Թագաւորութիւններ Ա / 1 Samuel - 25 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have here some intermission of David's troubles by Saul. Providence favoured him with a breathing time, and yet this chapter gives us instances of the troubles of David. If one vexation seems to be over, we must not be secure; a storm may arise from some other point, as here to David. I. Tidings of the death of Samuel could not but trouble him, ver. 1. But, II. The abuse he received from Nabal is more largely recorded in this chapter. 1. The character of Nabal, ver. 2, 3. 2. The humble request sent to him, ver. 4-9. 3. His churlish answer, ver. 10-12. 4. David's angry resentment of it, ver. 13, 21, 22. 5. Abigail's prudent care to prevent the mischief it was likely to bring upon her family, ver. 14-20. 6. Her address to David to pacify him, ver. 23-31. 7. David's favourable reception of her, ver. 32-35. 8. The death of Nabal, ver. 36-38. 9. Abigail's marriage to David, ver. 39-44.
Adam Clarke: Commentary on the Bible - 1831
The death of Samuel, Sa1 25:1. The history of Nabal, and his churlishness towards David and his men, Sa1 25:2-12. David, determining to punish him, is appeased by Abigail, Nabal's wife, vv. 13-35. Abigail returns, and tells Nabal of the danger that he has escaped: who on hearing it is thunderstruck, and dies in ten days, Sa1 25:36-38 David, hearing of this, sends and takes Abigail to wife, Sa1 25:39-42. He marries also Ahinoam of Jezreel, Saul having given Michal, David's wife, to Phalti, the son of Laish, Sa1 25:43, Sa1 25:44.
1 Kings (1 Samuel) 25:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 25:1, Samuel dies; Sa1 25:2, David in Paran sends to Nabal; Sa1 25:10, Provoked by Nabal's churlishness, he minds to destroy him; Sa1 25:14, Abigail understanding thereof, Sa1 25:18, takes a present; Sa1 25:23, and by her wisdom, Sa1 25:32, pacifies David; Sa1 25:36, Nabal hearing thereof, dies; Sa1 25:39, David takes Abigail and Ahinoam to be his wives; Sa1 25:44, Michal is given to Phalti.
Carl Friedrich Keil and Franz Delitzsch

The death of Samuel is inserted here, because it occurred at that time. The fact that all Israel assembled together to his burial, and lamented him, i.e., mourned for him, was a sign that his labours as a prophet were recognised by the whole nation as a blessing for Israel. Since the days of Moses and Joshua, no man had arisen to whom the covenant nation owed so much as to Samuel, who has been justly called the reformer and restorer of the theocracy. They buried him "in his house at Ramah." The expression "his house" does not mean his burial-place or family tomb, nor his native place, but the house in which he lived, with the court belonging to it, where Samuel was placed in a tomb erected especially for him. After the death of Samuel, David went down into the desert of Paran, i.e., into the northern portion of the desert of Arabia, which stretches up to the mountains of Judah (see at Num 10:12); most likely for no other reason than because he could no longer find sufficient means of subsistence for himself and his six hundred men in the desert of Judah.
Geneva 1599
And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his (a) house at Ramah. And David arose, and went down to the wilderness of Paran.
(a) That is, among his own kindred.
John Gill
INTRODUCTION TO FIRST SAMUEL 25
This chapter gives an account of the death of Samuel, and of the ill treatment David met with from Nabal; it begins with the death of Samuel, which was greatly lamented in Israel, 1Kings 25:1; it draws the character of Nabal, and his wife, 1Kings 25:2; records a message of David to him, by his young men, desiring he would send him some of his provisions made for his sheep shearers, 1Kings 25:4; and Nabal's ill-natured answer to him reported by the young men, which provoked David to arm against him, 1Kings 25:10; and this being told Abigail, the wife of Nabal, and a good character given of David and his men, and of the advantage Nabal's shepherds had received from them, and the danger his family was in through his ingratitude, 1Kings 25:14; she prepared a present to pacify David, went with it herself, and addressed him in a very handsome, affectionate, and prudent manner, 1Kings 25:18; and met with a kind reception, 1Kings 25:32; and the chapter is closed with an account of the death of Nabal, and of the marriage of Abigail to David, 1Kings 25:32.
John Wesley
Lamented him - Those have hard hearts, that can bury their faithful ministers with dry eyes, and are not sensible of the loss of them who have prayed for them, and taught them the way of the Lord.
Robert Jamieson, A. R. Fausset and David Brown
SAMUEL DIES. (1Kings 25:1-9)
Samuel died--After a long life of piety and public usefulness, he left behind him a reputation which ranks him among the greatest of Scripture worthies.
buried him in his house at Ramah--that is, his own mausoleum. The Hebrews took as great care to provide sepulchers anciently as people do in the East still, where every respectable family has its own house of the dead. Often this is in a little detached garden, containing a small stone building (where there is no rock), resembling a house, which is called the sepulcher of the family--it has neither door nor window.
David arose, and went down to the wilderness of Paran--This removal had probably no connection with the prophet's death; but was probably occasioned by the necessity of seeking provision for his numerous followers.
the wilderness of Paran--stretching from Sinai to the borders of Palestine in the southern territories of Judea. Like other wildernesses, it presented large tracts of natural pasture, to which the people sent their cattle at the grazing season, but where they were liable to constant and heavy depredations by prowling Arabs. David and his men earned their subsistence by making reprisals on the cattle of these freebooting Ishmaelites; and, frequently for their useful services, they obtained voluntary tokens of acknowledgment from the peaceful inhabitants.
25:125:1: Եւ մեռա՛ւ Սամուէլ. եւ ժողովեցան ամենայն Իսրայէլ եւ կոծեցան զնա. եւ թաղեցի՛ն զնա ՚ի տա՛ն իւրում յԱրիմաթեմ։ Եւ յարեա՛ւ Դաւիթ եւ էջ յանապատն Մաոնայ։
1 Մեռաւ Սամուէլը, եւ ամբողջ Իսրայէլը հաւաքուեց ու ողբաց նրան: Նրան թաղեցին Արիմաթէմի իր տանը: Դաւիթը վեր կացաւ ու գնաց Մաոնի անապատը:
25 Սամուէլ մեռաւ ու բոլոր Իսրայէլ հաւաքուեցան ու անոր համար սուգ ըրին ու զանիկա Ռամայի մէջ իր տունը թաղեցին։ Դաւիթ Փառան անապատը իջաւ։
Եւ մեռաւ Սամուէլ, եւ ժողովեցան ամենայն Իսրայէլ եւ կոծեցան զնա, եւ թաղեցին զնա ի տան իւրում յԱրիմաթեմ: Եւ յարեաւ Դաւիթ եւ էջ յանապատն [461]Մաոնայ:

25:1: Եւ մեռա՛ւ Սամուէլ. եւ ժողովեցան ամենայն Իսրայէլ եւ կոծեցան զնա. եւ թաղեցի՛ն զնա ՚ի տա՛ն իւրում յԱրիմաթեմ։ Եւ յարեա՛ւ Դաւիթ եւ էջ յանապատն Մաոնայ։
1 Մեռաւ Սամուէլը, եւ ամբողջ Իսրայէլը հաւաքուեց ու ողբաց նրան: Նրան թաղեցին Արիմաթէմի իր տանը: Դաւիթը վեր կացաւ ու գնաց Մաոնի անապատը:
25 Սամուէլ մեռաւ ու բոլոր Իսրայէլ հաւաքուեցան ու անոր համար սուգ ըրին ու զանիկա Ռամայի մէջ իր տունը թաղեցին։ Դաւիթ Փառան անապատը իջաւ։
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25:125:1 И умер Самуил; и собрались все Израильтяне, и плакали по нем, и погребли его в доме его, в Раме. Давид встал и сошел к пустыне Фаран.
25:1 καὶ και and; even ἀπέθανεν αποθνησκω die Σαμουηλ σαμουηλ Samouēl; Samoil καὶ και and; even συναθροίζονται συναθροιζω congregate; collect πᾶς πας all; every Ισραηλ ισραηλ.1 Israel καὶ και and; even κόπτονται κοπτω cut; mourn αὐτὸν αυτος he; him καὶ και and; even θάπτουσιν θαπτω bury; have a funeral for αὐτὸν αυτος he; him ἐν εν in οἴκῳ οικος home; household αὐτοῦ αυτος he; him ἐν εν in Αρμαθαιμ αρμαθαιμ and; even ἀνέστη ανιστημι stand up; resurrect Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even κατέβη καταβαινω step down; descend εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness Μααν μααν Maan
25:1 וַ wa וְ and יָּ֣מָת yyˈāmoṯ מות die שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel וַ wa וְ and יִּקָּבְצ֤וּ yyiqqovṣˈû קבץ collect כָל־ ḵol- כֹּל whole יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יִּסְפְּדוּ־ yyispᵊḏû- ספד lament לֹ֔ו lˈô לְ to וַ wa וְ and יִּקְבְּרֻ֥הוּ yyiqbᵊrˌuhû קבר bury בְּ bᵊ בְּ in בֵיתֹ֖ו vêṯˌô בַּיִת house בָּ bā בְּ in † הַ the רָמָ֑ה rāmˈā רָמָה Ramah וַ wa וְ and יָּ֣קָם yyˈāqom קום arise דָּוִ֔ד dāwˈiḏ דָּוִד David וַ wa וְ and יֵּ֖רֶד yyˌēreḏ ירד descend אֶל־ ʔel- אֶל to מִדְבַּ֥ר miḏbˌar מִדְבָּר desert פָּארָֽן׃ ס pārˈān . s פָּארָן Paran
25:1. mortuus est autem Samuhel et congregatus est universus Israhel et planxerunt eum et sepelierunt in domo sua in Rama consurgensque David descendit in desertum PharanAnd Samuel died, and all Israel was gathered together, and they mourned for him, and buried him in his house in Ramatha. And David rose, and went down into the wilderness of Pharan.
1. And Samuel died; and all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.
25:1. Then Samuel died, and all of Israel gathered together, and they mourned him. And they buried him at his house in Ramah. And David, rising up, descended to the desert of Paran.
25:1. And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.
And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran:

25:1 И умер Самуил; и собрались все Израильтяне, и плакали по нем, и погребли его в доме его, в Раме. Давид встал и сошел к пустыне Фаран.
25:1
καὶ και and; even
ἀπέθανεν αποθνησκω die
Σαμουηλ σαμουηλ Samouēl; Samoil
καὶ και and; even
συναθροίζονται συναθροιζω congregate; collect
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
κόπτονται κοπτω cut; mourn
αὐτὸν αυτος he; him
καὶ και and; even
θάπτουσιν θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
ἐν εν in
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
ἐν εν in
Αρμαθαιμ αρμαθαιμ and; even
ἀνέστη ανιστημι stand up; resurrect
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
κατέβη καταβαινω step down; descend
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
Μααν μααν Maan
25:1
וַ wa וְ and
יָּ֣מָת yyˈāmoṯ מות die
שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
וַ wa וְ and
יִּקָּבְצ֤וּ yyiqqovṣˈû קבץ collect
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּסְפְּדוּ־ yyispᵊḏû- ספד lament
לֹ֔ו lˈô לְ to
וַ wa וְ and
יִּקְבְּרֻ֥הוּ yyiqbᵊrˌuhû קבר bury
בְּ bᵊ בְּ in
בֵיתֹ֖ו vêṯˌô בַּיִת house
בָּ בְּ in
הַ the
רָמָ֑ה rāmˈā רָמָה Ramah
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
דָּוִ֔ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יֵּ֖רֶד yyˌēreḏ ירד descend
אֶל־ ʔel- אֶל to
מִדְבַּ֥ר miḏbˌar מִדְבָּר desert
פָּארָֽן׃ ס pārˈān . s פָּארָן Paran
25:1. mortuus est autem Samuhel et congregatus est universus Israhel et planxerunt eum et sepelierunt in domo sua in Rama consurgensque David descendit in desertum Pharan
And Samuel died, and all Israel was gathered together, and they mourned for him, and buried him in his house in Ramatha. And David rose, and went down into the wilderness of Pharan.
25:1. Then Samuel died, and all of Israel gathered together, and they mourned him. And they buried him at his house in Ramah. And David, rising up, descended to the desert of Paran.
25:1. And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Пустыня Фаран - северная часть Аравийской пустыни, между Палестиной и Египтом, Идумеей и Синайским полуостровом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Death of Samuel. B. C. 1057.

