeah, where Saul dwelt, and had his palace, and kept his court:
and said before Jonathan; whom he found there, and for whose sake he thither fled to have his advice, and to use his interest with his father, and be his friend at court:
what have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life? surely, as if he should say, I must have been guilty of some very great crime, and yet I am not sensible of it; canst thou tell me what it is that has so provoked thy father, that nothing will satisfy him but the taking away of my life, which he seeks to do?
20:220:2: Եւ ասէ ցնա Յովնաթան. Քա՛ւ քեզ, ո՛չ մեռանիցիս. զի ահա ո՛չ առնէ հայր իմ բան մի մեծ կամ փոքր՝ զոր ո՛չ յայտնէ յունկն իմ. եւ զիա՞րդ իցէ զի թաքուցանիցէ հայր իմ յինէն զբանդ զայդ. չէ՛ այդպէս։
2 Յովնաթանը նրան ասաց. «Քա՛ւ լիցի, դու չպիտի մեռնես: Հայրս ոչ մի մեծ կամ փոքր գործ չի բռնում առանց ինձ յայտնելու, եւ ինչպէ՞ս կարող է հայրս այդ բանն ինձնից թաքցնել:
2 Յովնաթան ըսաւ անոր. «Քա՜ւ լիցի, դուն պիտի չմեռնիս. ահա իմ հայրս մեծ կամ պզտիկ բան մը չ’ըներ առանց ինծի* յայտնելու։ Իմ հայրս ինչո՞ւ համար այդ բանը ինձմէ պիտի պահէ։ Այդպիսի բան չկայ»։
Եւ ասէ ցնա Յովնաթան. Քաւ քեզ, ոչ մեռանիցիս. զի ահա ոչ առնէ հայր իմ բան մի մեծ կամ փոքր զոր ոչ յայտնէ յունկն իմ. եւ զիա՞րդ իցէ զի թաքուցանիցէ հայր իմ յինէն զբանդ զայդ. չէ այդպէս:

20:2: Եւ ասէ ցնա Յովնաթան. Քա՛ւ քեզ, ո՛չ մեռանիցիս. զի ահա ո՛չ առնէ հայր իմ բան մի մեծ կամ փոքր՝ զոր ո՛չ յայտնէ յունկն իմ. եւ զիա՞րդ իցէ զի թաքուցանիցէ հայր իմ յինէն զբանդ զայդ. չէ՛ այդպէս։
2 Յովնաթանը նրան ասաց. «Քա՛ւ լիցի, դու չպիտի մեռնես: Հայրս ոչ մի մեծ կամ փոքր գործ չի բռնում առանց ինձ յայտնելու, եւ ինչպէ՞ս կարող է հայրս այդ բանն ինձնից թաքցնել:
2 Յովնաթան ըսաւ անոր. «Քա՜ւ լիցի, դուն պիտի չմեռնիս. ահա իմ հայրս մեծ կամ պզտիկ բան մը չ’ըներ առանց ինծի* յայտնելու։ Իմ հայրս ինչո՞ւ համար այդ բանը ինձմէ պիտի պահէ։ Այդպիսի բան չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:220:2 И сказал ему [Ионафан]: нет, ты не умрешь; вот, отец мой не делает ни большого, ни малого дела, не открыв ушам моим; для чего же бы отцу моему скрывать от меня это дело? этого не будет.
20:2 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Ιωναθαν ιωναθαν no way σοι σοι you οὐ ου not μὴ μη not ἀποθάνῃς αποθνησκω die ἰδοὺ ιδου see!; here I am οὐ ου not μὴ μη not ποιήσῃ ποιεω do; make ὁ ο the πατήρ πατηρ father μου μου of me; mine ῥῆμα ρημα statement; phrase μέγα μεγας great; loud ἢ η or; than μικρὸν μικρος little; small καὶ και and; even οὐκ ου not ἀποκαλύψει αποκαλυπτω reveal; uncover τὸ ο the ὠτίον ωτιον ear μου μου of me; mine καὶ και and; even τί τις.1 who?; what? ὅτι οτι since; that κρύψει κρυπτω hide ὁ ο the πατήρ πατηρ father μου μου of me; mine τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he οὐκ ου not ἔστιν ειμι be τοῦτο ουτος this; he
20:2 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say לֹ֣ו lˈô לְ to חָלִילָה֮ ḥālîlā חָלִילָה be it far לֹ֣א lˈō לֹא not תָמוּת֒ ṯāmûṯ מות die הִנֵּ֡ה hinnˈē הִנֵּה behold לֹֽאלו־ *lˈō- לֹא not יַעֲשֶׂ֨העשׂה *yaʕᵃśˌeh עשׂה make אָבִ֜י ʔāvˈî אָב father דָּבָ֣ר dāvˈār דָּבָר word גָּדֹ֗ול gāḏˈôl גָּדֹול great אֹ֚ו ˈʔô אֹו or דָּבָ֣ר dāvˈār דָּבָר word קָטֹ֔ן qāṭˈōn קָטֹן small וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִגְלֶ֖ה yiḡlˌeh גלה uncover אֶת־ ʔeṯ- אֵת [object marker] אָזְנִ֑י ʔoznˈî אֹזֶן ear וּ û וְ and מַדּוּעַ֩ maddûˌₐʕ מַדּוּעַ why יַסְתִּ֨יר yastˌîr סתר hide אָבִ֥י ʔāvˌî אָב father מִמֶּ֛נִּי mimmˈennî מִן from אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֵ֥ין ʔˌên אַיִן [NEG] זֹֽאת׃ zˈōṯ זֹאת this
20:2. qui dixit ei absit non morieris neque enim faciet pater meus quicquam grande vel parvum nisi prius indicaverit mihi hunc ergo celavit me pater meus sermonem tantummodo nequaquam erit istudAnd he said to him: (God forbid, thou shalt not die: for my father will do nothing, great or little, without first telling me: hath then my father hid this word only from me? no, this shall not be.
2. And he said unto him, God forbid; thou shalt not die: behold, my father doeth nothing either great or small, but that he discloseth it unto me: and why should my father hide this thing from me? it is not so.
20:2. And he said to him: “May this not be! You shall not die. For my father will not do anything, great or small, without first revealing it to me. Therefore, has my father concealed this word solely from me? By no means shall this be!”
20:2. And he said unto him, God forbid; thou shalt not die: behold, my father will do nothing either great or small, but that he will shew it me: and why should my father hide this thing from me? it [is] not [so].
And he said unto him, God forbid; thou shalt not die: behold, my father will do nothing either great or small, but that he will shew it me: and why should my father hide this thing from me? it [is] not:

20:2 И сказал ему [Ионафан]: нет, ты не умрешь; вот, отец мой не делает ни большого, ни малого дела, не открыв ушам моим; для чего же бы отцу моему скрывать от меня это дело? этого не будет.
20:2
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ιωναθαν ιωναθαν no way
σοι σοι you
οὐ ου not
μὴ μη not
ἀποθάνῃς αποθνησκω die
ἰδοὺ ιδου see!; here I am
οὐ ου not
μὴ μη not
ποιήσῃ ποιεω do; make
ο the
πατήρ πατηρ father
μου μου of me; mine
ῥῆμα ρημα statement; phrase
μέγα μεγας great; loud
η or; than
μικρὸν μικρος little; small
καὶ και and; even
οὐκ ου not
ἀποκαλύψει αποκαλυπτω reveal; uncover
τὸ ο the
ὠτίον ωτιον ear
μου μου of me; mine
καὶ και and; even
τί τις.1 who?; what?
ὅτι οτι since; that
κρύψει κρυπτω hide
ο the
πατήρ πατηρ father
μου μου of me; mine
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
οὐκ ου not
ἔστιν ειμι be
τοῦτο ουτος this; he
20:2
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
לֹ֣ו lˈô לְ to
חָלִילָה֮ ḥālîlā חָלִילָה be it far
לֹ֣א lˈō לֹא not
תָמוּת֒ ṯāmûṯ מות die
הִנֵּ֡ה hinnˈē הִנֵּה behold
לֹֽאלו־
*lˈō- לֹא not
יַעֲשֶׂ֨העשׂה
*yaʕᵃśˌeh עשׂה make
אָבִ֜י ʔāvˈî אָב father
דָּבָ֣ר dāvˈār דָּבָר word
גָּדֹ֗ול gāḏˈôl גָּדֹול great
אֹ֚ו ˈʔô אֹו or
דָּבָ֣ר dāvˈār דָּבָר word
קָטֹ֔ן qāṭˈōn קָטֹן small
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִגְלֶ֖ה yiḡlˌeh גלה uncover
אֶת־ ʔeṯ- אֵת [object marker]
אָזְנִ֑י ʔoznˈî אֹזֶן ear
וּ û וְ and
מַדּוּעַ֩ maddûˌₐʕ מַדּוּעַ why
יַסְתִּ֨יר yastˌîr סתר hide
אָבִ֥י ʔāvˌî אָב father
מִמֶּ֛נִּי mimmˈennî מִן from
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
אֵ֥ין ʔˌên אַיִן [NEG]
זֹֽאת׃ zˈōṯ זֹאת this
20:2. qui dixit ei absit non morieris neque enim faciet pater meus quicquam grande vel parvum nisi prius indicaverit mihi hunc ergo celavit me pater meus sermonem tantummodo nequaquam erit istud
And he said to him: (God forbid, thou shalt not die: for my father will do nothing, great or little, without first telling me: hath then my father hid this word only from me? no, this shall not be.
20:2. And he said to him: “May this not be! You shall not die. For my father will not do anything, great or small, without first revealing it to me. Therefore, has my father concealed this word solely from me? By no means shall this be!”
20:2. And he said unto him, God forbid; thou shalt not die: behold, my father will do nothing either great or small, but that he will shew it me: and why should my father hide this thing from me? it [is] not [so].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:2: My father will do nothing - Jonathan thought that his father could have no evil design against David, because of the oath which he had sworn to himself Sa1 19:6; and at any rate, that he would do nothing against David without informing him.
1 Kings (1 Samuel) 20:3
Albert Barnes: Notes on the Bible - 1834
20:2: It is not so - Jonathan's unwillingness to believe evil of his father is one of the many admirable traits in his character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: God forbid: Sa1 14:45; Gen 44:7; Jos 22:29, Jos 24:16; Luk 20:16
show it me: Heb. uncover mine ear, Sa1 20:12, Sa1 9:15 *marg. Psa 40:6; Isa 50:5; Joh 15:15, Joh 17:8
John Gill
And he said unto him, God forbid, thou shalt not die,.... He could not believe his father had any such intention; and that if he discovered anything of that kind, it was only when he was in a frenzy, and a melancholy disorder had seized him; and that David had nothing to fear on that head, and that he would secure him from all danger in that respect; the thing was too gross and detestable to be credited:
behold, my father will do nothing, either great or small, but that he will show it me; such an interest had he in him, and in his favour, being his son and heir to his crown, and having done many warlike exploits, which had the more endeared him to him, that he made him privy to all his secret designs, and took his opinion in all matters of moment and importance:
and why should my father hide this thing from me? his design of taking away the life of David, if he had really formed one:
Tit is not so; Jonathan concluded, from his ignorance of it, there was nothing in it, and that it was only a surmise of David's; and yet it is strange that Jonathan should know nothing of the messengers being sent to David's house to take him, and of others sent to Naioth after him, and of Saul's going there himself with such a design; and if he did know anything of the matter, he made the best of it to David, partly to allay his fears, and partly that his father might not appear so black and vile as he really was.
John Wesley
Is it not so - For Jonathan gave credit to his father's oath, 1Kings 19:6.
20:320:3: Պատասխանի ետ Դաւիթ եւ ասէ ցՅովնաթան. Գիտելո՛վ գիտէ հայր քո զի գտի շնո՛րհս առաջի աչաց քոց, եւ ասէ թէ մի՛ գիտասցէ Յովնաթան՝ գուցէ ո՛չ կամիցի. այլ կենդանի՛ է Տէր եւ կենդանի՛ է անձն քո, զի որպէս ասացի՝ վճարեա՛լ է ընդ իս եւ ընդ հայր քո մինչեւ ցմահ։
3 Այդպիսի բան չկայ»: Պատասխան տուեց Դաւիթը Յովնաթանին՝ ասելով. «Քո հայրը լաւ գիտի, որ ես շնորհ եմ գտել քո աչքում, եւ դրա համար էլ կը մտածի, թէ Յովնաթանն այդ մասին թող չիմանայ, թէ չէ դժգոհ կը լինի: Բայց վկայ է Տէրը, եւ վկայ ես դու, որ, ինչպէս ասացի, ինձ մի քայլ է բաժանում հօրդ նիւթած մահից»:
3 Իսկ Դաւիթ երդում ալ ըրաւ ու ըսաւ. «Քու հայրդ աղէկ գիտէ, որ ես քու առջեւդ շնորհք գտեր եմ. անոր համար կ’ըսէ թէ՝ ‘Յովնաթան այս բանը թող չգիտնայ, չըլլայ թէ վշտանայ’. բայց կենդանի է Տէրը ու կենդանի է քու անձդ, որ իմ ու մահուան մէջտեղ միայն մէկ քայլ մնացեր է»։
[374]Պատասխանի ետ Դաւիթ եւ ասէ ցՅովնաթան``. Գիտելով գիտէ հայր քո զի գտի շնորհս առաջի աչաց քոց, եւ ասէ թէ` Մի՛ գիտասցէ Յովնաթան, գուցէ [375]ոչ կամիցի``. այլ կենդանի է Տէր եւ կենդանի է անձն քո, զի [376]որպէս ասացի` վճարեալ է ընդ իս եւ ընդ հայր քո մինչեւ ցմահ:

20:3: Պատասխանի ետ Դաւիթ եւ ասէ ցՅովնաթան. Գիտելո՛վ գիտէ հայր քո զի գտի շնո՛րհս առաջի աչաց քոց, եւ ասէ թէ մի՛ գիտասցէ Յովնաթան՝ գուցէ ո՛չ կամիցի. այլ կենդանի՛ է Տէր եւ կենդանի՛ է անձն քո, զի որպէս ասացի՝ վճարեա՛լ է ընդ իս եւ ընդ հայր քո մինչեւ ցմահ։
3 Այդպիսի բան չկայ»: Պատասխան տուեց Դաւիթը Յովնաթանին՝ ասելով. «Քո հայրը լաւ գիտի, որ ես շնորհ եմ գտել քո աչքում, եւ դրա համար էլ կը մտածի, թէ Յովնաթանն այդ մասին թող չիմանայ, թէ չէ դժգոհ կը լինի: Բայց վկայ է Տէրը, եւ վկայ ես դու, որ, ինչպէս ասացի, ինձ մի քայլ է բաժանում հօրդ նիւթած մահից»:
3 Իսկ Դաւիթ երդում ալ ըրաւ ու ըսաւ. «Քու հայրդ աղէկ գիտէ, որ ես քու առջեւդ շնորհք գտեր եմ. անոր համար կ’ըսէ թէ՝ ‘Յովնաթան այս բանը թող չգիտնայ, չըլլայ թէ վշտանայ’. բայց կենդանի է Տէրը ու կենդանի է քու անձդ, որ իմ ու մահուան մէջտեղ միայն մէկ քայլ մնացեր է»։
zohrab-1805▾ eastern-1994▾ western am▾
20:320:3 Давид клялся и говорил: отец твой хорошо знает, что я нашел благоволение в очах твоих, и потому говорит сам в себе: >; но жив Господь и жива душа твоя! один только шаг между мною и смертью.
20:3 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Δαυιδ δαβιδ Dabid; Thavith τῷ ο the Ιωναθαν ιωναθαν and; even εἶπεν επω say; speak γινώσκων γινωσκω know οἶδεν οιδα aware ὁ ο the πατήρ πατηρ father σου σου of you; your ὅτι οτι since; that εὕρηκα ευρισκω find χάριν χαρις grace; regards ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your καὶ και and; even εἶπεν επω say; speak μὴ μη not γνώτω γινωσκω know τοῦτο ουτος this; he Ιωναθαν ιωναθαν not οὐ ου not βούληται βουλομαι want ἀλλὰ αλλα but ζῇ ζαω live; alive κύριος κυριος lord; master καὶ και and; even ζῇ ζαω live; alive ἡ ο the ψυχή ψυχη soul σου σου of you; your ὅτι οτι since; that καθὼς καθως just as / like εἶπον επω say; speak ἐμπέπλησται εμπιπλημι fill in; fill up ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle μου μου of me; mine καὶ και and; even τοῦ ο the θανάτου θανατος death
20:3 וַ wa וְ and יִּשָּׁבַ֨ע yyiššāvˌaʕ שׁבע swear עֹ֜וד ʕˈôḏ עֹוד duration דָּוִ֗ד dāwˈiḏ דָּוִד David וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say יָדֹ֨עַ yāḏˌōₐʕ ידע know יָדַ֜ע yāḏˈaʕ ידע know אָבִ֗יךָ ʔāvˈîḵā אָב father כִּֽי־ kˈî- כִּי that מָצָ֤אתִי māṣˈāṯî מצא find חֵן֙ ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say אַל־ ʔal- אַל not יֵֽדַע־ yˈēḏaʕ- ידע know זֹ֥את zˌōṯ זֹאת this יְהֹונָתָ֖ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan פֶּן־ pen- פֶּן lest יֵֽעָצֵ֑ב yˈēʕāṣˈēv עצב hurt וְ wᵊ וְ and אוּלָ֗ם ʔûlˈām אוּלָם but חַי־ ḥay- חַי alive יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and חֵ֣י ḥˈê חַי alive נַפְשֶׁ֔ךָ nafšˈeḵā נֶפֶשׁ soul כִּ֣י kˈî כִּי that כְ ḵᵊ כְּ as פֶ֔שַׂע fˈeśaʕ פֶּשַׂע step בֵּינִ֖י bênˌî בַּיִן interval וּ û וְ and בֵ֥ין vˌên בַּיִן interval הַ ha הַ the מָּֽוֶת׃ mmˈāweṯ מָוֶת death
20:3. et iuravit rursum David et ille ait scit profecto pater tuus quia inveni gratiam in oculis tuis et dicet nesciat hoc Ionathan ne forte tristetur quinimmo vivit Dominus et vivit anima tua quia uno tantum ut ita dicam gradu ego morsque dividimurAnd he swore again to David. And David said: Thy father certainly knoweth that I have found grace in thy sight, and he will say: Let not Jonathan know this, lest he be grieved. But truly as the Lord liveth, and thy soul liveth, there is but one step (as I may say) between me and death.
3. And David sware moreover, and said, Thy father knoweth well that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly as the LORD liveth, and as thy soul liveth, there is but a step between me and death.
20:3. And he swore again to David. And David said: “Your father certainly knows that I have found favor in your sight, and so he will say, ‘Let Jonathan not know this, lest he be saddened.’ So truly, as the Lord lives, and as your soul lives, there is only one step (if I may say it) separating me from death.”
20:3. And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly [as] the LORD liveth, and [as] thy soul liveth, [there is] but a step between me and death.
And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly [as] the LORD liveth, and [as] thy soul liveth, [there is] but a step between me and death:

20:3 Давид клялся и говорил: отец твой хорошо знает, что я нашел благоволение в очах твоих, и потому говорит сам в себе: <<пусть не знает о том Ионафан, чтобы не огорчился>>; но жив Господь и жива душа твоя! один только шаг между мною и смертью.
20:3
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Δαυιδ δαβιδ Dabid; Thavith
τῷ ο the
Ιωναθαν ιωναθαν and; even
εἶπεν επω say; speak
γινώσκων γινωσκω know
οἶδεν οιδα aware
ο the
πατήρ πατηρ father
σου σου of you; your
ὅτι οτι since; that
εὕρηκα ευρισκω find
χάριν χαρις grace; regards
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
εἶπεν επω say; speak
μὴ μη not
γνώτω γινωσκω know
τοῦτο ουτος this; he
Ιωναθαν ιωναθαν not
οὐ ου not
βούληται βουλομαι want
ἀλλὰ αλλα but
ζῇ ζαω live; alive
κύριος κυριος lord; master
καὶ και and; even
ζῇ ζαω live; alive
ο the
ψυχή ψυχη soul
σου σου of you; your
ὅτι οτι since; that
καθὼς καθως just as / like
εἶπον επω say; speak
ἐμπέπλησται εμπιπλημι fill in; fill up
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
μου μου of me; mine
καὶ και and; even
τοῦ ο the
θανάτου θανατος death
20:3
וַ wa וְ and
יִּשָּׁבַ֨ע yyiššāvˌaʕ שׁבע swear
עֹ֜וד ʕˈôḏ עֹוד duration
דָּוִ֗ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
יָדֹ֨עַ yāḏˌōₐʕ ידע know
יָדַ֜ע yāḏˈaʕ ידע know
אָבִ֗יךָ ʔāvˈîḵā אָב father
כִּֽי־ kˈî- כִּי that
מָצָ֤אתִי māṣˈāṯî מצא find
חֵן֙ ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
אַל־ ʔal- אַל not
יֵֽדַע־ yˈēḏaʕ- ידע know
זֹ֥את zˌōṯ זֹאת this
יְהֹונָתָ֖ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan
פֶּן־ pen- פֶּן lest
יֵֽעָצֵ֑ב yˈēʕāṣˈēv עצב hurt
וְ wᵊ וְ and
אוּלָ֗ם ʔûlˈām אוּלָם but
חַי־ ḥay- חַי alive
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
חֵ֣י ḥˈê חַי alive
נַפְשֶׁ֔ךָ nafšˈeḵā נֶפֶשׁ soul
כִּ֣י kˈî כִּי that
כְ ḵᵊ כְּ as
פֶ֔שַׂע fˈeśaʕ פֶּשַׂע step
בֵּינִ֖י bênˌî בַּיִן interval
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
הַ ha הַ the
מָּֽוֶת׃ mmˈāweṯ מָוֶת death
20:3. et iuravit rursum David et ille ait scit profecto pater tuus quia inveni gratiam in oculis tuis et dicet nesciat hoc Ionathan ne forte tristetur quinimmo vivit Dominus et vivit anima tua quia uno tantum ut ita dicam gradu ego morsque dividimur
And he swore again to David. And David said: Thy father certainly knoweth that I have found grace in thy sight, and he will say: Let not Jonathan know this, lest he be grieved. But truly as the Lord liveth, and thy soul liveth, there is but one step (as I may say) between me and death.
20:3. And he swore again to David. And David said: “Your father certainly knows that I have found favor in your sight, and so he will say, ‘Let Jonathan not know this, lest he be saddened.’ So truly, as the Lord lives, and as your soul lives, there is only one step (if I may say it) separating me from death.”
20:3. And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly [as] the LORD liveth, and [as] thy soul liveth, [there is] but a step between me and death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:3: There is but a step between me and death - My life is in the most imminent danger. Your father has, most assuredly, determined to destroy me.
The same figure used here, there is but a step between me and death, may be found in Juvenal, who, satirizing those who risk their lives for the sake of gain in perilous voyages, speaks thus: -
I nune et ventis animam committe, dolato
Confisus ligno, digitis a morte remotus
Quatuor aut septem, si sit latissima teda.
Sat. xii., ver. 57.
"Go now, and commit thy life to the winds,
trusting to a hewn plank, four or seven fingers thick,
if the beam out of which it has been cut have been large enough."
1 Kings (1 Samuel) 20:5
Albert Barnes: Notes on the Bible - 1834
20:3: And David sware moreover - Rather, "yet again." He met Jonathan's denial by repeating his statement and confirming it with an oath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: sware: Deu 6:13; Jer 4:2; Heb 6:16
but truly: Sa1 25:26, Sa1 27:1; Sa2 15:21; Kg2 2:2, Kg2 2:4, Kg2 2:6
as thy soul: Sa1 1:26, Sa1 17:55; Jer 38:16
but a step: Sa1 27:1; Deu 28:66; Psa 116:3; Co1 15:30, Co1 15:31; Co2 1:9, Co2 1:10
Geneva 1599
And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly [as] the LORD liveth, and [as] thy soul liveth, [there is] but a (b) step between me and death.
(b) I am in great danger of death.
John Gill
And David sware moreover, and said,.... To assure Jonathan of the truth of it, that he did most certainly seek after his life, of which, as he had no doubt himself, by an oath he endeavoured to remove any that might be in Jonathan, who was not willing to believe his father could be guilty of so foul a crime:
thy father certainly knoweth that I have found grace in thine eyes: that he was high in his favour, that he had a great value for him, and he had a large share in his love and friendship, and that was the reason why he hid from him his base intentions:
and he saith, let not Jonathan know this, lest he be grieved; as he would be, both for the evil his father would be guilty of, and the danger David, his beloved friend, would be in:
but truly, as the Lord liveth, and as thy soul liveth, there is but a step between me and death; as appeared by his casting a javelin at him, 1Kings 18:11, sending messengers to his own house to slay him, 1Kings 19:11, and others to Naioth to seize him, 1Kings 19:20, and coming himself thither with an intention to kill him, 1Kings 19:22, and in each of these instances he had a narrow escape for his life; and this he declared in the most solemn manner by an oath, for the confirmation of the truth of it to Jonathan.
John Wesley
David sware - The matter being of great moment, and Jonathan doubting the truth of it, he confirms his word with an oath, which follows in the end of the verse. Only he interposeth a reason why Saul concealed it from Jonathan.
20:420:4: Եւ ասէ Յովնաթան ցԴաւիթ. Զի՞նչ ցանկայ անձն քո՝ եւ արարից քեզ։
4 Յովնաթանն ասաց Դաւթին. «Դու ինչ որ կը կամենաս, ես կ’անեմ քեզ համար»:
4 Յովնաթան ըսաւ Դաւիթին. «Սրտիդ ուզած բանը ինծի ըսէ ու* ես քեզի ընեմ»։
Եւ ասէ Յովնաթան ցԴաւիթ. Զի՞նչ ցանկայ անձն քո` եւ արարից քեզ:

20:4: Եւ ասէ Յովնաթան ցԴաւիթ. Զի՞նչ ցանկայ անձն քո՝ եւ արարից քեզ։
4 Յովնաթանն ասաց Դաւթին. «Դու ինչ որ կը կամենաս, ես կ’անեմ քեզ համար»:
4 Յովնաթան ըսաւ Դաւիթին. «Սրտիդ ուզած բանը ինծի ըսէ ու* ես քեզի ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:420:4 И сказал Ионафан Давиду: чего желает душа твоя, я сделаю для тебя.
20:4 καὶ και and; even εἶπεν επω say; speak Ιωναθαν ιωναθαν to; toward Δαυιδ δαβιδ Dabid; Thavith τί τις.1 who?; what? ἐπιθυμεῖ επιθυμεω long for; aspire ἡ ο the ψυχή ψυχη soul σου σου of you; your καὶ και and; even τί τις.1 who?; what? ποιήσω ποιεω do; make σοι σοι you
20:4 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהֹונָתָ֖ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan אֶל־ ʔel- אֶל to דָּוִ֑ד dāwˈiḏ דָּוִד David מַה־ mah- מָה what תֹּאמַ֥ר tōmˌar אמר say נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul וְ wᵊ וְ and אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make לָּֽךְ׃ פ llˈāḵ . f לְ to
20:4. et ait Ionathan ad David quodcumque dixerit mihi anima tua faciam tibiAnd Jonathan said to David: Whatsoever thy soul shall say to me, I will do for thee.
4. Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee.
20:4. And Jonathan said to David, “Whatever your soul will tell me, I will do for you.”
20:4. Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do [it] for thee.
Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do [it] for thee:

20:4 И сказал Ионафан Давиду: чего желает душа твоя, я сделаю для тебя.
20:4
καὶ και and; even
εἶπεν επω say; speak
Ιωναθαν ιωναθαν to; toward
Δαυιδ δαβιδ Dabid; Thavith
τί τις.1 who?; what?
ἐπιθυμεῖ επιθυμεω long for; aspire
ο the
ψυχή ψυχη soul
σου σου of you; your
καὶ και and; even
τί τις.1 who?; what?
ποιήσω ποιεω do; make
σοι σοι you
20:4
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהֹונָתָ֖ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan
אֶל־ ʔel- אֶל to
דָּוִ֑ד dāwˈiḏ דָּוִד David
מַה־ mah- מָה what
תֹּאמַ֥ר tōmˌar אמר say
נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul
וְ wᵊ וְ and
אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make
לָּֽךְ׃ פ llˈāḵ . f לְ to
20:4. et ait Ionathan ad David quodcumque dixerit mihi anima tua faciam tibi
And Jonathan said to David: Whatsoever thy soul shall say to me, I will do for thee.
20:4. And Jonathan said to David, “Whatever your soul will tell me, I will do for you.”
20:4. Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do [it] for thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: Whatsoever: etc. or, Say what is thy mind, and I will do, etc
desireth: Heb. speaketh, or thinketh
John Gill
Then said Jonathan unto David,.... Now giving credit to what he had said, and in order to comfort and support him under the apprehensions he had of danger:
whatsoever thy soul desireth, I will even do it for thee; for the preservation of his life, by speaking to his father on his behalf, endeavouring to dissuade him from his evil intentions, or by hiding and concealing him in some obscure place, that he might not execute his evil designs upon him, or by any method he could point out to him.
20:520:5: Ասէ Դաւիթ ցՅովնաթան. Ահա վաղիւ ամսամո՛ւտ է. եւ ես նստելով ո՛չ նստայց ուտել հաց ընդ արքայի. եւ առաքեսցես զիս՝ եւ թաքեայց ՚ի դաշտի աստ մինչեւ ցերեկս աւուրն երրորդի[3041]. [3041] Ոմանք. ՚Ի դաշտի անդ մինչեւ։ Այլք. Մինչեւ ցընդերեկս աւ՛՛։
5 Դաւիթն ասաց Յովնաթանին. «Ահա վաղը նորալուսին է, ես պէտք է արքայի հետ նստէի հաց ուտելու, սակայն ինձ թո՛ղ, որ մինչեւ երրորդ օրուայ երեկոն դաշտում թաքնուեմ:
5 Դաւիթ ըսաւ Յովնաթանին. «Ահա վաղը ամսագլուխ է ու պէտք է որ ես թագաւորին հետ կերակուր ուտելու համար սեղան նստիմ. սակայն թոյլատրէ, որ մինչեւ երրորդ օրուան իրիկունը դաշտին մէջ պահուիմ։
Ասէ Դաւիթ ցՅովնաթան. Ահա վաղիւ ամսամուտ է. եւ ես նստելով ո՛չ նստայց ուտել հաց ընդ արքայի. եւ առաքեսցես զիս եւ թաքեայց ի դաշտի աստ մինչեւ ցընդերեկս աւուրն երրորդի:

20:5: Ասէ Դաւիթ ցՅովնաթան. Ահա վաղիւ ամսամո՛ւտ է. եւ ես նստելով ո՛չ նստայց ուտել հաց ընդ արքայի. եւ առաքեսցես զիս՝ եւ թաքեայց ՚ի դաշտի աստ մինչեւ ցերեկս աւուրն երրորդի[3041].
[3041] Ոմանք. ՚Ի դաշտի անդ մինչեւ։ Այլք. Մինչեւ ցընդերեկս աւ՛՛։
5 Դաւիթն ասաց Յովնաթանին. «Ահա վաղը նորալուսին է, ես պէտք է արքայի հետ նստէի հաց ուտելու, սակայն ինձ թո՛ղ, որ մինչեւ երրորդ օրուայ երեկոն դաշտում թաքնուեմ:
5 Դաւիթ ըսաւ Յովնաթանին. «Ահա վաղը ամսագլուխ է ու պէտք է որ ես թագաւորին հետ կերակուր ուտելու համար սեղան նստիմ. սակայն թոյլատրէ, որ մինչեւ երրորդ օրուան իրիկունը դաշտին մէջ պահուիմ։
zohrab-1805▾ eastern-1994▾ western am▾
20:520:5 И сказал Давид Ионафану: вот, завтра новомесячие, и я должен сидеть с царем за столом; но отпусти меня, и я скроюсь в поле до вечера третьего дня.
20:5 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Ιωναθαν ιωναθαν see!; here I am δὴ δη in fact νεομηνία νουμηνια new month αὔριον αυριον tomorrow; next day καὶ και and; even ἐγὼ εγω I καθίσας καθιζω sit down; seat οὐ ου not καθήσομαι καθημαι sit; settle μετὰ μετα with; amid τοῦ ο the βασιλέως βασιλευς monarch; king φαγεῖν φαγω swallow; eat καὶ και and; even ἐξαποστελεῖς εξαποστελλω send forth με με me καὶ και and; even κρυβήσομαι κρυπτω hide ἐν εν in τῷ ο the πεδίῳ πεδιον till; until δείλης δειλος timid; intimidated
20:5 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say דָּוִ֜ד dāwˈiḏ דָּוִד David אֶל־ ʔel- אֶל to יְהֹונָתָ֗ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan הִֽנֵּה־ hˈinnē- הִנֵּה behold חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month מָחָ֔ר māḥˈār מָחָר next day וְ wᵊ וְ and אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i יָשֹׁב־ yāšōv- ישׁב sit אֵשֵׁ֥ב ʔēšˌēv ישׁב sit עִם־ ʕim- עִם with הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king לֶ le לְ to אֱכֹ֑ול ʔᵉḵˈôl אכל eat וְ wᵊ וְ and שִׁלַּחְתַּ֨נִי֙ šillaḥtˈanî שׁלח send וְ wᵊ וְ and נִסְתַּרְתִּ֣י nistartˈî סתר hide בַ va בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field עַ֖ד ʕˌaḏ עַד unto הָ hā הַ the עֶ֥רֶב ʕˌerev עֶרֶב evening הַ ha הַ the שְּׁלִשִֽׁית׃ ššᵊlišˈîṯ שְׁלִישִׁי third
20:5. dixit autem David ad Ionathan ecce kalendae sunt crastino et ego ex more sedere soleo iuxta regem ad vescendum dimitte ergo me ut abscondar in agro usque ad vesperam diei tertiaeAnd David said to Jonathan: Behold to morrow is the new moon, and I, according to custom, am wont to sit beside the king to eat: let me go then that I may be hid in the field till the evening of the third day.
5. And David said unto Jonathan, Behold, tomorrow is the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third day at even.
20:5. Then David said to Jonathan: “Behold, tomorrow is the new moon, and I am accustomed to sit in a seat beside the king to eat. Therefore, permit me that I may be hidden in the field, until the evening of the third day.
20:5. And David said unto Jonathan, Behold, to morrow [is] the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third [day] at even.
And David said unto Jonathan, Behold, to morrow [is] the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third [day] at even:

20:5 И сказал Давид Ионафану: вот, завтра новомесячие, и я должен сидеть с царем за столом; но отпусти меня, и я скроюсь в поле до вечера третьего дня.
20:5
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
Ιωναθαν ιωναθαν see!; here I am
δὴ δη in fact
νεομηνία νουμηνια new month
αὔριον αυριον tomorrow; next day
καὶ και and; even
ἐγὼ εγω I
καθίσας καθιζω sit down; seat
οὐ ου not
καθήσομαι καθημαι sit; settle
μετὰ μετα with; amid
τοῦ ο the
βασιλέως βασιλευς monarch; king
φαγεῖν φαγω swallow; eat
καὶ και and; even
ἐξαποστελεῖς εξαποστελλω send forth
με με me
καὶ και and; even
κρυβήσομαι κρυπτω hide
ἐν εν in
τῷ ο the
πεδίῳ πεδιον till; until
δείλης δειλος timid; intimidated
20:5
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
דָּוִ֜ד dāwˈiḏ דָּוִד David
אֶל־ ʔel- אֶל to
יְהֹונָתָ֗ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan
הִֽנֵּה־ hˈinnē- הִנֵּה behold
חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month
מָחָ֔ר māḥˈār מָחָר next day
וְ wᵊ וְ and
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
יָשֹׁב־ yāšōv- ישׁב sit
אֵשֵׁ֥ב ʔēšˌēv ישׁב sit
עִם־ ʕim- עִם with
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
לֶ le לְ to
אֱכֹ֑ול ʔᵉḵˈôl אכל eat
וְ wᵊ וְ and
שִׁלַּחְתַּ֨נִי֙ šillaḥtˈanî שׁלח send
וְ wᵊ וְ and
נִסְתַּרְתִּ֣י nistartˈî סתר hide
בַ va בְּ in
הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
עַ֖ד ʕˌaḏ עַד unto
הָ הַ the
עֶ֥רֶב ʕˌerev עֶרֶב evening
הַ ha הַ the
שְּׁלִשִֽׁית׃ ššᵊlišˈîṯ שְׁלִישִׁי third
20:5. dixit autem David ad Ionathan ecce kalendae sunt crastino et ego ex more sedere soleo iuxta regem ad vescendum dimitte ergo me ut abscondar in agro usque ad vesperam diei tertiae
And David said to Jonathan: Behold to morrow is the new moon, and I, according to custom, am wont to sit beside the king to eat: let me go then that I may be hid in the field till the evening of the third day.
20:5. Then David said to Jonathan: “Behold, tomorrow is the new moon, and I am accustomed to sit in a seat beside the king to eat. Therefore, permit me that I may be hidden in the field, until the evening of the third day.
20:5. And David said unto Jonathan, Behold, to morrow [is] the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third [day] at even.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Новомесячие - праздник новомесячия (Чис. X:10; XXVIII:11-15).
Adam Clarke: Commentary on the Bible - 1831
20:5: To-morrow is the new moon - The months of the Hebrews were lunar months, and they reckoned from new moon to new moon. And as their other feasts, particularly the passover, were reckoned according to this, they were very scrupulous in observing the first appearance of each new moon. On these new moons they offered sacrifices, and had a feast; as we learn from Num 10:10; Num 28:11. And we may suppose that the families, on such occasions, sacrificed and feasted together. To this David seems to refer; but the gathering together all the families of a whole tribe seems to have taken place only once in the year. There is a yearly sacrifice there for all the family, Sa1 20:6.
1 Kings (1 Samuel) 20:8
Albert Barnes: Notes on the Bible - 1834
20:5: The new moon, or beginning of each month, was celebrated with especial sacrifices and blowing of trumpets (marginal references.) The feast was kept with great solemnity as "a day of gladness," and we may presume that the "peace offerings" offered on the occasion furnished the tables of those that offered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: the new moon: The months of the Hebrews were lunar months, and they reckoned from one new moon to another. and, as their feasts, particularly the passover, were reckoned according to this, they were very scrupulous in observing the first appearance of each new moon. On these new moons, they offered sacrifices, and feasted together, but the gathering together of all the families of a tribe on such occasions seems to have taken place only once in the year. Sa1 20:6; Num 10:10, Num 28:11; Kg2 4:23; Psa 81:3; Col 2:16
that I may: Sa1 20:19, Sa1 19:2; Psa 55:12; Pro 22:3; Joh 8:59; Act 17:14
Geneva 1599
And David said unto Jonathan, Behold, to morrow [is] the (c) new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third [day] at even.
(c) At what time there would be a solemn sacrifice, (Num 28:11), to which they added peace offerings and feasts.
John Gill
And David said unto Jonathan,.... Moved that the following method might be taken as a trial of the disposition of Saul's mind towards David:
behold, tomorrow is the new moon; the first day of the month, which was kept solemnly with burnt offerings and peace offerings, see Num 10:10. Some say (r) this feast was not kept for the new moon, but because it was the day of the feast of trumpets or the first day of the new year, which fell together on that day; the calends, or first day of the month, was with the Heathens sacred to deity (s), in imitation of the Jews:
and I should not fail to sit with the king at meat; it had been usual for him at such a time to sit at table with the king; next to him, as Jarchi interprets it, either as his son-in-law, or as one of his princes; the custom being for the king, and his family and nobles, to eat together on that day upon the peace offerings; and it was the duty of David to attend at that time, and it might be expected he would:
but let me go; he asked leave of Jonathan, who had power in his father's absence to grant it, he not being yet returned from Naioth:
that I may hide myself in the fields, unto the third day at even; or until the time of the evening of the third day, as the Targum, which was the evening of the second day of the month; for that was the third from that evening they were discoursing together, as Ben Gersom observes; the fields he proposed to hide himself in were near to Gibeah, and he doubtless meant some cave in those fields, where he might be, and not be seen by men; though it cannot be thought that he remained, or proposed to remain, in such a place during that time, where he would be in want of food, but that he would abide incognito among his friends somewhere or another, until the festival was over.
(r) Weemse's Expos. Ceremon. Law, c. 22. p. 100, 101. (s) Macrob. Saturnal. l. 1. c. 15. Alex. ab Alex. Genial. Dier. l. 3. c. 18. in fine.
John Wesley
To the third day - That is, unto the next day, but one after the new moon. His meaning is not, that he would hide himself in any certain place all the three days, but that he would secure himself either at Bethlehem with his friends, or in any other place 'till the third day.
Robert Jamieson, A. R. Fausset and David Brown
David said unto Jonathan, Behold, to-morrow the new moon, and I should not fail to sit with the king at meat--The beginning of a new month or moon was always celebrated by special sacrifices, followed by feasting, at which the head of a family expected all its members to be present. David, both as the king's son-in-law and a distinguished courtier, dined on such occasions at the royal table, and from its being generally known that David had returned to Gibeah, his presence in the palace would be naturally expected. This occasion was chosen by the two friends for testing the king's state of feeling. As a suitable pretext for David's absence, it was arranged that he should visit his family at Beth-lehem, and thus create an opportunity of ascertaining how his non-appearance would be viewed. The time and place were fixed for Jonathan reporting to David; but as circumstances might render another interview unsafe, it was deemed expedient to communicate by a concerted signal.
20:620:6: եթէ առնելով առնիցէ ա՛յց զինէն հայր քո, ասասցես եթէ հրաժարելով հրաժարեաց յինէն Դաւիթ երթալ մինչեւ ցԲեթղ՚ահէմ քաղաք իւր. զի զո՛հ աւուրց է անդ ամենայն ցեղին։
6 Եթէ հայրդ իմ մասին հարցնի, կ’ասես, թէ՝ “Դաւիթն իր քաղաքը՝ Բեթղեհէմ գնալու արտօնութիւն խնդրեց ինձանից, քանզի այնտեղ ամբողջ ազգատոհմի զոհաբերութեան օրն է”:
6 Եթէ քու հայրդ զիս փնտռելու ըլլայ, ըսէ թէ Դաւիթ ինծի շատ աղաչեց, որ աճապարանքով իր քաղաքը Բեթլեհէմ երթայ. քանզի հոն իր բոլոր ազգատոհմին տարեկան զոհը պիտի ըլլայ։
եթէ առնելով առնիցէ այց զինէն հայր քո, [377]ասասցես եթէ` Հրաժարելով հրաժարեաց`` յինէն Դաւիթ երթալ մինչեւ ցԲեթղեհեմ քաղաք իւր. զի զոհ աւուրց է անդ ամենայն ցեղին:

20:6: եթէ առնելով առնիցէ ա՛յց զինէն հայր քո, ասասցես եթէ հրաժարելով հրաժարեաց յինէն Դաւիթ երթալ մինչեւ ցԲեթղ՚ահէմ քաղաք իւր. զի զո՛հ աւուրց է անդ ամենայն ցեղին։
6 Եթէ հայրդ իմ մասին հարցնի, կ’ասես, թէ՝ “Դաւիթն իր քաղաքը՝ Բեթղեհէմ գնալու արտօնութիւն խնդրեց ինձանից, քանզի այնտեղ ամբողջ ազգատոհմի զոհաբերութեան օրն է”:
6 Եթէ քու հայրդ զիս փնտռելու ըլլայ, ըսէ թէ Դաւիթ ինծի շատ աղաչեց, որ աճապարանքով իր քաղաքը Բեթլեհէմ երթայ. քանզի հոն իր բոլոր ազգատոհմին տարեկան զոհը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
20:620:6 Если отец твой спросит обо мне, ты скажи: >.
20:6 ἐὰν εαν and if; unless ἐπισκεπτόμενος επισκεπτομαι visit; inspect ἐπισκέψηταί επισκεπτομαι visit; inspect με με me ὁ ο the πατήρ πατηρ father σου σου of you; your καὶ και and; even ἐρεῖς ερεω.1 state; mentioned παραιτούμενος παραιτεομαι beg; decline παρῃτήσατο παραιτεομαι beg; decline ἀπ᾿ απο from; away ἐμοῦ εμου my Δαυιδ δαβιδ Dabid; Thavith δραμεῖν τρεχω run ἕως εως till; until εἰς εις into; for Βηθλεεμ βηθλεεμ Bēthleem; Vithleem τὴν ο the πόλιν πολις city αὐτοῦ αυτος he; him ὅτι οτι since; that θυσία θυσια immolation; sacrifice τῶν ο the ἡμερῶν ημερα day ἐκεῖ εκει there ὅλῃ ολος whole; wholly τῇ ο the φυλῇ φυλη tribe
20:6 אִם־ ʔim- אִם if פָּקֹ֥ד pāqˌōḏ פקד miss יִפְקְדֵ֖נִי yifqᵊḏˌēnî פקד miss אָבִ֑יךָ ʔāvˈîḵā אָב father וְ wᵊ וְ and אָמַרְתָּ֗ ʔāmartˈā אמר say נִשְׁאֹל֩ nišʔˌōl שׁאל ask נִשְׁאַ֨ל nišʔˌal שׁאל ask מִמֶּ֤נִּי mimmˈennî מִן from דָוִד֙ ḏāwˌiḏ דָּוִד David לָ lā לְ to רוּץ֙ rûṣ רוץ run בֵּֽית־לֶ֣חֶם bˈêṯ-lˈeḥem בֵּית לֶחֶם Bethlehem עִירֹ֔ו ʕîrˈô עִיר town כִּ֣י kˈî כִּי that זֶ֧בַח zˈevaḥ זֶבַח sacrifice הַ ha הַ the יָּמִ֛ים yyāmˈîm יֹום day שָׁ֖ם šˌām שָׁם there לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הַ ha הַ the מִּשְׁפָּחָֽה׃ mmišpāḥˈā מִשְׁפָּחָה clan
20:6. si requisierit me pater tuus respondebis ei rogavit me David ut iret celeriter in Bethleem civitatem suam quia victimae sollemnes ibi sunt universis contribulibus eiusIf thy father look and inquire for me, thou shalt answer him: David asked me that he might run to Bethlehem, his own city: because there are solemn sacrifices there for all of his tribe.
6. If thy father miss me at all, then say, David earnestly asked leave of me that he might run to Beth-lehem his city: for it is the yearly sacrifice there for all the family.
20:6. If your father, looking around, will seek me, you shall respond to him: ‘David asked me if he may hurry to Bethlehem, his own city. For there are solemn sacrifices in that place for all of his tribe together.’
20:6. If thy father at all miss me, then say, David earnestly asked [leave] of me that he might run to Bethlehem his city: for [there is] a yearly sacrifice there for all the family.
If thy father at all miss me, then say, David earnestly asked [leave] of me that he might run to Beth- lehem his city: for [there is] a yearly sacrifice there for all the family:

20:6 Если отец твой спросит обо мне, ты скажи: <<Давид выпросился у меня сходить в свой город Вифлеем; потому что там годичное жертвоприношение всего родства его>>.
20:6
ἐὰν εαν and if; unless
ἐπισκεπτόμενος επισκεπτομαι visit; inspect
ἐπισκέψηταί επισκεπτομαι visit; inspect
με με me
ο the
πατήρ πατηρ father
σου σου of you; your
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
παραιτούμενος παραιτεομαι beg; decline
παρῃτήσατο παραιτεομαι beg; decline
ἀπ᾿ απο from; away
ἐμοῦ εμου my
Δαυιδ δαβιδ Dabid; Thavith
δραμεῖν τρεχω run
ἕως εως till; until
εἰς εις into; for
Βηθλεεμ βηθλεεμ Bēthleem; Vithleem
τὴν ο the
πόλιν πολις city
αὐτοῦ αυτος he; him
ὅτι οτι since; that
θυσία θυσια immolation; sacrifice
τῶν ο the
ἡμερῶν ημερα day
ἐκεῖ εκει there
ὅλῃ ολος whole; wholly
τῇ ο the
φυλῇ φυλη tribe
20:6
אִם־ ʔim- אִם if
פָּקֹ֥ד pāqˌōḏ פקד miss
יִפְקְדֵ֖נִי yifqᵊḏˌēnî פקד miss
אָבִ֑יךָ ʔāvˈîḵā אָב father
וְ wᵊ וְ and
אָמַרְתָּ֗ ʔāmartˈā אמר say
נִשְׁאֹל֩ nišʔˌōl שׁאל ask
נִשְׁאַ֨ל nišʔˌal שׁאל ask
מִמֶּ֤נִּי mimmˈennî מִן from
דָוִד֙ ḏāwˌiḏ דָּוִד David
לָ לְ to
רוּץ֙ rûṣ רוץ run
בֵּֽית־לֶ֣חֶם bˈêṯ-lˈeḥem בֵּית לֶחֶם Bethlehem
עִירֹ֔ו ʕîrˈô עִיר town
כִּ֣י kˈî כִּי that
זֶ֧בַח zˈevaḥ זֶבַח sacrifice
הַ ha הַ the
יָּמִ֛ים yyāmˈîm יֹום day
שָׁ֖ם šˌām שָׁם there
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הַ ha הַ the
מִּשְׁפָּחָֽה׃ mmišpāḥˈā מִשְׁפָּחָה clan
20:6. si requisierit me pater tuus respondebis ei rogavit me David ut iret celeriter in Bethleem civitatem suam quia victimae sollemnes ibi sunt universis contribulibus eius
If thy father look and inquire for me, thou shalt answer him: David asked me that he might run to Bethlehem, his own city: because there are solemn sacrifices there for all of his tribe.
20:6. If your father, looking around, will seek me, you shall respond to him: ‘David asked me if he may hurry to Bethlehem, his own city. For there are solemn sacrifices in that place for all of his tribe together.’
20:6. If thy father at all miss me, then say, David earnestly asked [leave] of me that he might run to Bethlehem his city: for [there is] a yearly sacrifice there for all the family.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Там годичное жертвоприношение всего родства его: см. прим. к VII:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: Bethlehem: Sa1 17:58; Joh 7:42
sacrifice: or, feast, Sa1 9:12, Sa1 16:2-5
Geneva 1599
If thy father at all miss me, then say, David earnestly asked [leave] of me that he might run to Bethlehem his city: for [there is] a (d) yearly sacrifice there for all the family.
(d) Read (1Kings 1:21).
John Gill
If thy father at all miss me,.... Or diligently inquires after me:
then say, David earnestly asked leave of me, that he might run to Bethlehem his city: the place of his birth, called the city of David, where he was born and had lived, Lk 2:4, which was not far from Gibeah, and whither he could soon run; and which shows the haste he proposed to make, and his eager desire to be there, and which also is signified by his earnest and importunate request; for all this might be true, and no lie of David, framed for an excuse; and after he had hid himself some time in the field, until it was evening, he might go to Bethlehem, and return soon enough to meet Jonathan in the field at the time fixed by them on the third day:
for there is a yearly sacrifice there for all the family; it was customary for the family of Jesse one day in a year, and as it should seem on a first day of the month, and perhaps the first day of the first month, or New Year's Day, to have an anniversary feast by way of gratitude and thankfulness for the mercies of the year past, and for the continuance of them for time to come; in which the family rejoiced together at the great goodness of God unto them, 1Kings 9:12.
John Wesley
Asked me - Who being the king's son and deputy, used to give license to military men to depart for a season upon just occasions.
20:720:7: Եթէ ասասցէ բարւո՛ք է, խաղաղութիւն է ծառայի քում. ապա թէ խստի՛ւ տայցէ պատասխանի՝ գիտասջի՛ր զի վճարեալ է չարութիւն առ ՚ի նմանէ[3042]։ [3042] Այլք. Եթէ ասասցէ թէ բար՛՛։ Ոմանք. Խստիւ տայցէ քեզ պատասխանի։
7 Եթէ ասի՝ “Լաւ է”, ապա քո ծառայի համար խաղաղութիւն է, իսկ եթէ խիստ պատասխան տայ, իմացի՛ր, որ նա չար գործ է նիւթել:
7 Եթէ հայրդ ըսէ՝ ‘Աղէկ’, ըսել է քու ծառայիդ խաղաղութիւն է. բայց եթէ խիստ բարկանայ, գիտցիր թէ անիկա որոշեր է ինծի չարութիւն ընել։
Եթէ ասասցէ թէ` Բարւոք է, խաղաղութիւն է ծառայի քում. ապա թէ խստիւ տայցէ պատասխանի, գիտասջիր զի վճարեալ է չարութիւն առ ի նմանէ:

20:7: Եթէ ասասցէ բարւո՛ք է, խաղաղութիւն է ծառայի քում. ապա թէ խստի՛ւ տայցէ պատասխանի՝ գիտասջի՛ր զի վճարեալ է չարութիւն առ ՚ի նմանէ[3042]։
[3042] Այլք. Եթէ ասասցէ թէ բար՛՛։ Ոմանք. Խստիւ տայցէ քեզ պատասխանի։
7 Եթէ ասի՝ “Լաւ է”, ապա քո ծառայի համար խաղաղութիւն է, իսկ եթէ խիստ պատասխան տայ, իմացի՛ր, որ նա չար գործ է նիւթել:
7 Եթէ հայրդ ըսէ՝ ‘Աղէկ’, ըսել է քու ծառայիդ խաղաղութիւն է. բայց եթէ խիստ բարկանայ, գիտցիր թէ անիկա որոշեր է ինծի չարութիւն ընել։
zohrab-1805▾ eastern-1994▾ western am▾
20:720:7 Если на это он скажет: >, то мир рабу твоему; а если он разгневается, то знай, что злое дело решено у него.
20:7 ἐὰν εαν and if; unless τάδε οδε further; this εἴπῃ επω say; speak ἀγαθῶς αγαθως peace τῷ ο the δούλῳ δουλος subject σου σου of you; your καὶ και and; even ἐὰν εαν and if; unless σκληρῶς σκληρως respond σοι σοι you γνῶθι γινωσκω know ὅτι οτι since; that συντετέλεσται συντελεω consummate; finish ἡ ο the κακία κακια badness; vice παρ᾿ παρα from; by αὐτοῦ αυτος he; him
20:7 אִם־ ʔim- אִם if כֹּ֥ה kˌō כֹּה thus יֹאמַ֛ר yōmˈar אמר say טֹ֖וב ṭˌôv טֹוב good שָׁלֹ֣ום šālˈôm שָׁלֹום peace לְ lᵊ לְ to עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant וְ wᵊ וְ and אִם־ ʔim- אִם if חָרֹ֤ה ḥārˈō חרה be hot יֶֽחֱרֶה֙ yˈeḥᵉreh חרה be hot לֹ֔ו lˈô לְ to דַּ֕ע dˈaʕ ידע know כִּֽי־ kˈî- כִּי that כָלְתָ֥ה ḵālᵊṯˌā כלה be complete הָ hā הַ the רָעָ֖ה rāʕˌā רָעָה evil מֵ mē מִן from עִמֹּֽו׃ ʕimmˈô עִם with
20:7. si dixerit bene pax erit servo tuo si autem fuerit iratus scito quia conpleta est malitia eiusIf he shall say: It is well: thy servant shall have peace: but if he be angry, know that his malice is come to its height.
7. If he say thus, It is well; thy servant shall have peace: but if he be wroth, then know that evil is determined by him.
20:7. If he will say, ‘It is well,’ then your servant will have peace. But if he will be angry, know that his malice has reached its height.
20:7. If he say thus, [It is] well; thy servant shall have peace: but if he be very wroth, [then] be sure that evil is determined by him.
If he say thus, [It is] well; thy servant shall have peace: but if he be very wroth, [then] be sure that evil is determined by him:

20:7 Если на это он скажет: <<хорошо>>, то мир рабу твоему; а если он разгневается, то знай, что злое дело решено у него.
20:7
ἐὰν εαν and if; unless
τάδε οδε further; this
εἴπῃ επω say; speak
ἀγαθῶς αγαθως peace
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
καὶ και and; even
ἐὰν εαν and if; unless
σκληρῶς σκληρως respond
σοι σοι you
γνῶθι γινωσκω know
ὅτι οτι since; that
συντετέλεσται συντελεω consummate; finish
ο the
κακία κακια badness; vice
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
20:7
אִם־ ʔim- אִם if
כֹּ֥ה kˌō כֹּה thus
יֹאמַ֛ר yōmˈar אמר say
טֹ֖וב ṭˌôv טֹוב good
שָׁלֹ֣ום šālˈôm שָׁלֹום peace
לְ lᵊ לְ to
עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant
וְ wᵊ וְ and
אִם־ ʔim- אִם if
חָרֹ֤ה ḥārˈō חרה be hot
יֶֽחֱרֶה֙ yˈeḥᵉreh חרה be hot
לֹ֔ו lˈô לְ to
דַּ֕ע dˈaʕ ידע know
כִּֽי־ kˈî- כִּי that
כָלְתָ֥ה ḵālᵊṯˌā כלה be complete
הָ הַ the
רָעָ֖ה rāʕˌā רָעָה evil
מֵ מִן from
עִמֹּֽו׃ ʕimmˈô עִם with
20:7. si dixerit bene pax erit servo tuo si autem fuerit iratus scito quia conpleta est malitia eius
If he shall say: It is well: thy servant shall have peace: but if he be angry, know that his malice is come to its height.
20:7. If he will say, ‘It is well,’ then your servant will have peace. But if he will be angry, know that his malice has reached its height.
20:7. If he say thus, [It is] well; thy servant shall have peace: but if he be very wroth, [then] be sure that evil is determined by him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: It is well: Deu 1:23; Sa2 17:4
evil: Sa1 20:9, Sa1 25:17; Est 7:7
John Gill
If he say thus, it is well,.... It is very well, it is very good and right in him to do so:
thy servant shall have peace; it will be a token that the wrath of the king was removed, and that his mind was well disposed towards David, and things had taken an happy turn, and would issue in his peace and prosperity:
but if he be very wroth; with Jonathan for giving leave, and with David for going away:
then be sure that evil is determined by him; that he has a settled obstinate malice in his heart, which is become implacable and inveterate, and confirmed in him; and that it is a determined point with him to slay David if possible, which he hoped to have an opportunity of doing at that time in which he was disappointed, and caused such wrath in him.
20:820:8: Եւ արասցես ողորմութիւն ընդ ծառայի քում. զի յո՛ւխտ Տեառն մուծեր զծառայ քո ընդ քեզ. եւ եթէ վնա՛ս ինչ է ծառայի քում, դո՛ւ իսկ սպան զիս. եւ ընդէ՞ր հասուցանիցես զիս առ հայր քո[3043]։ [3043] Ոմանք. Վնաս ինչ է ՚ի ծառայի քում։
8 Դու ողորմի՛ր քո ծառային, քանզի ինձ հետ Տիրոջն ուխտ ես դրել, եւ եթէ քո ծառան որեւէ յանցանք ունի, դու ինքդ սպանի՛ր ինձ. ինչո՞ւ անպայման ինձ յանձնես քո հօր ձեռքը»:
8 Ուստի ծառայիդ ողորմութիւն ըրէ՛, քանզի դուն քու ծառայիդ հետ Տէրոջը անունովը ուխտ ըրիր ու եթէ իմ վրաս յանցանք մը կայ, դուն մեռցուր զիս. ինչո՞ւ համար զիս քու հօրդ տանիս»։
Եւ արասցես ողորմութիւն ընդ ծառայի քում. զի յուխտ Տեառն մուծեր զծառայ քո ընդ քեզ. եւ եթէ վնաս ինչ է [378]ծառայի քում``, դու իսկ սպան զիս. եւ ընդէ՞ր հասուցանիցես զիս առ հայր քո:

20:8: Եւ արասցես ողորմութիւն ընդ ծառայի քում. զի յո՛ւխտ Տեառն մուծեր զծառայ քո ընդ քեզ. եւ եթէ վնա՛ս ինչ է ծառայի քում, դո՛ւ իսկ սպան զիս. եւ ընդէ՞ր հասուցանիցես զիս առ հայր քո[3043]։
[3043] Ոմանք. Վնաս ինչ է ՚ի ծառայի քում։
8 Դու ողորմի՛ր քո ծառային, քանզի ինձ հետ Տիրոջն ուխտ ես դրել, եւ եթէ քո ծառան որեւէ յանցանք ունի, դու ինքդ սպանի՛ր ինձ. ինչո՞ւ անպայման ինձ յանձնես քո հօր ձեռքը»:
8 Ուստի ծառայիդ ողորմութիւն ըրէ՛, քանզի դուն քու ծառայիդ հետ Տէրոջը անունովը ուխտ ըրիր ու եթէ իմ վրաս յանցանք մը կայ, դուն մեռցուր զիս. ինչո՞ւ համար զիս քու հօրդ տանիս»։
zohrab-1805▾ eastern-1994▾ western am▾
20:820:8 Ты же сделай милость рабу твоему,~--- ибо ты принял раба твоего в завет Господень с тобою,~--- и если есть какая вина на мне, то умертви ты меня; зачем тебе вести меня к отцу твоему?
20:8 καὶ και and; even ποιήσεις ποιεω do; make ἔλεος ελεος mercy μετὰ μετα with; amid τοῦ ο the δούλου δουλος subject σου σου of you; your ὅτι οτι since; that εἰσήγαγες εισαγω lead in; bring in εἰς εις into; for διαθήκην διαθηκη covenant κυρίου κυριος lord; master τὸν ο the δοῦλόν δουλος subject σου σου of you; your μετὰ μετα with; amid σεαυτοῦ σεαυτου of yourself καὶ και and; even εἰ ει if; whether ἔστιν ειμι be ἀδικία αδικια injury; injustice ἐν εν in τῷ ο the δούλῳ δουλος subject σου σου of you; your θανάτωσόν θανατοω put to death με με me σύ συ you καὶ και and; even ἕως εως till; until τοῦ ο the πατρός πατηρ father σου σου of you; your ἵνα ινα so; that τί τις.1 who?; what? οὕτως ουτως so; this way εἰσάγεις εισαγω lead in; bring in με με me
20:8 וְ wᵊ וְ and עָשִׂ֤יתָ ʕāśˈîṯā עשׂה make חֶ֨סֶד֙ ḥˈeseḏ חֶסֶד loyalty עַל־ ʕal- עַל upon עַבְדֶּ֔ךָ ʕavdˈeḵā עֶבֶד servant כִּ֚י ˈkî כִּי that בִּ bi בְּ in בְרִ֣ית vᵊrˈîṯ בְּרִית covenant יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הֵבֵ֥אתָ hēvˌēṯā בוא come אֶֽת־ ʔˈeṯ- אֵת [object marker] עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant עִמָּ֑ךְ ʕimmˈāḵ עִם with וְ wᵊ וְ and אִם־ ʔim- אִם if יֶשׁ־ yeš- יֵשׁ existence בִּ֤י bˈî בְּ in עָוֹן֙ ʕāwˌōn עָוֹן sin הֲמִיתֵ֣נִי hᵃmîṯˈēnî מות die אַ֔תָּה ʔˈattā אַתָּה you וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto אָבִ֖יךָ ʔāvˌîḵā אָב father לָמָּה־ lāmmā- לָמָה why זֶּ֥ה zzˌeh זֶה this תְבִיאֵֽנִי׃ פ ṯᵊvîʔˈēnî . f בוא come
20:8. fac ergo misericordiam in servum tuum quia foedus Domini me famulum tuum tecum inire fecisti si autem est in me aliqua iniquitas tu me interfice et ad patrem tuum ne introducas meDeal mercifully then with thy servant: for thou hast brought me, thy servant, into a covenant of the Lord with thee. But if there be any iniquity in me, do thou kill me, and bring me not in to thy father.
8. Therefore deal kindly with thy servant; for thou hast brought thy servant into a covenant of the LORD with thee: but if there be in me iniquity, slay me thyself; for why shouldest thou bring me to thy father?
20:8. Therefore, show mercy to your servant. For you have brought me, your servant, into a covenant of the Lord with you. But if there is any iniquity in me, you may kill me, and you shall not lead me in to your father.”
20:8. Therefore thou shalt deal kindly with thy servant; for thou hast brought thy servant into a covenant of the LORD with thee: notwithstanding, if there be in me iniquity, slay me thyself; for why shouldest thou bring me to thy father?
Therefore thou shalt deal kindly with thy servant; for thou hast brought thy servant into a covenant of the LORD with thee: notwithstanding, if there be in me iniquity, slay me thyself; for why shouldest thou bring me to thy father:

20:8 Ты же сделай милость рабу твоему,~--- ибо ты принял раба твоего в завет Господень с тобою,~--- и если есть какая вина на мне, то умертви ты меня; зачем тебе вести меня к отцу твоему?
20:8
καὶ και and; even
ποιήσεις ποιεω do; make
ἔλεος ελεος mercy
μετὰ μετα with; amid
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
ὅτι οτι since; that
εἰσήγαγες εισαγω lead in; bring in
εἰς εις into; for
διαθήκην διαθηκη covenant
κυρίου κυριος lord; master
τὸν ο the
δοῦλόν δουλος subject
σου σου of you; your
μετὰ μετα with; amid
σεαυτοῦ σεαυτου of yourself
καὶ και and; even
εἰ ει if; whether
ἔστιν ειμι be
ἀδικία αδικια injury; injustice
ἐν εν in
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
θανάτωσόν θανατοω put to death
με με me
σύ συ you
καὶ και and; even
ἕως εως till; until
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἵνα ινα so; that
τί τις.1 who?; what?
οὕτως ουτως so; this way
εἰσάγεις εισαγω lead in; bring in
με με me
20:8
וְ wᵊ וְ and
עָשִׂ֤יתָ ʕāśˈîṯā עשׂה make
חֶ֨סֶד֙ ḥˈeseḏ חֶסֶד loyalty
עַל־ ʕal- עַל upon
עַבְדֶּ֔ךָ ʕavdˈeḵā עֶבֶד servant
כִּ֚י ˈkî כִּי that
בִּ bi בְּ in
בְרִ֣ית vᵊrˈîṯ בְּרִית covenant
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הֵבֵ֥אתָ hēvˌēṯā בוא come
אֶֽת־ ʔˈeṯ- אֵת [object marker]
עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant
עִמָּ֑ךְ ʕimmˈāḵ עִם with
וְ wᵊ וְ and
אִם־ ʔim- אִם if
יֶשׁ־ yeš- יֵשׁ existence
בִּ֤י bˈî בְּ in
עָוֹן֙ ʕāwˌōn עָוֹן sin
הֲמִיתֵ֣נִי hᵃmîṯˈēnî מות die
אַ֔תָּה ʔˈattā אַתָּה you
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
אָבִ֖יךָ ʔāvˌîḵā אָב father
לָמָּה־ lāmmā- לָמָה why
זֶּ֥ה zzˌeh זֶה this
תְבִיאֵֽנִי׃ פ ṯᵊvîʔˈēnî . f בוא come
20:8. fac ergo misericordiam in servum tuum quia foedus Domini me famulum tuum tecum inire fecisti si autem est in me aliqua iniquitas tu me interfice et ad patrem tuum ne introducas me
Deal mercifully then with thy servant: for thou hast brought me, thy servant, into a covenant of the Lord with thee. But if there be any iniquity in me, do thou kill me, and bring me not in to thy father.
20:8. Therefore, show mercy to your servant. For you have brought me, your servant, into a covenant of the Lord with you. But if there is any iniquity in me, you may kill me, and you shall not lead me in to your father.”
20:8. Therefore thou shalt deal kindly with thy servant; for thou hast brought thy servant into a covenant of the LORD with thee: notwithstanding, if there be in me iniquity, slay me thyself; for why shouldest thou bring me to thy father?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ 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
8: Ибо ты принял раба твоего в завет Господень с тобою: см. XVIII:1-4.
Adam Clarke: Commentary on the Bible - 1831
20:8: If there be in me iniquity - If thou seest that I am plotting either against the state, or the life of thy father, then slay me thyself.
1 Kings (1 Samuel) 20:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:8: deal kindly: Gen 24:49, Gen 47:29; Jos 2:14; Rut 1:8; Pro 3:3
thou hast: Sa1 20:16, Sa1 18:3, Sa1 23:18
if there be: Jos 22:22; Sa2 14:32; Psa 7:4, Psa 7:5; Act 25:11
why shouldest: Ch1 12:17; Psa 116:11
John Gill
Therefore thou shall deal kindly with thy servant,.... By informing him how his father's mind stood affected to him, that he might conduct himself accordingly, either by appearing at court, or by providing for his safety by flight:
for thou hast brought thy servant into a covenant of the Lord with thee; a covenant of friendship between Jonathan and David, of which Jonathan was the first mover, and so is said to bring or persuade him into it; called the covenant of the Lord, because made in his name and fear, and before him as a witness of it; and this David pleads as an argument with Jonathan, to deal kindly and faithfully by him in the present case:
notwithstanding, if there be in me iniquity, slay me thyself: or pass sentence upon him to be slain; which, if guilty, he might have power to do in his father's absence, and which David desires might be done, notwithstanding the covenant of friendship between them, should he appear to deserve it by any action of his, of which he was not conscious; this expresses the strong sense he had of his own integrity, and served to confirm Jonathan in his opinion of it:
for why shouldest thou bring me to thy father? deliver him up into his hands to be put to a cruel death by him, or give him the trouble of doing it, when he might as well dispatch him at once.
John Wesley
Deal kindly - In giving me timely notice, and a true account of Saul's disposition and intention towards me. A covenant of the Lord - That is, a solemn covenant, not lightly undertaken, but seriously entered into, in the name and fear of God, and in his presence, calling him to be the witness of our sincerity therein, and the avenger of perfidiousness in him that breaks it. Slay me - I am contented thou shouldst kill me. For why - Why shouldst thou betray me to thy father, by concealing his evil intentions from me?
20:920:9: Եւ ասէ Յովնաթան. Քա՛ւ լիցի քեզ, զի եթէ գիտելով գիտացից եթէ վճարեա՛լ է չարութիւն առ ՚ի հօրէ իմմէ գա՛լ ՚ի վերայ քո՝ եթէ ո՛չ ՚ի քաղա՛քն իսկ քո պատմեցից քեզ[3044]։ [3044] Յօրինակին պակասէր. Զի եթէ գիտելով։
9 Յովնաթանն ասաց. «Քա՛ւ լիցի: Եթէ ես իմանամ, որ հայրս քո դէմ չարիք է նիւթել, քո քաղաքում իսկ քեզ կը յայտնեմ»:
9 Յովնաթան ըսաւ. «Քա՜ւ լիցի, որ ես ստոյգ գիտնալով թէ իմ հօրս կողմանէ քեզի համար չարիք որոշուած է, քեզի չիմացնեմ»։
Եւ ասէ Յովնաթան. Քաւ լիցի քեզ. զի եթէ գիտելով գիտացից եթէ վճարեալ է չարութիւն առ ի հօրէ իմմէ գալ ի վերայ քո` եթէ ոչ [379]ի քաղաքն իսկ քո`` պատմեցից քեզ:

20:9: Եւ ասէ Յովնաթան. Քա՛ւ լիցի քեզ, զի եթէ գիտելով գիտացից եթէ վճարեա՛լ է չարութիւն առ ՚ի հօրէ իմմէ գա՛լ ՚ի վերայ քո՝ եթէ ո՛չ ՚ի քաղա՛քն իսկ քո պատմեցից քեզ[3044]։
[3044] Յօրինակին պակասէր. Զի եթէ գիտելով։
9 Յովնաթանն ասաց. «Քա՛ւ լիցի: Եթէ ես իմանամ, որ հայրս քո դէմ չարիք է նիւթել, քո քաղաքում իսկ քեզ կը յայտնեմ»:
9 Յովնաթան ըսաւ. «Քա՜ւ լիցի, որ ես ստոյգ գիտնալով թէ իմ հօրս կողմանէ քեզի համար չարիք որոշուած է, քեզի չիմացնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:920:9 И сказал Ионафан: никак не будет этого с тобою; ибо, если я узнаю наверное, что у отца моего решено злое дело совершить над тобою, то неужели не извещу тебя об этом?
20:9 καὶ και and; even εἶπεν επω say; speak Ιωναθαν ιωναθαν no way σοι σοι you ὅτι οτι since; that ἐὰν εαν and if; unless γινώσκων γινωσκω know γνῶ γινωσκω know ὅτι οτι since; that συντετέλεσται συντελεω consummate; finish ἡ ο the κακία κακια badness; vice παρὰ παρα from; by τοῦ ο the πατρός πατηρ father μου μου of me; mine τοῦ ο the ἐλθεῖν ερχομαι come; go ἐπὶ επι in; on σέ σε.1 you καὶ και and; even ἐὰν εαν and if; unless μή μη not εἰς εις into; for τὰς ο the πόλεις πολις city σου σου of you; your ἐγὼ εγω I ἀπαγγελῶ απαγγελλω report σοι σοι you
20:9 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהֹונָתָ֖ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan חָלִ֣ילָה ḥālˈîlā חָלִילָה be it far לָּ֑ךְ llˈāḵ לְ to כִּ֣י׀ kˈî כִּי that אִם־ ʔim- אִם if יָדֹ֣עַ yāḏˈōₐʕ ידע know אֵדַ֗ע ʔēḏˈaʕ ידע know כִּֽי־ kˈî- כִּי that כָלְתָ֨ה ḵālᵊṯˌā כלה be complete הָ hā הַ the רָעָ֜ה rāʕˈā רָעָה evil מֵ mē מִן from עִ֤ם ʕˈim עִם with אָבִי֙ ʔāvˌî אָב father לָ lā לְ to בֹ֣וא vˈô בוא come עָלֶ֔יךָ ʕālˈeʸḵā עַל upon וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] אַגִּ֥יד ʔaggˌîḏ נגד report לָֽךְ׃ ס lˈāḵ . s לְ to
20:9. et ait Ionathan absit hoc a te neque enim fieri potest ut si certo cognovero conpletam patris mei esse malitiam contra te non adnuntiem tibiAnd Jonathan said: Far be this from thee: for if I should certainly know that evil is determined by my father against thee, I could do no otherwise than tell thee.
9. And Jonathan said, Far be it from thee: for if I should at all know that evil were determined by my father to come upon thee, then would not I tell it thee?
20:9. And Jonathan said: “May this be far from you. For certainly, if I ever realized that any wickedness was determined by my father against you, I would not be able to do anything other than report it to you.”
20:9. And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee?
And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee:

20:9 И сказал Ионафан: никак не будет этого с тобою; ибо, если я узнаю наверное, что у отца моего решено злое дело совершить над тобою, то неужели не извещу тебя об этом?
20:9
καὶ και and; even
εἶπεν επω say; speak
Ιωναθαν ιωναθαν no way
σοι σοι you
ὅτι οτι since; that
ἐὰν εαν and if; unless
γινώσκων γινωσκω know
γνῶ γινωσκω know
ὅτι οτι since; that
συντετέλεσται συντελεω consummate; finish
ο the
κακία κακια badness; vice
παρὰ παρα from; by
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
τοῦ ο the
ἐλθεῖν ερχομαι come; go
ἐπὶ επι in; on
σέ σε.1 you
καὶ και and; even
ἐὰν εαν and if; unless
μή μη not
εἰς εις into; for
τὰς ο the
πόλεις πολις city
σου σου of you; your
ἐγὼ εγω I
ἀπαγγελῶ απαγγελλω report
σοι σοι you
20:9
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהֹונָתָ֖ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan
חָלִ֣ילָה ḥālˈîlā חָלִילָה be it far
לָּ֑ךְ llˈāḵ לְ to
כִּ֣י׀ kˈî כִּי that
אִם־ ʔim- אִם if
יָדֹ֣עַ yāḏˈōₐʕ ידע know
אֵדַ֗ע ʔēḏˈaʕ ידע know
כִּֽי־ kˈî- כִּי that
כָלְתָ֨ה ḵālᵊṯˌā כלה be complete
הָ הַ the
רָעָ֜ה rāʕˈā רָעָה evil
מֵ מִן from
עִ֤ם ʕˈim עִם with
אָבִי֙ ʔāvˌî אָב father
לָ לְ to
בֹ֣וא vˈô בוא come
עָלֶ֔יךָ ʕālˈeʸḵā עַל upon
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
אַגִּ֥יד ʔaggˌîḏ נגד report
לָֽךְ׃ ס lˈāḵ . s לְ to
20:9. et ait Ionathan absit hoc a te neque enim fieri potest ut si certo cognovero conpletam patris mei esse malitiam contra te non adnuntiem tibi
And Jonathan said: Far be this from thee: for if I should certainly know that evil is determined by my father against thee, I could do no otherwise than tell thee.
20:9. And Jonathan said: “May this be far from you. For certainly, if I ever realized that any wickedness was determined by my father against you, I would not be able to do anything other than report it to you.”
20:9. And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jonathan's Covenant with David. B. C. 1058.

9 And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee? 10 Then said David to Jonathan, Who shall tell me? or what if thy father answer thee roughly? 11 And Jonathan said unto David, Come, and let us go out into the field. And they went out both of them into the field. 12 And Jonathan said unto David, O LORD God of Israel, when I have sounded my father about to morrow any time, or the third day, and, behold, if there be good toward David, and I then send not unto thee, and shew it thee; 13 The LORD do so and much more to Jonathan: but if it please my father to do thee evil, then I will shew it thee, and send thee away, that thou mayest go in peace: and the LORD be with thee, as he hath been with my father. 14 And thou shalt not only while yet I live shew me the kindness of the LORD, that I die not: 15 But also thou shalt not cut off thy kindness from my house for ever: no, not when the LORD hath cut off the enemies of David every one from the face of the earth. 16 So Jonathan made a covenant with the house of David, saying, Let the LORD even require it at the hand of David's enemies. 17 And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul. 18 Then Jonathan said to David, To morrow is the new moon: and thou shalt be missed, because thy seat will be empty. 19 And when thou hast stayed three days, then thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel. 20 And I will shoot three arrows on the side thereof, as though I shot at a mark. 21 And, behold, I will send a lad, saying, Go, find out the arrows. If I expressly say unto the lad, Behold, the arrows are on this side of thee, take them; then come thou: for there is peace to thee, and no hurt; as the LORD liveth. 22 But if I say thus unto the young man, Behold, the arrows are beyond thee; go thy way: for the LORD hath sent thee away. 23 And as touching the matter which thou and I have spoken of, behold, the LORD be between thee and me for ever.
Here, I. Jonathan protests his fidelity to David in his distress. Notwithstanding the strong confidence David had in Jonathan, yet, because he might have some reason to fear that his father's influence, and his own interest, should make him warp, or grow cool towards him, Jonathan thought it requisite solemnly to renew the professions of his friendship to him (v. 9): "Far be it from thee to think that I suspect thee of any crime for which I should either slay thee myself or deliver thee to my father; no, if thou hast any jealousy of that, Come let us go into the field (v. 11), and talk it over more fully." He did not challenge him to the field to fight him for an affront, but to fix him in his friendship. He faithfully promised him that he would let him know how, upon trial, he found his father affected towards him, and would make the matter neither better nor worse than it was. "If there be good towards thee, I will show it thee, that thou mayest be easy (v. 12), if evil, I will send thee away, that thou mayest be safe" (v. 13); and thus he would help to deliver him from the evil if it were real and from the fear of evil if it were but imaginary. For the confirmation of his promise he appeals to God, 1. As a witness (v. 12): "O Lord God of Israel, thou knowest I mean sincerely, and think as I speak." The strength of his passion made the manner of his speaking concise and abrupt. 2. As a judge: "The Lord do so and much more to Jonathan (v. 13), if I speak deceitfully, or break my word with my friend." He expressed himself thus solemnly that David might be abundantly assured of his sincerity. And thus God has confirmed his promises to us, that we might have strong consolation, Heb. vi. 17, 18. Jonathan adds to his protestations his hearty prayers: "The Lord be with thee, to protect and prosper thee, as he has been formerly with my father, though now he has withdrawn." Thus he imitates his belief that David would be in his father's place, and his good wishes that he might prosper in it better than his father now did.
II. He provides for the entail of the covenant of friendship with David upon his posterity, v. 14-16. He engages David to be a friend to his family when he was gone (v. 15): Thou shalt promise that thou wilt not cut off thy kindness from my house for ever. This he spoke from a natural affection he had to his children, whom he desired it might go well with after his decease, and for whose future welfare he desired to improve his present interest. It also intimates his firm belief of David's advancement, and that it would be in the power of his hand to do a kindness or unkindness to his seed; for, in process of time, the Lord would cut off his enemies, Saul himself was not expected; then "Do not thou cut off thy kindness from my house, nor revenge my father's wrongs upon my children." The house of David must likewise be bound to the house of Jonathan from generation to generation; he made a covenant (v. 16) with the house of David. Note, True friends cannot but covet to transmit to theirs after them their mutual affections. Thy own friend, and thy father's friend, forsake not. This kindness, 1. He calls the kindness of the Lord, because it is such kindness as God shows to those he takes into covenant with himself; for he is a God to them and to their seed; they are beloved for the fathers' sakes. 2. He secures it by an imprecation (v. 16): The Lord require it at the hand of David's seed (for of David himself he had no suspicion) if they prove so far David's enemies as to deal wrongfully with the posterity of Jonathan, David's friend. He feared lest David, or some of his, should hereafter be tempted, for the clearing and confirming of their title to the throne, to do by his seed as Abimelech had done by the sons of Gideon (Judg. ix. 5), and this he would effectually prevent; but the reason given (v. 17) why Jonathan was so earnest to have the friendship entailed is purely generous, and has nothing of self in it; it was because he loved him as he loved his own soul, and therefore desired that he and his might be beloved by him. David, though now in disgrace at court and in distress, was as amiable in the eyes of Jonathan as ever he had been, and he loved him never the less for his father's hating him, so pure were the principles on which his friendship was built. Having himself sworn to David, he caused David to swear to him, and (as we read it) to swear again, which David consented to (for he that bears an honest mind does not startle at assurances), to swear by his love to him, which he looked upon as a sacred thing. Jonathan's heart was so much upon it that, when they parted this time, he concluded with a solemn appeal to God: The Lord be between me and thee for ever (v. 23), that is, "God himself be judge between us and our families for ever, if on either side this league of friendship be violated." It was in remembrance of this covenant that David was kind to Mephibosheth, 2 Sam. ix. 7; xxi. 7. It will be a kindness to ourselves and ours to secure an interest in those whom God favours and to make his friends ours.
III. He settles the method of intelligence, and by what signs and tokens he would give him notice how his father stood affected towards him. David would be missed the first day, or at least the second day, of the new moon, and would be enquired after, v. 18. On the third day, by which time he would have returned from Bethlehem, he must be at such a place (v. 19), and Jonathan would come towards that place with his bow and arrows to shoot for diversion (v. 20), would send his lad to fetch his arrows, and, if they were shot short of the lad, David must take it for a signal of safety, and not be afraid to show his head (v. 21); but, if he shot beyond the lad, it was a signal of danger, and he must shift for his safety, v. 22. This expedient he fixed lest he should not have the opportunity, which yet it proved he had, of talking with David, and making the report by word of mouth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: then would: Sa1 20:38, Sa1 20:42, Sa1 19:2
Geneva 1599
And Jonathan said, Far be it from thee: for if I knew certainly that evil were (e) determined by my father to come upon thee, then would not I tell it thee?
(e) That he were fully determined.
John Gill
And Jonathan said, far be it from thee,.... To entertain such a thought of me, or to have the least suspicion of me, that I should conceal my father's ill intentions against thee, if known to me:
for if I knew certainly that evil were determined by my father to come upon thee, then would I not tell it thee? certainly I would; canst thou doubt of my kindness and fidelity? surely thou hast no reason, when such a covenant of friendship subsists between us, and there has not been the least breach of it on either side.
20:1020:10: Եւ ասէ Դաւիթ ցՅովնաթան. Ո՛ պատմեսցէ ինձ եթէ խստի՛ւ պատասխանի տացէ քեզ հայր քո։
10 Դաւիթն ասաց Յովնաթանին. «Ո՞վ պէտք է ինձ յայտնի, թէ քո հայրը խստութեամբ է պատասխանել»:
10 Ու Դաւիթ ըսաւ Յովնաթանին. «Հապա եթէ քու հայրդ քեզի խստութեամբ պատասխան տայ, ինծի ո՞վ պիտի իմացնէ»։
Եւ ասէ Դաւիթ ցՅովնաթան. Ո՞ պատմեսցէ ինձ եթէ խստիւ պատասխանի տացէ քեզ հայր քո:

20:10: Եւ ասէ Դաւիթ ցՅովնաթան. Ո՛ պատմեսցէ ինձ եթէ խստի՛ւ պատասխանի տացէ քեզ հայր քո։
10 Դաւիթն ասաց Յովնաթանին. «Ո՞վ պէտք է ինձ յայտնի, թէ քո հայրը խստութեամբ է պատասխանել»:
10 Ու Դաւիթ ըսաւ Յովնաթանին. «Հապա եթէ քու հայրդ քեզի խստութեամբ պատասխան տայ, ինծի ո՞վ պիտի իմացնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1020:10 И сказал Давид Ионафану: кто известит меня, если отец твой ответит тебе сурово?
20:10 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Ιωναθαν ιωναθαν who?; what? ἀπαγγελεῖ απαγγελλω report μοι μοι me ἐὰν εαν and if; unless ἀποκριθῇ αποκρινομαι respond ὁ ο the πατήρ πατηρ father σου σου of you; your σκληρῶς σκληρως hardly
20:10 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say דָּוִד֙ dāwˌiḏ דָּוִד David אֶל־ ʔel- אֶל to יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan מִ֖י mˌî מִי who יַגִּ֣יד yaggˈîḏ נגד report לִ֑י lˈî לְ to אֹ֛ו ʔˈô אֹו or מַה־ mah- מָה what יַּעַנְךָ֥ yyaʕanᵊḵˌā ענה answer אָבִ֖יךָ ʔāvˌîḵā אָב father קָשָֽׁה׃ ס qāšˈā . s קָשֶׁה hard
20:10. responditque David ad Ionathan quis nuntiabit mihi si quid forte responderit tibi pater tuus dureAnd David answered Jonathan: Who shall bring me word, if thy father should answer thee harshly concerning me?
10. Then said David to Jonathan, Who shall tell me if perchance thy father answer thee roughly?
20:10. And David responded to Jonathan, “Who will repeat it to me, if your father may perhaps answer you harshly about me?”
20:10. Then said David to Jonathan, Who shall tell me? or what [if] thy father answer thee roughly?
Then said David to Jonathan, Who shall tell me? or what [if] thy father answer thee roughly:

20:10 И сказал Давид Ионафану: кто известит меня, если отец твой ответит тебе сурово?
20:10
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
Ιωναθαν ιωναθαν who?; what?
ἀπαγγελεῖ απαγγελλω report
μοι μοι me
ἐὰν εαν and if; unless
ἀποκριθῇ αποκρινομαι respond
ο the
πατήρ πατηρ father
σου σου of you; your
σκληρῶς σκληρως hardly
20:10
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
דָּוִד֙ dāwˌiḏ דָּוִד David
אֶל־ ʔel- אֶל to
יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan
מִ֖י mˌî מִי who
יַגִּ֣יד yaggˈîḏ נגד report
לִ֑י lˈî לְ to
אֹ֛ו ʔˈô אֹו or
מַה־ mah- מָה what
יַּעַנְךָ֥ yyaʕanᵊḵˌā ענה answer
אָבִ֖יךָ ʔāvˌîḵā אָב father
קָשָֽׁה׃ ס qāšˈā . s קָשֶׁה hard
20:10. responditque David ad Ionathan quis nuntiabit mihi si quid forte responderit tibi pater tuus dure
And David answered Jonathan: Who shall bring me word, if thy father should answer thee harshly concerning me?
20:10. And David responded to Jonathan, “Who will repeat it to me, if your father may perhaps answer you harshly about me?”
20:10. Then said David to Jonathan, Who shall tell me? or what [if] thy father answer thee roughly?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:10: Who shall tell me? - Who shall give me the necessary information? What means wilt thou use to convey this intelligence to me?
1 Kings (1 Samuel) 20:11
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:10: answer thee: Sa1 20:30-34, Sa1 25:10, Sa1 25:14, Sa1 25:17; Gen 42:7, Gen 42:30; Kg1 12:13; Pro 18:23
Geneva 1599
Then said David to Jonathan, Who (f) shall tell me? or what [if] thy father answer thee roughly?
(f) If your father favours me.
John Gill
Then said David to Jonathan, who shall tell me?.... The disposition of Saul's mind towards him, whether he gave a kind answer to the report of Jonathan concerning him:
or what if thy father answer thee roughly? or hard words, as the Targum, whether he answers in a kind, loving, and smooth manner, or whether in a rough and angry one: the question is here, how he should be informed of this, since especially, if in the latter, it would not be safe for Jonathan to come himself to him, nor could he well trust the message with any other. Abarbinel thinks, that the first of these expressions is by way of question, who should declare to him his father's will and intention, whether good or bad: and the latter by way of outcry, woe unto me, if thy father should answer thee roughly; I greatly fear he will chide thee for my sake; my heart will be filled with sorrow if thou shouldest suffer reproach and rebuke on my account.
20:1120:11: Եւ ասէ Յովնաթան ցԴաւիթ. Ե՛րթ եւ մնա՛ յանդին։ Եւ գնացի՛ն երկոքեան յանդն։
11 Յովնաթանը Դաւթին ասաց. «Գնա՛ ու սպասի՛ր դաշտում»: Եւ երկուսով դաշտ գնացին:
11 Յովնաթան ըսաւ Դաւիթին. «Եկուր, դաշտը ելլենք» ու երկուքը դաշտը ելան։
Եւ ասէ Յովնաթան ցԴաւիթ. [380]Երթ եւ մնա յանդին``: Եւ գնացին երկոքեան յանդն:

20:11: Եւ ասէ Յովնաթան ցԴաւիթ. Ե՛րթ եւ մնա՛ յանդին։ Եւ գնացի՛ն երկոքեան յանդն։
11 Յովնաթանը Դաւթին ասաց. «Գնա՛ ու սպասի՛ր դաշտում»: Եւ երկուսով դաշտ գնացին:
11 Յովնաթան ըսաւ Դաւիթին. «Եկուր, դաշտը ելլենք» ու երկուքը դաշտը ելան։
zohrab-1805▾ eastern-1994▾ western am▾
20:1120:11 И сказал Ионафан Давиду: иди, выйдем в поле. И вышли оба в поле.
20:11 καὶ και and; even εἶπεν επω say; speak Ιωναθαν ιωναθαν to; toward Δαυιδ δαβιδ Dabid; Thavith πορεύου πορευομαι travel; go καὶ και and; even μένε μενω stay; stand fast εἰς εις into; for ἀγρόν αγρος field καὶ και and; even ἐκπορεύονται εκπορευομαι emerge; travel out ἀμφότεροι αμφοτερος both εἰς εις into; for ἀγρόν αγρος field
20:11 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהֹֽונָתָן֙ yᵊhˈônāṯān יְהֹונָתָן Jehonathan אֶל־ ʔel- אֶל to דָּוִ֔ד dāwˈiḏ דָּוִד David לְכָ֖ה lᵊḵˌā הלך walk וְ wᵊ וְ and נֵצֵ֣א nēṣˈē יצא go out הַ ha הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וַ wa וְ and יֵּצְא֥וּ yyēṣᵊʔˌû יצא go out שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two הַ ha הַ the שָּׂדֶֽה׃ ס śśāḏˈeh . s שָׂדֶה open field
20:11. et ait Ionathan ad David veni egrediamur in agrum cumque exissent ambo in agrumAnd Jonathan said to David: Come, and let us go out into the field. And when they were both of them gone out into the field,
11. And Jonathan said unto David, Come and let us go out into the field. And they went out both of them into the field.
20:11. And Jonathan said to David, “Come, and let us go out into the field.” And when they both had gone out into the field,
20:11. And Jonathan said unto David, Come, and let us go out into the field. And they went out both of them into the field.
And Jonathan said unto David, Come, and let us go out into the field. And they went out both of them into the field:

20:11 И сказал Ионафан Давиду: иди, выйдем в поле. И вышли оба в поле.
20:11
καὶ και and; even
εἶπεν επω say; speak
Ιωναθαν ιωναθαν to; toward
Δαυιδ δαβιδ Dabid; Thavith
πορεύου πορευομαι travel; go
καὶ και and; even
μένε μενω stay; stand fast
εἰς εις into; for
ἀγρόν αγρος field
καὶ και and; even
ἐκπορεύονται εκπορευομαι emerge; travel out
ἀμφότεροι αμφοτερος both
εἰς εις into; for
ἀγρόν αγρος field
20:11
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהֹֽונָתָן֙ yᵊhˈônāṯān יְהֹונָתָן Jehonathan
אֶל־ ʔel- אֶל to
דָּוִ֔ד dāwˈiḏ דָּוִד David
לְכָ֖ה lᵊḵˌā הלך walk
וְ wᵊ וְ and
נֵצֵ֣א nēṣˈē יצא go out
הַ ha הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וַ wa וְ and
יֵּצְא֥וּ yyēṣᵊʔˌû יצא go out
שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two
הַ ha הַ the
שָּׂדֶֽה׃ ס śśāḏˈeh . s שָׂדֶה open field
20:11. et ait Ionathan ad David veni egrediamur in agrum cumque exissent ambo in agrum
And Jonathan said to David: Come, and let us go out into the field. And when they were both of them gone out into the field,
20:11. And Jonathan said to David, “Come, and let us go out into the field.” And when they both had gone out into the field,
20:11. And Jonathan said unto David, Come, and let us go out into the field. And they went out both of them into the field.
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Adam Clarke: Commentary on the Bible - 1831
20:11: Come, and let us go out into the field - In answer to David's question, he now shows him how he shall convey this intelligence to him.
1 Kings (1 Samuel) 20:12
John Gill
And Jonathan said unto David, come, and let us go out into the field,.... That they might more fully, and freely, and familiarly talk of this affair between them, without any danger of being overheard by the servants of Saul, as they were in his palace, where they now were:
and they went out both of them into the field; which belonged to Gibeah.
Robert Jamieson, A. R. Fausset and David Brown
THEIR COVENANT RENEWED BY OATH. (1Kings 20:11-23)
Jonathan said to David, Come, let us go into the field--The private dialogue, which is here detailed at full length, presents a most beautiful exhibition of these two amiable and noble-minded friends. Jonathan was led, in the circumstances, to be the chief speaker. The strength of his attachment, his pure disinterestedness, his warm piety, his invocation to God (consisting of a prayer and a solemn oath combined), the calm and full expression he gave of his conviction that his own family were, by the divine will, to be disinherited, and David elevated to the possession of the throne, the covenant entered into with David on behalf of his descendants, and the imprecation (1Kings 20:16) denounced on any of them who should violate his part of the conditions, the reiteration of this covenant on both sides (1Kings 20:17) to make it indissoluble--all this indicates such a power of mutual affection, such magnetic attractiveness in the character of David, such susceptibility and elevation of feeling in the heart of Jonathan, that this interview for dramatic interest and moral beauty stands unrivalled in the records of human friendship.
20:1220:12: Եւ ասէ Յովնաթան ցԴաւիթ. Տէր Աստուած Իսրայէլի գիտէ՝ եթէ ո՛չ քննեցից զհայր իմ զերեք ժամաւն, եւ եթէ բարի՛ ինչ իցէ զԴաւթէ եւ եթէ չար՝ առաքեցի՛ց առ քեզ յանդս։
12 Յովնաթանն ասաց Դաւթին. «Երդւում եմ Իսրայէլի Տէր Աստուծով, որ երբ իմ հօրը երեք անգամ քննելով տեսնեմ, թէ նա արդեօք բարի՞ է Դաւթի նկատմամբ, թէ չար, դաշտ՝ քեզ մօտ մարդ կ’ուղարկեմ:
12 Եւ Յովնաթան ըսաւ Դաւիթին. «Վկայ է Իսրայէլի Տէր Աստուածը. եթէ վաղը այս ատեն կամ միւս օր իմ հայրս քննելով տեսնեմ թէ քեզի համար աղէկութիւն մը կայ եւ նոյն ատեն մարդ չղրկեմ ու քեզի չյայտնեմ,
Եւ ասէ Յովնաթան ցԴաւիթ. Տէր Աստուած Իսրայելի գիտէ եթէ ոչ քննեցից զհայր իմ [381]զերեք ժամաւն``. եւ եթէ բարի ինչ իցէ զԴաւթէ եւ եթէ չար, առաքեցից առ քեզ [382]յանդս:

20:12: Եւ ասէ Յովնաթան ցԴաւիթ. Տէր Աստուած Իսրայէլի գիտէ՝ եթէ ո՛չ քննեցից զհայր իմ զերեք ժամաւն, եւ եթէ բարի՛ ինչ իցէ զԴաւթէ եւ եթէ չար՝ առաքեցի՛ց առ քեզ յանդս։
12 Յովնաթանն ասաց Դաւթին. «Երդւում եմ Իսրայէլի Տէր Աստուծով, որ երբ իմ հօրը երեք անգամ քննելով տեսնեմ, թէ նա արդեօք բարի՞ է Դաւթի նկատմամբ, թէ չար, դաշտ՝ քեզ մօտ մարդ կ’ուղարկեմ:
12 Եւ Յովնաթան ըսաւ Դաւիթին. «Վկայ է Իսրայէլի Տէր Աստուածը. եթէ վաղը այս ատեն կամ միւս օր իմ հայրս քննելով տեսնեմ թէ քեզի համար աղէկութիւն մը կայ եւ նոյն ատեն մարդ չղրկեմ ու քեզի չյայտնեմ,
zohrab-1805▾ eastern-1994▾ western am▾
20:1220:12 И сказал Ионафан Давиду: жив Господь Бог Израилев! я завтра около этого времени, или послезавтра, выпытаю у отца моего; и если он благосклонен к Давиду, и я тогда же не пошлю к тебе и не открою пред ушами твоими,
20:12 καὶ και and; even εἶπεν επω say; speak Ιωναθαν ιωναθαν to; toward Δαυιδ δαβιδ Dabid; Thavith κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel οἶδεν οιδα aware ὅτι οτι since; that ἀνακρινῶ ανακρινω examine τὸν ο the πατέρα πατηρ father μου μου of me; mine ὡς ως.1 as; how ἂν αν perhaps; ever ὁ ο the καιρὸς καιρος season; opportunity τρισσῶς τρισσως and; even ἰδοὺ ιδου see!; here I am ἀγαθὸν αγαθος good ᾖ ειμι be περὶ περι about; around Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even οὐ ου not μὴ μη not ἀποστείλω αποστελλω send off / away πρὸς προς to; toward σὲ σε.1 you εἰς εις into; for ἀγρόν αγρος field
20:12 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהֹונָתָ֜ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan אֶל־ ʔel- אֶל to דָּוִ֗ד dāwˈiḏ דָּוִד David יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel כִּֽי־ kˈî- כִּי that אֶחְקֹ֣ר ʔeḥqˈōr חקר explore אֶת־ ʔeṯ- אֵת [object marker] אָבִ֗י ʔāvˈî אָב father כָּ kā כְּ as † הַ the עֵ֤ת׀ ʕˈēṯ עֵת time מָחָר֙ māḥˌār מָחָר next day הַ ha הַ the שְּׁלִשִׁ֔ית ššᵊlišˈîṯ שְׁלִישִׁי third וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold טֹ֖וב ṭˌôv טֹוב good אֶל־ ʔel- אֶל to דָּוִ֑ד dāwˈiḏ דָּוִד David וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אָז֙ ʔˌāz אָז then אֶשְׁלַ֣ח ʔešlˈaḥ שׁלח send אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and גָלִ֖יתִי ḡālˌîṯî גלה uncover אֶת־ ʔeṯ- אֵת [object marker] אָזְנֶֽךָ׃ ʔoznˈeḵā אֹזֶן ear
20:12. ait Ionathan ad David Domine Deus Israhel si investigavero sententiam patris mei crastino vel perendie et aliquid boni fuerit super David et non statim misero ad te et notum tibi feceroJonathan said to David: O Lord God of Israel, if I shall discover my father's mind, to morrow, or the day after, and there be any thing good for David, and I send not immediately to thee, and make it known to thee,
12. And Jonathan said unto David, The LORD, the God of Israel, ; when I have sounded my father about this time tomorrow, the third day, behold, if there be good toward David, shall I not then send unto thee, and disclose it unto thee?
20:12. Jonathan said before David: “O Lord, God of Israel, if I will discover a decision by my father, tomorrow, or the day after, and if there will be anything good concerning David, and yet I do not immediately send to you and make it known to you,
20:12. And Jonathan said unto David, O LORD God of Israel, when I have sounded my father about to morrow any time, [or] the third [day], and, behold, [if there be] good toward David, and I then send not unto thee, and shew it thee;
And Jonathan said unto David, O LORD God of Israel, when I have sounded my father about to morrow any time, [or] the third [day], and, behold, [if there be] good toward David, and I then send not unto thee, and shew it thee:

20:12 И сказал Ионафан Давиду: жив Господь Бог Израилев! я завтра около этого времени, или послезавтра, выпытаю у отца моего; и если он благосклонен к Давиду, и я тогда же не пошлю к тебе и не открою пред ушами твоими,
20:12
καὶ και and; even
εἶπεν επω say; speak
Ιωναθαν ιωναθαν to; toward
Δαυιδ δαβιδ Dabid; Thavith
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
οἶδεν οιδα aware
ὅτι οτι since; that
ἀνακρινῶ ανακρινω examine
τὸν ο the
πατέρα πατηρ father
μου μου of me; mine
ὡς ως.1 as; how
ἂν αν perhaps; ever
ο the
καιρὸς καιρος season; opportunity
τρισσῶς τρισσως and; even
ἰδοὺ ιδου see!; here I am
ἀγαθὸν αγαθος good
ειμι be
περὶ περι about; around
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
οὐ ου not
μὴ μη not
ἀποστείλω αποστελλω send off / away
πρὸς προς to; toward
σὲ σε.1 you
εἰς εις into; for
ἀγρόν αγρος field
20:12
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהֹונָתָ֜ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan
אֶל־ ʔel- אֶל to
דָּוִ֗ד dāwˈiḏ דָּוִד David
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
כִּֽי־ kˈî- כִּי that
אֶחְקֹ֣ר ʔeḥqˈōr חקר explore
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֗י ʔāvˈî אָב father
כָּ כְּ as
הַ the
עֵ֤ת׀ ʕˈēṯ עֵת time
מָחָר֙ māḥˌār מָחָר next day
הַ ha הַ the
שְּׁלִשִׁ֔ית ššᵊlišˈîṯ שְׁלִישִׁי third
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
טֹ֖וב ṭˌôv טֹוב good
אֶל־ ʔel- אֶל to
דָּוִ֑ד dāwˈiḏ דָּוִד David
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אָז֙ ʔˌāz אָז then
אֶשְׁלַ֣ח ʔešlˈaḥ שׁלח send
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
וְ wᵊ וְ and
גָלִ֖יתִי ḡālˌîṯî גלה uncover
אֶת־ ʔeṯ- אֵת [object marker]
אָזְנֶֽךָ׃ ʔoznˈeḵā אֹזֶן ear
20:12. ait Ionathan ad David Domine Deus Israhel si investigavero sententiam patris mei crastino vel perendie et aliquid boni fuerit super David et non statim misero ad te et notum tibi fecero
Jonathan said to David: O Lord God of Israel, if I shall discover my father's mind, to morrow, or the day after, and there be any thing good for David, and I send not immediately to thee, and make it known to thee,
20:12. Jonathan said before David: “O Lord, God of Israel, if I will discover a decision by my father, tomorrow, or the day after, and if there will be anything good concerning David, and yet I do not immediately send to you and make it known to you,
20:12. And Jonathan said unto David, O LORD God of Israel, when I have sounded my father about to morrow any time, [or] the third [day], and, behold, [if there be] good toward David, and I then send not unto thee, and shew it thee;
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Adam Clarke: Commentary on the Bible - 1831
20:12: Jonathan said - O Lord God of Israel - There is, most evidently, something wanting in this verse. The Septuagint has, The Lord God of Israel doth Know. The Syriac and Arabic, The Lord God of Israel is Witness. Either of these makes a good sense. But two of Dr. Kennicott's MSS. supply the word חי chai, "liveth;" and the text reads thus, As the Lord God of Israel Liveth, when I have sounded my father - if there be good, and I then send not unto thee, and show it thee, the Lord do so and much more to Jonathan. This makes a still better sense.
1 Kings (1 Samuel) 20:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:12: O Lord: This verse is evidently deficient. The LXX have Κυριος ο Θεος Ισραηλ οιδεν, "The Lord God of Israel doth know;" the Syraic and Arabic, "The Lord God of Israel is witness;" either of which makes good sense. But two of Dr. Kennicott's manuscripts supply the word chai, "liveth;" and the text reads thus: "As the Lord God of Israel liveth, when I have sounded my father - if there be good unto David, and I then send not unto thee," etc.; which is a still better sense. Jos 22:22; Job 31:4; Psa 17:3, Psa 139:1-4
sounded: Heb. searched, Pro 20:5, Pro 25:2, Pro 25:3
show it thee: Heb. uncover thine ear, Sa1 20:2
Carl Friedrich Keil and Franz Delitzsch

In the field, where they were both entirely free from observation, Jonathan first of all renewed his covenant with David, by vowing to him on oath that he would give him information of his father's feelings towards him (1Kings 20:12, 1Kings 20:13); and then entreated him, with a certain presentiment that David would one day be king, even then to maintain his love towards him and his family for ever (1Kings 20:14-16); and lastly, he made David swear again concerning his love (1Kings 20:17), and then gave him the sign by which he would communicate the promised information (1Kings 20:18-23).
1Kings 20:12-15
1Kings 20:12 and 1Kings 20:13 are connected. Jonathan commences with a solemn invocation of God: "Jehovah, God of Israel!" and thus introduces his oath. We have neither to supply "Jehovah is witness," nor "as truly as Jehovah liveth," as some have suggested. "When I inquire of my father about this time to-morrow, the day after to-morrow (a concise mode of saying 'to-morrow or the day after'), and behold it is (stands) well for David, and then I do not send to thee and make it known to thee, Jehovah shall do so to Jonathan," etc. ("The Lord do so," etc., the ordinary formula used in an oath: see 1Kings 14:44). The other case is then added without an adversative particle: "If it should please my father evil against thee (lit. as regards evil), "I will make it known to thee, and let thee go, that thou mayest go in peace; and Jehovah be with thee, as He has been with my father." In this wish there is expressed the presentiment that David would one day occupy that place in Israel which Saul occupied then, i.e., the throne. - In 1Kings 20:14 and 1Kings 20:15 the Masoretic text gives no appropriate meaning. Luther's rendering, in which he follows the Rabbins and takes the first ולא (1Kings 20:14) by itself, and then completes the sentence from the context ("but if I do it not, show me no mercy, because I live, not even if I die"), contains indeed a certain permissible sense when considered in itself; but it is hardly reconcilable with what follows, "and do not tear away thy compassion for ever from my house." The request that he would show no compassion to him (Jonathan) even if he died, and yet would not withdraw his compassion from his house for ever, contains an antithesis which would have been expressed most clearly and unambiguously in the words themselves, if this had been really what Jonathan intended to say. De Wette's rendering gives a still more striking contradiction: "But let not (Jehovah be with thee) if I still live, and thou showest not the love of Jehovah to me, that I do not, and thou withdrawest not thy love from my house for ever." There is really no other course open than to follow the Syriac and Arabic, as Maurer, Thenius, and Ewald have done, and change the ולא in the first two clauses in 1Kings 20:14 into ולוּ or ולא, according to the analogy of the form לוּא (1Kings 14:30), and to render the passage thus: "And mayest thou, if I still live, mayest thou show to me the favour of the Lord, and not if I do, not withdraw thy favour from my house for ever, not even (ולא) when Jehovah shall cut off the enemies of David, every one from the face of the earth!" "The favour of Jehovah" is favour such as Jehovah shall cut off," etc., shows very clearly Jonathan's conviction that Jehovah would give to David a victory over all his enemies.
1Kings 20:16
Thus Jonathan concluded a covenant with the house of David, namely, by bringing David to promise kindness to his family for ever. The word בּרית must be supplied in thought to יכרת, as in 1Kings 22:8 and 2Chron 7:18. "And Jehovah required it (what Jonathan had predicted) at the hand of David's enemies." Understood in this manner, the second clause contains a remark of the historian himself, namely, that Jonathan's words were really fulfilled in due time. The traditional rendering of וּבקּשׁ as a relative preterite, with אמר understood, "and said, Let Jehovah take vengeance," is not only precluded by the harshness of the introduction of the word "saying," but still more by the fact, that if אמר (saying) is introduced between the copula vav and the verb בּקּשׁ, the perfect cannot stand for the optative בּקּשׁ, as in Josh 22:23.
1Kings 20:17
"And Jonathan adjured David again by his love to him, because he loved him as his own soul" (cf. 1Kings 18:1, 1Kings 18:3); i.e., he once more implored David most earnestly with an oath to show favour to him and his house.
1Kings 20:18-19
He then discussed the sign with him for letting him know about his father's state of mind: "To-morrow is new moon, and thou wilt be missed, for thy seat will be empty," sc., at Saul's table (see at 1Kings 20:5). "And on the third day come down quickly (from thy sojourning place), and go to the spot where thou didst hide thyself on the day of the deed, and place thyself by the side of the stone Ezel." The first words in this (19th) verse are not without difficulty. The meaning "on the third day" for the verb שׁלּשׁ cannot be sustained by parallel passages, but is fully established, partly by השּׁלשׁית, the third day, and partly by the Arabic usage (vid., Ges. Thes. s. v.). מאד after תּרד, lit., "go violently down," is more striking still. Nevertheless the correctness of the text is not to be called in question, since שׁלּשׁתּ is sustained by τρισσεύσει in the Septuagint, and מאד תּרד by descende ergo festinus in the Vulgate, and also by the rendering in the Chaldee, Arabic, and Syriac versions, "and on the third day thou wilt be missed still more," which is evidently merely a conjecture founded upon the context. The meaning of המּעשׂה בּיום is doubtful. Gesenius, De Wette, and Maurer render it "on the day of the deed," and understand it as referring to Saul's deed mentioned in 1Kings 19:2, viz., his design of killing David; others render it "on the day of business," i.e., the working day (Luther, after the lxx and Vulgate), but this is not so good a rendering. The best is probably that of Thenius, "on the day of the business" (which is known to thee). Nothing further can be said concerning the stone Ezel than that Ezel is a proper name.
1Kings 20:20
"And I will shoot off three arrows to the side of it (the stone Ezek), to shoot for me at the mark," i.e., as if shooting at the mark. The article attached to החצּים is either to be explained as denoting that the historian assumed the thing as already well known, or on the supposition that Jonathan went to the field armed, and when giving the sign pointed to the arrows in his quiver. In the word צדּה the Raphe indicates that the suffix of ־ה is not a mere toneless ה, although it has no mappik, having given up its strong breathing on account of the harsh צ sound.
1Kings 20:21
"And, behold (הנּה, directing attention to what follows as the main point), I will send the boy (saying), Go, get the arrows. If I shall say to the boy, Behold, the arrows are from thee hitherwards, fetch them; then come, for peace is to thee, and it is nothing, as truly as Jehovah liveth."
1Kings 20:22
"But if I say to the youth, Behold, the arrows are from thee farther off; then go, for Jehovah sendeth thee away," i.e., bids thee flee. The appointment of this sign was just as simple as it was suitable to the purpose.
1Kings 20:23
This arrangement was to remain an eternal secret between them. "And (as for) the word that we have spoken, I and thou, behold, the Lord is between me and thee for ever," namely, a witness and judge in case one of us two should break the covenant (vid., Gen 31:48-49). This is implied in the words, without there being any necessity to assume that עד had dropped out of the text. "The word" refers not merely to the sign agreed upon, but to the whole matter, including the renewal of the bond of friendship.
John Gill
And Jonathan said unto David, O Lord God of Israel,.... Or by the Lord God of Israel, I swear unto thee; for this is the form of the oath, as Jarchi and Kimchi observe:
when I have sounded my father about tomorrow any time, or the third day; searched, inquired, and found out how his disposition is:
and, behold, if there be good toward David; if he is well disposed to him, as may appear by speaking respectfully of him, or kindly inquiring after him, and by being satisfied with the account given him:
and I then send not unto thee, and show it thee; then let the vengeance of God fall upon me in some remarkable manner or another, as follows; or "shall I not then send unto thee, and show it thee" (t)? certainly I will; that is, I will send a messenger to thee to acquaint thee with it, who shall tell it, and cause thee to hear it, as from myself.
(t) "an non tune mitterem?" Junius & Tremellius; "nonne tunc mittam ad te?" so some in Vatablus.
John Wesley
O Lord God - Do thou hear and judge between us. It is an abrupt speech which is usual in great passions.
20:1320:13: Օն եւ օ՛ն արասցէ Տէր Յովնաթանու, եւ օն եւ օ՛ն յաւելցէ, եթէ ո՛չ քննեցից զչարութիւնն վասն քո, եւ յայտնեցի՛ց յունկն քո. եւ արձակեցի՛ց զքեզ՝ եւ երթիցես ՚ի խաղաղութիւն. եւ եղիցի Տէր ընդ քեզ՝ որպէս է՛ր ընդ հօր իմում։
13 Տէրը Յովնաթանին այսպէս եւ սրանից աւելին թող անի, եթէ չբացայայտեմ հօրս չարութիւնը քո հանդէպ եւ քեզ չյայտնեմ: Այդ դէպքում քեզ կ’արձակեմ, որ գնաս խաղաղութեամբ, եւ Տէրը քեզ հետ լինի, ինչպէս իմ հօր հետ էր:
13 Տէրը Յովնաթանին այսպէս ու ասկէ աւելի ընէ. բայց եթէ իմ հայրս քեզի չարութիւն մը ընել ուզէ, զանիկա ալ քեզի պիտի յայտնեմ ու քեզ պիտի արձակեմ, որպէս զի խաղաղութեամբ երթաս ու Տէրը քեզի հետ ըլլայ, ինչպէս իմ հօրս հետ էր։
Օն եւ օն արասցէ Տէր Յովնաթանու, եւ օն եւ օն յաւելցէ, եթէ [383]ոչ քննեցից զչարութիւնն`` վասն քո, եւ յայտնեցից յունկն քո. եւ արձակեցից զքեզ եւ երթիցես ի խաղաղութիւն, եւ եղիցի Տէր ընդ քեզ` որպէս էր ընդ հօր իմում:

20:13: Օն եւ օ՛ն արասցէ Տէր Յովնաթանու, եւ օն եւ օ՛ն յաւելցէ, եթէ ո՛չ քննեցից զչարութիւնն վասն քո, եւ յայտնեցի՛ց յունկն քո. եւ արձակեցի՛ց զքեզ՝ եւ երթիցես ՚ի խաղաղութիւն. եւ եղիցի Տէր ընդ քեզ՝ որպէս է՛ր ընդ հօր իմում։
13 Տէրը Յովնաթանին այսպէս եւ սրանից աւելին թող անի, եթէ չբացայայտեմ հօրս չարութիւնը քո հանդէպ եւ քեզ չյայտնեմ: Այդ դէպքում քեզ կ’արձակեմ, որ գնաս խաղաղութեամբ, եւ Տէրը քեզ հետ լինի, ինչպէս իմ հօր հետ էր:
13 Տէրը Յովնաթանին այսպէս ու ասկէ աւելի ընէ. բայց եթէ իմ հայրս քեզի չարութիւն մը ընել ուզէ, զանիկա ալ քեզի պիտի յայտնեմ ու քեզ պիտի արձակեմ, որպէս զի խաղաղութեամբ երթաս ու Տէրը քեզի հետ ըլլայ, ինչպէս իմ հօրս հետ էր։
zohrab-1805▾ eastern-1994▾ western am▾
20:1320:13 пусть то и то сделает Господь с Ионафаном и еще больше сделает. Если же отец мой замышляет сделать тебе зло, и это открою в уши твои, и отпущу тебя, и тогда иди с миром: и да будет Господь с тобою, как был с отцом моим!
20:13 τάδε οδε further; this ποιήσαι ποιεω do; make ὁ ο the θεὸς θεος God τῷ ο the Ιωναθαν ιωναθαν and; even τάδε οδε further; this προσθείη προστιθημι add; continue ὅτι οτι since; that ἀνοίσω αναφερω bring up; carry up τὰ ο the κακὰ κακος bad; ugly ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even ἀποκαλύψω αποκαλυπτω reveal; uncover τὸ ο the ὠτίον ωτιον ear σου σου of you; your καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth σε σε.1 you καὶ και and; even ἀπελεύσῃ απερχομαι go off; go away εἰς εις into; for εἰρήνην ειρηνη peace καὶ και and; even ἔσται ειμι be κύριος κυριος lord; master μετὰ μετα with; amid σοῦ σου of you; your καθὼς καθως just as / like ἦν ειμι be μετὰ μετα with; amid τοῦ ο the πατρός πατηρ father μου μου of me; mine
20:13 כֹּֽה־ kˈō- כֹּה thus יַעֲשֶׂה֩ yaʕᵃśˌeh עשׂה make יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH לִֽ lˈi לְ to יהֹונָתָ֜ן yhônāṯˈān יְהֹונָתָן Jehonathan וְ wᵊ וְ and כֹ֣ה ḵˈō כֹּה thus יֹסִ֗יף yōsˈîf יסף add כִּֽי־ kˈî- כִּי that יֵיטִ֨ב yêṭˌiv יטב be good אֶל־ ʔel- אֶל to אָבִ֤י ʔāvˈî אָב father אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the רָעָה֙ rāʕˌā רָעָה evil עָלֶ֔יךָ ʕālˈeʸḵā עַל upon וְ wᵊ וְ and גָלִ֨יתִי֙ ḡālˈîṯî גלה uncover אֶת־ ʔeṯ- אֵת [object marker] אָזְנֶ֔ךָ ʔoznˈeḵā אֹזֶן ear וְ wᵊ וְ and שִׁלַּחְתִּ֖יךָ šillaḥtˌîḵā שׁלח send וְ wᵊ וְ and הָלַכְתָּ֣ hālaḵtˈā הלך walk לְ lᵊ לְ to שָׁלֹ֑ום šālˈôm שָׁלֹום peace וִ wi וְ and יהִ֤י yhˈî היה be יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עִמָּ֔ךְ ʕimmˈāḵ עִם with כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֖ה hāyˌā היה be עִם־ ʕim- עִם with אָבִֽי׃ ʔāvˈî אָב father
20:13. haec faciat Dominus Ionathan et haec augeat si autem perseveraverit patris mei malitia adversum te revelabo aurem tuam et dimittam te ut vadas in pace et sit Dominus tecum sicut fuit cum patre meoMay the Lord do so and so to Jonathan, and add still more. But if my father shall continue in malice against thee, I will discover it to thy ear, and will send thee away, that thou mayst go in peace, and the Lord be with thee, as he hath been with my father.
13. The LORD do so to Jonathan, and more also, should it please my father to do thee evil, if I disclose it not unto thee, and send thee away, that thou mayest go in peace: and the LORD be with thee, as he hath been with my father.
20:13. may the Lord do these things to Jonathan, and may he add these other things. But if my father will have persevered in malice against you, I will reveal it to your ear, and I will send you away, so that you may go in peace, and so that the Lord may be with you, just as he was with my father.
20:13. The LORD do so and much more to Jonathan: but if it please my father [to do] thee evil, then I will shew it thee, and send thee away, that thou mayest go in peace: and the LORD be with thee, as he hath been with my father.
The LORD do so and much more to Jonathan: but if it please my father [to do] thee evil, then I will shew it thee, and send thee away, that thou mayest go in peace: and the LORD be with thee, as he hath been with my father:

20:13 пусть то и то сделает Господь с Ионафаном и еще больше сделает. Если же отец мой замышляет сделать тебе зло, и это открою в уши твои, и отпущу тебя, и тогда иди с миром: и да будет Господь с тобою, как был с отцом моим!
20:13
τάδε οδε further; this
ποιήσαι ποιεω do; make
ο the
θεὸς θεος God
τῷ ο the
Ιωναθαν ιωναθαν and; even
τάδε οδε further; this
προσθείη προστιθημι add; continue
ὅτι οτι since; that
ἀνοίσω αναφερω bring up; carry up
τὰ ο the
κακὰ κακος bad; ugly
ἐπὶ επι in; on
σὲ σε.1 you
καὶ και and; even
ἀποκαλύψω αποκαλυπτω reveal; uncover
τὸ ο the
ὠτίον ωτιον ear
σου σου of you; your
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
σε σε.1 you
καὶ και and; even
ἀπελεύσῃ απερχομαι go off; go away
εἰς εις into; for
εἰρήνην ειρηνη peace
καὶ και and; even
ἔσται ειμι be
κύριος κυριος lord; master
μετὰ μετα with; amid
σοῦ σου of you; your
καθὼς καθως just as / like
ἦν ειμι be
μετὰ μετα with; amid
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
20:13
כֹּֽה־ kˈō- כֹּה thus
יַעֲשֶׂה֩ yaʕᵃśˌeh עשׂה make
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
לִֽ lˈi לְ to
יהֹונָתָ֜ן yhônāṯˈān יְהֹונָתָן Jehonathan
וְ wᵊ וְ and
כֹ֣ה ḵˈō כֹּה thus
יֹסִ֗יף yōsˈîf יסף add
כִּֽי־ kˈî- כִּי that
יֵיטִ֨ב yêṭˌiv יטב be good
אֶל־ ʔel- אֶל to
אָבִ֤י ʔāvˈî אָב father
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
רָעָה֙ rāʕˌā רָעָה evil
עָלֶ֔יךָ ʕālˈeʸḵā עַל upon
וְ wᵊ וְ and
גָלִ֨יתִי֙ ḡālˈîṯî גלה uncover
אֶת־ ʔeṯ- אֵת [object marker]
אָזְנֶ֔ךָ ʔoznˈeḵā אֹזֶן ear
וְ wᵊ וְ and
שִׁלַּחְתִּ֖יךָ šillaḥtˌîḵā שׁלח send
וְ wᵊ וְ and
הָלַכְתָּ֣ hālaḵtˈā הלך walk
לְ lᵊ לְ to
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
וִ wi וְ and
יהִ֤י yhˈî היה be
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עִמָּ֔ךְ ʕimmˈāḵ עִם with
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָיָ֖ה hāyˌā היה be
עִם־ ʕim- עִם with
אָבִֽי׃ ʔāvˈî אָב father
20:13. haec faciat Dominus Ionathan et haec augeat si autem perseveraverit patris mei malitia adversum te revelabo aurem tuam et dimittam te ut vadas in pace et sit Dominus tecum sicut fuit cum patre meo
May the Lord do so and so to Jonathan, and add still more. But if my father shall continue in malice against thee, I will discover it to thy ear, and will send thee away, that thou mayst go in peace, and the Lord be with thee, as he hath been with my father.
20:13. may the Lord do these things to Jonathan, and may he add these other things. But if my father will have persevered in malice against you, I will reveal it to your ear, and I will send you away, so that you may go in peace, and so that the Lord may be with you, just as he was with my father.
20:13. The LORD do so and much more to Jonathan: but if it please my father [to do] thee evil, then I will shew it thee, and send thee away, that thou mayest go in peace: and the LORD be with thee, as he hath been with my father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:13: The Lord be with thee, as he hath been with my father - From this, and other passages here it is evident that Jonathan knew that the Lord had appointed David to the kingdom.
1 Kings (1 Samuel) 20:14
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: The Lord do: Sa1 3:17, Sa1 25:22; Rut 1:17; Sa2 3:35, Sa2 19:13; Kg1 19:2, Kg1 20:10
the Lord be: Sa1 17:37; Jos 1:5; Ch1 22:11, Ch1 22:16; Mat 28:20; Phi 4:9
he hath been with my father: Sa1 10:7, Sa1 11:6-13, Sa1 14:47; Sa2 7:15
Geneva 1599
The LORD (g) do so and much more to Jonathan: but if it please my father [to do] thee evil, then I will shew it thee, and send thee away, that thou mayest go in peace: and the LORD be with thee, as he hath been with my father.
(g) The Lord punish me most grievously.
John Gill
The Lord do so and much more to Jonathan,.... Recompense evil more than can be thought of and expressed, should he neglect to inform David of the good disposition of Saul unto him:
but if it please my father to do thee evil; if he seems determined upon it to take away thy life:
then I will show it thee; not by a messenger, by whom it would not be safe to communicate it, lest by that means Saul would know where he was, and come and slay him; but Jonathan would come himself, and acquaint him with it:
and send thee away, that thou mayest go in peace; give him leave, and advise him to depart, and provide for his own safety, adding his blessing on him, and prayer for him:
and the Lord be with thee, as he hath been with my father; in the beginning of his reign, giving him counsel and advice in all things, and victory over his enemies, succeeding and prospering him in whatsoever he engaged in; the Targum is,"the Word of the Lord be for thy help, &c.''
Jonathan seemed to be fully apprized that David was to succeed in the kingdom.
20:1420:14: Եւ իցէ՛ թէ մինչդեռ ես կենդանի իցեմ, արասցե՛ս ընդ իս իսկ ողորմութիւն, եւ եթէ մահո՛ւ մեռանիցիմ,
14 Իսկ եթէ ես կենդանի մնամ, դու ինձ գթասրտութիւն ցոյց տո՛ւր.
14 Եւ ոչ միայն իմ կենդանութեանս ատեն դուն ինծի Տէրոջը ողորմութիւնը ընես՝ որպէս զի ես չմեռնիմ,
Եւ իցէ թէ մինչդեռ ես կենդանի իցեմ, արասցես ընդ իս իսկ ողորմութիւն. [384]եւ եթէ մահու`` մեռանիցիմ:

20:14: Եւ իցէ՛ թէ մինչդեռ ես կենդանի իցեմ, արասցե՛ս ընդ իս իսկ ողորմութիւն, եւ եթէ մահո՛ւ մեռանիցիմ,
14 Իսկ եթէ ես կենդանի մնամ, դու ինձ գթասրտութիւն ցոյց տո՛ւր.
14 Եւ ոչ միայն իմ կենդանութեանս ատեն դուն ինծի Տէրոջը ողորմութիւնը ընես՝ որպէս զի ես չմեռնիմ,
zohrab-1805▾ eastern-1994▾ western am▾
20:1420:14 Но и ты, если я буду еще жив, окажи мне милость Господню.
20:14 καὶ και and; even μὲν μεν first of all ἔτι ετι yet; still μου μου of me; mine ζῶντος ζαω live; alive καὶ και and; even ποιήσεις ποιεω do; make ἔλεος ελεος mercy μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even ἐὰν εαν and if; unless θανάτῳ θανατος death ἀποθάνω αποθνησκω die
20:14 וְ wᵊ וְ and לֹ֖א lˌō לֹא not אִם־ ʔim- אִם if עֹודֶ֣נִּי ʕôḏˈennî עֹוד duration חָ֑י ḥˈāy חַי alive וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תַעֲשֶׂ֧ה ṯaʕᵃśˈeh עשׂה make עִמָּדִ֛י ʕimmāḏˈî עִמָּד company חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not אָמֽוּת׃ ʔāmˈûṯ מות die
20:14. et si vixero facies mihi misericordiam Domini si vero mortuus fueroAnd if I live, thou shalt shew me the kindness of the Lord: but if I die,
14. And thou shalt not only while yet I live shew me the kindness of the LORD, that I die not:
20:14. And if I live, you shall show the mercy of the Lord to me. Yet truly, if I die,
20:14. And thou shalt not only while yet I live shew me the kindness of the LORD, that I die not:
And thou shalt not only while yet I live shew me the kindness of the LORD, that I die not:

20:14 Но и ты, если я буду еще жив, окажи мне милость Господню.
20:14
καὶ και and; even
μὲν μεν first of all
ἔτι ετι yet; still
μου μου of me; mine
ζῶντος ζαω live; alive
καὶ και and; even
ποιήσεις ποιεω do; make
ἔλεος ελεος mercy
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καὶ και and; even
ἐὰν εαν and if; unless
θανάτῳ θανατος death
ἀποθάνω αποθνησκω die
20:14
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
אִם־ ʔim- אִם if
עֹודֶ֣נִּי ʕôḏˈennî עֹוד duration
חָ֑י ḥˈāy חַי alive
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תַעֲשֶׂ֧ה ṯaʕᵃśˈeh עשׂה make
עִמָּדִ֛י ʕimmāḏˈî עִמָּד company
חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אָמֽוּת׃ ʔāmˈûṯ מות die
20:14. et si vixero facies mihi misericordiam Domini si vero mortuus fuero
And if I live, thou shalt shew me the kindness of the Lord: but if I die,
20:14. And if I live, you shall show the mercy of the Lord to me. Yet truly, if I die,
20:14. And thou shalt not only while yet I live shew me the kindness of the LORD, that I die not:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:14: Show me the kindness of the Lord - When thou comest to the kingdom, if I am alive, thou shalt show kindness to me, and thou shalt continue that kindness to my family after me.
1 Kings (1 Samuel) 20:20
Albert Barnes: Notes on the Bible - 1834
20:14: The general meaning is: Jonathan had a presentiment, doubtless from God, that David would be established upon the throne. By God's mercy he had the comfort, which he well deserved, of knowing that his own posterity would receive kindness at David's hand (see the marginal references).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:14: the kindness: Sa2 9:3; Eph 5:1, Eph 5:2
Geneva 1599
And thou shalt not only while yet I live shew me the kindness of the LORD, (h) that I die not:
(h) I know that if you were given the kingdom now, you would not destroy me, but show yourself friendly to my posterity.
John Gill
And thou shalt not only, while yet I live, show me the kindness of the Lord,.... Such kindness as is well pleasing in the sight of God, and imitate what he shows to men, and which was covenanted, promised, and agreed to in the presence of the Lord, when David and Jonathan entered into covenant with each other; this Jonathan did not doubt of, and therefore did not make this a request:
that I die not; he had no fear nor dread on his mind, should David come to the throne while he was alive, that he would take away his life; which was usually done by tyrants and usurpers, when there were any that had a fairer title, and better claim to the throne than they.
John Wesley
Kindness as the Lord - That kindness to which thou hast engaged thyself, in the covenant sworn between thee and me in God's presence. I die not - That thou do not kill me or mine, as princes of another line use to kill the nearest relations of the former line, from whom the kingdom was translated to them.
20:1520:15: մի՛ բարձցես զողորմութիւն քո ՚ի տանէ իմմէ մինչեւ ցյաւիտեան. եւ եթէ ոչ՝ ՚ի ջնջել Տեառն զթշնամիս Դաւթի զիւրաքանչիւրոք յերեսաց երկրէ.
15 եթէ մեռնեմ, քո գթասրտութիւնը իմ տնից չկտրես յաւիտեան: Նոյնիսկ այն ժամանակ, երբ Տէրը Դաւթի թշնամիներին երկրի երեսից ջնջի,
15 Այլ քու ողորմութիւնդ իմ տունէս յաւիտեան չկտրես, ոչ ալ այն ատեն երբ Տէրը քու բոլոր թշնամիներդ երկրի վրայէն վերցնէ»։
եւ մի՛ բարձցես զողորմութիւն քո ի տանէ իմմէ մինչեւ ցյաւիտեան. եւ եթէ ոչ, ի ջնջել Տեառն զթշնամիս Դաւթի զիւրաքանչիւր ոք յերեսաց երկրէ:

20:15: մի՛ բարձցես զողորմութիւն քո ՚ի տանէ իմմէ մինչեւ ցյաւիտեան. եւ եթէ ոչ՝ ՚ի ջնջել Տեառն զթշնամիս Դաւթի զիւրաքանչիւրոք յերեսաց երկրէ.
15 եթէ մեռնեմ, քո գթասրտութիւնը իմ տնից չկտրես յաւիտեան: Նոյնիսկ այն ժամանակ, երբ Տէրը Դաւթի թշնամիներին երկրի երեսից ջնջի,
15 Այլ քու ողորմութիւնդ իմ տունէս յաւիտեան չկտրես, ոչ ալ այն ատեն երբ Տէրը քու բոլոր թշնամիներդ երկրի վրայէն վերցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1520:15 А если я умру, то не отними милости твоей от дома моего во веки, даже и тогда, когда Господь истребит с лица земли всех врагов Давида.
20:15 οὐκ ου not ἐξαρεῖς εξαιρω lift out / up; remove ἔλεός ελεος mercy σου σου of you; your ἀπὸ απο from; away τοῦ ο the οἴκου οικος home; household μου μου of me; mine ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever καὶ και and; even εἰ ει if; whether μὴ μη not ἐν εν in τῷ ο the ἐξαίρειν εξαιρω lift out / up; remove κύριον κυριος lord; master τοὺς ο the ἐχθροὺς εχθρος hostile; enemy Δαυιδ δαβιδ Dabid; Thavith ἕκαστον εκαστος each ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land
20:15 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תַכְרִ֧ת ṯaḵrˈiṯ כרת cut אֶֽת־ ʔˈeṯ- אֵת [object marker] חַסְדְּךָ֛ ḥasdᵊḵˈā חֶסֶד loyalty מֵ mē מִן from עִ֥ם ʕˌim עִם with בֵּיתִ֖י bêṯˌî בַּיִת house עַד־ ʕaḏ- עַד unto עֹולָ֑ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and לֹ֗א lˈō לֹא not בְּ bᵊ בְּ in הַכְרִ֤ת haḵrˈiṯ כרת cut יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] אֹיְבֵ֣י ʔōyᵊvˈê איב be hostile דָוִ֔ד ḏāwˈiḏ דָּוִד David אִ֕ישׁ ʔˈîš אִישׁ man מֵ mē מִן from עַ֖ל ʕˌal עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
20:15. non auferas misericordiam tuam a domo mea usque in sempiternum quando eradicaverit Dominus inimicos David unumquemque de terraThou shalt not take away thy kindness from my house for ever, when the Lord shall have rooted out the enemies of David, every one of them from the earth, may he take away Jonathan from his house, and may the Lord require it at the hands of David's enemies.
15. but also thou shalt not cut off thy kindness from my house for ever: no, not when the LORD hath cut off the enemies of David every one from the face of the earth.
20:15. you shall not take away your mercy from my house, even forever, when the Lord will have rooted out the enemies of David, each and every one of them, from the earth. May he take Jonathan from his house, and may the Lord require it from the hands of the enemies of David.”
20:15. But [also] thou shalt not cut off thy kindness from my house for ever: no, not when the LORD hath cut off the enemies of David every one from the face of the earth.
But [also] thou shalt not cut off thy kindness from my house for ever: no, not when the LORD hath cut off the enemies of David every one from the face of the earth:

20:15 А если я умру, то не отними милости твоей от дома моего во веки, даже и тогда, когда Господь истребит с лица земли всех врагов Давида.
20:15
οὐκ ου not
ἐξαρεῖς εξαιρω lift out / up; remove
ἔλεός ελεος mercy
σου σου of you; your
ἀπὸ απο from; away
τοῦ ο the
οἴκου οικος home; household
μου μου of me; mine
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
καὶ και and; even
εἰ ει if; whether
μὴ μη not
ἐν εν in
τῷ ο the
ἐξαίρειν εξαιρω lift out / up; remove
κύριον κυριος lord; master
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
Δαυιδ δαβιδ Dabid; Thavith
ἕκαστον εκαστος each
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
20:15
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תַכְרִ֧ת ṯaḵrˈiṯ כרת cut
אֶֽת־ ʔˈeṯ- אֵת [object marker]
חַסְדְּךָ֛ ḥasdᵊḵˈā חֶסֶד loyalty
מֵ מִן from
עִ֥ם ʕˌim עִם with
בֵּיתִ֖י bêṯˌî בַּיִת house
עַד־ ʕaḏ- עַד unto
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וְ wᵊ וְ and
לֹ֗א lˈō לֹא not
בְּ bᵊ בְּ in
הַכְרִ֤ת haḵrˈiṯ כרת cut
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
אֹיְבֵ֣י ʔōyᵊvˈê איב be hostile
דָוִ֔ד ḏāwˈiḏ דָּוִד David
אִ֕ישׁ ʔˈîš אִישׁ man
מֵ מִן from
עַ֖ל ʕˌal עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
20:15. non auferas misericordiam tuam a domo mea usque in sempiternum quando eradicaverit Dominus inimicos David unumquemque de terra
Thou shalt not take away thy kindness from my house for ever, when the Lord shall have rooted out the enemies of David, every one of them from the earth, may he take away Jonathan from his house, and may the Lord require it at the hands of David's enemies.
20:15. you shall not take away your mercy from my house, even forever, when the Lord will have rooted out the enemies of David, each and every one of them, from the earth. May he take Jonathan from his house, and may the Lord require it from the hands of the enemies of David.”
20:15. But [also] thou shalt not cut off thy kindness from my house for ever: no, not when the LORD hath cut off the enemies of David every one from the face of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: thou shalt: Sa1 24:21; Sa2 9:1-7, Sa2 21:7
John Gill
But also thou shalt not cut off thy kindness from my house for ever,.... His family should partake of it as well as himself:
no, not when the Lord hath cut off the enemies of David, everyone from the face of the earth; Saul and his sons, and everyone that should oppose his settlement in the kingdom: Jonathan's meaning is, that the covenant between them should not be only between them personally, but include their posterity, as follows.
20:1620:16: գտցի՛ անուն Յովնաթանու ՚ի տան Դաւթի. խնդրեսցէ՛ Տէր ՚ի ձեռաց թշնամեաց Դաւիթ։
16 Յովնաթանի անունը համարում պէտք է ունենայ Դաւթի տանը, եւ Տէրը Դաւթի թշնամիներից պէտք է վրէժ առնի»:
16 Եւ Յովնաթան Դաւիթին տանը հետ դաշնակցութիւն ըրաւ ու ըսաւ. «Տէրը թող Դաւիթին թշնամիներէն վրէժ առնէ»։
[385]գտցի անուն Յովնաթանու ի տան Դաւթի``. Խնդրեսցէ Տէր ի ձեռաց թշնամեաց Դաւիթ:

20:16: գտցի՛ անուն Յովնաթանու ՚ի տան Դաւթի. խնդրեսցէ՛ Տէր ՚ի ձեռաց թշնամեաց Դաւիթ։
16 Յովնաթանի անունը համարում պէտք է ունենայ Դաւթի տանը, եւ Տէրը Դաւթի թշնամիներից պէտք է վրէժ առնի»:
16 Եւ Յովնաթան Դաւիթին տանը հետ դաշնակցութիւն ըրաւ ու ըսաւ. «Տէրը թող Դաւիթին թշնամիներէն վրէժ առնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1620:16 Так заключил Ионафан завет с домом Давида {и сказал}: да взыщет Господь с врагов Давида!
20:16 ἐξαρθῆναι εξαιρω lift out / up; remove τὸ ο the ὄνομα ονομα name; notable τοῦ ο the Ιωναθαν ιωναθαν from; away τοῦ ο the οἴκου οικος home; household Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐκζητήσαι εκζητεω seek out / thoroughly κύριος κυριος lord; master ἐχθροὺς εχθρος hostile; enemy τοῦ ο the Δαυιδ δαβιδ Dabid; Thavith
20:16 וַ wa וְ and יִּכְרֹ֥ת yyiḵrˌōṯ כרת cut יְהֹונָתָ֖ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan עִם־ ʕim- עִם with בֵּ֣ית bˈêṯ בַּיִת house דָּוִ֑ד dāwˈiḏ דָּוִד David וּ û וְ and בִקֵּ֣שׁ viqqˈēš בקשׁ seek יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand אֹיְבֵ֥י ʔōyᵊvˌê איב be hostile דָוִֽד׃ ḏāwˈiḏ דָּוִד David
20:16. pepigit ergo foedus Ionathan cum domo David et requisivit Dominus de manu inimicorum DavidJonathan therefore made a covenant with the house of David: and the Lord required it at the hands of David's enemies.
16. So Jonathan made a covenant with the house of David, , And the LORD shall require it at the hand of David’s enemies.
20:16. Therefore, Jonathan formed a covenant with the house of David. And the Lord required it from the hands of the enemies of David.
20:16. So Jonathan made [a covenant] with the house of David, [saying], Let the LORD even require [it] at the hand of David’s enemies.
So Jonathan made [a covenant] with the house of David, [saying], Let the LORD even require [it] at the hand of David' s enemies:

20:16 Так заключил Ионафан завет с домом Давида {и сказал}: да взыщет Господь с врагов Давида!
20:16
ἐξαρθῆναι εξαιρω lift out / up; remove
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
Ιωναθαν ιωναθαν from; away
τοῦ ο the
οἴκου οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἐκζητήσαι εκζητεω seek out / thoroughly
κύριος κυριος lord; master
ἐχθροὺς εχθρος hostile; enemy
τοῦ ο the
Δαυιδ δαβιδ Dabid; Thavith
20:16
וַ wa וְ and
יִּכְרֹ֥ת yyiḵrˌōṯ כרת cut
יְהֹונָתָ֖ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan
עִם־ ʕim- עִם with
בֵּ֣ית bˈêṯ בַּיִת house
דָּוִ֑ד dāwˈiḏ דָּוִד David
וּ û וְ and
בִקֵּ֣שׁ viqqˈēš בקשׁ seek
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
יַּ֖ד yyˌaḏ יָד hand
אֹיְבֵ֥י ʔōyᵊvˌê איב be hostile
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
20:16. pepigit ergo foedus Ionathan cum domo David et requisivit Dominus de manu inimicorum David
Jonathan therefore made a covenant with the house of David: and the Lord required it at the hands of David's enemies.
20:16. Therefore, Jonathan formed a covenant with the house of David. And the Lord required it from the hands of the enemies of David.
20:16. So Jonathan made [a covenant] with the house of David, [saying], Let the LORD even require [it] at the hand of David’s enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: made: Heb. cut, Sa1 18:3; Gen 15:18
Let the Lord: Sa1 25:22, Sa1 31:2; Sa2 4:7, Sa2 4:8, Sa2 21:8
John Gill
So Jonathan made a covenant with the house of David,.... Not with David himself only, which was now renewed, but with his family also:
saying, let the Lord even require it at the hand of David's enemies; take vengeance on Jonathan, or on any of his posterity, should they break this covenant, by showing themselves enemies to David, and his crown; and, on the other hand, also on David, and his posterity, should they not show kindness to Jonathan and his seed, according to the tenor of this covenant.
John Wesley
A covenant - The covenant which before was personal, he now extends to the whole house of David, expecting a reciprocal enlargement of it on David's side, which doubtless he obtained. Enemies - If either I or any of my house shall break this covenant, and shall prove enemies to David or to his house, let the Lord, the witness of this covenant, severely punish the violators of it.
20:1720:17: Եւ յաւել Յովնաթան երդմնեցուցանել զԴաւիթ առ սէ՛ր նորա. զի սիրեաց զանձն սիրելւոյն իւրոյ։
17 Յովնաթանը Դաւթին կրկին երդուեցրեց իր սիրով, քանզի նրան իր անձի պէս էր սիրում:
17 Յովնաթան Դաւիթին նորէն երդում ընել տուաւ՝ զանիկա սիրելուն համար. քանզի զանիկա իր անձին պէս կը սիրէր։
Եւ յաւել Յովնաթան երդմնեցուցանել զԴաւիթ առ սէր նորա. զի [386]սիրեաց զանձն սիրելւոյն իւրոյ:

20:17: Եւ յաւել Յովնաթան երդմնեցուցանել զԴաւիթ առ սէ՛ր նորա. զի սիրեաց զանձն սիրելւոյն իւրոյ։
17 Յովնաթանը Դաւթին կրկին երդուեցրեց իր սիրով, քանզի նրան իր անձի պէս էր սիրում:
17 Յովնաթան Դաւիթին նորէն երդում ընել տուաւ՝ զանիկա սիրելուն համար. քանզի զանիկա իր անձին պէս կը սիրէր։
zohrab-1805▾ eastern-1994▾ western am▾
20:1720:17 И снова Ионафан клялся Давиду своею любовью к нему, ибо любил его, как свою душу.
20:17 καὶ και and; even προσέθετο προστιθημι add; continue ἔτι ετι yet; still Ιωναθαν ιωναθαν swear τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ὅτι οτι since; that ἠγάπησεν αγαπαω love ψυχὴν ψυχη soul ἀγαπῶντος αγαπαω love αὐτόν αυτος he; him
20:17 וַ wa וְ and יֹּ֤וסֶף yyˈôsef יסף add יְהֹֽונָתָן֙ yᵊhˈônāṯān יְהֹונָתָן Jehonathan לְ lᵊ לְ to הַשְׁבִּ֣יעַ hašbˈîₐʕ שׁבע swear אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֔ד dāwˈiḏ דָּוִד David בְּ bᵊ בְּ in אַהֲבָתֹ֖ו ʔahᵃvāṯˌô אֲהָבָה love אֹתֹ֑ו ʔōṯˈô אֵת [object marker] כִּֽי־ kˈî- כִּי that אַהֲבַ֥ת ʔahᵃvˌaṯ אֲהָבָה love נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul אֲהֵבֹֽו׃ ס ʔᵃhēvˈô . s אהב love
20:17. et addidit Ionathan deierare David eo quod diligeret illum sicut animam enim suam ita diligebat eumAnd Jonathan swore again to David, because he loved him: for he loved him as his own soul.
17. And Jonathan caused David to swear again, for the love that he had to him: for he loved him as he loved his own soul.
20:17. And Jonathan continued to swear to David, because he loved him. For he loved him like his own soul.
20:17. And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul.
And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul:

20:17 И снова Ионафан клялся Давиду своею любовью к нему, ибо любил его, как свою душу.
20:17
καὶ και and; even
προσέθετο προστιθημι add; continue
ἔτι ετι yet; still
Ιωναθαν ιωναθαν swear
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ὅτι οτι since; that
ἠγάπησεν αγαπαω love
ψυχὴν ψυχη soul
ἀγαπῶντος αγαπαω love
αὐτόν αυτος he; him
20:17
וַ wa וְ and
יֹּ֤וסֶף yyˈôsef יסף add
יְהֹֽונָתָן֙ yᵊhˈônāṯān יְהֹונָתָן Jehonathan
לְ lᵊ לְ to
הַשְׁבִּ֣יעַ hašbˈîₐʕ שׁבע swear
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִ֔ד dāwˈiḏ דָּוִד David
בְּ bᵊ בְּ in
אַהֲבָתֹ֖ו ʔahᵃvāṯˌô אֲהָבָה love
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
כִּֽי־ kˈî- כִּי that
אַהֲבַ֥ת ʔahᵃvˌaṯ אֲהָבָה love
נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul
אֲהֵבֹֽו׃ ס ʔᵃhēvˈô . s אהב love
20:17. et addidit Ionathan deierare David eo quod diligeret illum sicut animam enim suam ita diligebat eum
And Jonathan swore again to David, because he loved him: for he loved him as his own soul.
20:17. And Jonathan continued to swear to David, because he loved him. For he loved him like his own soul.
20:17. And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: because he loved him: or, by his love toward him
for he loved: Sa1 18:1, Sa1 18:3; Deu 13:6; Sa2 1:26; Pro 18:24
John Gill
And Jonathan caused David to swear again,.... Or Jonathan added to make David swears (u); having sworn himself to make a covenant of friendship with David and his family, he moved and insisted on it, that David should swear to keep covenant with him, and his family:
because he loved him; it was not so much for the good and safety of his offspring that he made this motion, and was so desirous of renewing and enlarging his covenant with David, as it was his strong love and affection for him; being on that account desirous that there might be the strictest friendship imaginable retained between the two families; or he made him swear by his love to him, as some understand it, which is not so likely; the former sense is better, for he himself sware by the Lord, 1Kings 20:12,
for he loved him as his own soul; or "with the love of his soul" (w); with the most cordial affection, with a truly hearty and sincere love, see 1Kings 18:1.
(u) "et addidit", Pagninus, Montanus, Vatablus; so the Tigurine version. (w) "secundum dilectionem animae suae", Pagninus; "amore sui ipsius", Junius & Tremellius.
John Wesley
Swear again - Heb. and Jonathan added or proceeded to make David swear; that is, having himself sworn to David or adjured David, in the foregoing verse, he here requires David's oath to him, by way of restipulation or confirmation. Loved him - Because he had a true friendship for David, he desired that the covenant might be inviolably observed through all their generations.
20:1820:18: Եւ ասէ ցնա Յովնաթան. Վաղիւ ամսամո՛ւտ է, եւ խնդրեսցիս.
18 Յովնաթանը նրան ասաց. «Վաղը նորալուսին է: Քեզ պիտի փնտռեն: Քո տեղը դատարկ տեսնելով՝ քո մասին պիտի հարցնեն:
18 Յովնաթան անոր ըսաւ. «Վաղը ամսագլուխ է ու դուն պիտի փնտռուիս, քանզի քու տեղդ պարապ պիտի մնայ։
Եւ ասէ ցնա Յովնաթան. Վաղիւ ամսամուտ է, եւ խնդրեսցիս. քանզի խնդրեսցի աթոռ քո:

20:18: Եւ ասէ ցնա Յովնաթան. Վաղիւ ամսամո՛ւտ է, եւ խնդրեսցիս.
18 Յովնաթանը նրան ասաց. «Վաղը նորալուսին է: Քեզ պիտի փնտռեն: Քո տեղը դատարկ տեսնելով՝ քո մասին պիտի հարցնեն:
18 Յովնաթան անոր ըսաւ. «Վաղը ամսագլուխ է ու դուն պիտի փնտռուիս, քանզի քու տեղդ պարապ պիտի մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1820:18 И сказал ему Ионафан: завтра новомесячие, и о тебе спросят, ибо место твое будет не занято;
20:18 καὶ και and; even εἶπεν επω say; speak Ιωναθαν ιωναθαν tomorrow; next day νουμηνία νουμηνια new month καὶ και and; even ἐπισκεπήσῃ επισκεπτομαι visit; inspect ὅτι οτι since; that ἐπισκεπήσεται επισκεπτομαι visit; inspect καθέδρα καθεδρα seat σου σου of you; your
20:18 וַ wa וְ and יֹּֽאמֶר־ yyˈōmer- אמר say לֹ֥ו lˌô לְ to יְהֹונָתָ֖ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan מָחָ֣ר māḥˈār מָחָר next day חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month וְ wᵊ וְ and נִפְקַ֕דְתָּ nifqˈaḏtā פקד miss כִּ֥י kˌî כִּי that יִפָּקֵ֖ד yippāqˌēḏ פקד miss מֹושָׁבֶֽךָ׃ môšāvˈeḵā מֹושָׁב seat
20:18. dixitque ad eum Ionathan cras kalendae sunt et requirerisAnd Jonathan said to him: To morrow is the new moon, and thou wilt be missed:
18. Then Jonathan said unto him, Tomorrow is the new moon: and thou shalt be missed, because thy seat will be empty.
20:18. And Jonathan said to him: “Tomorrow is the new moon, and you will be sought.
20:18. Then Jonathan said to David, To morrow [is] the new moon: and thou shalt be missed, because thy seat will be empty.
Then Jonathan said to David, To morrow [is] the new moon: and thou shalt be missed, because thy seat will be empty:

20:18 И сказал ему Ионафан: завтра новомесячие, и о тебе спросят, ибо место твое будет не занято;
20:18
καὶ και and; even
εἶπεν επω say; speak
Ιωναθαν ιωναθαν tomorrow; next day
νουμηνία νουμηνια new month
καὶ και and; even
ἐπισκεπήσῃ επισκεπτομαι visit; inspect
ὅτι οτι since; that
ἐπισκεπήσεται επισκεπτομαι visit; inspect
καθέδρα καθεδρα seat
σου σου of you; your
20:18
וַ wa וְ and
יֹּֽאמֶר־ yyˈōmer- אמר say
לֹ֥ו lˌô לְ to
יְהֹונָתָ֖ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan
מָחָ֣ר māḥˈār מָחָר next day
חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month
וְ wᵊ וְ and
נִפְקַ֕דְתָּ nifqˈaḏtā פקד miss
כִּ֥י kˌî כִּי that
יִפָּקֵ֖ד yippāqˌēḏ פקד miss
מֹושָׁבֶֽךָ׃ môšāvˈeḵā מֹושָׁב seat
20:18. dixitque ad eum Ionathan cras kalendae sunt et requireris
And Jonathan said to him: To morrow is the new moon, and thou wilt be missed:
20:18. And Jonathan said to him: “Tomorrow is the new moon, and you will be sought.
20:18. Then Jonathan said to David, To morrow [is] the new moon: and thou shalt be missed, because thy seat will be empty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:18: new moon: Sa1 20:5
and thou shalt: Among the forms of salutation and compliment used in Persia, one was, according to my mode of notation in italics, Ja i shama khali bud pish yaran, signifying, Thy place or seat was empty among thy friends. This phrase, or the greater part of it, was frequently addressed to myself when coming into a circle of Persian acquaintances, after an absence of several days or weeks. It reminded me of a passage in the First book of Samuel (Sa1 20:18). And thou shalt be missed, because thy seat will be empty. And again, David's place was empty." Sir W. Ouseley's Travels, vol i. preface, p. 16.
empty: Heb. missed
John Gill
Then Jonathan said to David, tomorrow is the new moon,.... The first day of the month, as David had before observed, 1Kings 20:5,
and thou shalt be missed, because thy seat will be empty; or be inquired after, because not in his usual place at mealtime.
20:1920:19: քանզի խնդրեսցի աթոռ քո, եւ երեքօրեսցիս եւ երեկեսցես ՚ի տեղի քո՝ ուր թաքեարն յաւուրն գործոյ. եւ նստցիս առ երգաբաւդ այդուիկ[3045]։ [3045] Այլք. Եւ երեքօրեսցիս, եւ խնդրեսցիս, եւ եկեսցես ՚ի տեղի քո։
19 Երեք օր կը մնաս, ապա կը գաս այն վայրը, ուր թաքնուել էիր գործի օրը: Կը նստես Երգաբ կոչուող քարի մօտ:
19 Երրորդ օրը շուտով իջի՛ր եւ եկո՛ւր այն տեղ՝ ուր գործին օրը պահուեցար եւ Եզելի քարին վրայ նստի՛ր։
Եւ երեքօրեսցիս [387]եւ խնդրեսցիս`` եւ եկեսցես ի տեղի քո` ուր թաքեարն յաւուրն գործոյ. եւ նստցիս առ [388]երգաբաւդ այդուիկ:

20:19: քանզի խնդրեսցի աթոռ քո, եւ երեքօրեսցիս եւ երեկեսցես ՚ի տեղի քո՝ ուր թաքեարն յաւուրն գործոյ. եւ նստցիս առ երգաբաւդ այդուիկ[3045]։
[3045] Այլք. Եւ երեքօրեսցիս, եւ խնդրեսցիս, եւ եկեսցես ՚ի տեղի քո։
19 Երեք օր կը մնաս, ապա կը գաս այն վայրը, ուր թաքնուել էիր գործի օրը: Կը նստես Երգաբ կոչուող քարի մօտ:
19 Երրորդ օրը շուտով իջի՛ր եւ եկո՛ւր այն տեղ՝ ուր գործին օրը պահուեցար եւ Եզելի քարին վրայ նստի՛ր։
zohrab-1805▾ eastern-1994▾ western am▾
20:1920:19 поэтому на третий день ты спустись и поспеши на то место, где скрывался ты прежде, и сядь у камня Азель;
20:19 καὶ και and; even τρισσεύσεις τρισσευω and; even ἐπισκέψῃ επισκεπτομαι visit; inspect καὶ και and; even ἥξεις ηκω here εἰς εις into; for τὸν ο the τόπον τοπος place; locality σου σου of you; your οὗ ος who; what ἐκρύβης κρυπτω hide ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἐργασίμῃ εργασιμη and; even καθήσῃ καθημαι sit; settle παρὰ παρα from; by τὸ ο the εργαβ εργαβ that
20:19 וְ wᵊ וְ and שִׁלַּשְׁתָּ֙ šillaštˌā שׁלשׁ be three תֵּרֵ֣ד tērˈēḏ ירד descend מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וּ û וְ and בָאתָ֙ vāṯˌā בוא come אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִסְתַּ֥רְתָּ nistˌartā סתר hide שָּׁ֖ם ššˌām שָׁם there בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day הַֽ hˈa הַ the מַּעֲשֶׂ֑ה mmaʕᵃśˈeh מַעֲשֶׂה deed וְ wᵊ וְ and יָ֣שַׁבְתָּ֔ yˈāšavtˈā ישׁב sit אֵ֖צֶל ʔˌēṣel אֵצֶל side הָ hā הַ the אֶ֥בֶן ʔˌeven אֶבֶן stone הָ hā הַ the אָֽזֶל׃ ʔˈāzel אֶזֶל [uncertain]
20:19. requiretur enim sessio tua usque perendie descendes ergo festinus et venies in locum ubi celandus es in die qua operari licet et sedebis iuxta lapidem cui est nomen EzelFor thy seat will be empty till after to morrow. So thou shalt go down quickly, and come to the place where thou must he hid, on the day when it is lawful to work, and thou shalt remain beside the stone, which is called Ezel.
19. And when thou hast stayed three days, thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel.
20:19. For your seat will be empty until the day after tomorrow. Therefore, you shall descend quickly, and you shall go to the place where you are to be hidden, on a day when it is lawful to work, and you shall remain beside the stone that is called Ezel.
20:19. And [when] thou hast stayed three days, [then] thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was [in hand], and shalt remain by the stone Ezel.
And [when] thou hast stayed three days, [then] thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was [in hand], and shalt remain by the stone Ezel:

20:19 поэтому на третий день ты спустись и поспеши на то место, где скрывался ты прежде, и сядь у камня Азель;
20:19
καὶ και and; even
τρισσεύσεις τρισσευω and; even
ἐπισκέψῃ επισκεπτομαι visit; inspect
καὶ και and; even
ἥξεις ηκω here
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
σου σου of you; your
οὗ ος who; what
ἐκρύβης κρυπτω hide
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἐργασίμῃ εργασιμη and; even
καθήσῃ καθημαι sit; settle
παρὰ παρα from; by
τὸ ο the
εργαβ εργαβ that
20:19
וְ wᵊ וְ and
שִׁלַּשְׁתָּ֙ šillaštˌā שׁלשׁ be three
תֵּרֵ֣ד tērˈēḏ ירד descend
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וּ û וְ and
בָאתָ֙ vāṯˌā בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹ֔ום mmāqˈôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִסְתַּ֥רְתָּ nistˌartā סתר hide
שָּׁ֖ם ššˌām שָׁם there
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הַֽ hˈa הַ the
מַּעֲשֶׂ֑ה mmaʕᵃśˈeh מַעֲשֶׂה deed
וְ wᵊ וְ and
יָ֣שַׁבְתָּ֔ yˈāšavtˈā ישׁב sit
אֵ֖צֶל ʔˌēṣel אֵצֶל side
הָ הַ the
אֶ֥בֶן ʔˌeven אֶבֶן stone
הָ הַ the
אָֽזֶל׃ ʔˈāzel אֶזֶל [uncertain]
20:19. requiretur enim sessio tua usque perendie descendes ergo festinus et venies in locum ubi celandus es in die qua operari licet et sedebis iuxta lapidem cui est nomen Ezel
For thy seat will be empty till after to morrow. So thou shalt go down quickly, and come to the place where thou must he hid, on the day when it is lawful to work, and thou shalt remain beside the stone, which is called Ezel.
20:19. For your seat will be empty until the day after tomorrow. Therefore, you shall descend quickly, and you shall go to the place where you are to be hidden, on a day when it is lawful to work, and you shall remain beside the stone that is called Ezel.
20:19. And [when] thou hast stayed three days, [then] thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was [in hand], and shalt remain by the stone Ezel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
20:19: The stone Ezel - It is not mentioned elsewhere, except possibly in Sa1 20:41, where see the note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:19: quickly: or, diligently, Heb. greatly
hide thyself: Sa1 20:5, Sa1 19:2
when the business: Heb. in the day of the business
Ezel: or, that sheweth the way.
John Gill
And when thou hast stayed three days,.... From court, either at Bethlehem, which seems most probable, or in some other place incognito; however, not in the field he proposed to hide himself in, where he could not continue so long for want of food:
then thou shalt go down quickly, and come to the place where thou didst hide thyself; which makes it clear that he did not continue there during that time, but went elsewhere; from whence he was to come in haste at the expiration of three days, to the place he first hid himself in, and which was fixed upon to meet at:
when the business was in hand; when the affair was discoursed of, about getting knowledge how Saul was affected to David, and of informing him of it; or "on the day of work" (x); or business, on a working day, as the Septuagint; and so the Targum, on a common day; when, as the Vulgate Latin, it was lawful to work on it; and such was the day when Jonathan and David conversed together about the above affair; it being the day before the new moon, or first day of the month, on which day they used not to work: Some render it, "thou shalt three times go down" (y) to that place; and the sense is, that he should come on the morrow, and if he found not Jonathan there, he might conclude that as yet he knew nothing of his father's mind, and therefore should come the day following that; and if he found him not then, to come on the third day, that so he might be on the spot, let him come on which day he would:
and shalt remain by the stone Ezel; which, because it signifies "going", the Jewish commentators generally understand it as a sign to direct travellers which way to go; but one would think this should be an improper place for David to be near, since it must be where two or more ways met, and so a public frequented place; others think therefore it had its name from David and Jonathan often going thither, to discourse with each other; the Septuagint calls it Ergab; and so the place where Jonathan, the son of Saul, exercised himself by shooting darts, is called by Jerom (z); it is said by Josephus (a) to be an hundred fifty furlongs (about nineteen miles), from Jerusalem, and from Jordan sixty, (about eight miles).
(x) "in die operis", Pagninus, Montanus, Vatablus; "die profesto", Tigurine version. (y) "tertiabis, descendes valde", Montanus; "descendes ter, vel tertiabis descendere", Castalio; so Patrick. (z) De loc. Heb. fol. 91. C. (a) Apud Adrichem. Theatrum T. S. p. 17.
John Wesley
Was in hand - When this same business which now they were treating about, was in agitation formerly; namely, to discover Saul's mind and purpose towards him, 1Kings 19:2-3. Ezel - By that stone which directs travellers in the way; namely, in some cave, or convenient place, which was near it.
Robert Jamieson, A. R. Fausset and David Brown
when thou hast stayed three days--either with your family at Beth-lehem, or wherever you find it convenient.
come to the place where thou didst hide thyself when the business was in hand--Hebrew, "in the day," or "time of the business," when the same matter was under inquiry formerly (1Kings 19:22).
remain by the stone Ezel--Hebrew, "the stone of the way"; a sort of milestone which directed travellers. He was to conceal himself in some cave or hiding-place near that spot.
20:2020:20: Եւ ես երեքկնեցի՛ց փքնօք յորս ածել եւ ձգե՛լ յամատտարայն.
20 Ես երեք նետ կ’արձակեմ, իբրեւ թէ նպատակակէտի վրայ,
20 Ես անոր քով նշանի մը նետելու պէս՝ երեք նետ պիտի նետեմ
Եւ ես երեքկնեցից փքնօք [389]յորս ածել եւ ձգել յամատտարայն:

20:20: Եւ ես երեքկնեցի՛ց փքնօք յորս ածել եւ ձգե՛լ յամատտարայն.
20 Ես երեք նետ կ’արձակեմ, իբրեւ թէ նպատակակէտի վրայ,
20 Ես անոր քով նշանի մը նետելու պէս՝ երեք նետ պիտի նետեմ
zohrab-1805▾ eastern-1994▾ western am▾
20:2020:20 а я в ту сторону пущу три стрелы, как будто стреляя в цель;
20:20 καὶ και and; even ἐγὼ εγω I τρισσεύσω τρισσευω the σχίζαις σχιζα dispatch out; send out εἰς εις into; for τὴν ο the αματταρι αματταρι marks; targets
20:20 וַ wa וְ and אֲנִ֕י ʔᵃnˈî אֲנִי i שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three הַ ha הַ the חִצִּ֖ים ḥiṣṣˌîm חֵץ arrow צִדָּ֣ה ṣiddˈā צַד side אֹורֶ֑ה ʔôrˈeh ירה cast לְ lᵊ לְ to שַֽׁלַּֽח־ šˈallˈaḥ- שׁלח send לִ֖י lˌî לְ to לְ lᵊ לְ to מַטָּרָֽה׃ maṭṭārˈā מַטָּרָה target
20:20. et ego tres sagittas mittam iuxta eum et iaciam quasi exercens me ad signumAnd I will shoot three arrows near it, and will shoot as if I were exercising myself at a mark.
20. And I will shoot three arrows on the side thereof, as though I shot at a mark.
20:20. And I will shoot three arrows near it, and I will cast them as if I were practicing for myself toward a mark.
20:20. And I will shoot three arrows on the side [thereof], as though I shot at a mark.
And I will shoot three arrows on the side [thereof], as though I shot at a mark:

20:20 а я в ту сторону пущу три стрелы, как будто стреляя в цель;
20:20
καὶ και and; even
ἐγὼ εγω I
τρισσεύσω τρισσευω the
σχίζαις σχιζα dispatch out; send out
εἰς εις into; for
τὴν ο the
αματταρι αματταρι marks; targets
20:20
וַ wa וְ and
אֲנִ֕י ʔᵃnˈî אֲנִי i
שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
הַ ha הַ the
חִצִּ֖ים ḥiṣṣˌîm חֵץ arrow
צִדָּ֣ה ṣiddˈā צַד side
אֹורֶ֑ה ʔôrˈeh ירה cast
לְ lᵊ לְ to
שַֽׁלַּֽח־ šˈallˈaḥ- שׁלח send
לִ֖י lˌî לְ to
לְ lᵊ לְ to
מַטָּרָֽה׃ maṭṭārˈā מַטָּרָה target
20:20. et ego tres sagittas mittam iuxta eum et iaciam quasi exercens me ad signum
And I will shoot three arrows near it, and will shoot as if I were exercising myself at a mark.
20:20. And I will shoot three arrows near it, and I will cast them as if I were practicing for myself toward a mark.
20:20. And I will shoot three arrows on the side [thereof], as though I shot at a mark.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:20: I will shoot three arrows - Jonathan intended that David should stay at the stone Ezel, where probably there was some kind of cave, or hiding place; that, to prevent all suspicion, he would not go to him himself, but take his servant into the fields, and pretend to be exercising himself in archery; that he would shoot three arrows, the better to cover his design; and that, if he should say to his servant, who went to bring back the arrows, "The arrows are on this side of thee," this should be a sign to David that he might safely return to court, no evil being designed; but if he should say, "The arrows are beyond thee," then David should escape for his life, Saul having determined his destruction.
1 Kings (1 Samuel) 20:25
John Gill
And I will shoot three arrows on the side thereof,.... On the side of the stone Ezel; three are pitched upon, according to the number of the days David was missing:
as though I shot at a mark; as if he made the stone the mark he shot at; so that his shooting would not be taken notice of.
20:2120:21: եւ արձակեցից զպատանեակն, եւ ասացից. Ե՛րթ գիտ զփքինն։ Եւ եթէ ասելով ասացից ցպատանեակն. ՚Ի քէն եւ ա՛յսր է փքինն, եւ ա՛յսր առ զնա, եկեսջի՛ր. զի խաղաղութիւն է քեզ, եւ չե՛ն ինչ բանք՝ կենդանի՛ է Տէր[3046]։ [3046] Ոմանք. Գի՛տ զփքնին... եւ այսր է փքնին։
21 ու կ’ուղարկեմ պատանեակին՝ ասելով. “Գնա՛ նետերը գտի՛ր”: Եթէ ասեմ պատանեակին՝ “Քեզանից այս կողմ է նետը, այս կողմում փնտռի՛ր”, կը գաս. նշանակում է խաղաղութիւն է քեզ համար, եւ ոչ մի վտանգ չկայ, վկայ է Տէրը:
21 Եւ մանչը պիտի ղրկեմ՝ ըսելով. ‘Գնա՛, նետերը գտիր’։ Եթէ մանչուն ըսեմ՝ ‘Ահա նետերը քեզմէ ասդին են, զանոնք առ’, այն ատեն եկուր, քանզի խաղաղութիւն է։ Տէրը կենդանի է որ բան մը չկայ։
Եւ արձակեցից զպատանեակն, եւ ասացից. Երթ, գիտ զփքինն. եւ եթէ ասելով ասացից ցպատանեակն. Ի քէն եւ այսր է փքինն եւ այսր առ զնա, եկեսջիր, զի խաղաղութիւն է քեզ, եւ չեն ինչ բանք, կենդանի է Տէր:

20:21: եւ արձակեցից զպատանեակն, եւ ասացից. Ե՛րթ գիտ զփքինն։ Եւ եթէ ասելով ասացից ցպատանեակն. ՚Ի քէն եւ ա՛յսր է փքինն, եւ ա՛յսր առ զնա, եկեսջի՛ր. զի խաղաղութիւն է քեզ, եւ չե՛ն ինչ բանք՝ կենդանի՛ է Տէր[3046]։
[3046] Ոմանք. Գի՛տ զփքնին... եւ այսր է փքնին։
21 ու կ’ուղարկեմ պատանեակին՝ ասելով. “Գնա՛ նետերը գտի՛ր”: Եթէ ասեմ պատանեակին՝ “Քեզանից այս կողմ է նետը, այս կողմում փնտռի՛ր”, կը գաս. նշանակում է խաղաղութիւն է քեզ համար, եւ ոչ մի վտանգ չկայ, վկայ է Տէրը:
21 Եւ մանչը պիտի ղրկեմ՝ ըսելով. ‘Գնա՛, նետերը գտիր’։ Եթէ մանչուն ըսեմ՝ ‘Ահա նետերը քեզմէ ասդին են, զանոնք առ’, այն ատեն եկուր, քանզի խաղաղութիւն է։ Տէրը կենդանի է որ բան մը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2120:21 потом пошлю отрока, {говоря}: >; и если я скажу отроку: >, то приди ко мне, ибо мир тебе, и, жив Господь, ничего {тебе не будет};
20:21 καὶ και and; even ἰδοὺ ιδου see!; here I am ἀποστελῶ αποστελλω send off / away τὸ ο the παιδάριον παιδαριον little boy λέγων λεγω tell; declare δεῦρο δευρο come on; this point εὑρέ ευρισκω find μοι μοι me τὴν ο the σχίζαν σχιζα and if; unless εἴπω επω say; speak λέγων λεγω tell; declare τῷ ο the παιδαρίῳ παιδαριον little boy ὧδε ωδε here ἡ ο the σχίζα σχιζα from; away σοῦ σου of you; your καὶ και and; even ὧδε ωδε here λαβὲ λαμβανω take; get αὐτήν αυτος he; him παραγίνου παραγινομαι happen by; come by / to / along ὅτι οτι since; that εἰρήνη ειρηνη peace σοι σοι you καὶ και and; even οὐκ ου not ἔστιν ειμι be λόγος λογος word; log ζῇ ζαω live; alive κύριος κυριος lord; master
20:21 וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold אֶשְׁלַ֣ח ʔešlˈaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy לֵ֖ךְ lˌēḵ הלך walk מְצָ֣א mᵊṣˈā מצא find אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חִצִּ֑ים ḥiṣṣˈîm חֵץ arrow אִם־ ʔim- אִם if אָמֹר֩ ʔāmˌōr אמר say אֹמַ֨ר ʔōmˌar אמר say לַ la לְ to † הַ the נַּ֜עַר nnˈaʕar נַעַר boy הִנֵּ֥ה hinnˌē הִנֵּה behold הַ ha הַ the חִצִּ֣ים׀ ḥiṣṣˈîm חֵץ arrow מִמְּךָ֣ mimmᵊḵˈā מִן from וָ wā וְ and הֵ֗נָּה hˈēnnā הֵנָּה here קָחֶ֧נּוּ׀ qāḥˈennû לקח take וָ wā וְ and בֹ֛אָה vˈōʔā בוא come כִּֽי־ kˈî- כִּי that שָׁלֹ֥ום šālˌôm שָׁלֹום peace לְךָ֛ lᵊḵˈā לְ to וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] דָּבָ֖ר dāvˌār דָּבָר word חַי־ ḥay- חַי alive יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:21. mittam quoque et puerum dicens ei vade et adfer mihi sagittasAnd I will send a boy, saying to him: Go and fetch me the arrows.
21. And, behold, I will send the lad, , Go, find the arrows. If I say unto the lad, Behold, the arrows are on this side of thee: take them, and come; for there is peace to thee and no hurt, as the LORD liveth.
20:21. Also, I will send a boy, saying to him, ‘Go and bring the arrows to me.’
20:21. And, behold, I will send a lad, [saying], Go, find out the arrows. If I expressly say unto the lad, Behold, the arrows [are] on this side of thee, take them; then come thou: for [there is] peace to thee, and no hurt; [as] the LORD liveth.
And, behold, I will send a lad, [saying], Go, find out the arrows. If I expressly say unto the lad, Behold, the arrows [are] on this side of thee, take them; then come thou: for [there is] peace to thee, and no hurt; [as] the LORD liveth:

20:21 потом пошлю отрока, {говоря}: <<пойди, найди стрелы>>; и если я скажу отроку: <<вот, стрелы сзади тебя, возьми их>>, то приди ко мне, ибо мир тебе, и, жив Господь, ничего {тебе не будет};
20:21
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἀποστελῶ αποστελλω send off / away
τὸ ο the
παιδάριον παιδαριον little boy
λέγων λεγω tell; declare
δεῦρο δευρο come on; this point
εὑρέ ευρισκω find
μοι μοι me
τὴν ο the
σχίζαν σχιζα and if; unless
εἴπω επω say; speak
λέγων λεγω tell; declare
τῷ ο the
παιδαρίῳ παιδαριον little boy
ὧδε ωδε here
ο the
σχίζα σχιζα from; away
σοῦ σου of you; your
καὶ και and; even
ὧδε ωδε here
λαβὲ λαμβανω take; get
αὐτήν αυτος he; him
παραγίνου παραγινομαι happen by; come by / to / along
ὅτι οτι since; that
εἰρήνη ειρηνη peace
σοι σοι you
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
λόγος λογος word; log
ζῇ ζαω live; alive
κύριος κυριος lord; master
20:21
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
אֶשְׁלַ֣ח ʔešlˈaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נַּ֔עַר nnˈaʕar נַעַר boy
לֵ֖ךְ lˌēḵ הלך walk
מְצָ֣א mᵊṣˈā מצא find
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חִצִּ֑ים ḥiṣṣˈîm חֵץ arrow
אִם־ ʔim- אִם if
אָמֹר֩ ʔāmˌōr אמר say
אֹמַ֨ר ʔōmˌar אמר say
לַ la לְ to
הַ the
נַּ֜עַר nnˈaʕar נַעַר boy
הִנֵּ֥ה hinnˌē הִנֵּה behold
הַ ha הַ the
חִצִּ֣ים׀ ḥiṣṣˈîm חֵץ arrow
מִמְּךָ֣ mimmᵊḵˈā מִן from
וָ וְ and
הֵ֗נָּה hˈēnnā הֵנָּה here
קָחֶ֧נּוּ׀ qāḥˈennû לקח take
וָ וְ and
בֹ֛אָה vˈōʔā בוא come
כִּֽי־ kˈî- כִּי that
שָׁלֹ֥ום šālˌôm שָׁלֹום peace
לְךָ֛ lᵊḵˈā לְ to
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
דָּבָ֖ר dāvˌār דָּבָר word
חַי־ ḥay- חַי alive
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:21. mittam quoque et puerum dicens ei vade et adfer mihi sagittas
And I will send a boy, saying to him: Go and fetch me the arrows.
20:21. Also, I will send a boy, saying to him, ‘Go and bring the arrows to me.’
20:21. And, behold, I will send a lad, [saying], Go, find out the arrows. If I expressly say unto the lad, Behold, the arrows [are] on this side of thee, take them; then come thou: for [there is] peace to thee, and no hurt; [as] the LORD liveth.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:21: no: Heb. not any thing
as the: Jer 4:2, Jer 5:2, Jer 12:16; Amo 8:14
John Gill
And, behold, I will send a lad,.... That attended on him, and carried his bow and arrows, and fetched his arrows when he had shot them:
saying, go, find out the arrows; where they are fallen, and return them:
if I expressly say unto the lad, behold, the arrows are on this side of thee, take them; on one side of him, whether the one or the other, which he would bid him take up, and bring them to him:
then come thou; David, out of the place where he hid himself:
for there is peace to thee, and no hurt, as the Lord liveth; he might appear, and not be afraid of being seen by any, since by this sign he might be assured that Saul was well affected to him, and would show him favour, and do him no injury; and that he might promise himself prosperity and safety, and be assured of it for the present.
John Wesley
I will send - I will send him out before I shoot, to find out, and take up the arrows which I shall shoot. And I shall shoot them either short of him, or beyond him, as I shall see occasion.
20:2220:22: Ապա թէ ասացից ցպատանին. ՚Ի քէն եւ ա՛նդր է փքինն, գնասջի՛ր՝ զի արձակեա՛ց զքեզ Տէր[3047]. [3047] Եւ անդր է փքնին։
22 Իսկ եթէ ասեմ պատանեակին՝ “Քեզանից այն կողմ է նետը”, գնա՛, քանզի Տէրն է քեզ արձակել:
22 Բայց եթէ մանչուն ըսեմ՝ ‘Նետերը քեզմէ անդին են’, այն ատեն գնա՛, քանզի Տէրը քեզ կը ղրկէ։
ապա թէ ասացից ցպատանին. Ի քէն եւ անդր է փքինն, գնասջիր, զի արձակեաց զքեզ Տէր:

20:22: Ապա թէ ասացից ցպատանին. ՚Ի քէն եւ ա՛նդր է փքինն, գնասջի՛ր՝ զի արձակեա՛ց զքեզ Տէր[3047].
[3047] Եւ անդր է փքնին։
22 Իսկ եթէ ասեմ պատանեակին՝ “Քեզանից այն կողմ է նետը”, գնա՛, քանզի Տէրն է քեզ արձակել:
22 Բայց եթէ մանչուն ըսեմ՝ ‘Նետերը քեզմէ անդին են’, այն ատեն գնա՛, քանզի Տէրը քեզ կը ղրկէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2220:22 если же так скажу отроку: >, то ты уходи, ибо отпускает тебя Господь;
20:22 ἐὰν εαν and if; unless τάδε οδε further; this εἴπω επω say; speak τῷ ο the νεανίσκῳ νεανισκος young man ὧδε ωδε here ἡ ο the σχίζα σχιζα from; away σοῦ σου of you; your καὶ και and; even ἐπέκεινα επεκεινα beyond πορεύου πορευομαι travel; go ὅτι οτι since; that ἐξαπέσταλκέν εξαποστελλω send forth σε σε.1 you κύριος κυριος lord; master
20:22 וְ wᵊ וְ and אִם־ ʔim- אִם if כֹּ֤ה kˈō כֹּה thus אֹמַר֙ ʔōmˌar אמר say לָ lā לְ to † הַ the עֶ֔לֶם ʕˈelem עֶלֶם young man הִנֵּ֥ה hinnˌē הִנֵּה behold הַ ha הַ the חִצִּ֖ים ḥiṣṣˌîm חֵץ arrow מִמְּךָ֣ mimmᵊḵˈā מִן from וָ wā וְ and הָ֑לְאָה hˈālᵊʔā הָלְאָה further לֵ֕ךְ lˈēḵ הלך walk כִּ֥י kˌî כִּי that שִֽׁלַּחֲךָ֖ šˈillaḥᵃḵˌā שׁלח send יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:22. si dixero puero ecce sagittae intra te sunt tolle eas tu veni ad me quia pax tibi est et nihil est mali vivit Dominus si autem sic locutus fuero puero ecce sagittae ultra te sunt vade quia dimisit te DominusIf I shall say to the boy: Behold the arrows are on this side of thee, take them up: come thou to me, because there is peace to thee, and there is no evil, as the Lord liveth. But if I shall speak thus to the boy: Behold the arrows are beyond thee: go in peace, for the Lord hath sent thee away.
22. But if I say thus unto the boy, Behold, the arrows are beyond thee: go thy way; for the LORD hath sent thee away.
20:22. If I will say to the boy, ‘Behold, the arrows are before you, take them up,’ you shall approach before me, because there is peace for you, and there is nothing evil, as the Lord lives. But if I will have spoken to the boy in this way, ‘Behold, the arrows are away from you,’ then you shall go away in peace, for the Lord has released you.
20:22. But if I say thus unto the young man, Behold, the arrows [are] beyond thee; go thy way: for the LORD hath sent thee away.
But if I say thus unto the young man, Behold, the arrows [are] beyond thee; go thy way: for the LORD hath sent thee away:

20:22 если же так скажу отроку: <<вот, стрелы впереди тебя>>, то ты уходи, ибо отпускает тебя Господь;
20:22
ἐὰν εαν and if; unless
τάδε οδε further; this
εἴπω επω say; speak
τῷ ο the
νεανίσκῳ νεανισκος young man
ὧδε ωδε here
ο the
σχίζα σχιζα from; away
σοῦ σου of you; your
καὶ και and; even
ἐπέκεινα επεκεινα beyond
πορεύου πορευομαι travel; go
ὅτι οτι since; that
ἐξαπέσταλκέν εξαποστελλω send forth
σε σε.1 you
κύριος κυριος lord; master
20:22
וְ wᵊ וְ and
אִם־ ʔim- אִם if
כֹּ֤ה kˈō כֹּה thus
אֹמַר֙ ʔōmˌar אמר say
לָ לְ to
הַ the
עֶ֔לֶם ʕˈelem עֶלֶם young man
הִנֵּ֥ה hinnˌē הִנֵּה behold
הַ ha הַ the
חִצִּ֖ים ḥiṣṣˌîm חֵץ arrow
מִמְּךָ֣ mimmᵊḵˈā מִן from
וָ וְ and
הָ֑לְאָה hˈālᵊʔā הָלְאָה further
לֵ֕ךְ lˈēḵ הלך walk
כִּ֥י kˌî כִּי that
שִֽׁלַּחֲךָ֖ šˈillaḥᵃḵˌā שׁלח send
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:22. si dixero puero ecce sagittae intra te sunt tolle eas tu veni ad me quia pax tibi est et nihil est mali vivit Dominus si autem sic locutus fuero puero ecce sagittae ultra te sunt vade quia dimisit te Dominus
If I shall say to the boy: Behold the arrows are on this side of thee, take them up: come thou to me, because there is peace to thee, and there is no evil, as the Lord liveth. But if I shall speak thus to the boy: Behold the arrows are beyond thee: go in peace, for the Lord hath sent thee away.
20:22. If I will say to the boy, ‘Behold, the arrows are before you, take them up,’ you shall approach before me, because there is peace for you, and there is nothing evil, as the Lord lives. But if I will have spoken to the boy in this way, ‘Behold, the arrows are away from you,’ then you shall go away in peace, for the Lord has released you.
20:22. But if I say thus unto the young man, Behold, the arrows [are] beyond thee; go thy way: for the LORD hath sent thee away.
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Geneva 1599
But if I say thus unto the young man, Behold, the arrows [are] beyond thee; go thy way: for the (i) LORD hath sent thee away.
(i) The Lord is the author of your departure.
John Gill
But if I say thus unto the young man, behold, the arrows are beyond thee,.... Being shot to a greater distance than where the young man was:
go thy way, for the Lord hath sent thee away; then he was to depart directly, without staying to have any conversation with Jonathan, which would not be safe for either of them, and so make the best of his way into the country, and escape for his life; for so it was ordered by the providence of God, that he must not stay, but be gone immediately: the signals were these, that if things were favourable, then he would shoot his arrows on one side of the lad, and David might come out and show himself at once; but if not, he would shoot them beyond him, by which he might know that he must flee for his life.
20:2320:23: եւ բանիցս զոր խօսեցաք՝ ե՛ս եւ դու, ահա Տէր լիցի վկայ ընդ իս եւ ընդ քեզ մինչեւ ցյաւիտեան։
23 Իմ ու քո ասածների համար Տէրը վկայ է իմ ու քո միջեւ յաւիտեան»:
23 Այս խօսքին համար, որ ես ու դուն խօսեցանք, ահա Տէրը իմ ու քու մէջտեղ յաւիտեան վկայ թող ըլլայ»։
Եւ բանիցս զոր խօսեցաք ես եւ դու, ահա Տէր լիցի վկայ ընդ իս եւ ընդ քեզ մինչեւ ցյաւիտեան:

20:23: եւ բանիցս զոր խօսեցաք՝ ե՛ս եւ դու, ահա Տէր լիցի վկայ ընդ իս եւ ընդ քեզ մինչեւ ցյաւիտեան։
23 Իմ ու քո ասածների համար Տէրը վկայ է իմ ու քո միջեւ յաւիտեան»:
23 Այս խօսքին համար, որ ես ու դուն խօսեցանք, ահա Տէրը իմ ու քու մէջտեղ յաւիտեան վկայ թող ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2320:23 а тому, что мы говорили, я и ты, {свидетель} Господь между мною и тобою во веки.
20:23 καὶ και and; even τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐλαλήσαμεν λαλεω talk; speak ἐγὼ εγω I καὶ και and; even σύ συ you ἰδοὺ ιδου see!; here I am κύριος κυριος lord; master μάρτυς μαρτυς witness ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even σοῦ σου of you; your ἕως εως till; until αἰῶνος αιων age; -ever
20:23 וְ wᵊ וְ and הַ֨ hˌa הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּ֖רְנוּ dibbˌarnû דבר speak אֲנִ֣י ʔᵃnˈî אֲנִי i וָ wā וְ and אָ֑תָּה ʔˈāttā אַתָּה you הִנֵּ֧ה hinnˈē הִנֵּה behold יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בֵּינִ֥י bênˌî בַּיִן interval וּ û וְ and בֵינְךָ֖ vênᵊḵˌā בַּיִן interval עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
20:23. de verbo autem quod locuti fuimus ego et tu sit Dominus inter me et te usque in sempiternumAnd concerning the word which I and thou have spoken, the Lord be between thee and me forever.
23. And as touching the matter which thou and I have spoken of, behold, the LORD is between thee and me for ever.
20:23. Now about the word that you and I have spoken, may the Lord be between you and me, even forever.”
20:23. And [as touching] the matter which thou and I have spoken of, behold, the LORD [be] between thee and me for ever.
And [as touching] the matter which thou and I have spoken of, behold, the LORD [be] between thee and me for ever:

20:23 а тому, что мы говорили, я и ты, {свидетель} Господь между мною и тобою во веки.
20:23
καὶ και and; even
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
ἐλαλήσαμεν λαλεω talk; speak
ἐγὼ εγω I
καὶ και and; even
σύ συ you
ἰδοὺ ιδου see!; here I am
κύριος κυριος lord; master
μάρτυς μαρτυς witness
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
σοῦ σου of you; your
ἕως εως till; until
αἰῶνος αιων age; -ever
20:23
וְ wᵊ וְ and
הַ֨ hˌa הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּ֖רְנוּ dibbˌarnû דבר speak
אֲנִ֣י ʔᵃnˈî אֲנִי i
וָ וְ and
אָ֑תָּה ʔˈāttā אַתָּה you
הִנֵּ֧ה hinnˈē הִנֵּה behold
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בֵּינִ֥י bênˌî בַּיִן interval
וּ û וְ and
בֵינְךָ֖ vênᵊḵˌā בַּיִן interval
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
20:23. de verbo autem quod locuti fuimus ego et tu sit Dominus inter me et te usque in sempiternum
And concerning the word which I and thou have spoken, the Lord be between thee and me forever.
20:23. Now about the word that you and I have spoken, may the Lord be between you and me, even forever.”
20:23. And [as touching] the matter which thou and I have spoken of, behold, the LORD [be] between thee and me for ever.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:23: the matter: Sa1 20:14, Sa1 20:15
the Lord: Sa1 20:42; Gen 16:5, Gen 31:50
John Gill
And as touching the matter which thou and I have spoken of,.... The covenant they had made between them and their families:
behold, the Lord be between me and thee for ever: as a witness of the covenant, and a revenger of those that should break it; so the Targum,"behold, the Word of the Lord be between me and thee a witness for ever.''
John Wesley
Between - As a witness and a judge between us and our families for ever, if on either side this league of friendship be violated.
Robert Jamieson, A. R. Fausset and David Brown
as touching the matter which thou and I have spoken of--The plan being concerted, the friends separated for a time, and the amiable character of Jonathan again peers out in his parting allusion to their covenant of friendship.
20:2420:24: Եւ թաքեա՛ւ Դաւիթ յանդին. եւ եհա՛ս ամսամուտն. եւ եմո՛ւտ արքայ ՚ի սենեակն ուտե՛լ հաց։
24 Դաւիթը թաքնուեց դաշտում: Նորալուսին եկաւ, եւ արքան սենեակ մտաւ հաց ուտելու:
24 Դաւիթ դաշտին մէջ պահուեցաւ եւ ամսագլուխը հասնելով՝ թագաւորը կերակուր ուտելու համար սեղան նստաւ։
Եւ թաքեաւ Դաւիթ յանդին. եւ եհաս ամսամուտն, եւ եմուտ արքայ ի սենեակն ուտել հաց:

20:24: Եւ թաքեա՛ւ Դաւիթ յանդին. եւ եհա՛ս ամսամուտն. եւ եմո՛ւտ արքայ ՚ի սենեակն ուտե՛լ հաց։
24 Դաւիթը թաքնուեց դաշտում: Նորալուսին եկաւ, եւ արքան սենեակ մտաւ հաց ուտելու:
24 Դաւիթ դաշտին մէջ պահուեցաւ եւ ամսագլուխը հասնելով՝ թագաւորը կերակուր ուտելու համար սեղան նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2420:24 И скрылся Давид на поле. И наступило новомесячие, и сел царь обедать.
20:24 καὶ και and; even κρύπτεται κρυπτω hide Δαυιδ δαβιδ Dabid; Thavith ἐν εν in ἀγρῷ αγρος field καὶ και and; even παραγίνεται παραγινομαι happen by; come by / to / along ὁ ο the μήν μην surely; certainly καὶ και and; even ἔρχεται ερχομαι come; go ὁ ο the βασιλεὺς βασιλευς monarch; king ἐπὶ επι in; on τὴν ο the τράπεζαν τραπεζα table; bank τοῦ ο the φαγεῖν φαγω swallow; eat
20:24 וַ wa וְ and יִּסָּתֵ֥ר yyissāṯˌēr סתר hide דָּוִ֖ד dāwˌiḏ דָּוִד David בַּ ba בְּ in † הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וַ wa וְ and יְהִ֣י yᵊhˈî היה be הַ ha הַ the חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month וַ wa וְ and יֵּ֧שֶׁב yyˈēšev ישׁב sit הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king אֶלעל־ *ʔel- אֶל to הַ ha הַ the לֶּ֖חֶם llˌeḥem לֶחֶם bread לֶ le לְ to אֱכֹֽול׃ ʔᵉḵˈôl אכל eat
20:24. absconditus est ergo David in agro et venerunt kalendae et sedit rex ad comedendum panemSo David was hid in the field, and the new moon came, and the king sat down to eat bread.
24. So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat.
20:24. Therefore, David was hidden in the field. And the new moon came, and the king sat down to eat bread.
20:24. So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat.
So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat:

20:24 И скрылся Давид на поле. И наступило новомесячие, и сел царь обедать.
20:24
καὶ και and; even
κρύπτεται κρυπτω hide
Δαυιδ δαβιδ Dabid; Thavith
ἐν εν in
ἀγρῷ αγρος field
καὶ και and; even
παραγίνεται παραγινομαι happen by; come by / to / along
ο the
μήν μην surely; certainly
καὶ και and; even
ἔρχεται ερχομαι come; go
ο the
βασιλεὺς βασιλευς monarch; king
ἐπὶ επι in; on
τὴν ο the
τράπεζαν τραπεζα table; bank
τοῦ ο the
φαγεῖν φαγω swallow; eat
20:24
וַ wa וְ and
יִּסָּתֵ֥ר yyissāṯˌēr סתר hide
דָּוִ֖ד dāwˌiḏ דָּוִד David
בַּ ba בְּ in
הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
הַ ha הַ the
חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month
וַ wa וְ and
יֵּ֧שֶׁב yyˈēšev ישׁב sit
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
אֶלעל־
*ʔel- אֶל to
הַ ha הַ the
לֶּ֖חֶם llˌeḥem לֶחֶם bread
לֶ le לְ to
אֱכֹֽול׃ ʔᵉḵˈôl אכל eat
20:24. absconditus est ergo David in agro et venerunt kalendae et sedit rex ad comedendum panem
So David was hid in the field, and the new moon came, and the king sat down to eat bread.
20:24. Therefore, David was hidden in the field. And the new moon came, and the king sat down to eat bread.
20:24. So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jonathan Excuses David to Saul. B. C. 1058.

24 So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat. 25 And the king sat upon his seat, as at other times, even upon a seat by the wall: and Jonathan arose, and Abner sat by Saul's side, and David's place was empty. 26 Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he is not clean; surely he is not clean. 27 And it came to pass on the morrow, which was the second day of the month, that David's place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to day? 28 And Jonathan answered Saul, David earnestly asked leave of me to go to Bethlehem: 29 And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me to be there: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king's table. 30 Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness? 31 For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die. 32 And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done? 33 And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David. 34 So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame.
Jonathan is here effectually convinced of that which he was so loth to believe, that his father had an implacable enmity to David, and would certainly be the death of him if it were in his power; and he had like to have paid very dearly himself for the conviction.
I. David is missed from the feast on the first day, but nothing is said of him. The king sat upon his seat, to feast upon the peace-offerings as at other times (v. 25), and yet had his heart as full of envy and malice against David as it could hold. He should first have been reconciled to him, and then have come and offered his gift; but, instead of that, he hoped, at this feast, to drink the blood of David. What an abomination was that sacrifice which was brought with such a wicked mind as this! Prov. xxi. 27. When the king came to take his seat Jonathan arose, in reverence to him both as a father and as his sovereign; every one knew his place, but David's was empty. It did not use to be so. None more content than he in attending holy duties; nor had he been absent now but that he must have come at the peril of his life; self-preservation obliged him to withdraw. In imminent peril present opportunities may be waived, nay, we ought not to throw ourselves into the mouth of danger. Christ him self absconded often, till he knew that his hour had come. But that day Saul took no notice that he missed David, but said within himself, "Surely he is not clean, v. 26. Some ceremonial pollution has befallen him, which forbids him to eat of the holy things till he has washed his clothes, and bathed his flesh in water, and been unclean until the evening." Saul knew what conscience David made of the law, and that he would rather keep away from the holy feast than come in his uncleanness. Blessed be God, no uncleanness is now a restraint upon us, but what we may by faith and repentance be washed from in the fountain opened, Ps. xxvi. 6.
II. He is enquired for the second day, v. 27. Saul asked Jonathan, who he knew was his confidant, Wherefore cometh not the son of Jesse to meat? He was his own son by marriage, but he calls him in disdain, the son of Jesse. He asks for him as if he were not pleased that he should be absent from a religious feast; and so it should be example to masters of families to see to it that those under their charge be not absent from the worship of God, either in public or in the family. It is a bad thing for us, except in case of necessity, to omit an opportunity of statedly attending on God in solemn ordinances. Thomas lost a sight of Christ by being once absent from a meeting of the disciples. But that which displeased Saul was that hereby he missed the opportunity he expected of doing David a mischief.
III. Jonathan makes his excuse, v. 28, 29. 1. That he was absent upon a good occasion, keeping the feast in another place, though not here, sent for by his elder brother, who was now more respectful to him than he had been (ch. xvii. 28), and that he had gone to pay his respects to his relations, for the keeping up of brotherly love; and no master would deny a servant liberty to do that in due time. He pleads, 2. That he did not go without leave humbly asked and obtained from Jonathan, who, as his superior officer, was proper to be applied to for it. Thus he represents David as not wanting in any instance of respect and duty to the government.
IV. Saul hereupon breaks out into a most extravagant passion, and rages like a lion disappointed of his prey. David was out of his reach, but he falls upon Jonathan for his sake (v. 30, 31), gives him base language, not fit for a gentleman, a prince, to give to any man, especially his own son, heir apparent to his crown, a son that served him, the greatest stay and ornament of his family, before a great deal of company, at a feast, when all should be in good humour, at a sacred feast, by which all irregular passions should be mortified and subdued; yet he does in effect call him, 1. A bastard: Thou son of the perverse rebellious woman; that is, according to the foolish filthy language of men's brutish passion now a day, "Thou son of a whore." He tells him he was born to the confusion of his mother, that is, he had given the world cause to suspect that he was not the legitimate son of Saul, because he loved him whom Saul hated and supported him who would be the destruction of their family. 2. A traitor: Thou son of a perverse rebellion (so the word is), that is, "thou perverse rebel." At other times he reckoned no counsellor or commander that he had more trusty and well-beloved than Jonathan; yet now in this passion he represents him as dangerous to his crown and life. 3. A fool: Thou hast chosen the son of Jesse for thy friend to thy own confusion, for while he lives thou shalt never be established. Jonathan indeed did wisely and well for himself and family to secure an interest in David, whom Heaven had destined to the throne, yet, for this, he is branded as most impolitic. It is good taking God's people for our people and going with those that have him with them. It will prove to our advantage at last, however for the present it may be thought a disparagement, and a prejudice to our secular interest. It is probable Saul knew that David was anointed to the kingdom by the same hand that anointed him, and then not Jonathan, but himself, was the fool, to think to defeat the counsels of God. Yet nothing will serve him but David must die, and Jonathan must fetch him to execution. See how ill Saul's passion looks, and let it warn us against the indulgence of any thing like it in ourselves. Anger is madness, and he that hates his brother is a murderer.
V. Jonathan is sorely grieved and put into disorder by his father's barbarous passion, and the more because he had hoped better things, v. 2. He was troubled for his father, that he should be such a brute, troubled for his friend, whom he knew to be a friend of God, that he should be so basely abused; he was grieved for David (v. 34), and troubled for himself too, because his father had done him shame, and, though most unjustly, yet he must submit to it. One would pity Jonathan to see how he was put, 1. Into the peril of sin. Much ado that wise and good man had to keep his temper, upon such a provocation as this. His father's reflections upon himself made no return to; it becomes inferiors to bear with meekness and silence the contempts put upon them in wrath and passion. When thou art the anvil lie thou still. But his dooming David to die he could not bear: to that he replied with some heat (v. 32), Wherefore shall he be slain? What has he done? Generous spirits can much more easily bear to be abused themselves than to hear their friends abused. 2. Into the peril of death. Saul was now so outrageous that he threw his javelin at Jonathan, v. 33. He seemed to be in great care (v. 31) than Jonathan should be established in his kingdom, and yet now he himself aims at his life. What fools, what savage beasts and worse does anger make men! How necessary it is to put a hook in its nose and a bridle in its jaws! Jonathan was fully satisfied that evil was determined against David, which put him out of frame exceedingly: he rose from table, thinking it high time when his life was struck at, and would eat no meat, for they were not to eat of the holy things in their mourning. All the guests, we may suppose, were discomposed, and the mirth of the feast was spoiled. He that is cruel troubles his own flesh, Prov. xi. 17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:24: the king: Psa 50:16-21; Pro 4:17, Pro 15:17, Pro 17:1, Pro 21:3, Pro 21:27; Isa 1:11-15; Zac 7:6; Joh 18:28
Carl Friedrich Keil and Franz Delitzsch

David thereupon concealed himself in the field, whilst Jonathan, as agreed upon, endeavoured to apologize for his absence from the king's table.
1Kings 20:24-25
On the new moon's day Saul sat at table, and as always, at his seat by the wall, i.e., at the top, just as, in eastern lands at the present day, the place of honour is the seat in the corner (see Harmar Beobachtungen ii. pp. 66ff.). "And Jonathan rose up, and Abner seated himself by the side of Saul, and David's place remained empty." The difficult passage, "And Jonathan rose up," etc., can hardly be understood in any other way than as signifying that, when Abner entered, Jonathan rose from his seat by the side of Saul, and gave up the place to Abner, in which case all that is wanting is an account of the place to which Jonathan moved. Every other attempted explanation is exposed to much graver difficulties. The suggestion made by Gesenius, that the cop. ו should be supplied before אבנר, and ויּשׁב referred to Jonathan ("and Jonathan rose up and sat down, and Abner [sat down] by the side of Saul"), as in the Syriac, is open to this objection, that in addition to the necessity of supplying ו, it is impossible to see why Jonathan should have risen up for the purpose of sitting down again. The rendering "and Jonathan came," which is the one adopted by Maurer and De Wette, cannot be philologically sustained; inasmuch as, although קוּם is used to signify rise up, in the sense of the occurrence of important events, or the appearance of celebrated of persons, it never means simply "to come." And lastly, the conjecture of Thenius, that ויּקם should be altered into ויקדּם, according to the senseless rendering of the lxx, προέφθασε τὸν Ἰονάθαν, is overthrown by the fact, that whilst קדּם does indeed mean to anticipate or come to meet, it never means to sit in front of, i.e., opposite to a person.
1Kings 20:26
On this (first) day Saul said nothing, sc., about David's absenting himself, "for he thought there has (something) happened to him, that he is not clean; surely (כּי) he is not clean" (vid., Lev 15:16.; Deut 23:11).
1Kings 20:27-29
But on the second day, the day after the new moon (lit., the morrow after the new moon, the second day: השּׁני is a nominative, and to be joined to ויהי, and not a genitive belonging to החדשׁ), when David was absent from table again, Saul said to Jonathan, "Why is the son of Jesse not come to meat, neither yesterday nor to-day?" Whereupon Jonathan answered, as arranged with David (compare 1Kings 20:28 and 1Kings 20:29 with 1Kings 20:6). "And my brother, he hath commanded me," i.e., ordered me to come. צוּה as in Ex 6:13, and אחי, the elder brother, who was then at the head of the family, and arranged the sacrificial meal.
1Kings 20:30-31
Saul was greatly enraged at this, and said to Jonathan, "Son of a perverse woman (נעות is a participle, Niph. fem. from עוה) of rebellion," - i.e., son of a perverse and rebellious woman (an insult offered to the mother, and therefore so much the greater to the son), hence the meaning really is, "Thou perverse, rebellious fellow," - "do I not know that thou hast chosen the son of Jesse to thine own shame, and to the shame of thy mother's nakedness?" בּחר, to choose a person out of love, to take pleasure in a person; generally construed with בּ pers., here with ל, although many Codd. have בּ here also. "For as long as the son of Jesse liveth upon the earth, thou and thy kingdom (kingship, throne) will not stand." Thus Saul evidently suspected David as his rival, who would either wrest the government from him, or at any rate after his death from his son. "Now send and fetch him to me, for he is a child of death," i.e., he has deserved to die, and shall be put to death.
1Kings 20:32-34
When Jonathan replied, "My father, why shall he die? what has he done?" Saul was so enraged that he hurled his javelin at Jonathan (cf. 1Kings 18:11). Thus Jonathan saw that his father had firmly resolved to put David to death, and rose up from the table in fierce anger, and did not eat that day; for he was grieved concerning David, because his father had done him shame. כּלה is a substantive in the sense of unalterable resolution, like the verb in 1Kings 20:9. השּׁני בּיום־החדשׁ, on the second day of the new moon or month.
John Gill
So David hid himself in the field,.... Not directly, but at the time appointed; for he went to Bethlehem, and returned from thence before that time:
and when the new moon was come; the first clay of the month, which was a solemn festival:
the king sat him down to eat meat; Saul sat down at his table to eat of the provisions that were set upon it; which it is very probable were the peace offerings for that day, which he, his family, and nobles, feasted on together; it is in the Hebrew, "he sat down at the bread" (b), which is put for all the food on the table, and the provisions of it.
(b) "ad vel juxta panem", Pagninus, Montanus.
John Wesley
Hid himself - Namely, at the time appointed: for it seems probable, that he went first to Bethlehem, and thence returned to the field, when the occasion required.
20:2520:25: Եւ նստա՛ւ արքայ յաթոռ իւրում որպէս միանգամն եւ միւսանգամ աթոռով յորմայե՛ցն. եւ ժամանեաց Յովնաթան. եւ նստաւ Աբեններ ՚ի կողմանէ՛ Սաւուղայ. եւ խնդրեցա՛ւ տեղին Դաւթի։
25 Արքան, ըստ սովորութեան, նստեց պատի մօտ դրուած աթոռին: Յովնաթանը վեր կացաւ: Աբենները նստել էր Սաւուղի մօտ, իսկ Դաւթի տեղը դատարկ էր:
25 Թագաւորը իր սովորութեանը պէս իր աթոռը՝ պատին կռթնած աթոռը՝ նստաւ ու Յովնաթան ոտքի ելաւ եւ Սաւուղին քով Աբեններ նստաւ, բայց Դաւիթին տեղը պարապ մնաց։
Եւ նստաւ արքայ յաթոռ իւրում, որպէս միանգամն եւ միւսանգամ աթոռով յորմայեցն. եւ [390]ժամանեաց Յովնաթան, եւ նստաւ Աբեններ ի կողմանէ Սաւուղայ, եւ խնդրեցաւ տեղին Դաւթի:

20:25: Եւ նստա՛ւ արքայ յաթոռ իւրում որպէս միանգամն եւ միւսանգամ աթոռով յորմայե՛ցն. եւ ժամանեաց Յովնաթան. եւ նստաւ Աբեններ ՚ի կողմանէ՛ Սաւուղայ. եւ խնդրեցա՛ւ տեղին Դաւթի։
25 Արքան, ըստ սովորութեան, նստեց պատի մօտ դրուած աթոռին: Յովնաթանը վեր կացաւ: Աբենները նստել էր Սաւուղի մօտ, իսկ Դաւթի տեղը դատարկ էր:
25 Թագաւորը իր սովորութեանը պէս իր աթոռը՝ պատին կռթնած աթոռը՝ նստաւ ու Յովնաթան ոտքի ելաւ եւ Սաւուղին քով Աբեններ նստաւ, բայց Դաւիթին տեղը պարապ մնաց։
zohrab-1805▾ eastern-1994▾ western am▾
20:2520:25 Царь сел на своем месте, по обычаю, на седалище у стены, и Ионафан встал, и Авенир сел подле Саула; место же Давида осталось праздным.
20:25 καὶ και and; even ἐκάθισεν καθιζω sit down; seat ὁ ο the βασιλεὺς βασιλευς monarch; king ἐπὶ επι in; on τὴν ο the καθέδραν καθεδρα seat αὐτοῦ αυτος he; him ὡς ως.1 as; how ἅπαξ απαξ once καὶ και and; even ἅπαξ απαξ once ἐπὶ επι in; on τῆς ο the καθέδρας καθεδρα seat παρὰ παρα from; by τοῖχον τοιχος wall καὶ και and; even προέφθασεν προφθανω anticipate; spring forth τὸν ο the Ιωναθαν ιωναθαν and; even ἐκάθισεν καθιζω sit down; seat Αβεννηρ αβεννηρ from; out of πλαγίων πλαγιος Saoul; Saul καὶ και and; even ἐπεσκέπη επισκεπτομαι visit; inspect ὁ ο the τόπος τοπος place; locality Δαυιδ δαβιδ Dabid; Thavith
20:25 וַ wa וְ and יֵּ֣שֶׁב yyˈēšev ישׁב sit הַ֠ ha הַ the מֶּלֶךְ mmeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon מֹ֨ושָׁבֹ֜ו mˌôšāvˈô מֹושָׁב seat כְּ kᵊ כְּ as פַ֣עַם׀ fˈaʕam פַּעַם foot בְּ bᵊ בְּ in פַ֗עַם fˈaʕam פַּעַם foot אֶל־ ʔel- אֶל to מֹושַׁב֙ môšˌav מֹושָׁב seat הַ ha הַ the קִּ֔יר qqˈîr קִיר wall וַ wa וְ and יָּ֨קָם֙ yyˈāqom קום arise יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit אַבְנֵ֖ר ʔavnˌēr אַבְנֵר Abner מִ mi מִן from צַּ֣ד ṣṣˈaḏ צַד side שָׁא֑וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יִּפָּקֵ֖ד yyippāqˌēḏ פקד miss מְקֹ֥ום mᵊqˌôm מָקֹום place דָּוִֽד׃ dāwˈiḏ דָּוִד David
20:25. cumque sedisset rex super cathedram suam secundum consuetudinem quae erat iuxta parietem surrexit Ionathan et sedit Abner ex latere Saul vacuusque apparuit locus DavidAnd when the king sat down upon his chair, (according to custom) which was beside the wall, Jonathan arose, and Abner sat by Saul's side, and David's place appeared empty.
25. And the king sat upon his seat, as at other times, even upon the seat by the wall; and Jonathan stood up, and Abner sat by Saul’s side: but David’s place was empty.
20:25. And when the king had sat down on his chair, (according to custom) which was beside the wall, Jonathan rose up, and Abner sat beside Saul, and David’s place appeared empty.
20:25. And the king sat upon his seat, as at other times, [even] upon a seat by the wall: and Jonathan arose, and Abner sat by Saul’s side, and David’s place was empty.
And the king sat upon his seat, as at other times, [even] upon a seat by the wall: and Jonathan arose, and Abner sat by Saul' s side, and David' s place was empty:

20:25 Царь сел на своем месте, по обычаю, на седалище у стены, и Ионафан встал, и Авенир сел подле Саула; место же Давида осталось праздным.
20:25
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
ο the
βασιλεὺς βασιλευς monarch; king
ἐπὶ επι in; on
τὴν ο the
καθέδραν καθεδρα seat
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
ἅπαξ απαξ once
καὶ και and; even
ἅπαξ απαξ once
ἐπὶ επι in; on
τῆς ο the
καθέδρας καθεδρα seat
παρὰ παρα from; by
τοῖχον τοιχος wall
καὶ και and; even
προέφθασεν προφθανω anticipate; spring forth
τὸν ο the
Ιωναθαν ιωναθαν and; even
ἐκάθισεν καθιζω sit down; seat
Αβεννηρ αβεννηρ from; out of
πλαγίων πλαγιος Saoul; Saul
καὶ και and; even
ἐπεσκέπη επισκεπτομαι visit; inspect
ο the
τόπος τοπος place; locality
Δαυιδ δαβιδ Dabid; Thavith
20:25
וַ wa וְ and
יֵּ֣שֶׁב yyˈēšev ישׁב sit
הַ֠ ha הַ the
מֶּלֶךְ mmeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
מֹ֨ושָׁבֹ֜ו mˌôšāvˈô מֹושָׁב seat
כְּ kᵊ כְּ as
פַ֣עַם׀ fˈaʕam פַּעַם foot
בְּ bᵊ בְּ in
פַ֗עַם fˈaʕam פַּעַם foot
אֶל־ ʔel- אֶל to
מֹושַׁב֙ môšˌav מֹושָׁב seat
הַ ha הַ the
קִּ֔יר qqˈîr קִיר wall
וַ wa וְ and
יָּ֨קָם֙ yyˈāqom קום arise
יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
אַבְנֵ֖ר ʔavnˌēr אַבְנֵר Abner
מִ mi מִן from
צַּ֣ד ṣṣˈaḏ צַד side
שָׁא֑וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יִּפָּקֵ֖ד yyippāqˌēḏ פקד miss
מְקֹ֥ום mᵊqˌôm מָקֹום place
דָּוִֽד׃ dāwˈiḏ דָּוִד David
20:25. cumque sedisset rex super cathedram suam secundum consuetudinem quae erat iuxta parietem surrexit Ionathan et sedit Abner ex latere Saul vacuusque apparuit locus David
And when the king sat down upon his chair, (according to custom) which was beside the wall, Jonathan arose, and Abner sat by Saul's side, and David's place appeared empty.
20:25. And when the king had sat down on his chair, (according to custom) which was beside the wall, Jonathan rose up, and Abner sat beside Saul, and David’s place appeared empty.
20:25. And the king sat upon his seat, as at other times, [even] upon a seat by the wall: and Jonathan arose, and Abner sat by Saul’s side, and David’s place was empty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:25: The king sat upon his seat - It seems that there was one table for Saul, Jonathan, David, and Abner; Saul having the chief seat, that next to the wall. As only four sat at this table, the absence of any one would soon be noticed.
1 Kings (1 Samuel) 20:29
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:25: as at other times: Jdg 16:20
John Gill
And the king sat upon his seat as at other times,.... Upon the seat he usually sat on:
even upon a seat by the wall; on a couch by the side of the wall; or, as Jarchi and R. Isaiah say, at the head of the couch by the wall, which was the most honourable place; and Kimchi observes, it was the custom in those days to eat meat sitting on beds or couches, see 1Kings 28:23,
and Jonathan arose; either in reverence to his father, when he came in and took his seat, or in respect to Abner upon his coming in, being the son of Saul's uncle, and general of the army; for though he arose, he did not depart, it is plain he sat down again, 1Kings 20:34. Kimchi thinks, that after Jonathan had sat down at the side of his father, he arose and placed Abner there, because he would not be near his father, that if he should be wroth with him on account of David, he might not be near him to smite him:
and Abner sat by Saul's side; according to Josephus (c) Jonathan sat at his right hand and Abner on the left, and it was usual for the master, or principal person, to sit in the middle; so Dido in Virgil (d). Abarbinel places them thus, Saul was at the head of the table, and David was used to sit by him, and Jonathan by David, and Abner by Jonathan; and now the king sat in his place, and Jonathan in his place, and Abner after him; and David's place being empty, Jonathan was left next to his father, without any between; wherefore he now arose from his place, and Abner sat on that side where Saul was, so that Abner was between Jonathan and Saul:
and David's place was empty; where he used to sit at table, he not being there, and no one taking it.
(c) Antiqu. l. 6. c. 11. sect. 9. (d) "----- mediamque locavit". Aeneid. 1. prope finem. Vid. Servium in ib.
John Wesley
Arose - He rose from his seat where he was sat next the king, and stood at Abner's coming, to do honour to him, who was his father's cousin, and the general of the army.
Robert Jamieson, A. R. Fausset and David Brown
SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
the king sat upon his seat, as at other times . . . by the wall--The left-hand corner at the upper end of a room was and still is in the East, the most honorable place. The person seated there has his left arm confined by the wall, but his right hand is at full liberty. From Abner's position next the king, and David's seat being left empty, it would seem that a state etiquette was observed at the royal table, each of the courtiers and ministers having places assigned them according to their respective gradations of rank.
Jonathan arose--either as a mark of respect on the entrance of the king, or in conformity with the usual Oriental custom for a son to stand in presence of his father.
20:2620:26: Եւ ո՛չ խօսեցաւ Սաւուղ եւ ո՛չ ինչ յաւուր յայնմիկ. քանզի ասաց թէ դէ՛պք ինչ իցեն չլինելոյ սուրբ, եւ չիցէ՛ սրբեալ[3048]։[3048] Ոմանք. Քանզի ասաց թէպէտ ինչ իցեն։
26 Այդ օրը Սաւուղը ոչինչ չասաց, որովհետեւ մտածեց, թէ նրան մի բան է պատահել, երեւի մաքուր չէ կամ չի մաքրուել:
26 Սաւուղ այն օրը բան մը չխօսեցաւ, քանզի ըսաւ. «Անոր բան մը պատահեր է. անիկա մաքուր չէ, անտարակոյս մաքուր պիտի չըլլայ»։
Եւ ոչ խօսեցաւ Սաւուղ եւ ոչ ինչ յաւուր յայնմիկ. քանզի ասաց թէ` Դէպք ինչ իցեն չլինելոյ սուրբ, եւ չիցէ սրբեալ:

20:26: Եւ ո՛չ խօսեցաւ Սաւուղ եւ ո՛չ ինչ յաւուր յայնմիկ. քանզի ասաց թէ դէ՛պք ինչ իցեն չլինելոյ սուրբ, եւ չիցէ՛ սրբեալ[3048]։
[3048] Ոմանք. Քանզի ասաց թէպէտ ինչ իցեն։
26 Այդ օրը Սաւուղը ոչինչ չասաց, որովհետեւ մտածեց, թէ նրան մի բան է պատահել, երեւի մաքուր չէ կամ չի մաքրուել:
26 Սաւուղ այն օրը բան մը չխօսեցաւ, քանզի ըսաւ. «Անոր բան մը պատահեր է. անիկա մաքուր չէ, անտարակոյս մաքուր պիտի չըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2620:26 И не сказал Саул в тот день ничего, ибо подумал, что это случайность, что {Давид} нечист, не очистился.
20:26 καὶ και and; even οὐκ ου not ἐλάλησεν λαλεω talk; speak Σαουλ σαουλ Saoul; Saul οὐδὲν ουδεις no one; not one ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὅτι οτι since; that εἶπεν επω say; speak σύμπτωμα συμπτωμα shine; appear μὴ μη not καθαρὸς καθαρος clean; clear εἶναι ειμι be ὅτι οτι since; that οὐ ου not κεκαθάρισται καθαριζω cleanse
20:26 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not דִבֶּ֥ר ḏibbˌer דבר speak שָׁא֛וּל šāʔˈûl שָׁאוּל Saul מְא֖וּמָה mᵊʔˌûmā מְאוּמָה something בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he כִּ֤י kˈî כִּי that אָמַר֙ ʔāmˌar אמר say מִקְרֶ֣ה miqrˈeh מִקְרֶה accident ה֔וּא hˈû הוּא he בִּלְתִּ֥י biltˌî בֵּלֶת failure טָהֹ֛ור ṭāhˈôr טָהֹר pure ה֖וּא hˌû הוּא he כִּֽי־ kˈî- כִּי that לֹ֥א lˌō לֹא not טָהֹֽור׃ ס ṭāhˈôr . s טָהֹר pure
20:26. et non est locutus Saul quicquam in die illa cogitabat enim quod forte evenisset ei ut non esset mundus nec purificatusAnd Saul said nothing that day, for he thought it might have happened to him, that he was not clean, nor purified.
26. Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he is not clean; surely he is not clean.
20:26. And Saul did not say anything on that day. For he was thinking that perhaps something happened to him, so that he was not clean, or not purified.
20:26. Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he [is] not clean; surely he [is] not clean.
Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he [is] not clean; surely he [is] not clean:

20:26 И не сказал Саул в тот день ничего, ибо подумал, что это случайность, что {Давид} нечист, не очистился.
20:26
καὶ και and; even
οὐκ ου not
ἐλάλησεν λαλεω talk; speak
Σαουλ σαουλ Saoul; Saul
οὐδὲν ουδεις no one; not one
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ὅτι οτι since; that
εἶπεν επω say; speak
σύμπτωμα συμπτωμα shine; appear
μὴ μη not
καθαρὸς καθαρος clean; clear
εἶναι ειμι be
ὅτι οτι since; that
οὐ ου not
κεκαθάρισται καθαριζω cleanse
20:26
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
דִבֶּ֥ר ḏibbˌer דבר speak
שָׁא֛וּל šāʔˈûl שָׁאוּל Saul
מְא֖וּמָה mᵊʔˌûmā מְאוּמָה something
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
כִּ֤י kˈî כִּי that
אָמַר֙ ʔāmˌar אמר say
מִקְרֶ֣ה miqrˈeh מִקְרֶה accident
ה֔וּא hˈû הוּא he
בִּלְתִּ֥י biltˌî בֵּלֶת failure
טָהֹ֛ור ṭāhˈôr טָהֹר pure
ה֖וּא hˌû הוּא he
כִּֽי־ kˈî- כִּי that
לֹ֥א lˌō לֹא not
טָהֹֽור׃ ס ṭāhˈôr . s טָהֹר pure
20:26. et non est locutus Saul quicquam in die illa cogitabat enim quod forte evenisset ei ut non esset mundus nec purificatus
And Saul said nothing that day, for he thought it might have happened to him, that he was not clean, nor purified.
20:26. And Saul did not say anything on that day. For he was thinking that perhaps something happened to him, so that he was not clean, or not purified.
20:26. Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he [is] not clean; surely he [is] not clean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Нечист, т. е. находится в состоянии какого-либо очищения себя по закону (cм. Лев. XI; XII; XIII; XVII; Чис. V; XII; XIX; XXXI и др.) .
Albert Barnes: Notes on the Bible - 1834
20:26: He is not clean - The new moon being a religious feast, and the meat to be eaten being peace-offerings, no one could assist at the feast who had any ceremonial uncleanness upon him (marginal references).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:26: he is not clean: Lev 7:21, Lev 11:24, Lev 11:27, Lev 11:31, Lev 11:40, Lev 15:5, Lev 15:16, Lev 15:17, Lev 15:19-21; Num 19:16
Geneva 1599
Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he [is] not (k) clean; surely he [is] not clean.
(k) Yet he might have some business to let him.
John Gill
Nevertheless, Saul spake not anything that day,.... About David's absence, took no notice of it, said nothing about it:
for he thought something had befallen him; some impurity, some nocturnal pollution, see Lev 15:16,
he is not clean, surely he is not clean; which he repeated in his mind for the confirmation of it, and in contempt, and to the reproach of David; and in this way he accounted for his absence the first day, and so was easy, it not being lawful and fitting for an unclean person in a ceremonial sense to eat of the peace offerings, which Saul and his family were now partaking of.
John Wesley
Something - Some accident which has rendered him unclean, and so unfit to partake of this feast, which consisted in part of the remainders of the peace - offerings, according to the law, Lev 7:20. Unfit also to come into any company, much more, into the king's company, lest he should pollute them also.
Robert Jamieson, A. R. Fausset and David Brown
he is not clean--No notice was taken of David's absence, as he might be laboring under some ceremonial defilement.
20:2720:27: Եւ եղեւ ՚ի վաղի՛ւ ամսամտին յաւուրն երկրորդի, խնդրեցա՛ւ տեղին Դաւթի, եւ ասէ Սաւուղ ցՅովնաթան որդի իւր. Զի՞ է՝ զի ո՛չ եկն որդին Յեսսեայ երէկ եւ ա՛յսօր ՚ի սեղանս[3049]։ [3049] ՚Ի լուս՛՛. Երեկ եւ յեռանդ ՚ի սեղանս։
27 Հետեւեալ օրը, նորալուսնի երկրորդ օրն էլ Դաւթի տեղը դատարկ էր: Սաւուղն ասաց իր որդի Յովնաթանին. «Յեսսէի որդին ինչո՞ւ երէկ եւ այսօր սեղան նստելու չեկաւ»:
27 Հետեւեալ օրը, ամսուան երկրորդ օրն ալ, Դաւիթին տեղը պարապ էր. ուստի Սաւուղ իր որդիին Յովնաթանին ըսաւ. «Յեսսէին որդին ինչո՞ւ համար երէկ ու այսօր սեղան չեկաւ»։
Եւ եղեւ ի վաղիւ ամսամտին յաւուրն երկրորդի խնդրեցաւ տեղին Դաւթի. եւ ասէ Սաւուղ ցՅովնաթան ցորդի իւր. Զի՞ է զի ոչ եկն որդին Յեսսեայ երէկ եւ այսօր ի սեղանս:

20:27: Եւ եղեւ ՚ի վաղի՛ւ ամսամտին յաւուրն երկրորդի, խնդրեցա՛ւ տեղին Դաւթի, եւ ասէ Սաւուղ ցՅովնաթան որդի իւր. Զի՞ է՝ զի ո՛չ եկն որդին Յեսսեայ երէկ եւ ա՛յսօր ՚ի սեղանս[3049]։
[3049] ՚Ի լուս՛՛. Երեկ եւ յեռանդ ՚ի սեղանս։
27 Հետեւեալ օրը, նորալուսնի երկրորդ օրն էլ Դաւթի տեղը դատարկ էր: Սաւուղն ասաց իր որդի Յովնաթանին. «Յեսսէի որդին ինչո՞ւ երէկ եւ այսօր սեղան նստելու չեկաւ»:
27 Հետեւեալ օրը, ամսուան երկրորդ օրն ալ, Դաւիթին տեղը պարապ էր. ուստի Սաւուղ իր որդիին Յովնաթանին ըսաւ. «Յեսսէին որդին ինչո՞ւ համար երէկ ու այսօր սեղան չեկաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2720:27 Наступил и второй день новомесячия, а место Давида оставалось праздным. Тогда сказал Саул сыну своему Ионафану: почему сын Иессеев не пришел к обеду ни вчера, ни сегодня?
20:27 καὶ και and; even ἐγενήθη γινομαι happen; become τῇ ο the ἐπαύριον επαυριον tomorrow; next day τοῦ ο the μηνὸς μην.1 month τῇ ο the ἡμέρᾳ ημερα day τῇ ο the δευτέρᾳ δευτερος second καὶ και and; even ἐπεσκέπη επισκεπτομαι visit; inspect ὁ ο the τόπος τοπος place; locality τοῦ ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶπεν επω say; speak Σαουλ σαουλ Saoul; Saul πρὸς προς to; toward Ιωναθαν ιωναθαν the υἱὸν υιος son αὐτοῦ αυτος he; him τί τις.1 who?; what? ὅτι οτι since; that οὐ ου not παραγέγονεν παραγινομαι happen by; come by / to / along ὁ ο the υἱὸς υιος son Ιεσσαι ιεσσαι Iessai; Iesse καὶ και and; even ἐχθὲς χθες yesterday καὶ και and; even σήμερον σημερον today; present ἐπὶ επι in; on τὴν ο the τράπεζαν τραπεζα table; bank
20:27 וַ wa וְ and יְהִ֗י yᵊhˈî היה be מִֽ mˈi מִן from מָּחֳרַ֤ת mmoḥᵒrˈaṯ מָחֳרָת next day הַ ha הַ the חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שֵּׁנִ֔י ššēnˈî שֵׁנִי second וַ wa וְ and יִּפָּקֵ֖ד yyippāqˌēḏ פקד miss מְקֹ֣ום mᵊqˈôm מָקֹום place דָּוִ֑ד ס dāwˈiḏ s דָּוִד David וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say שָׁאוּל֙ šāʔûl שָׁאוּל Saul אֶל־ ʔel- אֶל to יְהֹונָתָ֣ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan בְּנֹ֔ו bᵊnˈô בֵּן son מַדּ֜וּעַ maddˈûₐʕ מַדּוּעַ why לֹא־ lō- לֹא not בָ֧א vˈā בוא come בֶן־ ven- בֵּן son יִשַׁ֛י yišˈay יִשַׁי Jesse גַּם־ gam- גַּם even תְּמֹ֥ול tᵊmˌôl תְּמֹול yesterday גַּם־ gam- גַּם even הַ ha הַ the יֹּ֖ום yyˌôm יֹום day אֶל־ ʔel- אֶל to הַ ha הַ the לָּֽחֶם׃ llˈāḥem לֶחֶם bread
20:27. cumque inluxisset dies secunda post kalendas rursum vacuus apparuit locus David dixitque Saul ad Ionathan filium suum cur non venit filius Isai nec heri nec hodie ad vescendumAnd when the second day after the new moon was come, David's place appeared empty again. And Saul said to Jonathan, his son: Why cometh not the son of Isai to meat neither yesterday, nor to day?
27. And it came to pass on the morrow after the new moon, the second , that David’s place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor today?
20:27. And when the second day after the new moon had begun to dawn, David’s place again appeared empty. And Saul said to Jonathan, his son, “Why has the son of Jesse not arrived to eat, neither yesterday, nor today?”
20:27. And it came to pass on the morrow, [which was] the second [day] of the month, that David’s place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to day?
And it came to pass on the morrow, [which was] the second [day] of the month, that David' s place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to day:

20:27 Наступил и второй день новомесячия, а место Давида оставалось праздным. Тогда сказал Саул сыну своему Ионафану: почему сын Иессеев не пришел к обеду ни вчера, ни сегодня?
20:27
καὶ και and; even
ἐγενήθη γινομαι happen; become
τῇ ο the
ἐπαύριον επαυριον tomorrow; next day
τοῦ ο the
μηνὸς μην.1 month
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
δευτέρᾳ δευτερος second
καὶ και and; even
ἐπεσκέπη επισκεπτομαι visit; inspect
ο the
τόπος τοπος place; locality
τοῦ ο the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶπεν επω say; speak
Σαουλ σαουλ Saoul; Saul
πρὸς προς to; toward
Ιωναθαν ιωναθαν the
υἱὸν υιος son
αὐτοῦ αυτος he; him
τί τις.1 who?; what?
ὅτι οτι since; that
οὐ ου not
παραγέγονεν παραγινομαι happen by; come by / to / along
ο the
υἱὸς υιος son
Ιεσσαι ιεσσαι Iessai; Iesse
καὶ και and; even
ἐχθὲς χθες yesterday
καὶ και and; even
σήμερον σημερον today; present
ἐπὶ επι in; on
τὴν ο the
τράπεζαν τραπεζα table; bank
20:27
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
מִֽ mˈi מִן from
מָּחֳרַ֤ת mmoḥᵒrˈaṯ מָחֳרָת next day
הַ ha הַ the
חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שֵּׁנִ֔י ššēnˈî שֵׁנִי second
וַ wa וְ and
יִּפָּקֵ֖ד yyippāqˌēḏ פקד miss
מְקֹ֣ום mᵊqˈôm מָקֹום place
דָּוִ֑ד ס dāwˈiḏ s דָּוִד David
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
שָׁאוּל֙ šāʔûl שָׁאוּל Saul
אֶל־ ʔel- אֶל to
יְהֹונָתָ֣ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan
בְּנֹ֔ו bᵊnˈô בֵּן son
מַדּ֜וּעַ maddˈûₐʕ מַדּוּעַ why
לֹא־ lō- לֹא not
בָ֧א vˈā בוא come
בֶן־ ven- בֵּן son
יִשַׁ֛י yišˈay יִשַׁי Jesse
גַּם־ gam- גַּם even
תְּמֹ֥ול tᵊmˌôl תְּמֹול yesterday
גַּם־ gam- גַּם even
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
אֶל־ ʔel- אֶל to
הַ ha הַ the
לָּֽחֶם׃ llˈāḥem לֶחֶם bread
20:27. cumque inluxisset dies secunda post kalendas rursum vacuus apparuit locus David dixitque Saul ad Ionathan filium suum cur non venit filius Isai nec heri nec hodie ad vescendum
And when the second day after the new moon was come, David's place appeared empty again. And Saul said to Jonathan, his son: Why cometh not the son of Isai to meat neither yesterday, nor to day?
20:27. And when the second day after the new moon had begun to dawn, David’s place again appeared empty. And Saul said to Jonathan, his son, “Why has the son of Jesse not arrived to eat, neither yesterday, nor today?”
20:27. And it came to pass on the morrow, [which was] the second [day] of the month, that David’s place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to day?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:27: Wherefore: Sa1 18:11, Sa1 19:9, Sa1 19:10, Sa1 19:15
the son: Sa1 22:7-9, Sa1 22:13, Sa1 22:14, Sa1 25:10; Isa 11:1, Isa 11:2; Mat 13:55; Pe1 2:4
Geneva 1599
And it came to pass on the morrow, [which was] the second [day] of the month, that David's place was empty: and Saul said unto Jonathan his son, Wherefore cometh not (l) the son of Jesse to meat, neither yesterday, nor to day?
(l) Thus he speaks contemptuously of David.
John Gill
And it came to pass on the morrow, which was the second day of the month,.... The Targum is,"and it was on the day after it, which was the intercalation of the second month;''when the beginning of the month was judged of by the appearance of the moon, and there was a difficulty about that, what day it appeared on, two days were kept for it; and Abarbinel (e) is clear for it, that two days were kept in this month; but if this was not the case, since the remainder of peace offerings might be eaten the next day, Lev 7:16. Saul and his guests might meet on the second day for that purpose:
that David's place was empty: on that day also:
and Saul said to Jonathan his son; who he knew was David's friend and confident, and could give the best account of him:
wherefore cometh not the son of Jesse to meat, neither yesterday nor today; he accounted for his not coming yesterday, because he supposed he might be under some ceremonial uncleanness; but then that only lasted to the evening of that day; but not coming the second day when he was clean, he inquires after him; and not owning him for his son-in-law, by way of contempt, and to lessen him in the esteem of all at table, he calls him the son of Jesse.
(e) Comment. in Exod. xii.
John Wesley
Son of Jesse - So he calls him in scorn, to note the meanness of his original; and as not deigning to call him by his proper name. To day - For the uncleanness which came by some chance, usually lasted but for one day.
Robert Jamieson, A. R. Fausset and David Brown
on the morrow, which was the second day of the month--The time of the moon's appearance being uncertain--whether at midday, in the evening, or at midnight, the festival was extended over two days. Custom, not the law, had introduced this.
Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse--The question was asked, as it were, casually, and with as great an air of indifference as he could assume. And Jonathan having replied that David had asked and obtained his permission to attend a family anniversary at Beth-lehem [Acts 20:28-29], the pent-up passions of the king burst out in a most violent storm of rage and invective against his son.
20:2820:28: Պատասխանի ետ Յովնաթան եւ ասէ ցՍաւուղ. Հրաժարեա՛ց յինէն երթալ ՚ի Բեթղահէմ քաղա՛ք իւր.
28 Յովնաթանը պատասխանեց Սաւուղին. «Նա ինձնից արտօնութիւն խնդրեց ու գնաց իր քաղաքը՝ Բեթղեհէմ:
28 Եւ Յովնաթան Սաւուղին պատասխանեց. «Դաւիթ ինծի շատ աղաչեց որ Բեթլեհէմ երթայ
Պատասխանի ետ Յովնաթան եւ ասէ ցՍաւուղ. [391]Հրաժարեաց յինէն երթալ ի Բեթղեհեմ [392]քաղաք իւր:

20:28: Պատասխանի ետ Յովնաթան եւ ասէ ցՍաւուղ. Հրաժարեա՛ց յինէն երթալ ՚ի Բեթղահէմ քաղա՛ք իւր.
28 Յովնաթանը պատասխանեց Սաւուղին. «Նա ինձնից արտօնութիւն խնդրեց ու գնաց իր քաղաքը՝ Բեթղեհէմ:
28 Եւ Յովնաթան Սաւուղին պատասխանեց. «Դաւիթ ինծի շատ աղաչեց որ Բեթլեհէմ երթայ
zohrab-1805▾ eastern-1994▾ western am▾
20:2820:28 И отвечал Ионафан Саулу: Давид выпросился у меня в Вифлеем;
20:28 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Ιωναθαν ιωναθαν the Σαουλ σαουλ Saoul; Saul καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him παρῄτηται παραιτεομαι beg; decline Δαυιδ δαβιδ Dabid; Thavith παρ᾿ παρα from; by ἐμοῦ εμου my ἕως εως till; until εἰς εις into; for Βηθλεεμ βηθλεεμ Bēthleem; Vithleem τὴν ο the πόλιν πολις city αὐτοῦ αυτος he; him πορευθῆναι πορευομαι travel; go
20:28 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer יְהֹונָתָ֖ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan אֶת־ ʔeṯ- אֵת [object marker] שָׁא֑וּל šāʔˈûl שָׁאוּל Saul נִשְׁאֹ֨ל nišʔˌōl שׁאל ask נִשְׁאַ֥ל nišʔˌal שׁאל ask דָּוִ֛ד dāwˈiḏ דָּוִד David מֵ mē מִן from עִמָּדִ֖י ʕimmāḏˌî עִמָּד company עַד־ ʕaḏ- עַד unto בֵּ֥ית לָֽחֶם׃ bˌêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
20:28. et respondit Ionathan Sauli rogavit me obnixe ut iret in BethleemAnd Jonathan answered Saul: He asked leave of me earnestly to go to Bethlehem.
28. And Jonathan answered Saul, David earnestly asked leave of me to go to Beth-lehem:
20:28. And Jonathan responded to Saul, “He petitioned me earnestly that he might go to Bethlehem,
20:28. And Jonathan answered Saul, David earnestly asked [leave] of me [to go] to Bethlehem:
And Jonathan answered Saul, David earnestly asked [leave] of me [to go] to Beth- lehem:

20:28 И отвечал Ионафан Саулу: Давид выпросился у меня в Вифлеем;
20:28
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Ιωναθαν ιωναθαν the
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
παρῄτηται παραιτεομαι beg; decline
Δαυιδ δαβιδ Dabid; Thavith
παρ᾿ παρα from; by
ἐμοῦ εμου my
ἕως εως till; until
εἰς εις into; for
Βηθλεεμ βηθλεεμ Bēthleem; Vithleem
τὴν ο the
πόλιν πολις city
αὐτοῦ αυτος he; him
πορευθῆναι πορευομαι travel; go
20:28
וַ wa וְ and
יַּ֥עַן yyˌaʕan ענה answer
יְהֹונָתָ֖ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan
אֶת־ ʔeṯ- אֵת [object marker]
שָׁא֑וּל šāʔˈûl שָׁאוּל Saul
נִשְׁאֹ֨ל nišʔˌōl שׁאל ask
נִשְׁאַ֥ל nišʔˌal שׁאל ask
דָּוִ֛ד dāwˈiḏ דָּוִד David
מֵ מִן from
עִמָּדִ֖י ʕimmāḏˌî עִמָּד company
עַד־ ʕaḏ- עַד unto
בֵּ֥ית לָֽחֶם׃ bˌêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
20:28. et respondit Ionathan Sauli rogavit me obnixe ut iret in Bethleem
And Jonathan answered Saul: He asked leave of me earnestly to go to Bethlehem.
20:28. And Jonathan responded to Saul, “He petitioned me earnestly that he might go to Bethlehem,
20:28. And Jonathan answered Saul, David earnestly asked [leave] of me [to go] to Bethlehem:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:28: Sa1 20:6
John Gill
And Jonathan answered Saul,.... In reply to Saul's question, and to excuse David, he said:
David earnestly asked leave of me to go to Bethlehem; his own city, his native place, where his family lived, whom he was desirous to see, and yet chose not to go without asking leave; and as Saul was not at home, he asked leave of Jonathan, who was next to him, and acted for him; and he was very pressing and importunate in his suit, and therefore Jonathan could not well deny him it; and he hoped this would ben sufficient excuse for his absence, especially when what follows should be observed.
20:2920:29: ասէ. Արձակեա՛ զիս՝ զի զո՛հ է ցեղին մերոյ ՚ի քաղաքին. եւ պատուիրեցին զիս եղբարք իմ. եւ արդ եթէ գտի շնորհս առաջի աչաց քոց՝ երթա՛յց տեսի՛ց զեղբարս իմ. վասն այնորիկ ո՛չ եկն ՚ի սեղա՛ն արքայի[3050]։ [3050] Բազումք. Եւ պատուիրեցին յիս եղբ՛՛։
29 Նա ասաց. “Արձակի՛ր ինձ, քանզի այդ քաղաքում մեր ազգատոհմը զոհ է մատուցելու: Եղբայրներս ինձ կանչել են, եւ եթէ հիմա քո աչքին շնորհ եմ գտել, գնամ տեսնեմ իմ եղբայրներին”: Այս պատճառով նա արքայի սեղանին չի եկել»:
29 Ու ըսաւ՝ ‘Շնորհք ըրէ, զիս ղրկէ, քանզի այն քաղաքին մէջ մեր ազգատոհմը զոհ կ’ընէ ու իմ եղբայրս ինծի պատուիրած է եւ եթէ քու աչքերուդ առջեւ շնորհք գտեր եմ, կ’աղաչեմ զիս թող տուր որ երթամ ու եղբայրներս տեսնեմ’. այս պատճառով թագաւորին սեղանը չեկաւ»։
ասէ. Արձակեա զիս, զի զոհ է ցեղին մերոյ ի քաղաքին. եւ [393]պատուիրեցին յիս եղբարք`` իմ. եւ արդ եթէ գտի շնորհս առաջի աչաց քոց, երթայց տեսից զեղբարս իմ. վասն այնորիկ ոչ եկն ի սեղան արքայի:

20:29: ասէ. Արձակեա՛ զիս՝ զի զո՛հ է ցեղին մերոյ ՚ի քաղաքին. եւ պատուիրեցին զիս եղբարք իմ. եւ արդ եթէ գտի շնորհս առաջի աչաց քոց՝ երթա՛յց տեսի՛ց զեղբարս իմ. վասն այնորիկ ո՛չ եկն ՚ի սեղա՛ն արքայի[3050]։
[3050] Բազումք. Եւ պատուիրեցին յիս եղբ՛՛։
29 Նա ասաց. “Արձակի՛ր ինձ, քանզի այդ քաղաքում մեր ազգատոհմը զոհ է մատուցելու: Եղբայրներս ինձ կանչել են, եւ եթէ հիմա քո աչքին շնորհ եմ գտել, գնամ տեսնեմ իմ եղբայրներին”: Այս պատճառով նա արքայի սեղանին չի եկել»:
29 Ու ըսաւ՝ ‘Շնորհք ըրէ, զիս ղրկէ, քանզի այն քաղաքին մէջ մեր ազգատոհմը զոհ կ’ընէ ու իմ եղբայրս ինծի պատուիրած է եւ եթէ քու աչքերուդ առջեւ շնորհք գտեր եմ, կ’աղաչեմ զիս թող տուր որ երթամ ու եղբայրներս տեսնեմ’. այս պատճառով թագաւորին սեղանը չեկաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2920:29 он говорил: >; поэтому он и не пришел к обеду царя.
20:29 καὶ και and; even εἶπεν επω say; speak ἐξαπόστειλον εξαποστελλω send forth δή δη in fact με με me ὅτι οτι since; that θυσία θυσια immolation; sacrifice τῆς ο the φυλῆς φυλη tribe ἡμῖν ημιν us ἐν εν in τῇ ο the πόλει πολις city καὶ και and; even ἐνετείλαντο εντελλομαι direct; enjoin πρός προς to; toward με με me οἱ ο the ἀδελφοί αδελφος brother μου μου of me; mine καὶ και and; even νῦν νυν now; present εἰ ει if; whether εὕρηκα ευρισκω find χάριν χαρις grace; regards ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your διασωθήσομαι διασωζω thoroughly save; bring safely through δὴ δη in fact καὶ και and; even ὄψομαι οραω view; see τοὺς ο the ἀδελφούς αδελφος brother μου μου of me; mine διὰ δια through; because of τοῦτο ουτος this; he οὐ ου not παραγέγονεν παραγινομαι happen by; come by / to / along ἐπὶ επι in; on τὴν ο the τράπεζαν τραπεζα table; bank τοῦ ο the βασιλέως βασιλευς monarch; king
20:29 וַ wa וְ and יֹּ֡אמֶר yyˈōmer אמר say שַׁלְּחֵ֣נִי šallᵊḥˈēnî שׁלח send נָ֡א nˈā נָא yeah כִּ֣י kˈî כִּי that זֶבַח֩ zevˌaḥ זֶבַח sacrifice מִשְׁפָּחָ֨ה mišpāḥˌā מִשְׁפָּחָה clan לָ֜נוּ lˈānû לְ to בָּ bā בְּ in † הַ the עִ֗יר ʕˈîr עִיר town וְ wᵊ וְ and ה֤וּא hˈû הוּא he צִוָּֽה־ ṣiwwˈā- צוה command לִי֙ lˌî לְ to אָחִ֔י ʔāḥˈî אָח brother וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now אִם־ ʔim- אִם if מָצָ֤אתִי māṣˈāṯî מצא find חֵן֙ ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye אִמָּ֥לְטָה ʔimmˌālᵊṭā מלט escape נָּ֖א nnˌā נָא yeah וְ wᵊ וְ and אֶרְאֶ֣ה ʔerʔˈeh ראה see אֶת־ ʔeṯ- אֵת [object marker] אֶחָ֑י ʔeḥˈāy אָח brother עַל־ ʕal- עַל upon כֵּ֣ן kˈēn כֵּן thus לֹא־ lō- לֹא not בָ֔א vˈā בוא come אֶל־ ʔel- אֶל to שֻׁלְחַ֖ן šulḥˌan שֻׁלְחָן table הַ ha הַ the מֶּֽלֶךְ׃ ס mmˈeleḵ . s מֶלֶךְ king
20:29. et ait dimitte me quoniam sacrificium sollemne est in civitate unus de fratribus meis accersivit me nunc ergo si inveni gratiam in oculis tuis vadam cito et videbo fratres meos ob hanc causam non venit ad mensam regisAnd he said: Let me go, for there is a solemn sacrifice in the city, one of my brethren hath sent for me: and now if I have found favour in thy eyes, I will go quickly, and see my brethren. For this cause he came not to the king's table.
29. and he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me : and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he is not come unto the king’s table.
20:29. and he said: ‘Permit me. For there is a solemn sacrifice in the city. One of my brothers has summoned me. Now therefore, if I have found favor in your eyes, I will go quickly, and I will see my brothers.’ For this reason, he has not come to the table of the king.”
20:29. And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me [to be there]: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king’s table.
And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me [to be there]: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king' s table:

20:29 он говорил: <<отпусти меня, ибо у нас в городе родственное жертвоприношение, и мой брат пригласил меня; итак, если я нашел благоволение в очах твоих, схожу я и повидаюсь со своими братьями>>; поэтому он и не пришел к обеду царя.
20:29
καὶ και and; even
εἶπεν επω say; speak
ἐξαπόστειλον εξαποστελλω send forth
δή δη in fact
με με me
ὅτι οτι since; that
θυσία θυσια immolation; sacrifice
τῆς ο the
φυλῆς φυλη tribe
ἡμῖν ημιν us
ἐν εν in
τῇ ο the
πόλει πολις city
καὶ και and; even
ἐνετείλαντο εντελλομαι direct; enjoin
πρός προς to; toward
με με me
οἱ ο the
ἀδελφοί αδελφος brother
μου μου of me; mine
καὶ και and; even
νῦν νυν now; present
εἰ ει if; whether
εὕρηκα ευρισκω find
χάριν χαρις grace; regards
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
διασωθήσομαι διασωζω thoroughly save; bring safely through
δὴ δη in fact
καὶ και and; even
ὄψομαι οραω view; see
τοὺς ο the
ἀδελφούς αδελφος brother
μου μου of me; mine
διὰ δια through; because of
τοῦτο ουτος this; he
οὐ ου not
παραγέγονεν παραγινομαι happen by; come by / to / along
ἐπὶ επι in; on
τὴν ο the
τράπεζαν τραπεζα table; bank
τοῦ ο the
βασιλέως βασιλευς monarch; king
20:29
וַ wa וְ and
יֹּ֡אמֶר yyˈōmer אמר say
שַׁלְּחֵ֣נִי šallᵊḥˈēnî שׁלח send
נָ֡א nˈā נָא yeah
כִּ֣י kˈî כִּי that
זֶבַח֩ zevˌaḥ זֶבַח sacrifice
מִשְׁפָּחָ֨ה mišpāḥˌā מִשְׁפָּחָה clan
לָ֜נוּ lˈānû לְ to
בָּ בְּ in
הַ the
עִ֗יר ʕˈîr עִיר town
וְ wᵊ וְ and
ה֤וּא hˈû הוּא he
צִוָּֽה־ ṣiwwˈā- צוה command
לִי֙ lˌî לְ to
אָחִ֔י ʔāḥˈî אָח brother
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
אִם־ ʔim- אִם if
מָצָ֤אתִי māṣˈāṯî מצא find
חֵן֙ ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye
אִמָּ֥לְטָה ʔimmˌālᵊṭā מלט escape
נָּ֖א nnˌā נָא yeah
וְ wᵊ וְ and
אֶרְאֶ֣ה ʔerʔˈeh ראה see
אֶת־ ʔeṯ- אֵת [object marker]
אֶחָ֑י ʔeḥˈāy אָח brother
עַל־ ʕal- עַל upon
כֵּ֣ן kˈēn כֵּן thus
לֹא־ lō- לֹא not
בָ֔א vˈā בוא come
אֶל־ ʔel- אֶל to
שֻׁלְחַ֖ן šulḥˌan שֻׁלְחָן table
הַ ha הַ the
מֶּֽלֶךְ׃ ס mmˈeleḵ . s מֶלֶךְ king
20:29. et ait dimitte me quoniam sacrificium sollemne est in civitate unus de fratribus meis accersivit me nunc ergo si inveni gratiam in oculis tuis vadam cito et videbo fratres meos ob hanc causam non venit ad mensam regis
And he said: Let me go, for there is a solemn sacrifice in the city, one of my brethren hath sent for me: and now if I have found favour in thy eyes, I will go quickly, and see my brethren. For this cause he came not to the king's table.
20:29. and he said: ‘Permit me. For there is a solemn sacrifice in the city. One of my brothers has summoned me. Now therefore, if I have found favor in your eyes, I will go quickly, and I will see my brothers.’ For this reason, he has not come to the table of the king.”
20:29. And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me [to be there]: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king’s table.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:29: Our family hath a sacrifice - Such sacrifices were undoubtedly festal ones; the beasts slain for the occasion were first offered to God, and their blood poured out before him; afterwards all that were bidden to the feast ate of the flesh. This was a family entertainment, at the commencement of which God was peculiarly honored.
1 Kings (1 Samuel) 20:30
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:29: my brother: Sa1 17:28
Geneva 1599
And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me [to be there]: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my (n) brethren. Therefore he cometh not unto the king's table.
(n) Meaning, all his kinsfolk.
John Gill
And he said, let me go, I pray thee, for our family hath a sacrifice in the city,.... In the city of Bethlehem where they lived, a peace offering on account of the new moon, and as an anniversary thanksgiving for the mercies of the year, 1Kings 20:6; and seeing, though he was not at the feast in one place, he observed it in another, his absence at court was the more excusable; and the rather, since it was kept by him with his own family, in his own city: besides, it is added:
and my brother he hath commanded me to be there; his elder brother Eliab, whose commands, as a younger brother, he judged he ought to obey; it is probable his father was now dead, since no mention is made of him, and his elder brother took upon him the command of the family:
and now, if I have found favour in thine eyes, let me get away, I pray thee, see my brethren: he should take it as a favour to have leave to depart, and be free for the present from waiting upon the king at court, and so have an opportunity of seeing his brethren, for which he had a great desire; having not seen them a long time, not even since he saw them in the camp, when he slew Goliath:
therefore he cometh not to the king's table: this was the reason of it, at least one reason of it, and Jonathan was not obliged to tell the whole.
20:3020:30: Եւ բարկացա՛ւ Սաւուղ ՚ի վերայ Յովնաթանու՝ եւ ասէ ցնա. Աղճկորդի՛ անձնամա՛տն, ես ո՞չ գիտեմ, զի դաշնաւոր ես դու որդւոյն Յեսսեայ՝ յամօթ քո, եւ յամօթ առականաց մօր քոյ[3051]. [3051] Ոմանք. Եւ բարկացաւ Սաւուղ յոյժ ՚ի վերայ Յովնա՛՛։ ՚Ի լուս՛՛. Աղջկորդի. համաձայն բազմաց ՚ի բնաբ՛՛։
30 Սաւուղը բարկացաւ Յովնաթանի վրայ եւ ասաց նրան. «Պոռնկորդի՛, մատնի՛չ, միթէ չգիտե՞մ, որ դու դաշնակից ես Յեսսէի որդուն: Դա ամօթ ու խայտառակութիւն է քեզ համար եւ քո մօր սեռական մերկութեան համար:
30 Սաւուղին բարկութիւնը բորբոքեցաւ Յովնաթանին դէմ ու անոր ըսաւ. «Ո՛վ ապստամբ ու չար զաւակ, ես չե՞մ գիտեր թէ դուն Յեսսէին որդին ընտրեցիր քեզ ու մայրդ խայտառակելու համար։
Եւ բարկացաւ Սաւուղ ի վերայ Յովնաթանու եւ ասէ ցնա. Աղճկորդի անձնամատն, ես ո՞չ գիտեմ, զի դաշնաւոր ես դու որդւոյն Յեսսեայ` յամօթ քո եւ յամօթ առականաց մօր քո:

20:30: Եւ բարկացա՛ւ Սաւուղ ՚ի վերայ Յովնաթանու՝ եւ ասէ ցնա. Աղճկորդի՛ անձնամա՛տն, ես ո՞չ գիտեմ, զի դաշնաւոր ես դու որդւոյն Յեսսեայ՝ յամօթ քո, եւ յամօթ առականաց մօր քոյ[3051].
[3051] Ոմանք. Եւ բարկացաւ Սաւուղ յոյժ ՚ի վերայ Յովնա՛՛։ ՚Ի լուս՛՛. Աղջկորդի. համաձայն բազմաց ՚ի բնաբ՛՛։
30 Սաւուղը բարկացաւ Յովնաթանի վրայ եւ ասաց նրան. «Պոռնկորդի՛, մատնի՛չ, միթէ չգիտե՞մ, որ դու դաշնակից ես Յեսսէի որդուն: Դա ամօթ ու խայտառակութիւն է քեզ համար եւ քո մօր սեռական մերկութեան համար:
30 Սաւուղին բարկութիւնը բորբոքեցաւ Յովնաթանին դէմ ու անոր ըսաւ. «Ո՛վ ապստամբ ու չար զաւակ, ես չե՞մ գիտեր թէ դուն Յեսսէին որդին ընտրեցիր քեզ ու մայրդ խայտառակելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
20:3020:30 Тогда сильно разгневался Саул на Ионафана и сказал ему: сын негодный и непокорный! разве я не знаю, что ты подружился с сыном Иессеевым на срам себе и на срам матери твоей?
20:30 καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry ὀργῇ οργη passion; temperament Σαουλ σαουλ Saoul; Saul ἐπὶ επι in; on Ιωναθαν ιωναθαν vehemently; tremendously καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him υἱὲ υιος son κορασίων κορασιον little girl αὐτομολούντων αυτομολεω not γὰρ γαρ for οἶδα οιδα aware ὅτι οτι since; that μέτοχος μετοχος associate; partaker εἶ ειμι be σὺ συ you τῷ ο the υἱῷ υιος son Ιεσσαι ιεσσαι Iessai; Iesse εἰς εις into; for αἰσχύνην αισχυνη shame σου σου of you; your καὶ και and; even εἰς εις into; for αἰσχύνην αισχυνη shame ἀποκαλύψεως αποκαλυψις revelation μητρός μητηρ mother σου σου of you; your
20:30 וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֤ף ʔˈaf אַף nose שָׁאוּל֙ šāʔûl שָׁאוּל Saul בִּ bi בְּ in יהֹ֣ונָתָ֔ן yhˈônāṯˈān יְהֹונָתָן Jehonathan וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to בֶּֽן־ bˈen- בֵּן son נַעֲוַ֖ת naʕᵃwˌaṯ עוה do wrong הַ ha הַ the מַּרְדּ֑וּת mmardˈûṯ מַרְדּוּת rebellion הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not יָדַ֗עְתִּי yāḏˈaʕtî ידע know כִּֽי־ kˈî- כִּי that בֹחֵ֤ר vōḥˈēr בחר examine אַתָּה֙ ʔattˌā אַתָּה you לְ lᵊ לְ to בֶן־ ven- בֵּן son יִשַׁ֔י yišˈay יִשַׁי Jesse לְ lᵊ לְ to בָ֨שְׁתְּךָ֔ vˌoštᵊḵˈā בֹּשֶׁת shame וּ û וְ and לְ lᵊ לְ to בֹ֖שֶׁת vˌōšeṯ בֹּשֶׁת shame עֶרְוַ֥ת ʕerwˌaṯ עֶרְוָה nakedness אִמֶּֽךָ׃ ʔimmˈeḵā אֵם mother
20:30. iratus autem Saul adversus Ionathan dixit ei fili mulieris virum ultro rapientis numquid ignoro quia diligis filium Isai in confusionem tuam et in confusionem ignominiosae matris tuaeThen Saul being angry against Jonathan, said to him: Thou son of a woman that is the ravisher of a man, do I not know that thou lovest the son of Isai to thy own confusion, and to the confusion of thy shameless mother?
30. Then Saul’s anger was kindled against Jonathan, and he said unto him, Thou son of a perverse rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own shame, and unto the shame of thy mother’s nakedness?
20:30. Then Saul, becoming angry against Jonathan, said to him: “You son of a woman wantonly seizing a man! Could I be ignorant that you love the son of Jesse, to your own shame, and to the shame of your disgraceful mother?
20:30. Then Saul’s anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious [woman], do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother’s nakedness?
Then Saul' s anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious [woman], do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother' s nakedness:

20:30 Тогда сильно разгневался Саул на Ионафана и сказал ему: сын негодный и непокорный! разве я не знаю, что ты подружился с сыном Иессеевым на срам себе и на срам матери твоей?
20:30
καὶ και and; even
ἐθυμώθη θυμοω provoke; be / get angry
ὀργῇ οργη passion; temperament
Σαουλ σαουλ Saoul; Saul
ἐπὶ επι in; on
Ιωναθαν ιωναθαν vehemently; tremendously
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
υἱὲ υιος son
κορασίων κορασιον little girl
αὐτομολούντων αυτομολεω not
γὰρ γαρ for
οἶδα οιδα aware
ὅτι οτι since; that
μέτοχος μετοχος associate; partaker
εἶ ειμι be
σὺ συ you
τῷ ο the
υἱῷ υιος son
Ιεσσαι ιεσσαι Iessai; Iesse
εἰς εις into; for
αἰσχύνην αισχυνη shame
σου σου of you; your
καὶ και and; even
εἰς εις into; for
αἰσχύνην αισχυνη shame
ἀποκαλύψεως αποκαλυψις revelation
μητρός μητηρ mother
σου σου of you; your
20:30
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֤ף ʔˈaf אַף nose
שָׁאוּל֙ šāʔûl שָׁאוּל Saul
בִּ bi בְּ in
יהֹ֣ונָתָ֔ן yhˈônāṯˈān יְהֹונָתָן Jehonathan
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֔ו lˈô לְ to
בֶּֽן־ bˈen- בֵּן son
נַעֲוַ֖ת naʕᵃwˌaṯ עוה do wrong
הַ ha הַ the
מַּרְדּ֑וּת mmardˈûṯ מַרְדּוּת rebellion
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
יָדַ֗עְתִּי yāḏˈaʕtî ידע know
כִּֽי־ kˈî- כִּי that
בֹחֵ֤ר vōḥˈēr בחר examine
אַתָּה֙ ʔattˌā אַתָּה you
לְ lᵊ לְ to
בֶן־ ven- בֵּן son
יִשַׁ֔י yišˈay יִשַׁי Jesse
לְ lᵊ לְ to
בָ֨שְׁתְּךָ֔ vˌoštᵊḵˈā בֹּשֶׁת shame
וּ û וְ and
לְ lᵊ לְ to
בֹ֖שֶׁת vˌōšeṯ בֹּשֶׁת shame
עֶרְוַ֥ת ʕerwˌaṯ עֶרְוָה nakedness
אִמֶּֽךָ׃ ʔimmˈeḵā אֵם mother
20:30. iratus autem Saul adversus Ionathan dixit ei fili mulieris virum ultro rapientis numquid ignoro quia diligis filium Isai in confusionem tuam et in confusionem ignominiosae matris tuae
Then Saul being angry against Jonathan, said to him: Thou son of a woman that is the ravisher of a man, do I not know that thou lovest the son of Isai to thy own confusion, and to the confusion of thy shameless mother?
20:30. Then Saul, becoming angry against Jonathan, said to him: “You son of a woman wantonly seizing a man! Could I be ignorant that you love the son of Jesse, to your own shame, and to the shame of your disgraceful mother?
20:30. Then Saul’s anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious [woman], do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother’s nakedness?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:30: Thou son of the perverse rebellious woman - This clause is variously translated and understood. The Hebrew might be translated, Son of an unjust rebellion; that is, "Thou art a rebel against thy own father." The Vulgate, Fili mulieris virum ultro rapientis; "Son of the woman who, of her own accord, forces the man." The Septuagint is equally curious, Υἱε κορασιων αυτομολουντων; "Son of the damsels who came of their own accord." Were these the meaning of the Hebrew, then the bitter reflection must refer to some secret transaction between Saul and Jonathan's mother; which certainly reflects more dishonor on himself than on his brave son. Most sarcasms bear as hard upon the speaker, as they do on him against whom they are spoken. Abusive language always argues a mean, weak, and malevolent heart.
1 Kings (1 Samuel) 20:34
Albert Barnes: Notes on the Bible - 1834
20:30: The greatest insult and most stinging reproach that can be cast upon an Oriental is to reproach his parents or ancestors (see Job 30:8). Saul means to intimate that Jonathan was stubborn from his mother's womb.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:30: Saul's: Job 5:2; Pro 14:29, Pro 19:12, Pro 19:19, Pro 21:24, Pro 25:28, Pro 27:3; Jam 1:19, Jam 1:20
Thou: etc. or, Thou perverse rebel, Heb. Son of perverse rebellion, Pro 15:2, Pro 21:24; Mat 5:22; Eph 4:31, Eph 6:4
and unto the: This reflection on the mother of Jonathan, by the passionate monarch, reflects more dishonour on himself than on his brave and noble minded son. Mungo Park gives an instance of the pRev_alence of the same principles in Africa; for he says, "Maternal affection is every where conspicuous among the Africans, and creates a correspondent return of tenderness in the child. 'Strike me,' said my attendant, 'but do not curse my mother.' I found the same sentiment to pRev_ail universally in all parts of Africa." King Saul, unable to villify Jonathan to his own satisfaction by personal reproaches, outstepped the ordinary abuse of his day, and proceeded to that which was designed to produce unusual vexation, and vented the bitterness of his mind by maligning the character of his own wife and Jonathan's mother.
Geneva 1599
Then Saul's anger was kindled against Jonathan, and he said unto him, Thou (o) son of the perverse rebellious [woman], do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness?
(o) You are always contrary to me as your mother is.
John Gill
Then Saul's anger was kindled against Jonathan,.... For giving David leave to go, and for excusing him in this manner:
and he said unto him, thou son of the perverse and rebellious woman; most of the Jewish commentators supply it as we do, but the supplement of woman may as well be left out, and be read, "thou son of perverse rebellion" (f); thou perverse and rebellious wretch, perverse in thy temper, and rebellious in thy conduct; for the design of the expression is not to reproach his mother, for which there seems no provocation, but Jonathan only; and the next clause confirms it, which expresses a concern for his mother's honour and credit; the Targum is,"an obstinate son, whose rebellion is hard,''or intolerable; according to which, Abarbinel says, it may refer to David:
do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness? The above writer observes, that he does not say to his own confusion, because David would not reign in his lifetime, only after his death, but to the shame of Jonathan and his mother; to Jonathan's shame, who would be reckoned by men an arrant fool, to be so friendly to a rival, and who in all probability would jostle him out of the throne; and what would men say of him? that either he was not fit to reign, or had no right to the throne, that a son-in-law took place before him; and that his mother had played the whore, and he was no son of Saul, having nothing of his genius, temper, and disposition in him, as appeared by loving such his father hated; and besides, his mother would not have the honour she expected, to be the mother of a king.
(f) "fili perversae rebellionis", Pagninus, Montanus.
John Wesley
Thy confusion - Men will conclude that thou hast no royal blood in thy veins, that canst so tamely give up thy crown to so contemptible a person.
Robert Jamieson, A. R. Fausset and David Brown
Thou son of the perverse rebellious woman--This is a striking Oriental form of abuse. Saul was not angry with his wife; it was the son alone, upon whom he meant, by this style of address, to discharge his resentment. The principle on which it is founded seems to be, that to a genuine filial instinct it is a more inexpiable offense to hear the name or character of a parent traduced, than any personal reproach. This was, undoubtedly, one cause of "the fierce anger" in which the high-minded prince left the table without tasting a morsel.
20:3120:31: զի զամենայն աւուրս որչափ որդին Յեսսեայ կենդանի է՝ ո՛չ հաստատիցի թագաւորութիւն քո. արդ առաքեա՛ կա՛լ զպատանին՝ զի որդի մահո՛ւ է նա[3052]։ [3052] Բազումք. Ոչ հաստատեսցի։
31 Ինչքան ժամանակ որ Յեսսէի որդին կենդանի է, քո թագաւորութիւնը հաստատուն չի լինի: Հիմա մա՛րդ ուղարկիր ու պատանի Դաւթին բերել տո՛ւր, քանզի նա մահապարտ է»:
31 Քանզի՝ քանի որ Յեսսէի որդին երկրի վրայ ողջ է, դուն պիտի չհաստատուիս, ոչ ալ քու թագաւորութիւնդ. ուստի հիմա մարդ ղրկէ ու զանիկա ինծի բե՛ր։ Անիկա մահու արժանի է»։
զի զամենայն աւուրս որչափ որդին Յեսսեայ կենդանի [394]է, ոչ հաստատեսցի`` թագաւորութիւն քո. արդ առաքեա կալ զպատանին, զի որդի մահու է նա:

20:31: զի զամենայն աւուրս որչափ որդին Յեսսեայ կենդանի է՝ ո՛չ հաստատիցի թագաւորութիւն քո. արդ առաքեա՛ կա՛լ զպատանին՝ զի որդի մահո՛ւ է նա[3052]։
[3052] Բազումք. Ոչ հաստատեսցի։
31 Ինչքան ժամանակ որ Յեսսէի որդին կենդանի է, քո թագաւորութիւնը հաստատուն չի լինի: Հիմա մա՛րդ ուղարկիր ու պատանի Դաւթին բերել տո՛ւր, քանզի նա մահապարտ է»:
31 Քանզի՝ քանի որ Յեսսէի որդին երկրի վրայ ողջ է, դուն պիտի չհաստատուիս, ոչ ալ քու թագաւորութիւնդ. ուստի հիմա մարդ ղրկէ ու զանիկա ինծի բե՛ր։ Անիկա մահու արժանի է»։
zohrab-1805▾ eastern-1994▾ western am▾
20:3120:31 ибо во все дни, доколе сын Иессеев будет жить на земле, не устоишь ни ты, ни царство твое; теперь же пошли и приведи его ко мне, ибо он обречен на смерть.
20:31 ὅτι οτι since; that πάσας πας all; every τὰς ο the ἡμέρας ημερα day ἃς ος who; what ὁ ο the υἱὸς υιος son Ιεσσαι ιεσσαι Iessai; Iesse ζῇ ζαω live; alive ἐπὶ επι in; on τῆς ο the γῆς γη earth; land οὐχ ου not ἑτοιμασθήσεται ετοιμαζω prepare ἡ ο the βασιλεία βασιλεια realm; kingdom σου σου of you; your νῦν νυν now; present οὖν ουν then ἀποστείλας αποστελλω send off / away λαβὲ λαμβανω take; get τὸν ο the νεανίαν νεανιας young man ὅτι οτι since; that υἱὸς υιος son θανάτου θανατος death οὗτος ουτος this; he
20:31 כִּ֣י kˈî כִּי that כָל־ ḵol- כֹּל whole הַ ha הַ the יָּמִ֗ים yyāmˈîm יֹום day אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בֶּן־ ben- בֵּן son יִשַׁי֙ yišˌay יִשַׁי Jesse חַ֣י ḥˈay חיה be alive עַל־ ʕal- עַל upon הָ hā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil לֹ֥א lˌō לֹא not תִכֹּ֖ון ṯikkˌôn כון be firm אַתָּ֣ה ʔattˈā אַתָּה you וּ û וְ and מַלְכוּתֶ֑ךָ malᵊḵûṯˈeḵā מַלְכוּת kingship וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now שְׁלַ֨ח šᵊlˌaḥ שׁלח send וְ wᵊ וְ and קַ֤ח qˈaḥ לקח take אֹתֹו֙ ʔōṯˌô אֵת [object marker] אֵלַ֔י ʔēlˈay אֶל to כִּ֥י kˌî כִּי that בֶן־ ven- בֵּן son מָ֖וֶת mˌāweṯ מָוֶת death הֽוּא׃ ס hˈû . s הוּא he
20:31. omnibus enim diebus quibus filius Isai vixerit super terram non stabilieris tu neque regnum tuum itaque iam nunc mitte et adduc eum ad me quia filius mortis estFor as long as the son of Isai liveth upon earth, thou shalt not be established, nor thy kingdom. Therefore now presently send, and fetch him to me: for he is the son of death.
31. For as long as the son of Jesse liveth upon the ground, thou shalt not be stablished, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die.
20:31. For all the days that the son of Jesse moves upon earth, neither you, nor your kingdom, will be secure. And so, send and bring him to me, here and now. For he is a son of death.”
20:31. For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die.
For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die:

20:31 ибо во все дни, доколе сын Иессеев будет жить на земле, не устоишь ни ты, ни царство твое; теперь же пошли и приведи его ко мне, ибо он обречен на смерть.
20:31
ὅτι οτι since; that
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
ἃς ος who; what
ο the
υἱὸς υιος son
Ιεσσαι ιεσσαι Iessai; Iesse
ζῇ ζαω live; alive
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
οὐχ ου not
ἑτοιμασθήσεται ετοιμαζω prepare
ο the
βασιλεία βασιλεια realm; kingdom
σου σου of you; your
νῦν νυν now; present
οὖν ουν then
ἀποστείλας αποστελλω send off / away
λαβὲ λαμβανω take; get
τὸν ο the
νεανίαν νεανιας young man
ὅτι οτι since; that
υἱὸς υιος son
θανάτου θανατος death
οὗτος ουτος this; he
20:31
כִּ֣י kˈî כִּי that
כָל־ ḵol- כֹּל whole
הַ ha הַ the
יָּמִ֗ים yyāmˈîm יֹום day
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
בֶּן־ ben- בֵּן son
יִשַׁי֙ yišˌay יִשַׁי Jesse
חַ֣י ḥˈay חיה be alive
עַל־ ʕal- עַל upon
הָ הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
לֹ֥א lˌō לֹא not
תִכֹּ֖ון ṯikkˌôn כון be firm
אַתָּ֣ה ʔattˈā אַתָּה you
וּ û וְ and
מַלְכוּתֶ֑ךָ malᵊḵûṯˈeḵā מַלְכוּת kingship
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
שְׁלַ֨ח šᵊlˌaḥ שׁלח send
וְ wᵊ וְ and
קַ֤ח qˈaḥ לקח take
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
אֵלַ֔י ʔēlˈay אֶל to
כִּ֥י kˌî כִּי that
בֶן־ ven- בֵּן son
מָ֖וֶת mˌāweṯ מָוֶת death
הֽוּא׃ ס hˈû . s הוּא he
20:31. omnibus enim diebus quibus filius Isai vixerit super terram non stabilieris tu neque regnum tuum itaque iam nunc mitte et adduc eum ad me quia filius mortis est
For as long as the son of Isai liveth upon earth, thou shalt not be established, nor thy kingdom. Therefore now presently send, and fetch him to me: for he is the son of death.
20:31. For all the days that the son of Jesse moves upon earth, neither you, nor your kingdom, will be secure. And so, send and bring him to me, here and now. For he is a son of death.”
20:31. For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:31: send: Sa1 20:8, Sa1 19:6, Sa1 19:11-15
shall surely die: Heb. is the son of death, Sa1 26:16; Sa2 19:28; Psa 79:11 *marg.
John Gill
For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom,.... He would not, though heir to the crown, be sure of it; it would be precarious to him, he would be in great danger of being deprived of it on the death of his father; and therefore it would be his highest wisdom to deliver David up to be slain, as it was his greatest folly to protect him, and provide for his satiety:
wherefore now send and fetch him unto me; send to Bethlehem for him to come to court directly:
for he shall surely die; or he is "the son of death" (g); guilty of death, as the Targum, deserves to die, and Saul was determined upon his death if possible.
(g) "filius mortis", V. L. Montanus, Vatablus, Piscator; "reus mortis", Junius & Tremellius.
20:3220:32: Պատասխանի ետ Յովնաթան Սաւուղայ հօր իւրում, եւ ասէ ցնա. Ընդէ՞ր մեռանիցի. զի՞նչ գործեաց։
32 Յովնաթանը պատասխան տուեց իր հայր Սաւուղին՝ ասելով. «Ինչո՞ւ պէտք է մեռնի, ի՞նչ է արել նա»:
32 Յովնաթան իր հօրը Սաւուղին պատասխան տուաւ ու ըսաւ. «Ինչո՞ւ համար պիտի մեռցուի, անիկա ի՞նչ ըրաւ»։
Պատասխանի ետ Յովնաթան Սաւուղայ հօր իւրում, եւ ասէ ցնա. Ընդէ՞ր մեռանիցի. զի՞նչ գործեաց:

20:32: Պատասխանի ետ Յովնաթան Սաւուղայ հօր իւրում, եւ ասէ ցնա. Ընդէ՞ր մեռանիցի. զի՞նչ գործեաց։
32 Յովնաթանը պատասխան տուեց իր հայր Սաւուղին՝ ասելով. «Ինչո՞ւ պէտք է մեռնի, ի՞նչ է արել նա»:
32 Յովնաթան իր հօրը Սաւուղին պատասխան տուաւ ու ըսաւ. «Ինչո՞ւ համար պիտի մեռցուի, անիկա ի՞նչ ըրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:3220:32 И отвечал Ионафан Саулу, отцу своему, и сказал ему: за что умерщвлять его? что он сделал?
20:32 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Ιωναθαν ιωναθαν the Σαουλ σαουλ Saoul; Saul ἵνα ινα so; that τί τις.1 who?; what? ἀποθνῄσκει αποθνησκω die τί τις.1 who?; what? πεποίηκεν ποιεω do; make
20:32 וַ wa וְ and יַּ֨עַן֙ yyˈaʕan ענה answer יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan אֶת־ ʔeṯ- אֵת [object marker] שָׁא֖וּל šāʔˌûl שָׁאוּל Saul אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say אֵלָ֛יו ʔēlˈāʸw אֶל to לָ֥מָּה lˌāmmā לָמָה why יוּמַ֖ת yûmˌaṯ מות die מֶ֥ה mˌeh מָה what עָשָֽׂה׃ ʕāśˈā עשׂה make
20:32. respondens autem Ionathan Sauli patri suo ait quare moritur quid fecitAnd Jonathan answering Saul, his father, said: Why shall he die? What hath he done?
32. And Jonathan answered Saul his father, and said unto him, Wherefore should he be put to death? what hath he done?
20:32. Then Jonathan, answering his father Saul, said: “Why should he die? What has he done?”
20:32. And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done?
And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done:

20:32 И отвечал Ионафан Саулу, отцу своему, и сказал ему: за что умерщвлять его? что он сделал?
20:32
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Ιωναθαν ιωναθαν the
Σαουλ σαουλ Saoul; Saul
ἵνα ινα so; that
τί τις.1 who?; what?
ἀποθνῄσκει αποθνησκω die
τί τις.1 who?; what?
πεποίηκεν ποιεω do; make
20:32
וַ wa וְ and
יַּ֨עַן֙ yyˈaʕan ענה answer
יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan
אֶת־ ʔeṯ- אֵת [object marker]
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
אָבִ֑יו ʔāvˈiʸw אָב father
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
אֵלָ֛יו ʔēlˈāʸw אֶל to
לָ֥מָּה lˌāmmā לָמָה why
יוּמַ֖ת yûmˌaṯ מות die
מֶ֥ה mˌeh מָה what
עָשָֽׂה׃ ʕāśˈā עשׂה make
20:32. respondens autem Ionathan Sauli patri suo ait quare moritur quid fecit
And Jonathan answering Saul, his father, said: Why shall he die? What hath he done?
20:32. Then Jonathan, answering his father Saul, said: “Why should he die? What has he done?”
20:32. And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done?
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:32: Wherefore: Sa1 19:5; Pro 24:11, Pro 24:12, Pro 31:8, Pro 31:9; Joh 7:51
what hath: Mat 27:23; Luk 23:22, cast, Sa1 18:11, Sa1 19:10, Sa1 19:11; Pro 22:24; Ecc 9:3; Jer 17:9, whereby, Sa1 20:7; Ecc 7:9
Geneva 1599
And Jonathan answered Saul his father, and said unto him, Wherefore shall he be (p) slain? what hath he done?
(p) For it was too great tyranny to put one to death and not to give a reason why.
John Gill
And Jonathan answered Saul his, father, and said unto him,.... Making no answer to the charges of perverseness, rebellion, and folly brought against himself, which he bore with patience, but could not bear to hear his dear friend spoken against, and as worthy of death; and therefore in answer to that says:
wherefore shall he be slain? what hath he done? has he attempted to take away thy life? to deprive thee of thy crown? to settle himself upon the throne? what overt act of treason has he been guilty of; that he should die? on the contrary, has he not done many things worthy of immortal honour, for the good of the nation, and the glory of thy reign? and if God has determined the kingdom for him, and anointed him to it, what blame can be laid upon him? nay, should he not be the rather respected and honoured?
20:3320:33: Եւ վերացոյց Սաւուղ զգեղարդն ՚ի վերայ Յովնաթանու սպանանե՛լ զնա. եւ գիտաց Յովնաթան թէ վճարեա՛լ է չարութիւն ՚ի հօրէ նորա՝ սպանանե՛լ զԴաւիթ։
33 Եւ Սաւուղը Յովնաթանի վրայ բարձրացրեց գեղարդը, որ նրան սպանի: Յովնաթանն իմանալով, որ հայրը Դաւթին սպանելու չար որոշում է կայացրել, խիստ զայրանալով՝
33 Սաւուղ նիզակը նետեց անոր, որպէս զի զանիկա զարնէ։ Այն ատեն Յովնաթան իմացաւ թէ իր հայրը որոշեր է Դաւիթը մեռցնել։
Եւ վերացոյց Սաւուղ զգեղարդն ի վերայ Յովնաթանու սպանանել զնա. եւ գիտաց Յովնաթան թէ վճարեալ է չարութիւն ի հօրէ նորա սպանանել զԴաւիթ:

20:33: Եւ վերացոյց Սաւուղ զգեղարդն ՚ի վերայ Յովնաթանու սպանանե՛լ զնա. եւ գիտաց Յովնաթան թէ վճարեա՛լ է չարութիւն ՚ի հօրէ նորա՝ սպանանե՛լ զԴաւիթ։
33 Եւ Սաւուղը Յովնաթանի վրայ բարձրացրեց գեղարդը, որ նրան սպանի: Յովնաթանն իմանալով, որ հայրը Դաւթին սպանելու չար որոշում է կայացրել, խիստ զայրանալով՝
33 Սաւուղ նիզակը նետեց անոր, որպէս զի զանիկա զարնէ։ Այն ատեն Յովնաթան իմացաւ թէ իր հայրը որոշեր է Դաւիթը մեռցնել։
zohrab-1805▾ eastern-1994▾ western am▾
20:3320:33 Тогда Саул бросил копье в него, чтобы поразить его. И Ионафан понял, что отец его решился убить Давида.
20:33 καὶ και and; even ἐπῆρεν επαιρω lift up; rear up Σαουλ σαουλ Saoul; Saul τὸ ο the δόρυ δορυ in; on Ιωναθαν ιωναθαν the θανατῶσαι θανατοω put to death αὐτόν αυτος he; him καὶ και and; even ἔγνω γινωσκω know Ιωναθαν ιωναθαν since; that συντετέλεσται συντελεω consummate; finish ἡ ο the κακία κακια badness; vice αὕτη ουτος this; he παρὰ παρα from; by τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him θανατῶσαι θανατοω put to death τὸν ο the Δαυιδ δαβιδ Dabid; Thavith
20:33 וַ wa וְ and יָּ֨טֶל yyˌāṭel טול cast שָׁא֧וּל šāʔˈûl שָׁאוּל Saul אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the חֲנִ֛ית ḥᵃnˈîṯ חֲנִית spear עָלָ֖יו ʕālˌāʸw עַל upon לְ lᵊ לְ to הַכֹּתֹ֑ו hakkōṯˈô נכה strike וַ wa וְ and יֵּ֨דַע֙ yyˈēḏaʕ ידע know יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan כִּֽי־ kˈî- כִּי that כָ֥לָה ḵˌālā כָּלָה destruction הִ֛יא hˈî הִיא she מֵ mē מִן from עִ֥ם ʕˌim עִם with אָבִ֖יו ʔāvˌiʸw אָב father לְ lᵊ לְ to הָמִ֥ית hāmˌîṯ מות die אֶת־ ʔeṯ- אֵת [object marker] דָּוִֽד׃ ס dāwˈiḏ . s דָּוִד David
20:33. et arripuit Saul lanceam ut percuteret eum et intellexit Ionathan quod definitum esset patri suo ut interficeret DavidAnd Saul caught up a spear to strike him. And Jonathan understood that it was determined by his father to kill David.
33. And Saul cast his spear at him to smite him: whereby Jonathan knew that it was determined of his father to put David to death.
20:33. And Saul picked up a lance, so that he might strike him. And Jonathan understood that it had been decided by his father that David be put to death.
20:33. And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David.
And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David:

20:33 Тогда Саул бросил копье в него, чтобы поразить его. И Ионафан понял, что отец его решился убить Давида.
20:33
καὶ και and; even
ἐπῆρεν επαιρω lift up; rear up
Σαουλ σαουλ Saoul; Saul
τὸ ο the
δόρυ δορυ in; on
Ιωναθαν ιωναθαν the
θανατῶσαι θανατοω put to death
αὐτόν αυτος he; him
καὶ και and; even
ἔγνω γινωσκω know
Ιωναθαν ιωναθαν since; that
συντετέλεσται συντελεω consummate; finish
ο the
κακία κακια badness; vice
αὕτη ουτος this; he
παρὰ παρα from; by
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
θανατῶσαι θανατοω put to death
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
20:33
וַ wa וְ and
יָּ֨טֶל yyˌāṭel טול cast
שָׁא֧וּל šāʔˈûl שָׁאוּל Saul
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
חֲנִ֛ית ḥᵃnˈîṯ חֲנִית spear
עָלָ֖יו ʕālˌāʸw עַל upon
לְ lᵊ לְ to
הַכֹּתֹ֑ו hakkōṯˈô נכה strike
וַ wa וְ and
יֵּ֨דַע֙ yyˈēḏaʕ ידע know
יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan
כִּֽי־ kˈî- כִּי that
כָ֥לָה ḵˌālā כָּלָה destruction
הִ֛יא hˈî הִיא she
מֵ מִן from
עִ֥ם ʕˌim עִם with
אָבִ֖יו ʔāvˌiʸw אָב father
לְ lᵊ לְ to
הָמִ֥ית hāmˌîṯ מות die
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִֽד׃ ס dāwˈiḏ . s דָּוִד David
20:33. et arripuit Saul lanceam ut percuteret eum et intellexit Ionathan quod definitum esset patri suo ut interficeret David
And Saul caught up a spear to strike him. And Jonathan understood that it was determined by his father to kill David.
20:33. And Saul picked up a lance, so that he might strike him. And Jonathan understood that it had been decided by his father that David be put to death.
20:33. And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David.
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John Gill
And Saul cast a javelin at him to smite him,.... So provoked to wrath was he by what he said. It seems by this that Saul always had a javelin or spear in his hand, which is to be accounted for by the custom of those times; in other countries, as well as in this, the kings used to carry spears in their hands instead of sceptres, and which they used as such; so Justin (h), speaking of the times of Romulus, says, that kings in those times had spears, as an ensign of royalty, which the Greeks call sceptres; and so the Greeks called sceptres spears (i):
whereby Jonathan knew that it was determined of his father to slay David; for since he attempted to smite him, his own son, for speaking on his behalf, it might be well concluded, that such was his settled wrath and malice, that he would if possible kill David, could he get him into his hands.
(h) E Trogo, l. 43. c. 3. (i) Pausanias in Boeoticis, sive, l. 9. p. 859. Vid. Barthii Animadv. ad Claudian in nupt. Honor ver. 119.
John Wesley
To smite him - Saul seemed to be in great care, that Jonathan should be established in his kingdom: and now he himself aims at his life! What fools, what worse than savage beasts does anger make.
Robert Jamieson, A. R. Fausset and David Brown
Saul cast a javelin at him--This is a sad proof of the maniacal frenzy into which the unhappy monarch was transported.
20:3420:34: Եւ դիմեա՛ց Յովնաթան ՚ի սեղանոյ անտի արտա՛քս բարկութեամբ եւ սրտմտութեամբ. եւ ո՛չ եկեր յաւուրն երկրորդի ամսոյն հաց, զի բեկա՛ւ վասն Դաւթի. զի վճարեա՛ց վասն նորա հայրն իւր։
34 սեղանից վեր կացաւ եւ նորալուսնի երկրորդ օրը հաց չկերաւ: Նա տխրեց Դաւթի համար, քանզի հայրը Դաւթին անարգել էր:
34 Յովնաթան սաստիկ բարկութեամբ սեղանէն ելաւ ու ամսուան երկրորդ օրը կերակուր չկերաւ. քանզի Դաւիթին համար սիրտը կոտրեցաւ, որովհետեւ իր հայրը զանիկա անարգեց։
Եւ դիմեաց Յովնաթան ի սեղանոյ անտի արտաքս բարկութեամբ եւ սրտմտութեամբ. եւ ոչ եկեր յաւուրն երկրորդի ամսոյն հաց, զի բեկաւ վասն Դաւթի, զի [395]վճարեաց վասն նորա`` հայրն իւր:

20:34: Եւ դիմեա՛ց Յովնաթան ՚ի սեղանոյ անտի արտա՛քս բարկութեամբ եւ սրտմտութեամբ. եւ ո՛չ եկեր յաւուրն երկրորդի ամսոյն հաց, զի բեկա՛ւ վասն Դաւթի. զի վճարեա՛ց վասն նորա հայրն իւր։
34 սեղանից վեր կացաւ եւ նորալուսնի երկրորդ օրը հաց չկերաւ: Նա տխրեց Դաւթի համար, քանզի հայրը Դաւթին անարգել էր:
34 Յովնաթան սաստիկ բարկութեամբ սեղանէն ելաւ ու ամսուան երկրորդ օրը կերակուր չկերաւ. քանզի Դաւիթին համար սիրտը կոտրեցաւ, որովհետեւ իր հայրը զանիկա անարգեց։
zohrab-1805▾ eastern-1994▾ western am▾
20:3420:34 И встал Ионафан из-за стола в великом гневе и не обедал во второй день новомесячия, потому что скорбел о Давиде и потому что обидел его отец его.
20:34 καὶ και and; even ἀνεπήδησεν αναπηδαω leap up; start up Ιωναθαν ιωναθαν from; away τῆς ο the τραπέζης τραπεζα table; bank ἐν εν in ὀργῇ οργη passion; temperament θυμοῦ θυμος provocation; temper καὶ και and; even οὐκ ου not ἔφαγεν φαγω swallow; eat ἐν εν in τῇ ο the δευτέρᾳ δευτερος second τοῦ ο the μηνὸς μην.1 month ἄρτον αρτος bread; loaves ὅτι οτι since; that ἐθραύσθη θραυω crush ἐπὶ επι in; on τὸν ο the Δαυιδ δαβιδ Dabid; Thavith ὅτι οτι since; that συνετέλεσεν συντελεω consummate; finish ἐπ᾿ επι in; on αὐτὸν αυτος he; him ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him
20:34 וַ wa וְ and יָּ֧קָם yyˈāqom קום arise יְהֹונָתָ֛ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan מֵ mē מִן from עִ֥ם ʕˌim עִם with הַ ha הַ the שֻּׁלְחָ֖ן ššulḥˌān שֻׁלְחָן table בָּ bo בְּ in חֳרִי־ ḥᵒrî- חֳרִי heat אָ֑ף ʔˈāf אַף nose וְ wᵊ וְ and לֹא־ lō- לֹא not אָכַ֞ל ʔāḵˈal אכל eat בְּ bᵊ בְּ in יֹום־ yôm- יֹום day הַ ha הַ the חֹ֤דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שֵּׁנִי֙ ššēnˌî שֵׁנִי second לֶ֔חֶם lˈeḥem לֶחֶם bread כִּ֤י kˈî כִּי that נֶעְצַב֙ neʕṣˌav עצב hurt אֶל־ ʔel- אֶל to דָּוִ֔ד dāwˈiḏ דָּוִד David כִּ֥י kˌî כִּי that הִכְלִמֹ֖ו hiḵlimˌô כלם humiliate אָבִֽיו׃ ס ʔāvˈiʸw . s אָב father
20:34. surrexit ergo Ionathan a mensa in ira furoris et non comedit in die kalendarum secunda panem contristatus est enim super David eo quod confudisset eum pater suusSo Jonathan rose from the table in great anger, and did not eat bread on the second day after the new moon. For he was grieved for David, because his father had put him to confusion.
34. So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame.
20:34. Therefore, Jonathan rose up from the table in a rage of anger. And he did not eat bread on the second day after the new moon. For he was saddened over David, because his father had confounded him.
20:34. So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame.
So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame:

20:34 И встал Ионафан из-за стола в великом гневе и не обедал во второй день новомесячия, потому что скорбел о Давиде и потому что обидел его отец его.
20:34
καὶ και and; even
ἀνεπήδησεν αναπηδαω leap up; start up
Ιωναθαν ιωναθαν from; away
τῆς ο the
τραπέζης τραπεζα table; bank
ἐν εν in
ὀργῇ οργη passion; temperament
θυμοῦ θυμος provocation; temper
καὶ και and; even
οὐκ ου not
ἔφαγεν φαγω swallow; eat
ἐν εν in
τῇ ο the
δευτέρᾳ δευτερος second
τοῦ ο the
μηνὸς μην.1 month
ἄρτον αρτος bread; loaves
ὅτι οτι since; that
ἐθραύσθη θραυω crush
ἐπὶ επι in; on
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
ὅτι οτι since; that
συνετέλεσεν συντελεω consummate; finish
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
20:34
וַ wa וְ and
יָּ֧קָם yyˈāqom קום arise
יְהֹונָתָ֛ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan
מֵ מִן from
עִ֥ם ʕˌim עִם with
הַ ha הַ the
שֻּׁלְחָ֖ן ššulḥˌān שֻׁלְחָן table
בָּ bo בְּ in
חֳרִי־ ḥᵒrî- חֳרִי heat
אָ֑ף ʔˈāf אַף nose
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אָכַ֞ל ʔāḵˈal אכל eat
בְּ bᵊ בְּ in
יֹום־ yôm- יֹום day
הַ ha הַ the
חֹ֤דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שֵּׁנִי֙ ššēnˌî שֵׁנִי second
לֶ֔חֶם lˈeḥem לֶחֶם bread
כִּ֤י kˈî כִּי that
נֶעְצַב֙ neʕṣˌav עצב hurt
אֶל־ ʔel- אֶל to
דָּוִ֔ד dāwˈiḏ דָּוִד David
כִּ֥י kˌî כִּי that
הִכְלִמֹ֖ו hiḵlimˌô כלם humiliate
אָבִֽיו׃ ס ʔāvˈiʸw . s אָב father
20:34. surrexit ergo Ionathan a mensa in ira furoris et non comedit in die kalendarum secunda panem contristatus est enim super David eo quod confudisset eum pater suus
So Jonathan rose from the table in great anger, and did not eat bread on the second day after the new moon. For he was grieved for David, because his father had put him to confusion.
20:34. Therefore, Jonathan rose up from the table in a rage of anger. And he did not eat bread on the second day after the new moon. For he was saddened over David, because his father had confounded him.
20:34. So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame.
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Adam Clarke: Commentary on the Bible - 1831
20:34: Jonathan arose - in fierce anger - We should probably understand this rather of Jonathan's grief than of his anger, the latter clause explaining the former: for he was grieved for David. He was grieved for his father - he was grieved for his friend.
1 Kings (1 Samuel) 20:38
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:34: in fierce: Ecc 7:20; Eph 4:26
he was grieved: Mar 3:5
John Gill
So Jonathan arose from the table in fierce anger,.... Resenting his father's attempt to smite him, and his resolution to slay David:
and did eat no meat the second day of the month; not then at that meal he was just sat down to, nor at another time that day, his stomach was so full through indignation at his father, and grief for his friend David; and besides, being a mourner on the above accounts, he might not eat of the sacrifices:
for he was grieved for David; that his death should be determined upon by his father, and he in so much danger of it; as also that he himself must be parted from and lose so dear a friend, which was one reason he ate no meat that day: and another follows:
because his father had done him shame; the copulative "and" being wanting; and this he did by calling him a perverse and rebellious son, and representing him as an arrant fool, and particularly by casting a javelin at him to smite him.
20:3520:35: Եւ եղեւ ընդ առաւօտն՝ ե՛լ Յովնաթան յանդն, որպէս ժամադի՛ր եղեւ Դաւթի ՚ի վկայութիւն. եւ մանուկ փոքրի՛կ ընդ նմա։
35 Առաւօտեան Յովնաթանը դաշտ գնաց, ինչպէս որ պայմանաւորուել էին ինքն ու Դաւիթը:
35 Յովնաթան առաւօտուն դաշտը ելաւ, ինչպէս Դաւիթին հետ որոշեր էր։ Իրեն հետ պզտիկ մանչ մը կար։
Եւ եղեւ ընդ առաւօտն ել Յովնաթան յանդն, որպէս ժամադիր եղեւ Դաւթի [396]ի վկայութիւն. եւ մանուկ փոքրիկ ընդ նմա:

20:35: Եւ եղեւ ընդ առաւօտն՝ ե՛լ Յովնաթան յանդն, որպէս ժամադի՛ր եղեւ Դաւթի ՚ի վկայութիւն. եւ մանուկ փոքրի՛կ ընդ նմա։
35 Առաւօտեան Յովնաթանը դաշտ գնաց, ինչպէս որ պայմանաւորուել էին ինքն ու Դաւիթը:
35 Յովնաթան առաւօտուն դաշտը ելաւ, ինչպէս Դաւիթին հետ որոշեր էր։ Իրեն հետ պզտիկ մանչ մը կար։
zohrab-1805▾ eastern-1994▾ western am▾
20:3520:35 На другой день утром вышел Ионафан в поле, во время, которое назначил Давиду, и малый отрок с ним.
20:35 καὶ και and; even ἐγενήθη γινομαι happen; become πρωὶ πρωι early καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Ιωναθαν ιωναθαν into; for ἀγρόν αγρος field καθὼς καθως just as / like ἐτάξατο τασσω arrange; appoint εἰς εις into; for τὸ ο the μαρτύριον μαρτυριον evidence; testimony Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even παιδάριον παιδαριον little boy μικρὸν μικρος little; small μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
20:35 וַ wa וְ and יְהִ֣י yᵊhˈî היה be בַ va בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יֵּצֵ֧א yyēṣˈē יצא go out יְהֹונָתָ֛ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field לְ lᵊ לְ to מֹועֵ֣ד môʕˈēḏ מֹועֵד appointment דָּוִ֑ד dāwˈiḏ דָּוִד David וְ wᵊ וְ and נַ֥עַר nˌaʕar נַעַר boy קָטֹ֖ן qāṭˌōn קָטֹן small עִמֹּֽו׃ ʕimmˈô עִם with
20:35. cumque inluxisset mane venit Ionathan in agrum iuxta placitum David et puer parvulus cum eoAnd when the morning came, Jonathan went into the field according to the appointment with David, and a little boy with him.
35. And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him.
20:35. And when the morning had begun to dawn, Jonathan went into the field according to the agreement with David, and a young boy was with him.
20:35. And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him.
And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him:

20:35 На другой день утром вышел Ионафан в поле, во время, которое назначил Давиду, и малый отрок с ним.
20:35
καὶ και and; even
ἐγενήθη γινομαι happen; become
πρωὶ πρωι early
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Ιωναθαν ιωναθαν into; for
ἀγρόν αγρος field
καθὼς καθως just as / like
ἐτάξατο τασσω arrange; appoint
εἰς εις into; for
τὸ ο the
μαρτύριον μαρτυριον evidence; testimony
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
παιδάριον παιδαριον little boy
μικρὸν μικρος little; small
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
20:35
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
בַ va בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יֵּצֵ֧א yyēṣˈē יצא go out
יְהֹונָתָ֛ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
לְ lᵊ לְ to
מֹועֵ֣ד môʕˈēḏ מֹועֵד appointment
דָּוִ֑ד dāwˈiḏ דָּוִד David
וְ wᵊ וְ and
נַ֥עַר nˌaʕar נַעַר boy
קָטֹ֖ן qāṭˌōn קָטֹן small
עִמֹּֽו׃ ʕimmˈô עִם with
20:35. cumque inluxisset mane venit Ionathan in agrum iuxta placitum David et puer parvulus cum eo
And when the morning came, Jonathan went into the field according to the appointment with David, and a little boy with him.
20:35. And when the morning had begun to dawn, Jonathan went into the field according to the agreement with David, and a young boy was with him.
20:35. And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Informed of His Danger. B. C. 1058.

35 And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him. 36 And he said unto his lad, Run, find out now the arrows which I shoot. And as the lad ran, he shot an arrow beyond him. 37 And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, Is not the arrow beyond thee? 38 And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan's lad gathered up the arrows, and came to his master. 39 But the lad knew not any thing: only Jonathan and David knew the matter. 40 And Jonathan gave his artillery unto his lad, and said unto him, Go, carry them to the city. 41 And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded. 42 And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city.
Here is, 1. Jonathan's faithful performance of his promise to give David notice of the success of his dangerous experiment. He went at the time and to the place appointed (v. 35), within sight of which he knew David lay hid, sent his footboy to fetch his arrows, which he would shoot at random (v. 36), and gave David the fatal signal by shooting an arrow beyond the lad (v. 37): Is not the arrow beyond thee? That word [beyond] David knew the meaning of better than the lad. Jonathan dismissed the lad, who knew nothing of the matter, and, finding the coast clear and no danger of a discovery, he presumed upon one minute's personal conversation with David after he had bidden him flee for his life. 2. The most sorrowful parting of these two friends, who, for aught that appears, never came together again but once, and that was by stealth in a wood, ch. xxiii. 16. (1.) David addressed himself to Jonathan with the reverence of a servant rather than the freedom of a friend: He fell on his face to the ground, and bowed himself three times, as one deeply sensible of his obligations to him for the good services he had done him. (2.) They took leave of each other with the greatest affection imaginable, with kisses and tears; they wept on each other's neck till David exceeded, v. 41. The separation of two such faithful friends was equally grievous to them both, but David's case was the more deplorable; for, when Jonathan was returning to his family and friends, David was leaving all his comforts, even those of God's sanctuary, and therefore his grief exceeded Jonathan's, or perhaps it was because his temper was more tender and his passions were stronger. (3.) They referred themselves to the covenant of friendship that was between them, both of them comforting themselves with this in this mournful separation: "We have sworn both of us in the name of the Lord, for ourselves and our heirs, that we and they will be faithful and kind to each other from generation to generation." Thus, while we are at home in the body and absent from the Lord, this is our comfort, that he has made with us an everlasting covenant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:35: at the time: Sa1 20:19; Sa2 20:5
Carl Friedrich Keil and Franz Delitzsch

The next morning Jonathan made David acquainted with what had occurred, by means of the sign agreed upon with David. The account of this, and of the meeting between Jonathan and David which followed, is given very concisely, only the main points being touched upon. In the morning (after what had occurred) Jonathan went to the field, דּוד למועד, either "at the time agreed upon with David," or "to the meeting with David," or perhaps better still, "according to the appointment (agreement) with David," and a small boy with him.
1Kings 20:36
To the latter he said, namely as soon as they had come to the field, Run, get the arrows which I shoot. The boy ran, and he shot off the arrows, "to go out beyond him," i.e., so that the arrows flew farther than the boy had run. The form חצי for חץ only occurs in connection with disjunctive accents; beside the present chapter (1Kings 20:36, 1Kings 20:37, 1Kings 20:38, Chethibh) we find it again in 4Kings 9:24. The singular is used here with indefinite generality, as the historian did not consider it necessary to mention expressly, after what he had previously written, that Jonathan shot off three arrows one after another.
1Kings 20:37-39
When the boy came to the place of the shot arrow (i.e., to the place to which the arrow had flown), Jonathan called after him, "See, the arrow is (lies) away from thee, farther off;" and again, "Quickly, haste, do not stand still," that he might not see David, who was somewhere near; and the boy picked up the arrow and came to his lord. The Chethibh החצי is evidently the original reading, and the singular is to be understood as in 1Kings 20:37; the Keri החצּים is an emendation, according to the meaning of the words. The writer here introduces the remark in 1Kings 20:39, that the boy knew nothing of what had been arranged between Jonathan and David.
1Kings 20:40
Jonathan then gave the boy his things (bow, arrows, and quiver), and sent him with them to the town, that he might be able to converse with David for a few seconds after his departure, and take leave of him unobserved.
1Kings 20:41
When the boy had gone, David rose (from his hiding-place) from the south side, fell down upon his face to the ground, and bowed three times (before Jonathan); they then kissed each other, and wept for one another, "till David wept strongly," i.e., to such a degree that David wept very loud. הנּגב מאצל, "from the side of the south," which is the expression used to describe David's hiding-place, according to its direction in relation to the place where Jonathan was standing, has not been correctly rendered by any of the early translators except Aquila and Jerome. In the Septuagint, the Chaldee, the Syriac, and the Arabic, the statement in 1Kings 20:19 is repeated, simply because the translators could not see the force of הנּגב מאצל, although it is intelligible enough in relation to what follows, according to which David fled from thence southwards to Nob.
1Kings 20:42
All that is given of the conversation between the two friends is the parting word spoken by Jonathan to David: "Go in peace. What we two have sworn in the name of the Lord, saying, The Lord be between me and thee, and between my seed and thy seed for ever:" sc., let it stand, or let us abide by it. The clause contains an aposiopesis, which may be accounted for from Jonathan's deep emotion, and in which the apodosis may be gathered from the sense. For it is evident, from a comparison of 1Kings 20:23, that the expression "for ever" must be understood as forming part of the oath. - 1Kings 21:1. David then set out upon his journey, and Jonathan returned to the town. This verse ought, strictly speaking, to form the conclusion of 1 Samuel 20.
(Note: In our English version it does; but in the Hebrew, which is followed here, it forms the opening verse of 1Kings 21:1-15. In the exposition of the following chapter it has been thought better to follow the numbering of the verses in our version rather than that of the original, although the latter is conformed to the Hebrew. - Tr.)
The subject to "arose" is David; not because Jonathan was the last one spoken of (Thenius), but because the following words, "and Jonathan came," etc., are in evident antithesis to "he arose and went."
Geneva 1599
And it came to pass in the morning, that Jonathan went out into the field (q) at the time appointed with David, and a little lad with him.
(q) For this was the third day, as it was agreed on in (1Kings 20:5).
John Gill
And it came to pass in the morning:,.... The next morning, the morning of the third day of the month:
that Jonathan went out into the field at the time appointed with David; he went to the place in the field, or near it, where David hid himself, and at the time agreed between them; which, Abarbinel says, was the time the nobles agreed on for walking, and motion, and for hunting, and casting of arrows, so that Jonathan could go forth without suspicion:
and a little lad with him; to carry his bow and arrows, and fetch his arrows when cast.
Robert Jamieson, A. R. Fausset and David Brown
Jonathan went out into the field at the time appointed--or, "at the place appointed."
20:3620:36: Եւ ասէ ցպատանեակն. Ընթա՛ գի՛տ զփքինն զոր ձգեցից։ Եւ ընթացաւ պատանեակն. եւ նա ձգեա՛ց զփքինն, եւ եբեր զնա։
36 Նրա հետ մի փոքրիկ պատանի կար: Նա ասաց պատանեակին. «Վազիր գտի՛ր այն նետերը, որ ես պիտի արձակեմ»: Նա նետեր արձակեց, եւ պատանին վազեց, որ դրանք բերի:
36 Իր մանչուն ըսաւ. «Վազէ ու այս իմ նետած նետերս գտիր»։ Մանչուն վազած ատենը անիկա նետը անկէ անդին նետեց։
Եւ ասէ ցպատանեակն. Ընթա, գիտ զփքինն զոր ձգեցից: Եւ ընթացաւ պատանեակն. եւ նա ձգեաց զփքինն, եւ [397]եբեր զնա:

20:36: Եւ ասէ ցպատանեակն. Ընթա՛ գի՛տ զփքինն զոր ձգեցից։ Եւ ընթացաւ պատանեակն. եւ նա ձգեա՛ց զփքինն, եւ եբեր զնա։
36 Նրա հետ մի փոքրիկ պատանի կար: Նա ասաց պատանեակին. «Վազիր գտի՛ր այն նետերը, որ ես պիտի արձակեմ»: Նա նետեր արձակեց, եւ պատանին վազեց, որ դրանք բերի:
36 Իր մանչուն ըսաւ. «Վազէ ու այս իմ նետած նետերս գտիր»։ Մանչուն վազած ատենը անիկա նետը անկէ անդին նետեց։
zohrab-1805▾ eastern-1994▾ western am▾
20:3620:36 И сказал он отроку: беги, ищи стрелы, которые я пускаю. Отрок побежал, а он пускал стрелы так, что они летели дальше {отрока}.
20:36 καὶ και and; even εἶπεν επω say; speak τῷ ο the παιδαρίῳ παιδαριον little boy δράμε τρεχω run εὑρέ ευρισκω find μοι μοι me τὰς ο the σχίζας σχιζα in αἷς ος who; what ἐγὼ εγω I ἀκοντίζω ακοντιζω and; even τὸ ο the παιδάριον παιδαριον little boy ἔδραμε τρεχω run καὶ και and; even αὐτὸς αυτος he; him ἠκόντιζε ακοντιζω the σχίζῃ σχιζα and; even παρήγαγεν παραγω head along; head aside αὐτήν αυτος he; him
20:36 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לְ lᵊ לְ to נַעֲרֹ֔ו naʕᵃrˈô נַעַר boy רֻ֗ץ rˈuṣ רוץ run מְצָ֥א mᵊṣˌā מצא find נָא֙ nˌā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] הַ֣ hˈa הַ the חִצִּ֔ים ḥiṣṣˈîm חֵץ arrow אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i מֹורֶ֑ה môrˈeh ירה cast הַ ha הַ the נַּ֣עַר nnˈaʕar נַעַר boy רָ֔ץ rˈāṣ רוץ run וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he יָרָ֥ה yārˌā ירה cast הַ ha הַ the חֵ֖צִי ḥˌēṣî חֵצִי arrow לְ lᵊ לְ to הַעֲבִרֹֽו׃ haʕᵃvirˈô עבר pass
20:36. et ait ad puerum suum vade et adfer mihi sagittas quas ego iacio cumque puer cucurrisset iecit aliam sagittam trans puerumAnd he said to his boy: Go, and fetch me the arrows which I shoot. And when the boy ran, he shot another arrow beyond the boy.
36. And he said unto his lad, Run, find now the arrows which I shoot. And as the lad ran, he shot an arrow beyond him.
20:36. And he said to his boy, “Go, and bring to me the arrows that I shoot.” And when the boy had run, he shot another arrow away from the boy.
20:36. And he said unto his lad, Run, find out now the arrows which I shoot. [And] as the lad ran, he shot an arrow beyond him.
And he said unto his lad, Run, find out now the arrows which I shoot. [And] as the lad ran, he shot an arrow beyond him:

20:36 И сказал он отроку: беги, ищи стрелы, которые я пускаю. Отрок побежал, а он пускал стрелы так, что они летели дальше {отрока}.
20:36
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
παιδαρίῳ παιδαριον little boy
δράμε τρεχω run
εὑρέ ευρισκω find
μοι μοι me
τὰς ο the
σχίζας σχιζα in
αἷς ος who; what
ἐγὼ εγω I
ἀκοντίζω ακοντιζω and; even
τὸ ο the
παιδάριον παιδαριον little boy
ἔδραμε τρεχω run
καὶ και and; even
αὐτὸς αυτος he; him
ἠκόντιζε ακοντιζω the
σχίζῃ σχιζα and; even
παρήγαγεν παραγω head along; head aside
αὐτήν αυτος he; him
20:36
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
נַעֲרֹ֔ו naʕᵃrˈô נַעַר boy
רֻ֗ץ rˈuṣ רוץ run
מְצָ֥א mᵊṣˌā מצא find
נָא֙ nˌā נָא yeah
אֶת־ ʔeṯ- אֵת [object marker]
הַ֣ hˈa הַ the
חִצִּ֔ים ḥiṣṣˈîm חֵץ arrow
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
מֹורֶ֑ה môrˈeh ירה cast
הַ ha הַ the
נַּ֣עַר nnˈaʕar נַעַר boy
רָ֔ץ rˈāṣ רוץ run
וְ wᵊ וְ and
הֽוּא־ hˈû- הוּא he
יָרָ֥ה yārˌā ירה cast
הַ ha הַ the
חֵ֖צִי ḥˌēṣî חֵצִי arrow
לְ lᵊ לְ to
הַעֲבִרֹֽו׃ haʕᵃvirˈô עבר pass
20:36. et ait ad puerum suum vade et adfer mihi sagittas quas ego iacio cumque puer cucurrisset iecit aliam sagittam trans puerum
And he said to his boy: Go, and fetch me the arrows which I shoot. And when the boy ran, he shot another arrow beyond the boy.
20:36. And he said to his boy, “Go, and bring to me the arrows that I shoot.” And when the boy had run, he shot another arrow away from the boy.
20:36. And he said unto his lad, Run, find out now the arrows which I shoot. [And] as the lad ran, he shot an arrow beyond him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:36: Run: Sa1 20:20, Sa1 20:21
beyond him: Heb. to pass over him, Sa1 20:21, Sa1 20:22
John Gill
And he said unto his lad, run, find out now the arrows which I shoot,.... He no doubt told him the mark which he should shoot at, the stone Ezel, and bid him look out about that for them:
and as the lad ran; before he had got to the mark:
he shot an arrow beyond him: or it; beyond the lad, or beyond the mark he shot at; purposely shooting with great strength, that he might exceed, and thereby give notice to David how things stood, which was the sign agreed on.
Robert Jamieson, A. R. Fausset and David Brown
he said unto his lad, Run, find out now the arrows which I shoot--The direction given aloud to the attendant was the signal preconcerted with David. It implied danger.
20:3720:37: Եւ չոգաւ պատանեակն մինչեւ ցտեղի փքնին զոր ձգեաց Յովնաթան. եւ աղաղակեաց Յովնաթան զկնի պատանեկին եւ ասէ. ՚Ի քէ՛ն եւ ա՛նդ է փքինն[3053]։ [3053] Ոմանք. Մինչեւ ՚ի տեղի փքնին... ՚ի քէն եւ անդր է փքնինն։
37 Երբ պատանեակը գնաց մինչեւ այն տեղը, ուր Յովնաթանը նետեր էր արձակել,
37 Երբ մանչը Յովնաթանին նետած նետին տեղը գնաց, Յովնաթան մանչուն ետեւէն կանչելով՝ ըսաւ. «Նետը քեզմէ անդին է»։
Եւ չոգաւ պատանեակն մինչեւ ցտեղի փքնին զոր ձգեաց Յովնաթան. եւ աղաղակեաց Յովնաթան զկնի պատանեկին եւ ասէ. Ի քէն եւ անդ է փքինն:

20:37: Եւ չոգաւ պատանեակն մինչեւ ցտեղի փքնին զոր ձգեաց Յովնաթան. եւ աղաղակեաց Յովնաթան զկնի պատանեկին եւ ասէ. ՚Ի քէ՛ն եւ ա՛նդ է փքինն[3053]։
[3053] Ոմանք. Մինչեւ ՚ի տեղի փքնին... ՚ի քէն եւ անդր է փքնինն։
37 Երբ պատանեակը գնաց մինչեւ այն տեղը, ուր Յովնաթանը նետեր էր արձակել,
37 Երբ մանչը Յովնաթանին նետած նետին տեղը գնաց, Յովնաթան մանչուն ետեւէն կանչելով՝ ըսաւ. «Նետը քեզմէ անդին է»։
zohrab-1805▾ eastern-1994▾ western am▾
20:3720:37 И побежал отрок туда, куда Ионафан пускал стрелы, и закричал Ионафан вслед отроку и сказал: смотри, стрела впереди тебя.
20:37 καὶ και and; even ἦλθεν ερχομαι come; go τὸ ο the παιδάριον παιδαριον little boy ἕως εως till; until τοῦ ο the τόπου τοπος place; locality τῆς ο the σχίζης σχιζα who; what ἠκόντιζεν ακοντιζω and; even ἀνεβόησεν αναβοαω scream out Ιωναθαν ιωναθαν in back; after τοῦ ο the νεανίου νεανιας young man καὶ και and; even εἶπεν επω say; speak ἐκεῖ εκει there ἡ ο the σχίζα σχιζα from; away σοῦ σου of you; your καὶ και and; even ἐπέκεινα επεκεινα beyond
20:37 וַ wa וְ and יָּבֹ֤א yyāvˈō בוא come הַ ha הַ the נַּ֨עַר֙ nnˈaʕar נַעַר boy עַד־ ʕaḏ- עַד unto מְקֹ֣ום mᵊqˈôm מָקֹום place הַ ha הַ the חֵ֔צִי ḥˈēṣî חֵצִי arrow אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָרָ֖ה yārˌā ירה cast יְהֹונָתָ֑ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call יְהֹונָתָ֜ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after הַ ha הַ the נַּ֨עַר֙ nnˈaʕar נַעַר boy וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say הֲ hᵃ הֲ [interrogative] לֹ֥וא lˌô לֹא not הַ ha הַ the חֵ֖צִי ḥˌēṣî חֵצִי arrow מִמְּךָ֥ mimmᵊḵˌā מִן from וָ wā וְ and הָֽלְאָה׃ hˈālᵊʔā הָלְאָה further
20:37. venit itaque puer ad locum iaculi quod miserat Ionathan et clamavit Ionathan post tergum pueri et ait ecce ibi est sagitta porro ultra teThe boy therefore came to the place of the arrow which Jonathan had shot: and Jonathan cried after the boy, and said: Behold the arrow is there further beyond thee.
37. And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, Is not the arrow beyond thee?
20:37. And so, the boy went to the place of the arrow which Jonathan had shot. And Jonathan cried out, from behind the back of boy, and said: “Behold, the arrow is there, farther away from you.”
20:37. And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, [Is] not the arrow beyond thee?
And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, [Is] not the arrow beyond thee:

20:37 И побежал отрок туда, куда Ионафан пускал стрелы, и закричал Ионафан вслед отроку и сказал: смотри, стрела впереди тебя.
20:37
καὶ και and; even
ἦλθεν ερχομαι come; go
τὸ ο the
παιδάριον παιδαριον little boy
ἕως εως till; until
τοῦ ο the
τόπου τοπος place; locality
τῆς ο the
σχίζης σχιζα who; what
ἠκόντιζεν ακοντιζω and; even
ἀνεβόησεν αναβοαω scream out
Ιωναθαν ιωναθαν in back; after
τοῦ ο the
νεανίου νεανιας young man
καὶ και and; even
εἶπεν επω say; speak
ἐκεῖ εκει there
ο the
σχίζα σχιζα from; away
σοῦ σου of you; your
καὶ και and; even
ἐπέκεινα επεκεινα beyond
20:37
וַ wa וְ and
יָּבֹ֤א yyāvˈō בוא come
הַ ha הַ the
נַּ֨עַר֙ nnˈaʕar נַעַר boy
עַד־ ʕaḏ- עַד unto
מְקֹ֣ום mᵊqˈôm מָקֹום place
הַ ha הַ the
חֵ֔צִי ḥˈēṣî חֵצִי arrow
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָרָ֖ה yārˌā ירה cast
יְהֹונָתָ֑ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
יְהֹונָתָ֜ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan
אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after
הַ ha הַ the
נַּ֨עַר֙ nnˈaʕar נַעַר boy
וַ wa וְ and
יֹּ֔אמֶר yyˈōmer אמר say
הֲ hᵃ הֲ [interrogative]
לֹ֥וא lˌô לֹא not
הַ ha הַ the
חֵ֖צִי ḥˌēṣî חֵצִי arrow
מִמְּךָ֥ mimmᵊḵˌā מִן from
וָ וְ and
הָֽלְאָה׃ hˈālᵊʔā הָלְאָה further
20:37. venit itaque puer ad locum iaculi quod miserat Ionathan et clamavit Ionathan post tergum pueri et ait ecce ibi est sagitta porro ultra te
The boy therefore came to the place of the arrow which Jonathan had shot: and Jonathan cried after the boy, and said: Behold the arrow is there further beyond thee.
20:37. And so, the boy went to the place of the arrow which Jonathan had shot. And Jonathan cried out, from behind the back of boy, and said: “Behold, the arrow is there, farther away from you.”
20:37. And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, [Is] not the arrow beyond thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ all ▾
John Gill
And when the lad was come to the place of the arrow which Jonathan had shot,.... To the mark which he told him he should shoot at, and whereabout he might expect to find the arrow:
Jonathan cried after the lad, and said, is not the arrow beyond thee? he cried with a loud voice and said this, not so much that the lad might hear him, but that David, who lay hid near the place, might hear him; so that if they had no opportunity of seeing and conversing with each other through any person going by at that time, David might know by this sign that evil was determined against him, and must flee for his life; the Syriac and Vulgate Latin versions read, "behold, the arrow is beyond thee"; so Noldius (k).
(k) Concord. Ebr. Part. p. 265. No. 1141.
John Wesley
To - That is, near the place. For the words following shew, that he was not yet come thither.
20:3820:38: Եւ աղաղակեաց Յովնաթան զկնի պատանեկին եւ ասէ. Փութացեալ արագեա՛ եւ մի՛ կացցես։ Եւ քաղեա՛ց մանուկն Յովնաթանու զփքինսն եւ եբեր առ տէր իւր։
38 Յովնաթանը կանչեց պատանեակի յետեւից՝ ասելով. «Նետը քեզնից այն կողմ է»: Ապա Յովնաթանը պատանեակի յետեւից կանչեց. «Շտա՛պ արի, մի՛ կանգնիր»:
38 Յովնաթան մանչուն ետեւէն կանչեց. «Շուտ ըրէ՛, աճապարէ՛, մի՛ կենար»։ Յովնաթանին մանչը նետերը հաւաքեց, իր տիրոջը եկաւ։
Եւ աղաղակեաց Յովնաթան զկնի պատանեկին եւ ասէ. Փութացեալ արագեա եւ մի՛ կացցես: Եւ քաղեաց մանուկն Յովնաթանու զփքինսն եւ եբեր առ տէր իւր:

20:38: Եւ աղաղակեաց Յովնաթան զկնի պատանեկին եւ ասէ. Փութացեալ արագեա՛ եւ մի՛ կացցես։ Եւ քաղեա՛ց մանուկն Յովնաթանու զփքինսն եւ եբեր առ տէր իւր։
38 Յովնաթանը կանչեց պատանեակի յետեւից՝ ասելով. «Նետը քեզնից այն կողմ է»: Ապա Յովնաթանը պատանեակի յետեւից կանչեց. «Շտա՛պ արի, մի՛ կանգնիր»:
38 Յովնաթան մանչուն ետեւէն կանչեց. «Շուտ ըրէ՛, աճապարէ՛, մի՛ կենար»։ Յովնաթանին մանչը նետերը հաւաքեց, իր տիրոջը եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:3820:38 И опять кричал Ионафан вслед отроку: скорей беги, не останавливайся. И собрал отрок Ионафанов стрелы и пришел к своему господину.
20:38 καὶ και and; even ἀνεβόησεν αναβοαω scream out Ιωναθαν ιωναθαν in back; after τοῦ ο the παιδαρίου παιδαριον little boy αὐτοῦ αυτος he; him λέγων λεγω tell; declare ταχύνας ταχυνω hurry καὶ και and; even μὴ μη not στῇς ιστημι stand; establish καὶ και and; even ἀνέλεξεν αναλεγω the παιδάριον παιδαριον little boy Ιωναθαν ιωναθαν the σχίζας σχιζα to; toward τὸν ο the κύριον κυριος lord; master αὐτοῦ αυτος he; him
20:38 וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call יְהֹֽונָתָן֙ yᵊhˈônāṯān יְהֹונָתָן Jehonathan אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy מְהֵרָ֥ה mᵊhērˌā מְהֵרָה haste ח֖וּשָׁה ḥˌûšā חושׁ make haste אַֽל־ ʔˈal- אַל not תַּעֲמֹ֑ד taʕᵃmˈōḏ עמד stand וַ wa וְ and יְלַקֵּ֞ט yᵊlaqqˈēṭ לקט gather נַ֤עַר nˈaʕar נַעַר boy יְהֹֽונָתָן֙ yᵊhˈônāṯān יְהֹונָתָן Jehonathan אֶת־ ʔeṯ- אֵת [object marker] הַ֣ה *hˈa הַ the חִצִּ֔יםחצי *ḥiṣṣˈîm חֵץ arrow וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come אֶל־ ʔel- אֶל to אֲדֹנָֽיו׃ ʔᵃḏōnˈāʸw אָדֹון lord
20:38. clamavitque Ionathan post tergum pueri festina velociter ne steteris collegit autem puer Ionathae sagittas et adtulit ad dominum suumAnd Jonathan cried again after the boy, saying: Make haste speedily, stand not. And Jonathan's boy gathered up the arrows, and brought them to his master:
38. And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan’s lad gathered up the arrows, and came to his master.
20:38. And Jonathan cried out again, from behind the back of the boy, saying, “Go quickly! Do not stand still!” Then Jonathan’s boy collected the arrows, and he brought them to his lord.
20:38. And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan’s lad gathered up the arrows, and came to his master.
And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan' s lad gathered up the arrows, and came to his master:

20:38 И опять кричал Ионафан вслед отроку: скорей беги, не останавливайся. И собрал отрок Ионафанов стрелы и пришел к своему господину.
20:38
καὶ και and; even
ἀνεβόησεν αναβοαω scream out
Ιωναθαν ιωναθαν in back; after
τοῦ ο the
παιδαρίου παιδαριον little boy
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
ταχύνας ταχυνω hurry
καὶ και and; even
μὴ μη not
στῇς ιστημι stand; establish
καὶ και and; even
ἀνέλεξεν αναλεγω the
παιδάριον παιδαριον little boy
Ιωναθαν ιωναθαν the
σχίζας σχιζα to; toward
τὸν ο the
κύριον κυριος lord; master
αὐτοῦ αυτος he; him
20:38
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
יְהֹֽונָתָן֙ yᵊhˈônāṯān יְהֹונָתָן Jehonathan
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
הַ ha הַ the
נַּ֔עַר nnˈaʕar נַעַר boy
מְהֵרָ֥ה mᵊhērˌā מְהֵרָה haste
ח֖וּשָׁה ḥˌûšā חושׁ make haste
אַֽל־ ʔˈal- אַל not
תַּעֲמֹ֑ד taʕᵃmˈōḏ עמד stand
וַ wa וְ and
יְלַקֵּ֞ט yᵊlaqqˈēṭ לקט gather
נַ֤עַר nˈaʕar נַעַר boy
יְהֹֽונָתָן֙ yᵊhˈônāṯān יְהֹונָתָן Jehonathan
אֶת־ ʔeṯ- אֵת [object marker]
הַ֣ה
*hˈa הַ the
חִצִּ֔יםחצי
*ḥiṣṣˈîm חֵץ arrow
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
אֶל־ ʔel- אֶל to
אֲדֹנָֽיו׃ ʔᵃḏōnˈāʸw אָדֹון lord
20:38. clamavitque Ionathan post tergum pueri festina velociter ne steteris collegit autem puer Ionathae sagittas et adtulit ad dominum suum
And Jonathan cried again after the boy, saying: Make haste speedily, stand not. And Jonathan's boy gathered up the arrows, and brought them to his master:
20:38. And Jonathan cried out again, from behind the back of the boy, saying, “Go quickly! Do not stand still!” Then Jonathan’s boy collected the arrows, and he brought them to his lord.
20:38. And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan’s lad gathered up the arrows, and came to his master.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:38: Make speed, haste, stay not - Though these words appear to be addressed to the lad, yet they were spoken to David, indicating that his life was at stake, and only a prompt flight could save him.
1 Kings (1 Samuel) 20:40
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:38: Psa 55:6-9; Pro 6:4, Pro 6:5; Mat 24:16-18; Mar 13:14-16; Luk 17:31, Luk 17:32
Geneva 1599
And Jonathan cried after the lad, (r) Make speed, haste, stay not. And Jonathan's lad gathered up the arrows, and came to his master.
(r) By these words be admonished David what he should do.
John Gill
And Jonathan cried after the lad, make speed, haste, stay not,.... But bring the arrows to him directly, that he might dismiss him; for, observing that no man was passing by, he was desirous of embracing the opportunity for a few minutes to have an interview with David alone before he fled:
and Jonathan's lad gathered up the arrows; for though the textual reading is singular, the marginal is plural, to show, as Kimchi observes, that he cast three arrows, as he said he would, 1Kings 20:20;
and came to his master; with them.
20:3920:39: Եւ պատանեակն ո՛չ ինչ գիտէր՝ բա՛ց ՚ի Յովնաթանայ եւ ՚ի Դաւթէ՝ զի գիտէին զբանն։
39 Յովնաթանի պատանին նետերը հաւաքեց ու բերեց իր տիրոջը: Պատանեակը, սակայն, ոչինչ չգիտէր, եւ միայն Յովնաթանն ու Դաւիթը գիտէին այդ բանը:
39 Բայց մանչը բան մը չէր գիտեր։ Այս բանը միայն Յովնաթան ու Դաւիթ գիտէին։
Եւ պատանեակն ոչ ինչ գիտէր բաց ի Յովնաթանայ եւ ի Դաւթէ, զի գիտէին զբանն:

20:39: Եւ պատանեակն ո՛չ ինչ գիտէր՝ բա՛ց ՚ի Յովնաթանայ եւ ՚ի Դաւթէ՝ զի գիտէին զբանն։
39 Յովնաթանի պատանին նետերը հաւաքեց ու բերեց իր տիրոջը: Պատանեակը, սակայն, ոչինչ չգիտէր, եւ միայն Յովնաթանն ու Դաւիթը գիտէին այդ բանը:
39 Բայց մանչը բան մը չէր գիտեր։ Այս բանը միայն Յովնաթան ու Դաւիթ գիտէին։
zohrab-1805▾ eastern-1994▾ western am▾
20:3920:39 Отрок же не знал ничего; только Ионафан и Давид знали, в чем дело.
20:39 καὶ και and; even τὸ ο the παιδάριον παιδαριον little boy οὐκ ου not ἔγνω γινωσκω know οὐθέν ουδεις no one; not one πάρεξ παρεξ and; even Δαυιδ δαβιδ Dabid; Thavith ἔγνωσαν γινωσκω know τὸ ο the ῥῆμα ρημα statement; phrase
20:39 וְ wᵊ וְ and הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy לֹֽא־ lˈō- לֹא not יָדַ֣ע yāḏˈaʕ ידע know מְא֑וּמָה mᵊʔˈûmā מְאוּמָה something אַ֤ךְ ʔˈaḵ אַךְ only יְהֹֽונָתָן֙ yᵊhˈônāṯān יְהֹונָתָן Jehonathan וְ wᵊ וְ and דָוִ֔ד ḏāwˈiḏ דָּוִד David יָדְע֖וּ yāḏᵊʕˌû ידע know אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָֽר׃ ddāvˈār דָּבָר word
20:39. et quid ageretur penitus ignorabat tantummodo enim Ionathan et David rem noverantAnd he knew not at all what was doing: for only Jonathan and David knew the matter.
39. But the lad knew not any thing: only Jonathan and David knew the matter.
20:39. And he did not understand at all what was happening. For only Jonathan and David knew the matter.
20:39. But the lad knew not any thing: only Jonathan and David knew the matter.
But the lad knew not any thing: only Jonathan and David knew the matter:

20:39 Отрок же не знал ничего; только Ионафан и Давид знали, в чем дело.
20:39
καὶ και and; even
τὸ ο the
παιδάριον παιδαριον little boy
οὐκ ου not
ἔγνω γινωσκω know
οὐθέν ουδεις no one; not one
πάρεξ παρεξ and; even
Δαυιδ δαβιδ Dabid; Thavith
ἔγνωσαν γινωσκω know
τὸ ο the
ῥῆμα ρημα statement; phrase
20:39
וְ wᵊ וְ and
הַ ha הַ the
נַּ֖עַר nnˌaʕar נַעַר boy
לֹֽא־ lˈō- לֹא not
יָדַ֣ע yāḏˈaʕ ידע know
מְא֑וּמָה mᵊʔˈûmā מְאוּמָה something
אַ֤ךְ ʔˈaḵ אַךְ only
יְהֹֽונָתָן֙ yᵊhˈônāṯān יְהֹונָתָן Jehonathan
וְ wᵊ וְ and
דָוִ֔ד ḏāwˈiḏ דָּוִד David
יָדְע֖וּ yāḏᵊʕˌû ידע know
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָֽר׃ ddāvˈār דָּבָר word
20:39. et quid ageretur penitus ignorabat tantummodo enim Ionathan et David rem noverant
And he knew not at all what was doing: for only Jonathan and David knew the matter.
20:39. And he did not understand at all what was happening. For only Jonathan and David knew the matter.
20:39. But the lad knew not any thing: only Jonathan and David knew the matter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
But the lad knew not anything,.... What was meant by shooting the arrows, and by shooting them beyond where he was, and by bidding him make haste to bring them:
only Jonathan and David knew the matter; what was signified by them, those being signs agreed upon between them.
20:4020:40: Եւ ետ Յովնաթան զգործին իւր ցպատանեակն, եւ ասէ ցպատանեակն իւր. Ե՛րթ մուտ ՚ի քաղաքն։
40 Յովնաթանն իր գործիքները տուեց պատանեակին՝ ասելով նրան. «Գնա մտի՛ր քաղաք»:
40 Յովնաթան իր գործիքները իր մանչուն տուաւ ու անոր ըսաւ. «Գնա՛, քաղաքը տար»
Եւ ետ Յովնաթան զգործին իւր ցպատանեակն, եւ ասէ ցպատանեակն իւր. Երթ մուտ ի քաղաքն:

20:40: Եւ ետ Յովնաթան զգործին իւր ցպատանեակն, եւ ասէ ցպատանեակն իւր. Ե՛րթ մուտ ՚ի քաղաքն։
40 Յովնաթանն իր գործիքները տուեց պատանեակին՝ ասելով նրան. «Գնա մտի՛ր քաղաք»:
40 Յովնաթան իր գործիքները իր մանչուն տուաւ ու անոր ըսաւ. «Գնա՛, քաղաքը տար»
zohrab-1805▾ eastern-1994▾ western am▾
20:4020:40 И отдал Ионафан оружие свое отроку, бывшему при нем, и сказал ему: ступай, отнеси в город.
20:40 καὶ και and; even Ιωναθαν ιωναθαν give; deposit τὰ ο the σκεύη σκευος vessel; jar αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸ ο the παιδάριον παιδαριον little boy αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak τῷ ο the παιδαρίῳ παιδαριον little boy αὐτοῦ αυτος he; him πορεύου πορευομαι travel; go εἴσελθε εισερχομαι enter; go in εἰς εις into; for τὴν ο the πόλιν πολις city
20:40 וַ wa וְ and יִּתֵּ֤ן yyittˈēn נתן give יְהֹֽונָתָן֙ yᵊhˈônāṯān יְהֹונָתָן Jehonathan אֶת־ ʔeṯ- אֵת [object marker] כֵּלָ֔יו kēlˈāʸw כְּלִי tool אֶל־ ʔel- אֶל to הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֑ו lˈô לְ to וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to לֵ֖ךְ lˌēḵ הלך walk הָבֵ֥יא hāvˌê בוא come הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
20:40. dedit igitur Ionathan arma sua puero et dixit ei vade defer in civitatemJonathan therefore gave his arms to the boy, and said to him: Go, and carry them into the city.
40. And Jonathan gave his weapons unto his lad, and said unto him, Go, carry them to the city.
20:40. Then Jonathan gave his weapons to the boy, and he said to him, “Go, and carry them into the city.”
20:40. And Jonathan gave his artillery unto his lad, and said unto him, Go, carry [them] to the city.
And Jonathan gave his artillery unto his lad, and said unto him, Go, carry [them] to the city:

20:40 И отдал Ионафан оружие свое отроку, бывшему при нем, и сказал ему: ступай, отнеси в город.
20:40
καὶ και and; even
Ιωναθαν ιωναθαν give; deposit
τὰ ο the
σκεύη σκευος vessel; jar
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὸ ο the
παιδάριον παιδαριον little boy
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
παιδαρίῳ παιδαριον little boy
αὐτοῦ αυτος he; him
πορεύου πορευομαι travel; go
εἴσελθε εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
πόλιν πολις city
20:40
וַ wa וְ and
יִּתֵּ֤ן yyittˈēn נתן give
יְהֹֽונָתָן֙ yᵊhˈônāṯān יְהֹונָתָן Jehonathan
אֶת־ ʔeṯ- אֵת [object marker]
כֵּלָ֔יו kēlˈāʸw כְּלִי tool
אֶל־ ʔel- אֶל to
הַ ha הַ the
נַּ֖עַר nnˌaʕar נַעַר boy
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֑ו lˈô לְ to
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֔ו lˈô לְ to
לֵ֖ךְ lˌēḵ הלך walk
הָבֵ֥יא hāvˌê בוא come
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
20:40. dedit igitur Ionathan arma sua puero et dixit ei vade defer in civitatem
Jonathan therefore gave his arms to the boy, and said to him: Go, and carry them into the city.
20:40. Then Jonathan gave his weapons to the boy, and he said to him, “Go, and carry them into the city.”
20:40. And Jonathan gave his artillery unto his lad, and said unto him, Go, carry [them] to the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40: В город Гиву Вениаминову.
Adam Clarke: Commentary on the Bible - 1831
20:40: Jonathan gave his artillery - I believe this to be the only place in our language where the word artillery is not applied to cannon or ordnance. The original (כלי keley) signifies simply instruments, and here means the bow, quiver, and arrows.
1 Kings (1 Samuel) 20:41
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:40: artillery: Heb. instruments, Rather weapons, as the word kelim also denotes; and here means the bow, quiver, and arrows. This is probably the only place in our language in which the word artillery is not applied to cannon or ordinance, but simply to weapons of war.
his lad: Heb. the lad that was his
John Gill
And Jonathan gave his artillery unto his lad,.... "His vessels" (l) or instruments; his arms, as the Targum, his quiver, bow, and arrows:
and said unto him, go, carry them to the city; to Gibeah, to Jonathan's house, or to his apartments at court there.
(l) "vasa sua", Montanus; "instrumenta sua", Piscator; "arma sua", V. L. Tigurine version.
John Wesley
Artillery - His bow, and arrows, and quiver.
Robert Jamieson, A. R. Fausset and David Brown
Jonathan gave his artillery unto his lad--that is, his missive weapons. The French word artillerie, signifies "archery." The term is still used in England, in the designation of the "artillery company of London," the association of archers, though they have long disused bows and arrows. Jonathan's boy being despatched out of the way, the friends enjoyed the satisfaction of a final meeting.
20:4120:41: Եւ եմո՛ւտ պատանեակն։ Եւ յարեաւ Դաւիթ յԱրգաբայն, եւ անկա՛ւ ՚ի վերայ երեսաց իւրոց յերկիր, եւ երկի՛ր եպագ նմա երիցս անգամ, եւ համբուրեա՛ց իւրաքանչիւր զընկեր իւր, եւ ելա՛ց իւրաքանչիւր ՚ի վերայ ընկերի իւրոյ մինչեւ ցմե՛ծ վախճան։
41 Տղան գնաց, իսկ Դաւիթն Երգաբ կոչուող քարից դուրս եկաւ, իր երեսի վրայ գետին ընկաւ եւ նրան երեք անգամ երկրպագութիւն արեց: Նրանք իրար համբուրեցին, եւ ամէն մէկն իր ընկերոջ համար երկար ժամանակ լաց եղաւ:
41 Ու երբ մանչը գնաց, Դաւիթ հարաւային կողմէն ելաւ ու երեսի վրայ գետինը ինկաւ ու երեք անգամ երկրպագութիւն ըրաւ եւ մէկզմէկ համբուրեցին ու իրարու վրայ լացին։ Դաւիթ չափէն աւելի շատ լացաւ։
Եւ եմուտ պատանեակն. եւ յարեաւ Դաւիթ [398]յԱրգաբայն, եւ անկաւ ի վերայ երեսաց իւրոց յերկիր, եւ երկիր եպագ նմա երիցս անգամ, եւ համբուրեաց իւրաքանչիւր զընկեր իւր, եւ ելաց իւրաքանչիւր ի վերայ ընկերի իւրոյ մինչեւ [399]ցմեծ վախճան:

20:41: Եւ եմո՛ւտ պատանեակն։ Եւ յարեաւ Դաւիթ յԱրգաբայն, եւ անկա՛ւ ՚ի վերայ երեսաց իւրոց յերկիր, եւ երկի՛ր եպագ նմա երիցս անգամ, եւ համբուրեա՛ց իւրաքանչիւր զընկեր իւր, եւ ելա՛ց իւրաքանչիւր ՚ի վերայ ընկերի իւրոյ մինչեւ ցմե՛ծ վախճան։
41 Տղան գնաց, իսկ Դաւիթն Երգաբ կոչուող քարից դուրս եկաւ, իր երեսի վրայ գետին ընկաւ եւ նրան երեք անգամ երկրպագութիւն արեց: Նրանք իրար համբուրեցին, եւ ամէն մէկն իր ընկերոջ համար երկար ժամանակ լաց եղաւ:
41 Ու երբ մանչը գնաց, Դաւիթ հարաւային կողմէն ելաւ ու երեսի վրայ գետինը ինկաւ ու երեք անգամ երկրպագութիւն ըրաւ եւ մէկզմէկ համբուրեցին ու իրարու վրայ լացին։ Դաւիթ չափէն աւելի շատ լացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:4120:41 Отрок пошел, а Давид поднялся с южной стороны и пал лицем своим на землю и трижды поклонился; и целовали они друг друга, и плакали оба вместе, но Давид плакал более.
20:41 καὶ και and; even ὡς ως.1 as; how εἰσῆλθεν εισερχομαι enter; go in τὸ ο the παιδάριον παιδαριον little boy καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith ἀνέστη ανιστημι stand up; resurrect ἀπὸ απο from; away τοῦ ο the εργαβ εργαβ and; even ἔπεσεν πιπτω fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even προσεκύνησεν προσκυνεω worship αὐτῷ αυτος he; him τρίς τρις three times καὶ και and; even κατεφίλησεν καταφιλεω show affection; affectionate ἕκαστος εκαστος each τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even ἔκλαυσεν κλαιω weep; cry ἕκαστος εκαστος each τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him ἕως εως till; until συντελείας συντελεια consummation μεγάλης μεγας great; loud
20:41 הַ ha הַ the נַּעַר֮ nnaʕar נַעַר boy בָּא֒ bˌā בוא come וְ wᵊ וְ and דָוִ֗ד ḏāwˈiḏ דָּוִד David קָ֚ם ˈqom קום arise מֵ mē מִן from אֵ֣צֶל ʔˈēṣel אֵצֶל side הַ ha הַ the נֶּ֔גֶב nnˈeḡev נֶגֶב south וַ wa וְ and יִּפֹּ֨ל yyippˌōl נפל fall לְ lᵊ לְ to אַפָּ֥יו ʔappˌāʸw אַף nose אַ֛רְצָה ʔˈarṣā אֶרֶץ earth וַ wa וְ and יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three פְּעָמִ֑ים pᵊʕāmˈîm פַּעַם foot וַֽ wˈa וְ and יִּשְּׁק֣וּ׀ yyiššᵊqˈû נשׁק kiss אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow וַ wa וְ and יִּבְכּוּ֙ yyivkˌû בכה weep אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow עַד־ ʕaḏ- עַד unto דָּוִ֖ד dāwˌiḏ דָּוִד David הִגְדִּֽיל׃ hiḡdˈîl גדל be strong
20:41. cumque abisset puer surrexit David de loco qui vergebat ad austrum et cadens pronus in terram adoravit tertio et osculantes alterutrum fleverunt pariter David autem ampliusAnd when the boy was gone, David rose out of his place, which was toward the south, and falling on his face to the ground, adored thrice: and kissing one another, they wept together; but David more.
41. And as soon as the lad was gone, David arose out of toward the South, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded.
20:41. And when the boy had gone away, David rose up from his place, which turned toward the south, and falling prone on the ground, he reverenced three times. And kissing one another, they wept together, but David more so.
20:41. [And] as soon as the lad was gone, David arose out of [a place] toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded.
And as soon as the lad was gone, David arose out of [a place] toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded:

20:41 Отрок пошел, а Давид поднялся с южной стороны и пал лицем своим на землю и трижды поклонился; и целовали они друг друга, и плакали оба вместе, но Давид плакал более.
20:41
καὶ και and; even
ὡς ως.1 as; how
εἰσῆλθεν εισερχομαι enter; go in
τὸ ο the
παιδάριον παιδαριον little boy
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
ἀνέστη ανιστημι stand up; resurrect
ἀπὸ απο from; away
τοῦ ο the
εργαβ εργαβ and; even
ἔπεσεν πιπτω fall
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
προσεκύνησεν προσκυνεω worship
αὐτῷ αυτος he; him
τρίς τρις three times
καὶ και and; even
κατεφίλησεν καταφιλεω show affection; affectionate
ἕκαστος εκαστος each
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
καὶ και and; even
ἔκλαυσεν κλαιω weep; cry
ἕκαστος εκαστος each
τῷ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
ἕως εως till; until
συντελείας συντελεια consummation
μεγάλης μεγας great; loud
20:41
הַ ha הַ the
נַּעַר֮ nnaʕar נַעַר boy
בָּא֒ bˌā בוא come
וְ wᵊ וְ and
דָוִ֗ד ḏāwˈiḏ דָּוִד David
קָ֚ם ˈqom קום arise
מֵ מִן from
אֵ֣צֶל ʔˈēṣel אֵצֶל side
הַ ha הַ the
נֶּ֔גֶב nnˈeḡev נֶגֶב south
וַ wa וְ and
יִּפֹּ֨ל yyippˌōl נפל fall
לְ lᵊ לְ to
אַפָּ֥יו ʔappˌāʸw אַף nose
אַ֛רְצָה ʔˈarṣā אֶרֶץ earth
וַ wa וְ and
יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down
שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three
פְּעָמִ֑ים pᵊʕāmˈîm פַּעַם foot
וַֽ wˈa וְ and
יִּשְּׁק֣וּ׀ yyiššᵊqˈû נשׁק kiss
אִ֣ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow
וַ wa וְ and
יִּבְכּוּ֙ yyivkˌû בכה weep
אִ֣ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow
עַד־ ʕaḏ- עַד unto
דָּוִ֖ד dāwˌiḏ דָּוִד David
הִגְדִּֽיל׃ hiḡdˈîl גדל be strong
20:41. cumque abisset puer surrexit David de loco qui vergebat ad austrum et cadens pronus in terram adoravit tertio et osculantes alterutrum fleverunt pariter David autem amplius
And when the boy was gone, David rose out of his place, which was toward the south, and falling on his face to the ground, adored thrice: and kissing one another, they wept together; but David more.
20:41. And when the boy had gone away, David rose up from his place, which turned toward the south, and falling prone on the ground, he reverenced three times. And kissing one another, they wept together, but David more so.
20:41. [And] as soon as the lad was gone, David arose out of [a place] toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:41: Until David exceeded - David's distress must, in the nature of things, be the greatest. Besides his friend Jonathan, whom he was now about to lose for ever, he lost his wife, relatives, country; and, what was most afflictive, the altars of his God, and the ordinances of religion.
Saul saw David's growing popularity, and was convinced of his own maladministration. He did not humble himself before God, and therefore became a prey to envy, pride, jealousy, cruelty, and every other malevolent temper. From him David had every thing to fear, and therefore he thought it was safer to yield to the storm, than attempt to brave it; though he could have even raised a very powerful party in Israel, had he used the means which were so much in his power. But as he neither sought not affected the kingdom, he left it to the providence of God to bring him in by such means, at such a way, and in such a time, as was most suited to his godly wisdom. He that believeth shall not make haste: God's way and time are ever the best; and he who, even in God's way, runs before he is sent, runs at random; runs without light, and without Divine strength.
Feeble, therefore, must be his own might, his own counsel, and his own wisdom: though he encompass himself with his own sparks yet this hath he at the Lord's hand - he shalt lie down in sorrow.
Albert Barnes: Notes on the Bible - 1834
20:41: A place toward the south - An unintelligible description; one expects a repetition of the description of David's hiding-place in Sa1 20:19. The Septuagint in both places has "argab," a word meaning a "heap of stones." If this be the true reading, David's hiding-place was either a natural cavernous rock which was called "Argab," or some ruin of an ancient building, equally suited for a hiding-place.
Bowed himself three times - In token, doubtless, of his unshaken loyalty to Jonathan as the son of his king, as well as his friend; and in acknowledgment of Jonathan's power to kill him if he saw fit. (Compare Gen 33:3).
David exceeded - His affection for Jonathan, coupled with his sense of Saul's injustice and his own injured innocence, fully accounts for his strong emotion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:41: and fell: Sa1 25:23; Gen 43:28; Sa2 9:6
and they kissed: Sa1 10:1; Gen 29:11, Gen 29:13, Gen 45:15; Sa2 19:39; Act 20:37
David exceeded: Sa1 18:3; Sa2 1:26
Geneva 1599
[And] as soon as the lad was gone, David arose out of [a place] toward the (s) south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded.
(s) It seems that he shot on the north side of the stone, least the boy should have seen David.
John Gill
And as soon as the lad was gone,.... Which David could observe from his lurking place:
David arose out of a place toward the south; to the south of the field in which he was hid, or to the south of the stone Ezel, near which he was; and so the Targum,"and David arose from the side of the stone Atha, which was towards the south;''Jonathan shooting his arrows to the north of it, lest the lad should have discovered David when he ran for them: and fell on his face to the ground; in reverence of Jonathan, as the son of a king, and in respect to him as his friend, who had so faithfully served him, and was so concerned to save his life:
and bowed himself three times: this was before he fell prostrate on the ground. Abarbinel observes, that bowing three; times was fit and proper to be done to a king; once at the place from whence they first see him, the second time in the middle of the way to him, and the third time when come to him; but though this may have been a custom in more modern times, it is a question whether it obtained so early; however it is certain bowing was as ancient, and therefore Xenophon (z) is mistaken in ascribing it to Cyrus as the first introducer of this custom; and be it that he was the first that began it among the Persians, it was in use with others before, as this behaviour of David shows:
and they kissed one another; as friends about to part:
and wept one with another: as not knowing whether they should ever see each other's face any more:
until David exceeded; in weeping more than Jonathan; he having more to part with, not only him his dear friend, but his wife and family, and other dear friends and people of God, and especially the sanctuary and service of God, which of all things lay nearest his heart, and most distressed him; see 1Kings 26:19; and many of his psalms on this occasion. Ben Gersom suggests that he wept more than was meet, through too much fear of Saul; but that seems not to be the case.
(z) Cyropaedia, l. 8. c. 23.
Robert Jamieson, A. R. Fausset and David Brown
JONATHAN AND DAVID LOVINGLY PART. (1Kings 20:41-42)
David . . . fell on his face to the ground, and bowed three times--a token of homage to the prince's rank; but on a close approach, every other consideration was sunk in the full flow of the purest brotherly affection.
20:4220:42: Եւ ասէ Յովնաթան ցԴաւիթ. Ե՛րթ ՚ի խաղաղութիւն. եւ որպէս երդուաք մեք երկոքին յանուն Տեառն եւ խօսեցաք, Տէ՛ր լիցի վկայ ընդ իս եւ ընդ քեզ, եւ ՚ի մէջ զաւակի իմոյ եւ ՚ի մէջ զաւակի քոյ մինչեւ ցյաւիտեան։
42 Յովնաթանն ասաց Դաւթին. «Գնա՛ խաղաղութեամբ, ինչպէս որ մենք Տիրոջ անուամբ երդուեցինք՝ ասելով, որ Տէրը յաւիտեան վկայ լինի իմ ու քո միջեւ եւ իմ զաւակի ու քո զաւակի միջեւ»:
42 Յովնաթան Դաւիթին ըսաւ. «Գնա՛ խաղաղութեամբ ինչպէս երկուքս ալ Տէրոջը անունովը երդում ըրինք ու ըսինք՝ ‘Տէրը իմ ու քու մէջտեղ եւ իմ սերունդիս ու քու սերունդիդ մէջտեղ վկայ ըլլայ մինչեւ յաւիտեան’»։
Եւ ասէ Յովնաթան ցԴաւիթ. Երթ ի խաղաղութիւն. եւ որպէս երդուաք մեք երկոքին յանուն Տեառն եւ խօսեցաք, Տէր լիցի վկայ ընդ իս եւ ընդ քեզ, եւ ի մէջ զաւակի իմոյ եւ ի մէջ զաւակի քո մինչեւ ցյաւիտեան:

20:42: Եւ ասէ Յովնաթան ցԴաւիթ. Ե՛րթ ՚ի խաղաղութիւն. եւ որպէս երդուաք մեք երկոքին յանուն Տեառն եւ խօսեցաք, Տէ՛ր լիցի վկայ ընդ իս եւ ընդ քեզ, եւ ՚ի մէջ զաւակի իմոյ եւ ՚ի մէջ զաւակի քոյ մինչեւ ցյաւիտեան։
42 Յովնաթանն ասաց Դաւթին. «Գնա՛ խաղաղութեամբ, ինչպէս որ մենք Տիրոջ անուամբ երդուեցինք՝ ասելով, որ Տէրը յաւիտեան վկայ լինի իմ ու քո միջեւ եւ իմ զաւակի ու քո զաւակի միջեւ»:
42 Յովնաթան Դաւիթին ըսաւ. «Գնա՛ խաղաղութեամբ ինչպէս երկուքս ալ Տէրոջը անունովը երդում ըրինք ու ըսինք՝ ‘Տէրը իմ ու քու մէջտեղ եւ իմ սերունդիս ու քու սերունդիդ մէջտեղ վկայ ըլլայ մինչեւ յաւիտեան’»։
zohrab-1805▾ eastern-1994▾ western am▾
20:4220:42 И сказал Ионафан Давиду: иди с миром; а в чем клялись мы оба именем Господа, говоря: >, то да будет на веки.
20:42 καὶ και and; even εἶπεν επω say; speak Ιωναθαν ιωναθαν travel; go εἰς εις into; for εἰρήνην ειρηνη peace καὶ και and; even ὡς ως.1 as; how ὀμωμόκαμεν ομνυω swear ἡμεῖς ημεις we ἀμφότεροι αμφοτερος both ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master λέγοντες λεγω tell; declare κύριος κυριος lord; master ἔσται ειμι be μάρτυς μαρτυς witness ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even σοῦ σου of you; your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the σπέρματός σπερμα seed μου μου of me; mine καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the σπέρματός σπερμα seed σου σου of you; your ἕως εως till; until αἰῶνος αιων age; -ever
20:42 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say יְהֹונָתָ֛ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan לְ lᵊ לְ to דָוִ֖ד ḏāwˌiḏ דָּוִד David לֵ֣ךְ lˈēḵ הלך walk לְ lᵊ לְ to שָׁלֹ֑ום šālˈôm שָׁלֹום peace אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] נִשְׁבַּ֨עְנוּ nišbˌaʕnû שׁבע swear שְׁנֵ֜ינוּ šᵊnˈênû שְׁנַיִם two אֲנַ֗חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we בְּ bᵊ בְּ in שֵׁ֤ם šˈēm שֵׁם name יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH יִֽהְיֶ֣ה׀ yˈihyˈeh היה be בֵּינִ֣י bênˈî בַּיִן interval וּ û וְ and בֵינֶ֗ךָ vênˈeḵā בַּיִן interval וּ û וְ and בֵ֥ין vˌên בַּיִן interval זַרְעִ֛י zarʕˈî זֶרַע seed וּ û וְ and בֵ֥ין vˌên בַּיִן interval זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed עַד־ ʕaḏ- עַד unto עֹולָֽם׃ פ ʕôlˈām . f עֹולָם eternity וַ wa וְ and יָּ֖קָם yyˌāqom קום arise וַ wa וְ and יֵּלַ֑ךְ yyēlˈaḵ הלך walk וִ wi וְ and יהֹונָתָ֖ן yhônāṯˌān יְהֹונָתָן Jehonathan בָּ֥א bˌā בוא come הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
20:42. dixit ergo Ionathan ad David vade in pace quaecumque iuravimus ambo in nomine Domini dicentes Dominus sit inter me et te et inter semen meum et semen tuum usque in sempiternumAnd Jonathan said to David: Go in peace: and let all stand that we have sworn both of us in the name of the Lord, saying: The Lord be between me and thee, and between my seed and thy seed for ever.
42. And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD shall be between me and thee, and between my seed and thy seed, for ever.
20:42. Then Jonathan said to David: “Go in peace. And let us both keep all that we have ever sworn in the name of the Lord, saying, ‘May the Lord be between me and you, and between my offspring and your offspring, even forever.’ ” And David rose up and went away. But Jonathan entered into the city.
20:42. And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever.
And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever:

20:42 И сказал Ионафан Давиду: иди с миром; а в чем клялись мы оба именем Господа, говоря: <<Господь да будет между мною и между тобою и между семенем моим и семенем твоим>>, то да будет на веки.
20:42
καὶ και and; even
εἶπεν επω say; speak
Ιωναθαν ιωναθαν travel; go
εἰς εις into; for
εἰρήνην ειρηνη peace
καὶ και and; even
ὡς ως.1 as; how
ὀμωμόκαμεν ομνυω swear
ἡμεῖς ημεις we
ἀμφότεροι αμφοτερος both
ἐν εν in
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
λέγοντες λεγω tell; declare
κύριος κυριος lord; master
ἔσται ειμι be
μάρτυς μαρτυς witness
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
σοῦ σου of you; your
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
σπέρματός σπερμα seed
μου μου of me; mine
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
σπέρματός σπερμα seed
σου σου of you; your
ἕως εως till; until
αἰῶνος αιων age; -ever
20:42
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
יְהֹונָתָ֛ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan
לְ lᵊ לְ to
דָוִ֖ד ḏāwˌiḏ דָּוִד David
לֵ֣ךְ lˈēḵ הלך walk
לְ lᵊ לְ to
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
נִשְׁבַּ֨עְנוּ nišbˌaʕnû שׁבע swear
שְׁנֵ֜ינוּ šᵊnˈênû שְׁנַיִם two
אֲנַ֗חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
בְּ bᵊ בְּ in
שֵׁ֤ם šˈēm שֵׁם name
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
יִֽהְיֶ֣ה׀ yˈihyˈeh היה be
בֵּינִ֣י bênˈî בַּיִן interval
וּ û וְ and
בֵינֶ֗ךָ vênˈeḵā בַּיִן interval
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
זַרְעִ֛י zarʕˈî זֶרַע seed
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ פ ʕôlˈām . f עֹולָם eternity
וַ wa וְ and
יָּ֖קָם yyˌāqom קום arise
וַ wa וְ and
יֵּלַ֑ךְ yyēlˈaḵ הלך walk
וִ wi וְ and
יהֹונָתָ֖ן yhônāṯˌān יְהֹונָתָן Jehonathan
בָּ֥א bˌā בוא come
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
20:42. dixit ergo Ionathan ad David vade in pace quaecumque iuravimus ambo in nomine Domini dicentes Dominus sit inter me et te et inter semen meum et semen tuum usque in sempiternum
And Jonathan said to David: Go in peace: and let all stand that we have sworn both of us in the name of the Lord, saying: The Lord be between me and thee, and between my seed and thy seed for ever.
20:42. Then Jonathan said to David: “Go in peace. And let us both keep all that we have ever sworn in the name of the Lord, saying, ‘May the Lord be between me and you, and between my offspring and your offspring, even forever.’ ” And David rose up and went away. But Jonathan entered into the city.
20:42. And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever.
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Albert Barnes: Notes on the Bible - 1834
20:42: Jonathan went into the city - From which one may infer, what the after history also indicates, that Jonathan's filial duty and patriotism pRev_ented a complete rupture with his father. Jonathan's conduct in this, as in everything, was most admirable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:42: Go in peace: Sa1 20:22, Sa1 1:17; Num 6:26; Luk 7:50; Act 16:36
forasmuch as: or, the Lord be witness of that which, etc. Sa1 20:23
And he arose: Sa1 23:18; The separation of two such faithful friends was equally grievous to them both, but David's case was the more deplorable. for when Jonathan was returning to his family and friends, David was leaving all his comforts, even those of God's sanctuary, and therefore his grief exceeded Jonathan's; or, perhaps it was because his temper was more tender and his passions stronger. They referred each other to the covenant of friendship that was between them, both of them being comforted thereby in this very mournful separation - "We have sworn both of us in the name of the Lord, for ourselves and our heirs, that we and they will be faithful and kind to each other from generation to generation.
Next: 1 Kings (1 Samuel) Chapter 21
Geneva 1599
And Jonathan said to David, Go in peace, forasmuch as we have (t) sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city.
(t) Which oath he calls the covenant of the Lord in (1Kings 20:8).
John Gill
And Jonathan said to David, go in peace,.... In peace of mind, committing himself, his family, and affairs, to the providence of God, who would take care of him, and keep him in safety from the evil designs of Saul; and particularly he would have him be easy with respect to what had passed between them two, not doubting but it would be faithfully observed on both sides:
forasmuch as we have sworn both of us in the name of the Lord: had made a covenant with each other by an oath, in the name and presence of God as a witness to it:
saying, the Lord be between me and thee, and between my seed and thy seed for ever; as a witness of the agreement between them, including them and their offspring, and as a revenger of such that should break it. The Targum is,"the Word of the Lord be between thee and me, &c."
and he arose and departed; that is, David arose from the ground, and took his leave of Jonathan, and departed into the country for the safety of his person and life:
and Jonathan went into the city; into the city of Gibeah, where Saul dwelt and had his court.
Robert Jamieson, A. R. Fausset and David Brown
Jonathan said to David, Go in peace--The interview being a stolen one, and every moment precious, it was kindness in Jonathan to hasten his friend's departure.
20:4320:43: Եւ յարեաւ Դաւիթ եւ գնա՛ց, եւ Յովնաթան եմո՛ւտ ՚ի քաղաքն։
43 Դաւիթը վեր կացաւ ու գնաց, իսկ Յովնաթանը մտաւ քաղաք:
43 Եւ Դաւիթ ելաւ գնաց։ Յովնաթան ալ քաղաքը դարձաւ։
Եւ յարեաւ Դաւիթ եւ գնաց, եւ Յովնաթան եմուտ ի քաղաքն:

20:43: Եւ յարեաւ Դաւիթ եւ գնա՛ց, եւ Յովնաթան եմո՛ւտ ՚ի քաղաքն։
43 Դաւիթը վեր կացաւ ու գնաց, իսկ Յովնաթանը մտաւ քաղաք:
43 Եւ Դաւիթ ելաւ գնաց։ Յովնաթան ալ քաղաքը դարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:4320:43 И встал [Давид] и пошел, а Ионафан возвратился в город.
20:43. et surrexit et abiit sed et Ionathan ingressus est civitatemAnd David arose, and departed: and Jonathan went into the city.
[42] And he arose and departed: and Jonathan went into the city.
[20:42] And he arose and departed: and Jonathan went into the city.
KJV [42] And he arose and departed: and Jonathan went into the city:

20:43 И встал [Давид] и пошел, а Ионафан возвратился в город.
20:43. et surrexit et abiit sed et Ionathan ingressus est civitatem
And David arose, and departed: and Jonathan went into the city.
[20:42] And he arose and departed: and Jonathan went into the city.
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