1 And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.
We have here a short account of Samuel's death and burial. 1. Though he was a great man, and one that was admirably well qualified for public service, yet he spent the latter end of his days in retirement and obscurity, not because he was superannuated (for he knew how to preside in a college of the prophets, ch. xix. 20), but because Israel had rejected him, for which God thus justly chastised them, and because his desire was to be quiet and to enjoy himself and his God in the exercises of devotion now in his advanced years, and in this desire God graciously indulged him. Let old people be willing to rest themselves, though it look like burying themselves alive. 2. Though he was a firm friend to David, for which Saul hated him, as also for dealing plainly with him, yet he died in peace even in the worst of the days of the tyranny of Saul, who, he sometimes feared, would kill him, ch. xvi. 2. Though Saul loved him not, yet he feared him, as Herod did John, and feared the people, for all knew him to be a prophet. Thus is Saul restrained from hurting him. 3. All Israel lamented him; and they had reason, for they had all a loss in him. His personal merits commanded this honour to be done him at his death. His former services to the public, when he judged Israel, made this respect to his name and memory a just debt; it would have been very ungrateful to have withheld it. The sons of the prophets had lost the founder and president of their college, and whatever weakened them was a public loss. But that was not all: Samuel was a constant intercessor for Israel, prayed daily for them, ch. xii. 23. If he go, they part with the best friend they have. The loss is the more grievous at this juncture when Saul has grown so outrageous and David is driven from his country; never more need of Samuel than now, yet now he is removed. We will hope that the Israelites lamented Samuel's death the more bitterly because they remembered against themselves their own sin and folly in rejecting him and desiring a king. Note, (1.) Those have hard hearts who can bury their faithful ministers with dry eyes, who are not sensible of the loss of those who have prayed for them and taught them the way of the Lord. (2.) When God's providence removes our relations and friends from us we ought to be humbled for our misconduct towards them while they were with us. 4. They buried him, not in the school of the prophets at Naioth, but in his own house (or perhaps in the garden pertaining to it) at Ramah, where he was born. 5. David, thereupon, went down to the wilderness of Paran, retiring perhaps to mourn the more solemnly for the death of Samuel. Or, rather, because now that he had lost so good a friend, who was (and he hoped would be) a great support to him, he apprehended his danger to be greater than ever, and therefore withdrew to a wilderness, out of the limits of the land of Israel; and now it was that he dwelt in the tents of Kedar, Ps. cxx. 5. In some parts of this wilderness of Paran Israel wandered when they came out of Egypt. The place would bring to mind God's care concerning them, and David might improve that for his own encouragement, now in his wilderness-state.
Adam Clarke: Commentary on the Bible - 1831
25:1: And Samuel died - Samuel lived, as is supposed, about ninety-eight years; was in the government of Israel before Saul from sixteen to twenty years; and ceased to live, according to the Jews, about four months before the death of Saul; but according to Calmet and others, two years. But all this is very uncertain; how long he died before Saul, cannot be ascertained. For some account of his character, see the end of the chapter, Sa1 25:44 (note).
Buried him in his house - Probably this means, not his dwelling-house, but the house or tomb he had made for his sepulture; and thus the Syriac and Arabic seem to have understood it.
David - went down to the wilderness of Paran - This was either on the confines of Judea, or in Arabia Petraea, between the mountains of Judah and Mount Sinai; it is evident from the history that it was not far from Carmel, on the south confines of Judah.
1 Kings (1 Samuel) 25:3
Albert Barnes: Notes on the Bible - 1834
25:1: In his house at Ramah - Probably in the court or garden attached to his dwelling-house. (Compare Ch2 33:20; Kg2 21:18; Joh 19:41.)
The wilderness of Paran - The Septuagint has the far more probable reading "Maon." The wilderness of Paran lay far off to the south, on the borders of the wilderness of Sinai Num 10:12; Kg1 11:18, whereas the following verse Sa1 25:2 shows that the scene is laid in the immediate neighborhood of Maon. If, however, Paran be the true reading, we must suppose that in a wide sense the wilderness of Paran extended all the way to the wilderness of Beersheba, and eastward to the mountains of Judah (marginal references).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:1: am 2944, bc 1060, An, Ex, Is 431
Samuel: Sa1 28:3
lamented: Gen 50:11; Num 20:29; Deu 34:8; Act 8:2
in his house: Sa1 7:17; Kg1 2:34; Ch2 33:20; Isa 14:18
the wilderness: Gen 14:6, Gen 21:21; Num 10:12, Num 12:16, Num 13:3, Num 13:26; Psa 120:5
John Gill
And Samuel died,.... In the interval, when Saul and David were parted, and before they saw each other again; according to the Jewish chronology (g), Samuel died four months before Saul; but other Jewish writers say (h) he died seven months before; Abarbinel thinks it was a year or two before; which is most likely and indeed certain, since David was in the country of the Philistines after this a full year and four months, if the true sense of the phrase is expressed in 1Kings 27:7; and Saul was not then dead; and so another Jewish chronologer (i) says, that Saul died two years after Samuel, to which agrees Clemens of Alexandria (k); and according to the Jews (l), he died the twentieth of Ijar, for which a fast was kept on that day:
and all the Israelites were gathered together, and lamented him; his death being a public loss, not only to the college of the prophets, over which he presided, but to the whole nation; and they had reason to lament his death, when they called to mind, the many good offices he had done them from his youth upwards; and when the government was in his hands, which was administered in the most prudent and faithful manner; and after that they had his wise counsel and advice, his good wishes and prayers for them; and the rather they had reason to lament him, since Saul their king proved so bad as he did, and at this time a difference was subsisting between David and him:
and buried him in his house at Ramah; where he lived and died; not that he was buried in his house, properly so called, or within the walls of that building wherein he dwelt; though the Greeks (m) and Romans (n) used to bury in their own dwelling houses; hence sprung the idolatrous worship of the Lares, or household gods; but not the Hebrews, which their laws about uncleanness by graves would not admit of, see Num 19:15; but the meaning is, that they buried him in the place where his house was, as Ben Gersom interprets it, at Ramah, in some field or garden belonging to it. The author of the Cippi Hebraici says (o), that here his father Elkanah, and his mother Hannah, and her two sons, were buried in a vault shut up, with, monuments over it; and here, some say (p), Samuel's bones remained, until removed by Arcadius the emperor into Thrace; Benjamin of Tudela reports (q), that when the Christians took Ramlah, which is Ramah, from the Mahometans, they found the grave of Samuel at Ramah by a synagogue of the Jews, and they took him out of the grave, and carried him to Shiloh, and there built a large temple, which is called the Samuel of Shiloh to this day:
and David arose and went down to the wilderness of Paran; on hearing of the death of Samuel, there to indulge his mourning for him; or rather that he might be in greater safety from Saul, being further off, this wilderness lying on the south of the tribe of Judah, and inhabited by Arabs, and these called Kedarenes; and now it was that he dwelt in the tents of Kedar, Ps 120:5.
(g) Seder Olam Rabba, c. 13. p. 37. (h) In Kimchi & Abarbinel in loc. (i) Juchasin, fol. 11. 1. (k) Stromat. l. 1. p. 325. (l) Schulchan Aruch, par. 1. c. 580. sect. 2. (m) Plato in Mino. (n) Servius in Virgil. Aeneid. l. 6. p. mihi, (?) 1011. (o) P. 30. (p) Heldman apud Hottinger in ib. (q) Itinerar. p. 52.
25:225:2: Եւ է՛ր այր մի ՚ի Մաոն, եւ հօտք իւր ՚ի Կարմելոս. եւ այրն մեծատո՛ւն էր յոյժ. եւ նորա էին ոչխարք երեք հազարք, եւ այծք հազար. եւ եղեն կտուրք հօտիցն ՚ի Կարմելոս։
2 Մաոնում մի մարդ կար, որի հօտերը Կարմեղոսում էին: Նա շատ հարուստ էր. ունէր երեք հազար ոչխար, հազար այծ: Իր հօտերը Կարմեղոսում էին խուզում:
2 Մաոնի մէջ մարդ մը կար, որուն գործը* Կարմեղոսի մէջ էր։ Անիկա խիստ մեծ մարդ էր ու երեք հազար ոչխար եւ հազար այծ ունէր ու իր ոչխարները ասրակտուր ընելու համար Կարմեղոսի մէջ կը գտնուէր։
Եւ էր այր մի ի Մաոն, եւ [462]հօտք իւր`` ի Կարմեղոս, եւ այրն մեծատուն էր յոյժ. եւ նորա էին ոչխարք երեք հազարք, եւ այծք հազար. եւ եղեն կտուրք հօտիցն ի Կարմեղոս:

25:2: Եւ է՛ր այր մի ՚ի Մաոն, եւ հօտք իւր ՚ի Կարմելոս. եւ այրն մեծատո՛ւն էր յոյժ. եւ նորա էին ոչխարք երեք հազարք, եւ այծք հազար. եւ եղեն կտուրք հօտիցն ՚ի Կարմելոս։
2 Մաոնում մի մարդ կար, որի հօտերը Կարմեղոսում էին: Նա շատ հարուստ էր. ունէր երեք հազար ոչխար, հազար այծ: Իր հօտերը Կարմեղոսում էին խուզում:
2 Մաոնի մէջ մարդ մը կար, որուն գործը* Կարմեղոսի մէջ էր։ Անիկա խիստ մեծ մարդ էր ու երեք հազար ոչխար եւ հազար այծ ունէր ու իր ոչխարները ասրակտուր ընելու համար Կարմեղոսի մէջ կը գտնուէր։
zohrab-1805▾ eastern-1994▾ western am▾
25:225:2 Был некто в Маоне, а имение его на Кармиле, человек очень богатый; у него было три тысячи овец и тысяча коз; и был он при стрижке овец своих на Кармиле.
25:2 καὶ και and; even ἦν ειμι be ἄνθρωπος ανθρωπος person; human ἐν εν in τῇ ο the Μααν μααν and; even τὰ ο the ποίμνια ποιμνιον flock αὐτοῦ αυτος he; him ἐν εν in τῷ ο the Καρμήλῳ καρμηλος and; even ὁ ο the ἄνθρωπος ανθρωπος person; human μέγας μεγας great; loud σφόδρα σφοδρα vehemently; tremendously καὶ και and; even τούτῳ ουτος this; he ποίμνια ποιμνιον flock τρισχίλια τρισχιλιοι three thousand καὶ και and; even αἶγες αιξ thousand καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in τῷ ο the κείρειν κειρω shear; crop τὸ ο the ποίμνιον ποιμνιον flock αὐτοῦ αυτος he; him ἐν εν in τῷ ο the Καρμήλῳ καρμηλος Karmēlos; Karmilos
25:2 וְ wᵊ וְ and אִ֨ישׁ ʔˌîš אִישׁ man בְּ bᵊ בְּ in מָעֹ֜ון māʕˈôn מָעֹון Maon וּ û וְ and מַעֲשֵׂ֣הוּ maʕᵃśˈēhû מַעֲשֶׂה deed בַ va בְּ in † הַ the כַּרְמֶ֗ל kkarmˈel כַּרְמֶל Carmel וְ wᵊ וְ and הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man גָּדֹ֣ול gāḏˈôl גָּדֹול great מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and לֹ֛ו lˈô לְ to צֹ֥אן ṣˌōn צֹאן cattle שְׁלֹֽשֶׁת־ šᵊlˈōšeṯ- שָׁלֹשׁ three אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand וְ wᵊ וְ and אֶ֣לֶף ʔˈelef אֶלֶף thousand עִזִּ֑ים ʕizzˈîm עֵז goat וַ wa וְ and יְהִ֛י yᵊhˈî היה be בִּ bi בְּ in גְזֹ֥ז ḡᵊzˌōz גזז shear אֶת־ ʔeṯ- אֵת [object marker] צֹאנֹ֖ו ṣōnˌô צֹאן cattle בַּ ba בְּ in † הַ the כַּרְמֶֽל׃ kkarmˈel כַּרְמֶל Carmel
25:2. erat autem vir quispiam in solitudine Maon et possessio eius in Carmelo et homo ille magnus nimis erantque ei oves tria milia et mille caprae et accidit ut tonderetur grex eius in CarmeloNow there was a certain man in the wilderness of Maon, and his possessions were in Carmel, and the man was very great: and he had three thousand sheep, and a thousand goats: and it happened that he was shearing his sheep in Carmel.
2. And there was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.
25:2. Now there was a certain man in the wilderness of Maon, and his possessions were at Carmel. And this man was exceedingly great. And three thousand sheep, and one thousand goats were his. And it happened that he was shearing his sheep at Carmel.
25:2. And [there was] a man in Maon, whose possessions [were] in Carmel; and the man [was] very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.
And [there was] a man in Maon, whose possessions [were] in Carmel; and the man [was] very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel:

25:2 Был некто в Маоне, а имение его на Кармиле, человек очень богатый; у него было три тысячи овец и тысяча коз; и был он при стрижке овец своих на Кармиле.
25:2
καὶ και and; even
ἦν ειμι be
ἄνθρωπος ανθρωπος person; human
ἐν εν in
τῇ ο the
Μααν μααν and; even
τὰ ο the
ποίμνια ποιμνιον flock
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
Καρμήλῳ καρμηλος and; even
ο the
ἄνθρωπος ανθρωπος person; human
μέγας μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
τούτῳ ουτος this; he
ποίμνια ποιμνιον flock
τρισχίλια τρισχιλιοι three thousand
καὶ και and; even
αἶγες αιξ thousand
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐν εν in
τῷ ο the
κείρειν κειρω shear; crop
τὸ ο the
ποίμνιον ποιμνιον flock
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
Καρμήλῳ καρμηλος Karmēlos; Karmilos
25:2
וְ wᵊ וְ and
אִ֨ישׁ ʔˌîš אִישׁ man
בְּ bᵊ בְּ in
מָעֹ֜ון māʕˈôn מָעֹון Maon
וּ û וְ and
מַעֲשֵׂ֣הוּ maʕᵃśˈēhû מַעֲשֶׂה deed
בַ va בְּ in
הַ the
כַּרְמֶ֗ל kkarmˈel כַּרְמֶל Carmel
וְ wᵊ וְ and
הָ הַ the
אִישׁ֙ ʔîš אִישׁ man
גָּדֹ֣ול gāḏˈôl גָּדֹול great
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וְ wᵊ וְ and
לֹ֛ו lˈô לְ to
צֹ֥אן ṣˌōn צֹאן cattle
שְׁלֹֽשֶׁת־ šᵊlˈōšeṯ- שָׁלֹשׁ three
אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand
וְ wᵊ וְ and
אֶ֣לֶף ʔˈelef אֶלֶף thousand
עִזִּ֑ים ʕizzˈîm עֵז goat
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
בִּ bi בְּ in
גְזֹ֥ז ḡᵊzˌōz גזז shear
אֶת־ ʔeṯ- אֵת [object marker]
צֹאנֹ֖ו ṣōnˌô צֹאן cattle
בַּ ba בְּ in
הַ the
כַּרְמֶֽל׃ kkarmˈel כַּרְמֶל Carmel
25:2. erat autem vir quispiam in solitudine Maon et possessio eius in Carmelo et homo ille magnus nimis erantque ei oves tria milia et mille caprae et accidit ut tonderetur grex eius in Carmelo
Now there was a certain man in the wilderness of Maon, and his possessions were in Carmel, and the man was very great: and he had three thousand sheep, and a thousand goats: and it happened that he was shearing his sheep in Carmel.
25:2. Now there was a certain man in the wilderness of Maon, and his possessions were at Carmel. And this man was exceedingly great. And three thousand sheep, and one thousand goats were his. And it happened that he was shearing his sheep at Carmel.
25:2. And [there was] a man in Maon, whose possessions [were] in Carmel; and the man [was] very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Маон. См. прим. к 5: ст. XXII гл.

Упоминаемый здесь Кармил - город на юг от Xеврона.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Sends to Nabal. B. C. 1057.

2 And there was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel. 3 Now the name of the man was Nabal; and the name of his wife Abigail: and she was a woman of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings; and he was of the house of Caleb. 4 And David heard in the wilderness that Nabal did shear his sheep. 5 And David sent out ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name: 6 And thus shall ye say to him that liveth in prosperity, Peace be both to thee, and peace be to thine house, and peace be unto all that thou hast. 7 And now I have heard that thou hast shearers: now thy shepherds which were with us, we hurt them not, neither was there ought missing unto them, all the while they were in Carmel. 8 Ask thy young men, and they will shew thee. Wherefore let the young men find favour in thine eyes: for we come in a good day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David. 9 And when David's young men came, they spake to Nabal according to all those words in the name of David, and ceased. 10 And Nabal answered David's servants, and said, Who is David? and who is the son of Jesse? there be many servants now a days that break away every man from his master. 11 Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be?
Here begins the story of Nabal.
I. A short account of him, who and what he was (v. 2, 3), a man we should never have heard of if there had not happened some communication between him and David. Observe, 1. His name: Nabal--a fool; so it signifies. It was a wonder that his parents would give him that name and an ill omen of what proved to be this character. Yet indeed we all of us deserve to be so called when we come into the world, for man is born like the wild ass's colt and foolishness is bound up in our hearts. 2. His family: He was of the house of Caleb, but was indeed of another spirit. He inherited Caleb's estate; for Maon and Carmel lay near Hebron, which was given to Caleb (Josh. xv. 54, 55; xiv. 14), but he was far from inheriting his virtues. He was a disgrace to his family, and then it was no honour to him. Degeneranti genus opprobrium--A Good extraction is a reproach to him who degenerates from it. The LXX., and some other ancient versions, read it appellatively, not, He was a Calebite, but He was a dogged man, of a currish disposition, surly and snappish, and always snarling. He was anthropos kynikos--a man that was a cynic. 3. His wealth: He was very great, that is, very rich (for riches make men look great in the eye of the world), otherwise, to one that takes his measures aright, he really looked very mean. Riches are common blessings, which God often gives to Nabals, to whom he gives neither wisdom nor grace. 4. His wife--Abigail, a woman of great understanding. Her name signifies, the joy of her father; yet he could not promise himself much joy of her when he married her to such a husband, enquiring more after his wealth than after his wisdom. Many a child is thrown away upon a great heap of the dirt of worldly wealth, married to that, and to nothing else that is desirable. Wisdom is good with an inheritance, but an inheritance is good for little without wisdom. Many an Abigail is tied to a Nabal; and if it be so, be her understanding, like Abigail's, ever so great, it will be little enough for her exercises. 5. His character. He had no sense either of honour or honesty; not of honour, for he was churlish, cross, and ill-humoured; not of honesty, for he was evil in his doings, hard and oppressive, and a man that cared not what fraud and violence he used in getting and saving, so he could but get and save. This is the character given of Nabal by him who knows what every man is.
II. David's humble request to him, that he would send him some victuals for himself and his men.
1. David, it seems, was in such distress that he would be glad to be beholden to him, and did in effect come a begging to his door. What little reason have we to value the wealth of this world when so great a churl as Nabal abounds and so great a saint as David suffers want! Once before we had David begging his bread, but then it was of Ahimelech the high priest, to whom one would not grudge to stoop. But to send a begging to Nabal was what such a spirit as David had could not admit without some reluctancy; yet, if Providence bring him to these straits, he will not say that to beg he is ashamed. Yet see Ps. xxxvii. 25.
2. He chose a good time to send to Nabal, when he had many hands employed about him in shearing his sheep, for whom he was to make a plentiful entertainment, so that good cheer was stirring. Had he sent at another time, Nabal would have pretended he had nothing to spare, but now he could not have that excuse. It was usual to make feasts at their sheep-shearings, as appears by Absalom's feast on that occasion (2 Sam. xiii. 24), for wool was one of the staple commodities of Canaan.
3. David ordered his men to deliver their message to him with a great deal of courtesy and respect: "Go to Nabal, and greet him in my name. Tell him I sent you to present my service to him, and to enquire how he does and his family," v. 5. He puts words in their mouths (v. 6): Thus shall you say to him that liveth; our translators add, in prosperity, as if those live indeed that live as Nabal did, with abundance of the wealth of this world about them; whereas, in truth, those thatlive in pleasure are dead while they live, 1 Tim. v. 6. This was, methinks too high a compliment to pass upon Nabal, to call him the man that liveth. David knew better things, that in God's favour is life, not in the world's smiles; and by the rough answer he was well enough served, for this too smooth address to such a muck-worm. Yet his good wishes were very commendable. "Peace be to thee, all good both to soul and body. Peace be to thy house and to all that thou hast." Tell him I am a hearty well-wisher to his health and prosperity. He bids them call him his son David (v. 8), intimating that, for his age and estate, David honoured him as a father, and therefore hoped to receive some fatherly kindness from him.
4. He pleaded the kindness which Nabal's shepherds had received from David and his men; and one good turn requires another. He appeals to Nabal's own servants, and shows that when David's soldiers were quartered among Nabal's shepherds, (1.) They did not hurt them themselves, did them no injury, gave them no disturbance, were not a terror to them, nor took any of the lambs out of the flock. Yet, considering the character of David's men, men in distress, and debt, and discontented, and the scarcity of provisions in his camp, it was not without a great deal of care and good management that they were kept from plundering. (2.) They protected them from being hurt by others. David himself does but intimate this, for he would not boast of his good offices: Neither was there aught missing to them, v. 7. But Nabal's servants, to whom he appealed, went further (v. 16): They were a wall unto us, both by night and day. David's soldiers were a guard to Nabal's shepherds when the bands of the Philistines robbed the threshing-floors (ch. xxiii. 1) and would have robbed the sheep-folds. From those plunderers Nabal's flocks were protected by David's care, and therefore he says, Let us find favour in thy eyes. Those that have shown kindness may justly expect to receive kindness.
5. He was very modest in his request. Though David was anointed king, he insisted not upon royal dainties, but, "Give whatsoever comes to thy hand, and we will be thankful for it." Beggars must not be choosers. Those that deserved to have been served first will now be glad of what is left. They plead, We come in a good day, a festival, when not only the provision is more plentiful, but the heart and hand are usually more open and free than at other times, when much may be spared and yet not be missed. David demands not what he wanted as a debt, either by way of tribute as he was a king, or by way of contribution as he was a general, but asks it as a boon to a friend, that was his humble servant. David's servants delivered their message faithfully and very handsomely, not doubting but to go back well laden with provisions.
III. Nabal's churlish answer to this modest petition, v. 10, 11. One could not have imagined it possible that any man should be so very rude and ill-conditioned as Nabal was. David called himself his son, and asked bread and a fish, but, instead thereof, Nabal gave him a stone and a scorpion; not only denied him, but abused him. If he had not thought fit to send him any supplies for fear of Ahimelech's fate, who paid dearly for his kindness to David; yet he might have given a civil answer, and made the denial as modest as the request was. But, instead of that, he falls into a passion, as covetous men are apt to do when they are asked for any thing, thinking thus to cover one sin with another, and by abusing the poor to excuse themselves from relieving them. But God will not thus be mocked. 1. He speaks scornfully of David as an insignificant man, not worth taking notice of. The Philistines could say of him, This is David the king of the land, that slew his ten thousands (ch. xxi. 11), yet Nabal his near neighbour, and one of the same tribe, affects not to know him, or not to know him to be a man of any merit or distinction: Who is David? And who is the son of Jesse? He could not be ignorant how much the country was obliged to David for his public services, but his narrow soul thinks not of paying any part of that debt, nor so much as of acknowledging it; he speaks of David as an inconsiderable man, obscure, and not to be regarded. Think it not strange if great men and great merits be thus disgraced. 2. He upbraids him with his present distress, and takes occasion from it to represent him as a bad man, that was fitter to be set in the stocks for a vagrant than to have any kindness shown him. How naturally does he speak the churlish clownish language of those that hate to give alms! There are many servants now-a-days (as if there had been none such in former days) that break every man from his master, suggesting that David was one of them himself ("He might have kept his place with his master Saul, and then he needed not have sent to me for provisions"), and also that he entertained and harboured those that were fugitives like himself. It would make one's blood rise to hear so great and good a man as David thus vilified and reproached by such a base churl as Nabal. But the vile person will speak villany, Isa. xxxii. 5-7. If men bring themselves into straits by their own folly, yet they are to be pitied and helped, and not trampled upon and starved. But D avid was reduced to this distress, not by any fault, no, nor any indiscretion, of his own, but purely by the good services he had done to his country and the honours which his God had put upon him; and yet he was represented as a fugitive and runagate. Le t this help us to bear such reproaches and misrepresentations of us with patience and cheerfulness, and make us easy under them, that it has often been the lot of the excellent ones of the earth. Some of the best men that ever the world was blest with were counted as the off-scouring of all things, 1 Cor. iv. 13. 3. He insists much upon the property he had in the provisions of his table, and will by no means admit any body to share in them. "It is my bread and my flesh, yes, and my water too (though < I>usus communis aquarum--water is every one's property), and it is prepared for my shearers," priding himself in it that it was all his own; and who denied it? Who offered to dispute his title? But this, he thinks, will justify him in keeping i t all to himself, and giving David none; for may he not do what he will with his own? Whereas we mistake if we think we are absolute lords of what we have and may do what we please with it. No, we are but stewards, and must use it as we are directed, remembering it is not our own, but his that entrusted us with it. Riches are ta allotria (Luke xvi. 12); they are another's, and we ought not to talk too much of their being our own.
Albert Barnes: Notes on the Bible - 1834
25:2: Carmel - Not Mount Carmel on the west of the plain of Esdraelon, but the Carmel close to Maon (marginal references).
Shearing his sheep - Which was always a time of open-handed hospitality among flock-masters Gen 38:12-13; Sa2 13:23-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:2: Maon: Sa1 23:24
possessions were: or, business was
Carmel: Not the famous mount Carmel, in the north of Canaan, and in the tribe of Asher; but a city, on a mountain of the same name, in the south of Judah, which seems to have given name to the surrounding territory. Eusebius and Jerome inform us, that there was in their time a town called Carmelia, ten miles east from Hebron, where the Romans kept a garrison, whose position well agrees with this Carmel.
man: Gen 26:13; Sa2 19:32; Psa 17:14, Psa 73:3-7; Luk 16:19-25
three thousand: Gen 13:2; Job 1:3, Job 42:12
shearing: This was a very ancient custom, and appears to have been always attended with festivity. The ancient Romans, however, used to pluck off the wool from the sheep's backs; and hence a fleece was called vellus, a vellendo, from plucking it off. Pliny says, that in his time sheep were not shorn every where, but in some places the wool was still plucked off. Gen 38:13; Sa2 13:23, Sa2 13:24
Carmel: Sa1 30:5; Jos 15:55
Carl Friedrich Keil and Franz Delitzsch

The following history of Nabal's folly, and of the wise and generous behaviour of his pious and intelligent wife Abigail towards David, shows how Jehovah watched over His servant David, and not only preserved him from an act of passionate excitement, which might have endangered his calling to be king of Israel, but turned the trouble into which he had been brought into a source of prosperity and salvation.
1Kings 25:2-3
At Maon, i.e., Main or the mountains of Judah (see at Josh 15:55), there lived a rich man (גּדול, great through property and riches), who had his establishment at Carmel. מעשׂה, work, occupation, then establishment, possessions (vid., Ex 23:15). Carmel is not the promontory of that name (Thenius), but the present Kurmul on the mountains of Judah, scarcely half an hour's journey to the north-west of Maon (see at Josh 15:55). This man possessed three thousand sheep and a thousand goats, and was at the sheep-shearing at Carmel. His name was Nabal (i.e., fool): this was hardly his proper name, but was a surname by which he was popularly designated on account of his folly. His wife Abigail was "of good understanding," i.e., intelligent, "and of beautiful figure;" but the husband was "harsh and evil in his doings." He sprang from the family of Caleb. This is the rendering adopted by the Chaldee and Vulgate, according to the Keri כּלבּי. The Chethibh is to be read כּלבּו, "according to his heart;" though the lxx (ἄνθρωπος κυνικός) and Josephus, as well as the Arabic and Syriac, derive it from כּלב, and understand it as referring to the dog-like, or shameless, character of the man.
1Kings 25:4-8
When David heard in the desert (cf. 1Kings 25:1) that Nabal was shearing his sheep, which was generally accompanied with a festal meal (see at Gen 38:12), he sent ten young men up to Carmel to him, and bade them wish him peace and prosperity in his name, and having reminded him of the friendly services rendered to his shepherds, solicit a present for himself and his people. לשׁלום לו שׁאל, ask him after his welfare, i.e., greet him in a friendly manner (cf. Ex 18:7). The word לחי is obscure, and was interpreted by the early translators merely according to uncertain conjectures. The simplest explanation is apparently in vitam, long life, understood as a wish in the sense of "good fortune to you" (Luther, Maurer, etc.); although the word חי in the singular can only be shown to have the meaning life in connection with the formula used in oaths, נפשׁך חי, etc. But even if חי must be taken as an adjective, it is impossible to explain לחי in any other way than as an elliptical exclamation meaning "good fortune to the living man." For the idea that the word is to be connected with אמרתּם, "say to the living man," i.e., to the man if still alive, is overthrown by the fact that David had no doubt that Nabal was still living. The words which follow are also to be understood as a wish, "May thou and thy house, and all that is thine, be well!" After this salutation they were to proceed with the object of their visit: "And now I have heard that thou hast sheep-shearers. Now thy shepherds have been with us; we have done them no harm (הכלים, as in Judg 18:7 : on the form, see Ges. 53, 3, Anm. 6), and nothing was missed by them so long as they were in Carmel." When living in the desert, David's men had associated with the shepherds of Nabal, rendered them various services, and protected them and their flocks against the southern inhabitants of the desert (the Bedouin Arabs); in return for which they may have given them food and information. Thus David proved himself a protector of his people even in his banishment. וימצאוּ, "so may the young men (those sent by David) find favour in thine eyes! for we have come to a good (i.e., a festive) day. Give, I pray, what thy hand findeth (i.e., as much as thou canst) to thy servant, and to thy son David." With the expression "thy son" David claims Nabal's fatherly goodwill. So far as the fact itself is concerned, "on such a festive occasion near a town or village even in our own time, an Arab sheikh of the neighbouring desert would hardly fail to put in a word either in person or by message; and his message both in form and substance would be only the transcript of that of David" (Robinson, Palestine, p. 201).
1Kings 25:9
David's messengers delivered their message to Nabal, ויּנוּחוּ, "and sat down," sc., awaiting the fulfilment of their request. The rendering given by the Chaldee (פּסקוּ, cessaverunt loqui) and the Vulgate (siluerunt) is less suitable, and cannot be philologically sustained. The Septuagint, on the other hand, has καὶ ἀνεπήδησε, "and he (Nabal) sprang up," as if the translators had read ויּקם (vid., lxx at 1Kings 20:34). This rendering, according to which the word belongs to the following clause, gives a very appropriate sense, if only, supposing that ויּקם really did stand in the text, the origin and general adoption of ויּנוּחוּ could in any way be explained.
1Kings 25:10
Nabal refused the petitioners in the most churlish manner: "Who is David? who the son of Jesse?" i.e., what have I to do with David? "There by many servants now-a-days who tear away every one from his master." Thus, in order to justify his own covetousness, he set down David as a vagrant who had run away from his master.
1Kings 25:11
"And I should take my bread and my water (i.e., my food and drink), and my cattle, ... and give them to men whom I do not know whence they are?" ולקחתּי is a perfect with vav consec., and the whole sentence is to be taken as a question.
1Kings 25:12-13
The messengers returned to David with this answer. The churlish reply could not fail to excite his anger. He therefore commanded his people to gird on the sword, and started with 400 men to take vengeance upon Nabal, whilst 200 remained behind with the things.
1 Samuel 25:14-31
However intelligible David's wrath may appear in the situation in which he was placed, it was not right before God, but a sudden burst of sinful passion, which was unseemly in a servant of God. By carrying out his intention, he would have sinned against the Lord and against His people. But the Lord preserved him from this sin by the fact that, just at the right time, Abigail, the intelligent and pious wife of Nabal, heard of the affair, and was able to appease the wrath of David by her immediate and kindly interposition.
1Kings 25:14-16
Abigail heard from one of (Nabal's) servants what had taken place (בּרך, to wish any one prosperity and health, i.e., to salute, as in 1Kings 13:10; and יעט, from עיט, to speak wrathfully: on the form, see at 1Kings 15:19 and 1Kings 14:32), and also what had been praiseworthy in the behaviour of David's men towards Nabal's shepherds; how they had not only done them no injury, had not robbed them of anything, but had defended them all the while. "They were a wall (i.e., a firm protection) round us by night and by day, as long as we were with them feeding the sheep," i.e., a wall of defence against attacks from the Bedouins living in the desert.
1Kings 25:17
"And now," continued the servant, "know and see what thou doest; for evil is determined (cf. 1Kings 20:9) against our master and all his house: and he (Nabal) is a wicked man, that one cannot address him."
1Kings 25:18-19
Then Abigail took as quickly as possible a bountiful present of provisions, - two hundred loaves, two bottles of wine, five prepared (i.e., slaughtered) sheep (עשׁוּות, a rare form for עשׂוּית: see Ewald, 189, a.), five seahs (an ephah and two-thirds) of roasted grains (Kali: see 1Kings 17:17), a hundred צמּקים (dried grapes, i.e., raisin-cakes: Ital. simmuki), and two hundred fig-cakes (consisting of pressed figs joined together), - and sent these gifts laden upon asses on before her to meet David whilst she herself followed behind to appease his anger by coming to meet him in a friendly manner, but without saying a word to her husband about what she intended to do.
1Kings 25:20
When she came down riding upon the ass by a hidden part of the mountain, David and his men came to meet her, so that she lighted upon them. ההר סתר, a hidden part of the mountain, was probably a hollow between two peaks of a mountain. This would explain the use of the word ירד, to come down, with reference both to Abigail, who approached on the one side, and David, who came on the other.
1Kings 25:21-22
1Kings 25:21 and 1Kings 25:22 contain a circumstantial clause introduced parenthetically to explain what follows: but David had said, Only for deception (i.e., for no other purpose than to be deceived in my expectation) have I defended all that belongs to this man (Nabal) in the desert, so that nothing of his was missed, and (for) he hath repaid me evil for good. God do so to the enemies of David, if I leave, etc.; i.e., "as truly as God will punish the enemies of David, so certainly will I not leave till the morning light, of all that belongeth to him, one that pisseth against the wall." This oath, in which the punishment of God is not called down upon the swearer himself (God do so to me), as it generally is, but upon the enemies of David, is analogous to that in 1Kings 3:17, where punishment is threatened upon the person addressed, who is there made to swear; except that here, as the oath could not be uttered in the ears of the person addressed, upon whom it was to fall, the enemies generally are mentioned instead of "to thee." There is no doubt, therefore, as to the correctness of the text. The substance of this imprecation may be explained from the fact that David is so full of the consciousness of fighting and suffering for the cause of the kingdom of God, that he discerns in the insult heaped upon him by Nabal an act of hostility to the Lord and the cause of His kingdom. The phrase בּקיר משׁתּין, mingens in parietem, is only met with in passages which speak of the destruction of a family or household to the very last man (viz., besides this passage, 3Kings 14:10; 3Kings 16:11; 3Kings 21:21; 4Kings 9:8), and neither refers primarily to dogs, as Ephraem Syrus, Juda ben Karish, and others maintain; nor to the lowest class of men, as Winer, Maurer, and others imagine; nor to little boys, as L. de Dieu, Gesenius, etc., suppose; but, as we may see from the explanatory clause appended to 3Kings 14:10; 3Kings 21:21; 4Kings 9:8, to every male (quemcumque masculi generis hominem: vid., Bochart, Hieroz. i. pp. 776ff., and Rdiger on Ges. Thes. pp. 1397-8).
1Kings 25:23-24
1Kings 25:23 is connected with 1Kings 25:20. When Abigail saw David, she descended hastily from the ass, fell upon her face before him, bowed to the ground, and fell at his feet, saying, "Upon me, me, my lord, be the guilt; allow thy handmaid to reveal the thing to thee." She takes the guilt upon herself, because she hopes that David will not avenge it upon her.
1Kings 25:25-26
She prayed that David would take no notice of Nabal, for he was what his name declared - a fool, and folly in him; but she (Abigail) had not seen the messengers of David. "The prudent woman uses a good argument; for a wise man should pardon a fool" (Seb. Schmidt). She then endeavours to bring David to a friendly state of mind by three arguments, introduced with ועתּה (1Kings 25:26, 1Kings 25:27), before asking for forgiveness (1Kings 25:28). She first of all pointed to the leadings of God, by which David had been kept from committing murder through her coming to meet him.
(Note: "She founds her argument upon their meeting, which was so marvellously seasonable, that it might be easily and truly gathered from this fact that it had taken place through the providence of God; i.e., And now, because I meet thee so seasonably, do thou piously acknowledge with me the providence of God, which has so arranged all this, that innocent blood might not by change be shed by thee." - Seb. Schmidt.)
"As truly as Jehovah liveth, and by the life of thy soul! yea, the Lord hath kept thee, that thou camest not into blood-guiltiness, and thy hand helped thee" (i.e., and with thy hand thou didst procure thyself help). אשׁר, introducing her words, as in 1Kings 15:20, lit. "as truly as thou livest, (so true is it) that," etc. In the second place, she points to the fact that God is the avenger of the wicked, by expressing the wish that all the enemies of David may become fools like Nabal; in connection with which it must be observed, in order to understand her words fully, that, according to the Old Testament representation, folly is a correlate of ungodliness, which inevitably brings down punishment.
(Note: Seb. Schmidt has justly observed, that "she reminds David of the promise of God. Not that she prophesies, but that she has gathered it from the general promises of the word of God. The promise referred to is, that whoever does good to his enemies, and takes no vengeance upon them, God himself will avenge him upon his enemies; according to the saying, Vengeance is mine, I will repay. And this is what Abigail says: And now thine enemies shall be as Nabal.")
The predicate to the sentence "and they that seek evil to my lord" must be supplied from the preceding words, viz., "may they become just such fools."
1Kings 25:27
Tit is only in the third line that she finally mentions the present, but in such a manner that she does not offer it directly to David, but describes it as a gift for the men in his train. "And now this blessing (בּרכה here and 1Kings 30:26, as in Gen 33:11 : cf. ἡ εὐλογία, 2Cor 9:5-6), which thine handmaid hath brought, let it be given to the young men in my lord's train" (lit. "at the feet of:" cf. Ex 11:8; Judg 4:10, etc.).
1Kings 25:28
The shrewd and pious woman supports her prayer for forgiveness of the wrong, which she takes upon herself, by promises of the rich blessing with which the Lord would recompense David. She thereby gives such clear and distinct expression to her firm belief in the divine election of David as king of Israel, that her words almost amount to prophecy: "For Jehovah will make my lord a lasting house (cf. 1Kings 2:35; and for the fact itself, 2Kings 7:8., where the Lord confirms this pious wish by His own promises to David himself); for my lord fighteth the wars of Jehovah (vid., 1Kings 18:17), and evil is not discovered in thee thy whole life long." רעה, evil, i.e., misfortune, mischief; for the thought that he might also be preserved from wrong-doing is not expressed till 1Kings 25:31. "All thy days," lit. "from thy days," i.e., from the beginning of thy life.
1Kings 25:29
"And should any one rise up to pursue thee, ... the soul of my lord will be bound up in the bundle of the living with the Lord thy God." The metaphor is taken from the custom of binding up valuable things in a bundle, to prevent their being injured. The words do not refer primarily to eternal life with God in heaven, but only to the safe preservation of the righteous on this earth in the grace and fellowship of the Lord. But whoever is so hidden in the gracious fellowship of the Lord in this life, that no enemy can harm him or injure his life, the Lord will not allow to perish, even though temporal death should come, but will then receive him into eternal life. "But the soul of thine enemies, He will hurl away in the cup of the sling." "The cup (caph: cf. Gen 32:26) of the sling" was the cavity in which the stone was placed for the purpose of hurling.
1Kings 25:30-31
Abigail concluded her intercession with the assurance that the forgiveness of Nabal's act would be no occasion of anguish of heart to David when he should have become prince over Israel, on account of his having shed innocent blood and helped himself, and also with the hope that he would remember her. From the words, "When Jehovah shall do to my lord according to all the good that He hath spoken concerning him, and shall make thee prince over Israel," it appears to follow that Abigail had received certain information of the anointing of David, and his designation to be the future king, probably through Samuel, or one of the pupils of the prophets. There is nothing to preclude this assumption, even if it cannot be historically sustained. Abigail manifests such an advance and maturity in the life of faith, as could only have been derived from intercourse with prophets. It is expressly stated with regard to Elijah and Elisha, that at certain times the pious assembled together around the prophets. What prevents us from assuming the same with regard to Samuel? The absence of any distinct testimony to that effect is amply compensated for by the brief, and for the most part casual, notices that are given of the influence which Samuel exerted upon all Israel.
1Kings 25:31
1Kings 25:31 introduces the apodosis to 1Kings 25:30 : "So will this (i.e., the forgiveness of Nabal's folly, for which she had prayed in 1Kings 25:28) not be a stumbling-block (pukah: anything in the road which causes a person to stagger) and anguish of heart (i.e., conscientious scruple) to thee, and shedding innocent blood, and that my lord helps himself. וגו ולשׁפּך is perfectly parallel to וגו לפוּקה, and cannot be taken as subordinate, as it is in the Vulgate, etc., in the sense of "that thou hast not shed blood innocently," etc. In this rendering not only is the vav cop. overlooked, but "not" is arbitrarily interpolated, to obtain a suitable sense, which the Vulgate rendering, quod effuderis sanguinem innoxiam, does not give. והיטיב is to be taken conditionally: "and if Jehovah shall deal well with my lord, then," etc.
1Kings 25:32-34
These words could not fail to appease David's wrath. In his reply he praised the Lord for having sent Abigail to meet him (1Kings 25:32), and then congratulated Abigail upon her understanding and her actions, that she had kept him from bloodshed (1Kings 25:33); otherwise he would certainly have carried out the revenge which he had resolved to take upon Nabal (1Kings 25:34). ואוּלם is strongly adversative: nevertheless. מהרע, inf. constr. Hiph. of רעע. כּי, ὅτι, introduces the substance of the affirmation, and is repeated before the oath: אם כּי ... לוּלי כּי, (that) if thou hadst not, etc., (that) truly there would not have been left (cf. 2Kings 2:27). The very unusual form תּבאתי, an imperfect with the termination of the perfect, might indeed possibly be a copyist's error for תּבאי (Olsh. Gr. pp. 452, 525), but in all probability it is only an intensified form of the second pers. fem. imperf., like תּבואתה (Deut 33:16; cf. Ewald, 191, c.).
1Kings 25:35
David then received the gifts brought for him, and bade Abigail return to her house, with the assurance that he had granted her request for pardon. פּנים נשׂא, as in Gen 19:21, etc.
1Kings 25:36
When Abigail returned home, she found her husband at a great feast, like a king's feast, very merry (עליו, "therewith," refers to משׁתּה: cf. Prov 23:30), and drunken above measure, so that she told him nothing of what had occurred until the break of day.
1Kings 25:37
Then, "when the wine had gone from Nabal," i.e., when he had become sober, she related the matter to him; whereat he was so terrified, that he was smitten with a stroke. This is the meaning of the words, "his heart died within him, and it became as stone." The cause of it was not his anger at the loss he had sustained, or merely his alarm at the danger to which he had been exposed, and which he did not believe to be over yet, but also his vexation that his wife should have made him humble himself in such a manner; for he is described as a hard, i.e., an unbending, self-willed man.
1Kings 25:38
About ten days later the Lord smote him so that he died, i.e., the Lord put an end to his life by a second stroke.
1Kings 25:39-44
When David heard of Nabal's death, he praised Jehovah that He had avenged his shame upon Nabal, and held him back from self-revenge. וגו רב עשׁר, "who hath pleaded the cause of my reproach (the disgrace inflicted upon me) against Nabal." "Against Nabal" does not belong to "my reproach," but to "pleaded the cause." The construction of ריב with מן is a pregnant one, to fight (and deliver) out of the power of a person (vid., Ps 43:1); whereas here the fundamental idea is that of taking vengeance upon a person.
1Kings 25:40-41
He then sent messengers to Abigail, and conveyed to her his wish to marry her, to which she consented without hesitation. With deep reverence she said to the messengers (1Kings 25:41), "Behold, thy handmaid as servant (i.e., is ready to become thy servant) to wash the feet of the servants of my lord;" i.e., in the obsequious style of the East, "I am ready to perform the humblest possible services for thee."
1Kings 25:42
She then rose up hastily, and went after the messengers to David with five damsels in her train, and became his wife.
1Kings 25:43
The historian appends a few notices here concerning David's wives: "And David had taken Ahinoam from Jezreel; thus they also both became his wives." The expression "also" points to David's marriage with Michal, the daughter of Saul (1Kings 18:28). Jezreel is not the city of that name in the tribe of Issachar (Josh 19:18), but the one in the mountains of Judah (Josh 15:56).
1Kings 25:44
But Saul had taken his daughter Michal away from David, and given her to Palti of Gallim. Palti is called Paltiel in 2Kings 3:15. According to Is 10:30, Gallim was a place between Gibeah of Saul and Jerusalem. Valentiner supposes it to be the hill to the south of Tuleil el Phul (Gibeah of Saul) called Khirbet el Jisr. After the death of Saul, however, David persuaded Ishbosheth to give him Michal back again (see 2Kings 3:14.).
Geneva 1599
And [there was] a man in (b) Maon, whose possessions [were] in Carmel; and the man [was] very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.
(b) Maon and Carmel were cities in the tribe of Judah. Carmel the mountain was in Galilee.
John Gill
And there was a man in Maon,.... A city of the tribe of Judah, from whence the wilderness had its name before mentioned; of which place, see Josh 15:55; though Ben Gersom takes it to signify a dwelling place; and that this is observed to show, that he did not dwell in a city, but had his habitation where his business lay, which was in Carmel, where his fields, gardens, and vineyards were: wherefore it follows:
whose possessions were in Carmel; not Carmel in the tribe of Issachar, but in the tribe of Judah, not far from Maon, and are mentioned together; see Gill on Josh 15:55; his cattle were there, his sheep particularly, for they are afterwards said to be shorn there; or "his work" (r); his agriculture, his farming, where he was employed, or employed others in sowing seed, and planting trees:
and the man was very great; in worldly substance, though not in natural wisdom and knowledge, and especially in true religion and piety:
and he had three thousand sheep, and a thousand goats; so the substance of men in those times was generally described by the cattle they had, whether of the herd or flock, in which it chiefly lay:
and he was shearing his sheep in Carmel; which was the custom in Judea and Syria, and was a very ancient one, as early as the times of Judah, yea, of Laban, see Gen 31:19; though the old Romans used to pluck off the wool from the sheep's backs; hence a fleece of wool was called "vellus a vellendo", from the plucking it off; and Pliny says (s), in his time, that sheep were not shorn everywhere, but in some places the custom of plucking off the wool continued; and who elsewhere observes (t), that the time of shearing was in June or July, or thereabouts; at which times a feast was made, and it is for the sake of that this is observed.
(r) "opus ejus", Montanus, Vatablus; "eujus opus", Junius & Tremellius, Piscator. (s) Nat. Hist. l. 8. c. 48. (t) Ibid. l. 18. c. 27.
John Wesley
Carmel - In some part of this wilderness Israel wandered, when they came out of Egypt. The place would bring to mind God's care concerning them, which David might now improve for his own encouragement.
Robert Jamieson, A. R. Fausset and David Brown
in Carmel--now Kurmul. The district takes its name from this town, now a mass of ruins; and about a mile from it is Tell Main, the hillock on which stood ancient Maon.
the man was very great--His property consisted in cattle, and he was considered wealthy, according to the ideas of that age.
25:325:3: Եւ անուն նորա Նաբա՛ղ եւ անուն կնոջ նորա Աբիգեա. եւ կին նորա առա՛տ իմաստութեամբ եւ գեղեցիկ տեսլեամբ յոյժ. եւ այրն խիստ եւ չա՛ր խորհրդովք՝ եւ ա՛յր շնաբարոյ։
3 Նրա անունը Նաբաղ էր, իսկ կնոջ անունը՝ Աբիգեա: Կինը լի էր իմաստութեամբ եւ շատ բարետես էր, իսկ ամուսինը դաժան էր, չարամիտ ու շնաբարոյ:
3 Այն մարդուն անունը Նաբաղ էր ու անոր կնոջ անունը Աբիգիա։ Կինը ողջամիտ ու գեղեցկադէմ էր, բայց այրը խստաբարոյ ու չարագործ էր։ Անիկա Քաղեբեան* էր։
Եւ անուն նորա Նաբաղ, եւ անուն կնոջ նորա Աբիգեա. եւ կին նորա առատ իմաստութեամբ եւ գեղեցիկ տեսլեամբ յոյժ. եւ այրն խիստ եւ չար խորհրդովք եւ այր [463]շնաբարոյ:

25:3: Եւ անուն նորա Նաբա՛ղ եւ անուն կնոջ նորա Աբիգեա. եւ կին նորա առա՛տ իմաստութեամբ եւ գեղեցիկ տեսլեամբ յոյժ. եւ այրն խիստ եւ չա՛ր խորհրդովք՝ եւ ա՛յր շնաբարոյ։
3 Նրա անունը Նաբաղ էր, իսկ կնոջ անունը՝ Աբիգեա: Կինը լի էր իմաստութեամբ եւ շատ բարետես էր, իսկ ամուսինը դաժան էր, չարամիտ ու շնաբարոյ:
3 Այն մարդուն անունը Նաբաղ էր ու անոր կնոջ անունը Աբիգիա։ Կինը ողջամիտ ու գեղեցկադէմ էր, բայց այրը խստաբարոյ ու չարագործ էր։ Անիկա Քաղեբեան* էր։
zohrab-1805▾ eastern-1994▾ western am▾
25:325:3 Имя человека того~--- Навал, а имя жены его~--- Авигея; эта женщина {была} весьма умная и красивая лицем, а он~--- человек жестокий и злой нравом; он был из рода Халева.
25:3 καὶ και and; even ὄνομα ονομα name; notable τῷ ο the ἀνθρώπῳ ανθρωπος person; human Ναβαλ ναβαλ and; even ὄνομα ονομα name; notable τῇ ο the γυναικὶ γυνη woman; wife αὐτοῦ αυτος he; him Αβιγαια αβιγαια and; even ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him ἀγαθὴ αγαθος good συνέσει συνεσις comprehension καὶ και and; even καλὴ καλος fine; fair τῷ ο the εἴδει ειδος aspect; shape σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ὁ ο the ἄνθρωπος ανθρωπος person; human σκληρὸς σκληρος hard; harsh καὶ και and; even πονηρὸς πονηρος harmful; malignant ἐν εν in ἐπιτηδεύμασιν επιτηδευμα and; even ὁ ο the ἄνθρωπος ανθρωπος person; human κυνικός κυνικος dog-like
25:3 וְ wᵊ וְ and שֵׁ֤ם šˈēm שֵׁם name הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man נָבָ֔ל nāvˈāl נָבָל Nabal וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman אֲבִגָ֑יִל ʔᵃviḡˈāyil אֲבִיגַיִל Abigail וְ wᵊ וְ and הָ hā הַ the אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman טֹֽובַת־ ṭˈôvaṯ- טֹוב good שֶׂ֨כֶל֙ śˈeḵel שֶׂכֶל insight וִ֣ wˈi וְ and יפַת yfˌaṯ יָפֶה beautiful תֹּ֔אַר tˈōʔar תֹּאַר form וְ wᵊ וְ and הָ hā הַ the אִ֥ישׁ ʔˌîš אִישׁ man קָשֶׁ֛ה qāšˈeh קָשֶׁה hard וְ wᵊ וְ and רַ֥ע rˌaʕ רַע evil מַעֲלָלִ֖ים maʕᵃlālˌîm מַעֲלָל deed וְ wᵊ וְ and ה֥וּא hˌû הוּא he כָלִבִּֽיכלבו *ḵālibbˈî כָּלִבִּי Calebite
25:3. nomen autem viri illius erat Nabal et nomen uxoris eius Abigail eratque mulier illa prudentissima et speciosa porro vir eius durus et pessimus et malitiosus erat autem de genere ChalebNow the name of the man was Nabal: and the name of his wife was Abigail. And she was a prudent and very comely woman: but her husband was churlish, and very bad and ill natured: and he was of the house of Caleb.
3. Now the name of the man was Nabal; and the name of his wife Abigail: and the woman was of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings; and he was of the house of Caleb.
25:3. Now the name of this man was Nabal. And the name of his wife was Abigail. And she was a very prudent and beautiful woman. But her husband was hard-hearted, and very wicked, and malicious. And he was of the stock of Caleb.
25:3. Now the name of the man [was] Nabal; and the name of his wife Abigail: and [she was] a woman of good understanding, and of a beautiful countenance: but the man [was] churlish and evil in his doings; and he [was] of the house of Caleb.
Now the name of the man [was] Nabal; and the name of his wife Abigail: and [she was] a woman of good understanding, and of a beautiful countenance: but the man [was] churlish and evil in his doings; and he [was] of the house of Caleb:

25:3 Имя человека того~--- Навал, а имя жены его~--- Авигея; эта женщина {была} весьма умная и красивая лицем, а он~--- человек жестокий и злой нравом; он был из рода Халева.
25:3
καὶ και and; even
ὄνομα ονομα name; notable
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
Ναβαλ ναβαλ and; even
ὄνομα ονομα name; notable
τῇ ο the
γυναικὶ γυνη woman; wife
αὐτοῦ αυτος he; him
Αβιγαια αβιγαια and; even
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
ἀγαθὴ αγαθος good
συνέσει συνεσις comprehension
καὶ και and; even
καλὴ καλος fine; fair
τῷ ο the
εἴδει ειδος aspect; shape
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ο the
ἄνθρωπος ανθρωπος person; human
σκληρὸς σκληρος hard; harsh
καὶ και and; even
πονηρὸς πονηρος harmful; malignant
ἐν εν in
ἐπιτηδεύμασιν επιτηδευμα and; even
ο the
ἄνθρωπος ανθρωπος person; human
κυνικός κυνικος dog-like
25:3
וְ wᵊ וְ and
שֵׁ֤ם šˈēm שֵׁם name
הָ הַ the
אִישׁ֙ ʔîš אִישׁ man
נָבָ֔ל nāvˈāl נָבָל Nabal
וְ wᵊ וְ and
שֵׁ֥ם šˌēm שֵׁם name
אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman
אֲבִגָ֑יִל ʔᵃviḡˈāyil אֲבִיגַיִל Abigail
וְ wᵊ וְ and
הָ הַ the
אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman
טֹֽובַת־ ṭˈôvaṯ- טֹוב good
שֶׂ֨כֶל֙ śˈeḵel שֶׂכֶל insight
וִ֣ wˈi וְ and
יפַת yfˌaṯ יָפֶה beautiful
תֹּ֔אַר tˈōʔar תֹּאַר form
וְ wᵊ וְ and
הָ הַ the
אִ֥ישׁ ʔˌîš אִישׁ man
קָשֶׁ֛ה qāšˈeh קָשֶׁה hard
וְ wᵊ וְ and
רַ֥ע rˌaʕ רַע evil
מַעֲלָלִ֖ים maʕᵃlālˌîm מַעֲלָל deed
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
כָלִבִּֽיכלבו
*ḵālibbˈî כָּלִבִּי Calebite
25:3. nomen autem viri illius erat Nabal et nomen uxoris eius Abigail eratque mulier illa prudentissima et speciosa porro vir eius durus et pessimus et malitiosus erat autem de genere Chaleb
Now the name of the man was Nabal: and the name of his wife was Abigail. And she was a prudent and very comely woman: but her husband was churlish, and very bad and ill natured: and he was of the house of Caleb.
25:3. Now the name of this man was Nabal. And the name of his wife was Abigail. And she was a very prudent and beautiful woman. But her husband was hard-hearted, and very wicked, and malicious. And he was of the stock of Caleb.
25:3. Now the name of the man [was] Nabal; and the name of his wife Abigail: and [she was] a woman of good understanding, and of a beautiful countenance: but the man [was] churlish and evil in his doings; and he [was] of the house of Caleb.
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
3: Имя Навал означает "Безумный". "Без сомнения, это было не подлинное его имя, а прозвище, данное народом. Навал поражал окружающих дикостью и нелепостью своего характера, и народный юмор, скрыв его настоящее, быть может, совсем к нему не подходившее имя, утвердил за ним название самодура" (Я. Богородский, "Еврейские Цари", с. 112).
Adam Clarke: Commentary on the Bible - 1831
25:3: The name of the man was Nabal - The word נבל nabal signifies to be foolish, base, or villanous; and hence the Latin word nebulo, knave, is supposed to be derived.
The name of his wife Abigail - The joy or exultation of my father. A woman of sense and beauty, married to the boor mentioned above, probably because he was rich. Many women have been thus sacrificed.
Of the house of Caleb - והוא כלבי vehu Chalibbi, "he was a Calebite." But as the word caleb signifies a dog, the Septuagint have understood it as implying a man of a canine disposition, and translate it thus, και ὁ ανθρωπος κυνικος, he was a doggish man. It is understood in the same way by the Syriac and Arabic.
1 Kings (1 Samuel) 25:6
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:3: good: Pro 14:1, Pro 31:26, Pro 31:30, Pro 31:31
was churlish: Sa1 25:10, Sa1 25:11, Sa1 25:17; Psa 10:3; Isa 32:5-7
and he was: Wehoo calibbee, literally, "and he was a Calebite;" but as the word cailev signifies a dog, the Septuagint has understood it as implying a man of canine disposition, and translated it, και ανθρωπος κυνικος, "and he was a doggish man." It is understood in the same way by the Syriac and Arabic.
John Gill
Now the name of the man was Nabal,.... Which signifies a "fool"; one would think his parents should not give him this name, though it is a name proper enough to men in common; and Kimchi thinks this was a nickname, which men gave him agreeably to his genius and conduct, and which is not improbable:
and the name of his wife Abigail; which signifies "my father's joy", he delighting in her for her wit and beauty, as follows:
and she was a woman of good understanding, and of a beautiful countenance; she was not only of a good understanding in things natural, civil, and domestic, but in things spiritual, as her speech to David shows, and which, with her external form, completed her character, and greatly recommended her; which is the character Aelianus (u) gives of Aspasia, wise and fair:
but the man was churlish and evil in his doings; morose and ill natured in the temper and disposition of his mind, and wicked in his conversation, and fraudulent and oppressive in his dealings with men:
and he was of the house of Caleb; or he was a Calebite (w), a descendant of that great and good man Caleb the son of Jephunneh; which was an aggravation of his wickedness, that he should be the degenerate plant of such a noble vine: some interpret it, he was as his heart, as his heart was bad, so was he; some men, their outside is better than their inside; but this man was no hypocrite, he was as bad outwardly as he was inwardly: the word "Caleb" sometimes signifies a dog; hence the Septuagint version renders it, a doggish man, a cynic; and to the same purpose are the Syriac and Arabic versions; and so some Jewish writers interpret it; but the Targum, Jarchi, and Kimchi, supply it as we do, that he was of the house or family of Caleb, and so of the tribe of Judah, as David was.
(u) Var. Hist. l. 12. c. 1. (w) "keri" "Calibita", Pagninus, Montanus; "Calebita" Tigurine version, Junius & Tremcilius, Piscator.
John Wesley
Abigail - That is, the joy of his father: yet he could not promise himself much joy of her, when he married her to such an husband: it seems, in inquiring, (no unfrequent thing) more after his wealth, than after his wisdom. Caleb - This is added to aggravate his crime, that he was a degenerate branch of that noble stock of Caleb, and consequently of the tribe of Judah, as David was.
Robert Jamieson, A. R. Fausset and David Brown
he was of the house of Caleb--of course, of the same tribe with David himself; but many versions consider Caleb ("dog") not as a proper, but a common noun, and render it, "he was snappish as a dog."
25:425:4: Եւ լուաւ Դաւիթ յաւուր յայնմիկ եթէ կտրէ Նաբաղ Կարմելացի զհօտս իւր,
4 Այդ օրերին Դաւիթը լսեց, թէ Նաբաղ կարմեղացին խուզում է իր հօտերը:
4 Դաւիթ անապատին մէջ լսեց թէ Նաբաղ իր ոչխարները ասրակտուր կ’ընէ։
Եւ լուաւ Դաւիթ [464]յաւուր յայնմիկ`` եթէ կտրէ Նաբաղ Կարմեղացի զհօտս իւր:

25:4: Եւ լուաւ Դաւիթ յաւուր յայնմիկ եթէ կտրէ Նաբաղ Կարմելացի զհօտս իւր,
4 Այդ օրերին Դաւիթը լսեց, թէ Նաբաղ կարմեղացին խուզում է իր հօտերը:
4 Դաւիթ անապատին մէջ լսեց թէ Նաբաղ իր ոչխարները ասրակտուր կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
25:425:4 И услышал Давид в пустыне, что Навал стрижет [на Кармиле] овец своих.
25:4 καὶ και and; even ἤκουσεν ακουω hear Δαυιδ δαβιδ Dabid; Thavith ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὅτι οτι since; that κείρει κειρω shear; crop Ναβαλ ναβαλ the Καρμήλιος καρμηλιος the ποίμνιον ποιμνιον flock αὐτοῦ αυτος he; him
25:4 וַ wa וְ and יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear דָּוִ֖ד dāwˌiḏ דָּוִד David בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert כִּֽי־ kˈî- כִּי that גֹזֵ֥ז ḡōzˌēz גזז shear נָבָ֖ל nāvˌāl נָבָל Nabal אֶת־ ʔeṯ- אֵת [object marker] צֹאנֹֽו׃ ṣōnˈô צֹאן cattle
25:4. cum ergo audisset David in deserto quod tonderet Nabal gregem suumAnd when David heard in the wilderness, that Nabal was shearing his sheep,
4. And David heard in the wilderness that Nabal did shear his sheep.
25:4. Therefore, when David, in the desert, had heard that Nabal was shearing his sheep,
25:4. And David heard in the wilderness that Nabal did shear his sheep.
And David heard in the wilderness that Nabal did shear his sheep:

25:4 И услышал Давид в пустыне, что Навал стрижет [на Кармиле] овец своих.
25:4
καὶ και and; even
ἤκουσεν ακουω hear
Δαυιδ δαβιδ Dabid; Thavith
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ὅτι οτι since; that
κείρει κειρω shear; crop
Ναβαλ ναβαλ the
Καρμήλιος καρμηλιος the
ποίμνιον ποιμνιον flock
αὐτοῦ αυτος he; him
25:4
וַ wa וְ and
יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear
דָּוִ֖ד dāwˌiḏ דָּוִד David
בַּ ba בְּ in
הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
כִּֽי־ kˈî- כִּי that
גֹזֵ֥ז ḡōzˌēz גזז shear
נָבָ֖ל nāvˌāl נָבָל Nabal
אֶת־ ʔeṯ- אֵת [object marker]
צֹאנֹֽו׃ ṣōnˈô צֹאן cattle
25:4. cum ergo audisset David in deserto quod tonderet Nabal gregem suum
And when David heard in the wilderness, that Nabal was shearing his sheep,
25:4. Therefore, when David, in the desert, had heard that Nabal was shearing his sheep,
25:4. And David heard in the wilderness that Nabal did shear his sheep.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:4: did shear: Gen 38:13; Sa2 13:23
John Gill
And David heard in the wilderness,.... In the wilderness of Paran, where he was, and a wilderness it was to him, being in want of food, as the following relation shows:
that Nabal did shear his sheep; when there was generally good living, and so a proper person, and a proper time, for David to apply for the relief of his wants.
John Wesley
Shear sheep - Which times were celebrated with feasting.
Robert Jamieson, A. R. Fausset and David Brown
Nabal did shear his sheep, and David sent out ten young men, &c.--David and his men lurked in these deserts, associating with the herdsmen and shepherds of Nabal and others and doing them good offices, probably in return for information and supplies obtained through them. Hence when Nabal held his annual sheep-shearing in Carmel, David felt himself entitled to share in the festival and sent a message, recounting his own services and asking for a present. "In all these particulars we were deeply struck with the truth and strength of the biblical description of manners and customs almost identically the same as they exist at the present day. On such a festive occasion, near a town or village, even in our own time, an Arab sheik of the neighboring desert would hardly fail to put in a word either in person or by message; and his message, both in form and substance, would be only a transcript of that of David" [ROBINSON].
25:525:5: առաքեաց Դաւիթ մանկունս տասն, եւ ասէ Դաւիթ ցմանկունսն. Ելէ՛ք ՚ի Կարմելոս՝ եւ երթա՛յք առ Նաբաղ, եւ հարցէ՛ք յանուն իմ զողջունէ նորա[3090]. [3090] Ոմանք. Եւ առաքեաց Դաւիթ։
5 Դաւիթը տասը ծառաների ուղարկեց՝ նրանց ասելով. «Բարձրացէ՛ք Կարմեղոս, գնացէ՛ք Նաբաղի մօտ, իմ անունից նրա ողջութիւնը հարցնելուց յետոյ այսպէ՛ս ասացէք.
5 Դաւիթ տասը մանչ ղրկեց եւ մանչերուն ըսաւ. «Կարմեղոս ելէ՛ք ու Նաբաղին գացէ՛ք եւ իմ անունովս անոր ողջութիւնը հարցուցէ՛ք
Եւ առաքեաց Դաւիթ մանկունս տասն, եւ ասէ Դաւիթ ցմանկունսն. Ելէք ի Կարմեղոս` եւ երթայք առ Նաբաղ, եւ հարցէք յանուն իմ զողջունէ նորա:

25:5: առաքեաց Դաւիթ մանկունս տասն, եւ ասէ Դաւիթ ցմանկունսն. Ելէ՛ք ՚ի Կարմելոս՝ եւ երթա՛յք առ Նաբաղ, եւ հարցէ՛ք յանուն իմ զողջունէ նորա[3090].
[3090] Ոմանք. Եւ առաքեաց Դաւիթ։
5 Դաւիթը տասը ծառաների ուղարկեց՝ նրանց ասելով. «Բարձրացէ՛ք Կարմեղոս, գնացէ՛ք Նաբաղի մօտ, իմ անունից նրա ողջութիւնը հարցնելուց յետոյ այսպէ՛ս ասացէք.
5 Դաւիթ տասը մանչ ղրկեց եւ մանչերուն ըսաւ. «Կարմեղոս ելէ՛ք ու Նաբաղին գացէ՛ք եւ իմ անունովս անոր ողջութիւնը հարցուցէ՛ք
zohrab-1805▾ eastern-1994▾ western am▾
25:525:5 И послал Давид десять отроков, и сказал Давид отрокам: взойдите на Кармил и пойдите к Навалу, и приветствуйте его от моего имени,
25:5 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith ἀπέστειλεν αποστελλω send off / away δέκα δεκα ten παιδάρια παιδαριον little boy καὶ και and; even εἶπεν επω say; speak τοῖς ο the παιδαρίοις παιδαριον little boy ἀνάβητε αναβαινω step up; ascend εἰς εις into; for Κάρμηλον καρμηλος and; even ἀπέλθατε απερχομαι go off; go away πρὸς προς to; toward Ναβαλ ναβαλ and; even ἐρωτήσατε ερωταω question; request αὐτὸν αυτος he; him ἐπὶ επι in; on τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine εἰς εις into; for εἰρήνην ειρηνη peace
25:5 וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send דָּוִ֖ד dāwˌiḏ דָּוִד David עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten נְעָרִ֑ים nᵊʕārˈîm נַעַר boy וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say דָּוִ֜ד dāwˈiḏ דָּוִד David לַ la לְ to † הַ the נְּעָרִ֗ים nnᵊʕārˈîm נַעַר boy עֲל֤וּ ʕᵃlˈû עלה ascend כַרְמֶ֨לָה֙ ḵarmˈelā כַּרְמֶל Carmel וּ û וְ and בָאתֶ֣ם vāṯˈem בוא come אֶל־ ʔel- אֶל to נָבָ֔ל nāvˈāl נָבָל Nabal וּ û וְ and שְׁאֶלְתֶּם־ šᵊʔeltem- שׁאל ask לֹ֥ו lˌô לְ to בִ vi בְּ in שְׁמִ֖י šᵊmˌî שֵׁם name לְ lᵊ לְ to שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
25:5. misit decem iuvenes et dixit eis ascendite in Carmelum et venietis ad Nabal et salutabitis eum ex nomine meo pacificeHe sent ten young men, and said to them: Go up to Carmel, and go to Nabal, and salute him in my name with peace.
5. And David sent ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name:
25:5. he sent ten young men, and he said to them: “Ascend to Carmel, and go to Nabal, and greet him in my name peacefully.
25:5. And David sent out ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name:
And David sent out ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name:

25:5 И послал Давид десять отроков, и сказал Давид отрокам: взойдите на Кармил и пойдите к Навалу, и приветствуйте его от моего имени,
25:5
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
ἀπέστειλεν αποστελλω send off / away
δέκα δεκα ten
παιδάρια παιδαριον little boy
καὶ και and; even
εἶπεν επω say; speak
τοῖς ο the
παιδαρίοις παιδαριον little boy
ἀνάβητε αναβαινω step up; ascend
εἰς εις into; for
Κάρμηλον καρμηλος and; even
ἀπέλθατε απερχομαι go off; go away
πρὸς προς to; toward
Ναβαλ ναβαλ and; even
ἐρωτήσατε ερωταω question; request
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
εἰς εις into; for
εἰρήνην ειρηνη peace
25:5
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
דָּוִ֖ד dāwˌiḏ דָּוִד David
עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten
נְעָרִ֑ים nᵊʕārˈîm נַעַר boy
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
דָּוִ֜ד dāwˈiḏ דָּוִד David
לַ la לְ to
הַ the
נְּעָרִ֗ים nnᵊʕārˈîm נַעַר boy
עֲל֤וּ ʕᵃlˈû עלה ascend
כַרְמֶ֨לָה֙ ḵarmˈelā כַּרְמֶל Carmel
וּ û וְ and
בָאתֶ֣ם vāṯˈem בוא come
אֶל־ ʔel- אֶל to
נָבָ֔ל nāvˈāl נָבָל Nabal
וּ û וְ and
שְׁאֶלְתֶּם־ šᵊʔeltem- שׁאל ask
לֹ֥ו lˌô לְ to
בִ vi בְּ in
שְׁמִ֖י šᵊmˌî שֵׁם name
לְ lᵊ לְ to
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
25:5. misit decem iuvenes et dixit eis ascendite in Carmelum et venietis ad Nabal et salutabitis eum ex nomine meo pacifice
He sent ten young men, and said to them: Go up to Carmel, and go to Nabal, and salute him in my name with peace.
25:5. he sent ten young men, and he said to them: “Ascend to Carmel, and go to Nabal, and greet him in my name peacefully.
25:5. And David sent out ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-9: "Давид рассчитывал на благодарность Навала за то, что воины Давида, по роду жизни похожие на тех праздных наездников, от которых владельцы стад терпели немало, не только ничего не похитили из стад Навала, но и оберегали их от хищников; были оградой для его пастухов, как сознавались сами пастухи. Но Навал показал, что он недаром носил свое прозвище" (Я. Богородский, "Еврейские цари", с. 112).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:5: greet him: etc. Heb. ask him in my name of peace, Sa1 17:22; Gen 43:23
John Gill
And David sent out ten young men,.... Such persons, and such a number of them, he sent to show honour and reverence to Nabal:
and David said, unto the young men, get ye up to Carmel; which lay higher than the wilderness, in which he was:
and go to Nabal, and greet him in my name; ask him of his peace and welfare, as the Targum; wish all health and happiness in my name, present my service and best respects to him.
25:625:6: եւ ասասջիք՝ ա՛յսպէս ՚ի սոյն աւուրս ո՞ղջ իցես դու եւ տուն քո, եւ ամենայն որ ինչ քո ո՛ղջ լիցի։
6 “Այս օրերին ողջ լինես դու ու քո տունը[28] եւ ինչ գործ որ բռնես, յաջող լինի:[28] 28. Խաղաղութիւն քեզ ու քո տանը:
6 Ու անոր այսպէս ըսէք. ‘Ո՛ղջ կեցիր. քեզի եւ քու տանդ ու քու բոլոր ստացուածքիդ խաղաղութիւն ըլլայ։
եւ ասասջիք այսպէս [465]ի սոյն աւուրս`` Ողջ իցես, դու եւ տուն քո եւ ամենայն որ ինչ քո` ողջ լիցի:

25:6: եւ ասասջիք՝ ա՛յսպէս ՚ի սոյն աւուրս ո՞ղջ իցես դու եւ տուն քո, եւ ամենայն որ ինչ քո ո՛ղջ լիցի։
6 “Այս օրերին ողջ լինես դու ու քո տունը[28] եւ ինչ գործ որ բռնես, յաջող լինի:
[28] 28. Խաղաղութիւն քեզ ու քո տանը:
6 Ու անոր այսպէս ըսէք. ‘Ո՛ղջ կեցիր. քեզի եւ քու տանդ ու քու բոլոր ստացուածքիդ խաղաղութիւն ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
25:625:6 и скажите так:
25:6 καὶ και and; even ἐρεῖτε ερεω.1 state; mentioned τάδε οδε further; this εἰς εις into; for ὥρας ωρα hour καὶ και and; even σὺ συ you ὑγιαίνων υγιαινω healthy καὶ και and; even ὁ ο the οἶκός οικος home; household σου σου of you; your καὶ και and; even πάντα πας all; every τὰ ο the σὰ σος your ὑγιαίνοντα υγιαινω healthy
25:6 וַ wa וְ and אֲמַרְתֶּ֥ם ʔᵃmartˌem אמר say כֹּ֖ה kˌō כֹּה thus לֶ le לְ to † הַ the חָ֑י ḥˈāy חַי alive וְ wᵊ וְ and אַתָּ֤ה ʔattˈā אַתָּה you שָׁלֹום֙ šālôm שָׁלֹום peace וּ û וְ and בֵיתְךָ֣ vêṯᵊḵˈā בַּיִת house שָׁלֹ֔ום šālˈôm שָׁלֹום peace וְ wᵊ וְ and כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לְךָ֖ lᵊḵˌā לְ to שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
25:6. et dicetis sic fratribus meis et tibi pax et domui tuae pax et omnibus quaecumque habes sit paxAnd you shall say: Peace be to my brethren, and to thee, and peace to thy house, and peace to all that thou hast.
6. and thus shall ye say to him that liveth , Peace be both unto thee, and peace be to thine house, and peace be unto all that thou hast.
25:6. And you shall say: ‘Peace be to my brothers and to you, and peace to your house, and peace to whatever you have.
25:6. And thus shall ye say to him that liveth [in prosperity], Peace [be] both to thee, and peace [be] to thine house, and peace [be] unto all that thou hast.
And thus shall ye say to him that liveth [in prosperity], Peace [be] both to thee, and peace [be] to thine house, and peace [be] unto all that thou hast:

25:6 и скажите так: <<[здравствуй,] мир тебе, мир дому твоему, мир всему твоему;
25:6
καὶ και and; even
ἐρεῖτε ερεω.1 state; mentioned
τάδε οδε further; this
εἰς εις into; for
ὥρας ωρα hour
καὶ και and; even
σὺ συ you
ὑγιαίνων υγιαινω healthy
καὶ και and; even
ο the
οἶκός οικος home; household
σου σου of you; your
καὶ και and; even
πάντα πας all; every
τὰ ο the
σὰ σος your
ὑγιαίνοντα υγιαινω healthy
25:6
וַ wa וְ and
אֲמַרְתֶּ֥ם ʔᵃmartˌem אמר say
כֹּ֖ה kˌō כֹּה thus
לֶ le לְ to
הַ the
חָ֑י ḥˈāy חַי alive
וְ wᵊ וְ and
אַתָּ֤ה ʔattˈā אַתָּה you
שָׁלֹום֙ šālôm שָׁלֹום peace
וּ û וְ and
בֵיתְךָ֣ vêṯᵊḵˈā בַּיִת house
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
וְ wᵊ וְ and
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לְךָ֖ lᵊḵˌā לְ to
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
25:6. et dicetis sic fratribus meis et tibi pax et domui tuae pax et omnibus quaecumque habes sit pax
And you shall say: Peace be to my brethren, and to thee, and peace to thy house, and peace to all that thou hast.
25:6. And you shall say: ‘Peace be to my brothers and to you, and peace to your house, and peace to whatever you have.
25:6. And thus shall ye say to him that liveth [in prosperity], Peace [be] both to thee, and peace [be] to thine house, and peace [be] unto all that thou hast.
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Adam Clarke: Commentary on the Bible - 1831
25:6: Peace be both to thee - This is the ancient form of sending greetings to a friend: Peace to Thee, peace to thy Household, and peace to all that Thou Hast. That is, May both thyself, thy family, and all that pertain unto thee, be in continual prosperity!
Perhaps David, by this salutation, wished Nabal to understand that he had acted so towards him and his property that nothing had been destroyed, and that all had been protected; see Sa1 25:15-17.
1 Kings (1 Samuel) 25:7
Albert Barnes: Notes on the Bible - 1834
25:6: That liveth in prosperity - The Hebrew is obscure, and is variously interpreted. The simplest rendering is, "And ye shall say thus about (his) life," i. e., with reference to his life, health, circumstances, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:6: liveth: Th1 3:8; Ti1 5:6
Peace be both: Sa2 18:28 *marg. Ch1 12:18; Psa 122:7; Mat 10:12, Mat 10:13; Luk 10:5; Joh 14:27; Th2 3:16
Geneva 1599
And thus shall ye say (c) to him that liveth [in prosperity], Peace [be] both to thee, and peace [be] to thine house, and peace [be] unto all that thou hast.
(c) Or, for salvation.
John Gill
And thus shall ye say to him that liveth in prosperity,.... That lives, while others, as David and his men, might be rather said to starve than live; they lived in great meanness, but he in great abundance, and therefore in a capacity to give to others, and particularly to relieve them: or the sense is, they should say to him, "thus" shall it be, or may it be "for life": for the time of life, for the year to come; at this time next year, at next sheep shearing, mayest thou be in as great prosperity then as now, and even all the days of thy life:
peace be both to thee, and peace be to thine house, and peace be unto all that thou hast; that is, all prosperity to thy person in soul and body, to thy family, wife, children and servants, and let the same attend thy estate, cattle, farms, fields, vineyards, and all that belong to thee; and wish for a blessing on him, and his, and all that were his, or he had; a more extensive one could not well be made.
John Wesley
Prosperity - By this expression David both congratulates Nabal's felicity, and tacitly minds him of the distress in which he and his men were.
25:725:7: Եւ արդ՝ աւասիկ լուայ եթէ կտուրք են հօտից քոց որ ընդ մե՛զ էին յանապատի աստ, եւ ո՛չ արգելաք զդոսա, եւ ո՛չ խուեցաք զդոսա եւ ո՛չ իւիք զամենայն աւուրս որչափ եւ էին ընդ մեզ ՚ի Կարմելոս։
7 Լսել եմ, թէ խուզում ես քո հօտերը: Քո հովիւները մեզ հետ էին այստեղ, անապատում, եւ որքան մնացել են մեզ հետ, Կարմեղոսում, նրանց արգելք չհանդիսացանք եւ ոչ մի բանին ձեռք չտուեցինք:
7 Լսեցի թէ ոչխարներդ ասրակտուր կ’ընես. քու հովիւներդ մեզի հետ էին. անոնց վնաս չտուինք որչափ ատեն որ Կարմեղոսի մէջ կեցան, անոնց մէ՛կ բանը չկորսուեցաւ։
Եւ արդ աւասիկ լուայ եթէ կտուրք են հօտից [466]քոց որ ընդ մեզ էին յանապատի աստ``, եւ ոչ արգելաք զդոսա, եւ ոչ խուեցաք զդոսա եւ ոչ իւիք զամենայն աւուրս որչափ եւ էին ընդ մեզ ի Կարմեղոս:

25:7: Եւ արդ՝ աւասիկ լուայ եթէ կտուրք են հօտից քոց որ ընդ մե՛զ էին յանապատի աստ, եւ ո՛չ արգելաք զդոսա, եւ ո՛չ խուեցաք զդոսա եւ ո՛չ իւիք զամենայն աւուրս որչափ եւ էին ընդ մեզ ՚ի Կարմելոս։
7 Լսել եմ, թէ խուզում ես քո հօտերը: Քո հովիւները մեզ հետ էին այստեղ, անապատում, եւ որքան մնացել են մեզ հետ, Կարմեղոսում, նրանց արգելք չհանդիսացանք եւ ոչ մի բանին ձեռք չտուեցինք:
7 Լսեցի թէ ոչխարներդ ասրակտուր կ’ընես. քու հովիւներդ մեզի հետ էին. անոնց վնաս չտուինք որչափ ատեն որ Կարմեղոսի մէջ կեցան, անոնց մէ՛կ բանը չկորսուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:725:7 ныне я услышал, что у тебя стригут {овец}. Вот, пастухи твои были с нами, и мы не обижали их, и ничего у них не пропало во все время их пребывания на Кармиле;
25:7 καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am ἀκήκοα ακουω hear ὅτι οτι since; that κείρουσίν κειρω shear; crop σοι σοι you νῦν νυν now; present οἱ ο the ποιμένες ποιμην shepherd σου σου of you; your οἳ ος who; what ἦσαν ειμι be μεθ᾿ μετα with; amid ἡμῶν ημων our ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even οὐκ ου not ἀπεκωλύσαμεν αποκωλυω he; him καὶ και and; even οὐκ ου not ἐνετειλάμεθα εντελλομαι direct; enjoin αὐτοῖς αυτος he; him οὐθὲν ουδεις no one; not one πάσας πας all; every τὰς ο the ἡμέρας ημερα day ὄντων ειμι be αὐτῶν αυτος he; him ἐν εν in Καρμήλῳ καρμηλος Karmēlos; Karmilos
25:7 וְ wᵊ וְ and עַתָּ֣ה ʕattˈā עַתָּה now שָׁמַ֔עְתִּי šāmˈaʕtî שׁמע hear כִּ֥י kˌî כִּי that גֹזְזִ֖ים ḡōzᵊzˌîm גזז shear לָ֑ךְ lˈāḵ לְ to עַתָּ֗ה ʕattˈā עַתָּה now הָ hā הַ the רֹעִ֤ים rōʕˈîm רעה pasture אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לְךָ֙ lᵊḵˌā לְ to הָי֣וּ hāyˈû היה be עִמָּ֔נוּ ʕimmˈānû עִם with לֹ֣א lˈō לֹא not הֶכְלַמְנ֗וּם heḵlamnˈûm כלם humiliate וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not נִפְקַ֤ד nifqˈaḏ פקד miss לָהֶם֙ lāhˌem לְ to מְא֔וּמָה mᵊʔˈûmā מְאוּמָה something כָּל־ kol- כֹּל whole יְמֵ֖י yᵊmˌê יֹום day הֱיֹותָ֥ם hᵉʸôṯˌām היה be בַּ ba בְּ in † הַ the כַּרְמֶֽל׃ kkarmˈel כַּרְמֶל Carmel
25:7. audivi quod tonderent pastores tui qui erant nobiscum in deserto numquam eis molesti fuimus nec aliquando defuit eis quicquam de grege omni tempore quo fuerunt nobiscum in CarmeloI have heard that thy shepherds that were with us in the desert were shearing: we never molested them, neither was there ought missing to them of the flock at any time, all the while they were with us in Carmel.
7. And now I have heard that thou hast shearers: thy shepherds have now been with us, and we did them no hurt, neither was there aught missing unto them, all the while they were in Carmel.
25:7. I have heard that your shepherds, who were with us in the desert, were shearing. We have never troubled them, nor was anything from the flock missing to them at any time, during the entire time that they have been with us in Carmel.
25:7. And now I have heard that thou hast shearers: now thy shepherds which were with us, we hurt them not, neither was there ought missing unto them, all the while they were in Carmel.
And now I have heard that thou hast shearers: now thy shepherds which were with us, we hurt them not, neither was there ought missing unto them, all the while they were in Carmel:

25:7 ныне я услышал, что у тебя стригут {овец}. Вот, пастухи твои были с нами, и мы не обижали их, и ничего у них не пропало во все время их пребывания на Кармиле;
25:7
καὶ και and; even
νῦν νυν now; present
ἰδοὺ ιδου see!; here I am
ἀκήκοα ακουω hear
ὅτι οτι since; that
κείρουσίν κειρω shear; crop
σοι σοι you
νῦν νυν now; present
οἱ ο the
ποιμένες ποιμην shepherd
σου σου of you; your
οἳ ος who; what
ἦσαν ειμι be
μεθ᾿ μετα with; amid
ἡμῶν ημων our
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
καὶ και and; even
οὐκ ου not
ἀπεκωλύσαμεν αποκωλυω he; him
καὶ και and; even
οὐκ ου not
ἐνετειλάμεθα εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
οὐθὲν ουδεις no one; not one
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
ὄντων ειμι be
αὐτῶν αυτος he; him
ἐν εν in
Καρμήλῳ καρμηλος Karmēlos; Karmilos
25:7
וְ wᵊ וְ and
עַתָּ֣ה ʕattˈā עַתָּה now
שָׁמַ֔עְתִּי šāmˈaʕtî שׁמע hear
כִּ֥י kˌî כִּי that
גֹזְזִ֖ים ḡōzᵊzˌîm גזז shear
לָ֑ךְ lˈāḵ לְ to
עַתָּ֗ה ʕattˈā עַתָּה now
הָ הַ the
רֹעִ֤ים rōʕˈîm רעה pasture
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לְךָ֙ lᵊḵˌā לְ to
הָי֣וּ hāyˈû היה be
עִמָּ֔נוּ ʕimmˈānû עִם with
לֹ֣א lˈō לֹא not
הֶכְלַמְנ֗וּם heḵlamnˈûm כלם humiliate
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
נִפְקַ֤ד nifqˈaḏ פקד miss
לָהֶם֙ lāhˌem לְ to
מְא֔וּמָה mᵊʔˈûmā מְאוּמָה something
כָּל־ kol- כֹּל whole
יְמֵ֖י yᵊmˌê יֹום day
הֱיֹותָ֥ם hᵉʸôṯˌām היה be
בַּ ba בְּ in
הַ the
כַּרְמֶֽל׃ kkarmˈel כַּרְמֶל Carmel
25:7. audivi quod tonderent pastores tui qui erant nobiscum in deserto numquam eis molesti fuimus nec aliquando defuit eis quicquam de grege omni tempore quo fuerunt nobiscum in Carmelo
I have heard that thy shepherds that were with us in the desert were shearing: we never molested them, neither was there ought missing to them of the flock at any time, all the while they were with us in Carmel.
25:7. I have heard that your shepherds, who were with us in the desert, were shearing. We have never troubled them, nor was anything from the flock missing to them at any time, during the entire time that they have been with us in Carmel.
25:7. And now I have heard that thou hast shearers: now thy shepherds which were with us, we hurt them not, neither was there ought missing unto them, all the while they were in Carmel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:7: Thy shepherds which were with us, we hurt them not - It is most evident that David had a claim upon Nabal, for very essential services performed to his herdmen at Carmel. He not only did them no hurt, and took none of their flocks for the supply of his necessities, but he protected them from the rapacity of others; they were a Wall unto us, said Nabal's servants, both by night and day. In those times, and to the present day, wandering hordes of Arabs, under their several chiefs, think they have a right to exact contributions of provisions, etc., wherever they come; David had done nothing of this kind, but protected them against those who would.
1 Kings (1 Samuel) 25:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:7: thy shepherds: In those times, and at the present day, wandering Arabs, under their several chiefs, think that they have a right to exact contributions of provisions, etc., wheRev_er they come. But David, though he lived in the wilderness like the Arab emirs, had not adopted their manners. one of them, at the head of 600 men, would have demanded, from time to time, some provision or present from Nabal's servants, for permitting them to feed at quiet; and would have driven them away from the watering place upon any dislike. David had done nothing of this kind; but had protected them against those who would.
we hurt: Heb. we shamed, Sa1 25:15, Sa1 25:16, Sa1 25:21, Sa1 22:2; Isa 11:6-9; Luk 3:14; Phi 2:15, Phi 4:8
John Gill
And now I have heard that thou hast shearers,.... Men employed in shearing his sheep, which was a time of feasting and gladness, and therefore David sent his young men to him at this time with his compliments upon it; and in order to obtain what he intended by this message to him, he observes the favours he and his men had done to his servants, and the advantages which they had received from them:
now thy shepherds which were with us; feeding their sheep near the wilderness of Paran, which was not far from Carmel and Maon:
we hurt them not; by taking any of their sheep and lambs from them, or by abusing, beating them, or giving them ill language; or "did not put them to shame" (x), by denying them anything they asked of them, which was in their power to grant, nor mocked and scoffed at them, and jeered them on account of their occupation:
neither was there ought missing unto them; they did not steal a sheep or lamb from them, as was common for soldiers to do; nor did they suffer any of the Arabs, that dwelt in the wilderness of Paran, to rob them, who lived upon plunder, or any of the wild beasts to hurt them, as much as in them lay; so careful were they of them, and were a wall unto them by night and day, as Nabal's servants owned, 1Kings 25:16; and this was the case:
all the while they were in Carmel; or in the fields, 1Kings 25:15; which were joining to the wilderness of Paran.
(x) "non affecimus verccundia eos", Montanus; so some in Vatablus.
John Wesley
We hurt not - This considering the licentiousness of soldiers, and the necessities David and his men were exposed to, was no small favour, which Nabal was bound both in justice, and gratitude, and prudence to requite.
25:825:8: Հա՛րց ցմանկտիդ քո եւ պատմեսցեն քեզ։ Եւ գտցե՛ն մանկունքդ շնո՛րհս առաջի աչաց քոց, զի ՚ի բարի՛ աւուր եկին, արդ՝ տացե՛ս որչափ ինչ եւ գտցէ ձեռն քո ծառայից քոց, եւ որդւո՛յ քում Դաւթի[3091]։[3091] Յօրինակին. Հա՛րց ցմանկտիտ քո։
8 Հարցրո՛ւ քո ծառաներին, եւ նրանք կ’ասեն քեզ: Այս ծառաները թող շնորհ գտնեն քո առաջ, քանզի բարի օրում եկան. ինչ որ ձեռքիցդ կը գայ, տո՛ւր քո ծառաներին եւ քո Դաւիթ որդուն”»:
8 Քու մանչերուդ հարցուր ու քեզի թող ըսեն, ուստի անոնք թող քու առջեւդ շնորհք գտնեն, քանզի բարի օր եկանք. շնորհք ըրէ՛, քու ծառաներուդ ու քու որդիիդ Դաւիթին ձեռքէդ եկածը տուր’»։
Հարց ցմանկտիդ քո եւ պատմեսցեն քեզ, եւ գտցեն մանկունքդ շնորհս առաջի աչաց քոց, զի ի բարի աւուր եկին. արդ տացես որչափ ինչ եւ գտցէ ձեռն քո ծառայից քոց, եւ որդւոյ քում Դաւթի:

25:8: Հա՛րց ցմանկտիդ քո եւ պատմեսցեն քեզ։ Եւ գտցե՛ն մանկունքդ շնո՛րհս առաջի աչաց քոց, զի ՚ի բարի՛ աւուր եկին, արդ՝ տացե՛ս որչափ ինչ եւ գտցէ ձեռն քո ծառայից քոց, եւ որդւո՛յ քում Դաւթի[3091]։
[3091] Յօրինակին. Հա՛րց ցմանկտիտ քո։
8 Հարցրո՛ւ քո ծառաներին, եւ նրանք կ’ասեն քեզ: Այս ծառաները թող շնորհ գտնեն քո առաջ, քանզի բարի օրում եկան. ինչ որ ձեռքիցդ կը գայ, տո՛ւր քո ծառաներին եւ քո Դաւիթ որդուն”»:
8 Քու մանչերուդ հարցուր ու քեզի թող ըսեն, ուստի անոնք թող քու առջեւդ շնորհք գտնեն, քանզի բարի օր եկանք. շնորհք ըրէ՛, քու ծառաներուդ ու քու որդիիդ Դաւիթին ձեռքէդ եկածը տուր’»։
zohrab-1805▾ eastern-1994▾ western am▾
25:825:8 спроси слуг твоих, и они скажут тебе; итак да найдут отроки благоволение в глазах твоих, ибо в добрый день пришли мы; дай же рабам твоим и сыну твоему Давиду, что найдет рука твоя>>.
25:8 ἐρώτησον ερωταω question; request τὰ ο the παιδάριά παιδαριον little boy σου σου of you; your καὶ και and; even ἀπαγγελοῦσίν απαγγελλω report σοι σοι you καὶ και and; even εὑρέτωσαν ευρισκω find τὰ ο the παιδάρια παιδαριον little boy χάριν χαρις grace; regards ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your ὅτι οτι since; that ἐφ᾿ επι in; on ἡμέραν ημερα day ἀγαθὴν αγαθος good ἥκομεν ηκω here δὸς διδωμι give; deposit δὴ δη in fact ὃ ος who; what ἐὰν εαν and if; unless εὕρῃ ευρισκω find ἡ ο the χείρ χειρ hand σου σου of you; your τῷ ο the υἱῷ υιος son σου σου of you; your τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
25:8 שְׁאַ֨ל šᵊʔˌal שׁאל ask אֶת־ ʔeṯ- אֵת [object marker] נְעָרֶ֜יךָ nᵊʕārˈeʸḵā נַעַר boy וְ wᵊ וְ and יַגִּ֣ידוּ yaggˈîḏû נגד report לָ֗ךְ lˈāḵ לְ to וְ wᵊ וְ and יִמְצְא֨וּ yimṣᵊʔˌû מצא find הַ ha הַ the נְּעָרִ֥ים nnᵊʕārˌîm נַעַר boy חֵן֙ ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye כִּֽי־ kˈî- כִּי that עַל־ ʕal- עַל upon יֹ֥ום yˌôm יֹום day טֹ֖וב ṭˌôv טֹוב good בָּ֑נוּ bˈānû בוא come תְּנָה־ tᵊnā- נתן give נָּ֗א nnˈā נָא yeah אֵת֩ ʔˌēṯ אֵת [object marker] אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תִּמְצָ֤א timṣˈā מצא find יָֽדְךָ֙ yˈāḏᵊḵā יָד hand לַ la לְ to עֲבָדֶ֔יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant וּ û וְ and לְ lᵊ לְ to בִנְךָ֖ vinᵊḵˌā בֵּן son לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David
25:8. interroga pueros tuos et indicabunt tibi nunc ergo inveniant pueri gratiam in oculis tuis in die enim bona venimus quodcumque invenerit manus tua da servis tuis et filio tuo DavidAsk thy servants, and they will tell thee. Now therefore let thy servants find favour in thy eyes: for we are come in a good day, whatsoever thy hand shall find give to thy servants, and to thy son David.
8. Ask thy young men, and they will tell thee: wherefore let the young men find favour in thine eyes; for we come in a good day: give, I pray thee, whatsoever cometh to thine hand, unto thy servants, and to thy son David.
25:8. Question your servants, and they will tell you. Now therefore, may your servants find favor in your eyes. For we have arrived on a good day. Whatever your hand will find, give it to your servants and to your son David.’ ”
25:8. Ask thy young men, and they will shew thee. Wherefore let the young men find favour in thine eyes: for we come in a good day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David.
Ask thy young men, and they will shew thee. Wherefore let the young men find favour in thine eyes: for we come in a good day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David:

25:8 спроси слуг твоих, и они скажут тебе; итак да найдут отроки благоволение в глазах твоих, ибо в добрый день пришли мы; дай же рабам твоим и сыну твоему Давиду, что найдет рука твоя>>.
25:8
ἐρώτησον ερωταω question; request
τὰ ο the
παιδάριά παιδαριον little boy
σου σου of you; your
καὶ και and; even
ἀπαγγελοῦσίν απαγγελλω report
σοι σοι you
καὶ και and; even
εὑρέτωσαν ευρισκω find
τὰ ο the
παιδάρια παιδαριον little boy
χάριν χαρις grace; regards
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
ὅτι οτι since; that
ἐφ᾿ επι in; on
ἡμέραν ημερα day
ἀγαθὴν αγαθος good
ἥκομεν ηκω here
δὸς διδωμι give; deposit
δὴ δη in fact
ος who; what
ἐὰν εαν and if; unless
εὕρῃ ευρισκω find
ο the
χείρ χειρ hand
σου σου of you; your
τῷ ο the
υἱῷ υιος son
σου σου of you; your
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
25:8
שְׁאַ֨ל šᵊʔˌal שׁאל ask
אֶת־ ʔeṯ- אֵת [object marker]
נְעָרֶ֜יךָ nᵊʕārˈeʸḵā נַעַר boy
וְ wᵊ וְ and
יַגִּ֣ידוּ yaggˈîḏû נגד report
לָ֗ךְ lˈāḵ לְ to
וְ wᵊ וְ and
יִמְצְא֨וּ yimṣᵊʔˌû מצא find
הַ ha הַ the
נְּעָרִ֥ים nnᵊʕārˌîm נַעַר boy
חֵן֙ ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye
כִּֽי־ kˈî- כִּי that
עַל־ ʕal- עַל upon
יֹ֥ום yˌôm יֹום day
טֹ֖וב ṭˌôv טֹוב good
בָּ֑נוּ bˈānû בוא come
תְּנָה־ tᵊnā- נתן give
נָּ֗א nnˈā נָא yeah
אֵת֩ ʔˌēṯ אֵת [object marker]
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
תִּמְצָ֤א timṣˈā מצא find
יָֽדְךָ֙ yˈāḏᵊḵā יָד hand
לַ la לְ to
עֲבָדֶ֔יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
וּ û וְ and
לְ lᵊ לְ to
בִנְךָ֖ vinᵊḵˌā בֵּן son
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
25:8. interroga pueros tuos et indicabunt tibi nunc ergo inveniant pueri gratiam in oculis tuis in die enim bona venimus quodcumque invenerit manus tua da servis tuis et filio tuo David
Ask thy servants, and they will tell thee. Now therefore let thy servants find favour in thy eyes: for we are come in a good day, whatsoever thy hand shall find give to thy servants, and to thy son David.
25:8. Question your servants, and they will tell you. Now therefore, may your servants find favor in your eyes. For we have arrived on a good day. Whatever your hand will find, give it to your servants and to your son David.’ ”
25:8. Ask thy young men, and they will shew thee. Wherefore let the young men find favour in thine eyes: for we come in a good day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:8: Whatsoever cometh to thine hand - As thou art making a great feast for thy servants, and I and my men, as having essentially served thee, would naturally come in for a share were we present; send a portion by my ten young men, for me and my men, that we also may rejoice with you. Certainly this was a very reasonable and a very modest request. This mode of address is not unfrequent among the Hindoos: "O father, fill the belly of thy son; he is in distress."
1 Kings (1 Samuel) 25:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:8: a good day: Neh 8:10-12; Est 9:19; Ecc 11:2; Luk 11:41, Luk 14:12-14
thy son: Sa1 3:6, Sa1 24:11
Geneva 1599
Ask thy young men, and they will shew thee. Wherefore let the young men find favour in thine eyes: for we come in a good day: give, I pray thee, whatsoever (d) cometh to thine hand unto thy servants, and to thy son David.
(d) Whatever you have ready for us.
John Gill
Ask thy young men, and they will show thee,.... The shepherds before mentioned, who kept their flocks hard by them:
wherefore let the young men find favour in thine eyes; the ten young men David sent to Nabal:
for we are come in a good day; a day in which Nabal made a feast for his shearers, as was usual then, and still is, see 2Kings 13:23; and at such times as persons are generally cheerful and merry, so free and liberal, and as there were plenty of provisions, not only enough for the guests and shearers, but to spare, and there was no need for an increase of expense, it might upon the whole be concluded it was a proper time for David to apply for accommodations for himself and his men:
give, I pray thee, whatsoever cometh to thine hand unto thy servants,
and to thy son David; he did not request anything extraordinary of him, or to put him to any expense, but what was at hand, and he could spare, he prayed him to deliver to the young men he sent, for their use, and the use of other his servants, and particularly David, who styled himself his son, being of the same tribe with Nabal, and Nabal his senior.
John Wesley
A good day - That is, in a day of feasting and rejoicing; when men are most chearful and liberal; when thou mayst relieve us out of thy abundance without damage to thyself; when thou art receiving the mercies of God, and therefore obliged to pity and relieve distressed and indigent persons.
25:925:9: Եւ եկին մանկունքն Դաւթի, եւ խօսեցա՛ն զբանսն ընդ Նաբաղայ, ըստ ամենայն բանիցն այնոցիկ յանուն Դաւթի։
9 Դաւթի ծառաները եկան եւ այդ խօսքերը Դաւթի անունից ասացին Նաբաղին:
9 Դաւիթին մանչերը գացին ու այս բոլոր խօսքերուն համեմատ Դաւիթին անունովը Նաբաղին ըսին ու կայնեցան։
Եւ եկին մանկունքն Դաւթի, եւ խօսեցան զբանսն ընդ Նաբաղայ, ըստ ամենայն բանիցն այնոցիկ յանուն Դաւթի:

25:9: Եւ եկին մանկունքն Դաւթի, եւ խօսեցա՛ն զբանսն ընդ Նաբաղայ, ըստ ամենայն բանիցն այնոցիկ յանուն Դաւթի։
9 Դաւթի ծառաները եկան եւ այդ խօսքերը Դաւթի անունից ասացին Նաբաղին:
9 Դաւիթին մանչերը գացին ու այս բոլոր խօսքերուն համեմատ Դաւիթին անունովը Նաբաղին ըսին ու կայնեցան։
zohrab-1805▾ eastern-1994▾ western am▾
25:925:9 И пошли люди Давидовы, и сказали Навалу от имени Давида все эти слова, и умолкли.
25:9 καὶ και and; even ἔρχονται ερχομαι come; go τὰ ο the παιδάρια παιδαριον little boy καὶ και and; even λαλοῦσιν λαλεω talk; speak τοὺς ο the λόγους λογος word; log τούτους ουτος this; he πρὸς προς to; toward Ναβαλ ναβαλ down; by πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he ἐν εν in τῷ ο the ὀνόματι ονομα name; notable Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀνεπήδησεν αναπηδαω leap up; start up
25:9 וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come נַעֲרֵ֣י naʕᵃrˈê נַעַר boy דָוִ֔ד ḏāwˈiḏ דָּוִד David וַ wa וְ and יְדַבְּר֧וּ yᵊḏabbᵊrˈû דבר speak אֶל־ ʔel- אֶל to נָבָ֛ל nāvˈāl נָבָל Nabal כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole הַ ha הַ the דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יָּנֽוּחוּ׃ yyānˈûḥû נוח settle
25:9. cumque venissent pueri David locuti sunt ad Nabal omnia verba haec ex nomine David et silueruntAnd when David's servants came, they spoke to Nabal all these words in David's name, and then held their peace.
9. And when David’s young men came, they spake to Nabal according to all those words in the name of David, and ceased.
25:9. And when the servants of David had arrived, they spoke to Nabal all these words in the name of David. And then they were silent.
25:9. And when David’s young men came, they spake to Nabal according to all those words in the name of David, and ceased.
And when David' s young men came, they spake to Nabal according to all those words in the name of David, and ceased:

25:9 И пошли люди Давидовы, и сказали Навалу от имени Давида все эти слова, и умолкли.
25:9
καὶ και and; even
ἔρχονται ερχομαι come; go
τὰ ο the
παιδάρια παιδαριον little boy
καὶ και and; even
λαλοῦσιν λαλεω talk; speak
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
πρὸς προς to; toward
Ναβαλ ναβαλ down; by
πάντα πας all; every
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
ἐν εν in
τῷ ο the
ὀνόματι ονομα name; notable
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἀνεπήδησεν αναπηδαω leap up; start up
25:9
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
נַעֲרֵ֣י naʕᵃrˈê נַעַר boy
דָוִ֔ד ḏāwˈiḏ דָּוִד David
וַ wa וְ and
יְדַבְּר֧וּ yᵊḏabbᵊrˈû דבר speak
אֶל־ ʔel- אֶל to
נָבָ֛ל nāvˈāl נָבָל Nabal
כְּ kᵊ כְּ as
כָל־ ḵol- כֹּל whole
הַ ha הַ the
דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
דָּוִ֑ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יָּנֽוּחוּ׃ yyānˈûḥû נוח settle
25:9. cumque venissent pueri David locuti sunt ad Nabal omnia verba haec ex nomine David et siluerunt
And when David's servants came, they spoke to Nabal all these words in David's name, and then held their peace.
25:9. And when the servants of David had arrived, they spoke to Nabal all these words in the name of David. And then they were silent.
25:9. And when David’s young men came, they spake to Nabal according to all those words in the name of David, and ceased.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:9: ceased: Heb. rested, or, became quiet, Gen 8:4; Kg2 2:15; Ch2 14:7
John Gill
And when David's young men came,.... To Carmel:
they spake to Nabal according to all those words in the name of David; they delivered their message punctually and exactly, in the very words, or however according to the purport of them, in David's name, as he enjoined them:
and ceased: from speaking, waiting for Nabal's answer; or "they rested" (y), from the fatigues of their journey; which they did not until they had delivered their message to Nabal, and then they took the liberty to sit down and rest themselves; but the former sense seems best, and is preferred by Maimonides (z).
(y) "et quieverunt", Pagninus, Montanus, Munster. (z) Moreh Nevochim par. 1. c. 67.
25:1025:10: Ըմբոստացա՛ւ, եւ ե՛տ պատասխանի ծառայիցն Դաւթի եւ ասէ. Ո՛ Դաւիթ, կամ ո՛ որդին Յեսսեայ. բազմացեալ են այսօր ծառայք գնացականք իւրաքանչիւր յերեսաց տեառն իւրոյ։
10 Նա ըմբոստացաւ եւ Դաւթի ծառաներին պատասխան տուեց՝ ասելով. «Ո՞վ է Դաւիթը, կամ Յեսսէի որդին ո՞վ է: Այս օրերին բազմացել են իրենց տէրերից փախած թափառական ծառաները:
10 Նաբաղ Դաւիթին ծառաներուն պատասխան տուաւ ու ըսաւ. «Դաւիթը ո՞վ է ու Յեսսէին որդին ո՞վ է։ Այս օրերս իրենց տէրերուն երեսէն փախչող ծառաները շատցեր են։
[467]Ըմբոստացաւ, եւ`` ետ պատասխանի ծառայիցն Դաւթի եւ ասէ. Ո՞ Դաւիթ, կամ ո՞ որդին Յեսսեայ. բազմացեալ են այսօր ծառայք գնացականք իւրաքանչիւր յերեսաց տեառն իւրոյ:

25:10: Ըմբոստացա՛ւ, եւ ե՛տ պատասխանի ծառայիցն Դաւթի եւ ասէ. Ո՛ Դաւիթ, կամ ո՛ որդին Յեսսեայ. բազմացեալ են այսօր ծառայք գնացականք իւրաքանչիւր յերեսաց տեառն իւրոյ։
10 Նա ըմբոստացաւ եւ Դաւթի ծառաներին պատասխան տուեց՝ ասելով. «Ո՞վ է Դաւիթը, կամ Յեսսէի որդին ո՞վ է: Այս օրերին բազմացել են իրենց տէրերից փախած թափառական ծառաները:
10 Նաբաղ Դաւիթին ծառաներուն պատասխան տուաւ ու ըսաւ. «Դաւիթը ո՞վ է ու Յեսսէին որդին ո՞վ է։ Այս օրերս իրենց տէրերուն երեսէն փախչող ծառաները շատցեր են։
zohrab-1805▾ eastern-1994▾ western am▾
25:1025:10 И [вскочил] Навал, [и] отвечал слугам Давидовым, и сказал: кто такой Давид, и кто такой сын Иессеев? ныне стало много рабов, бегающих от господ своих;
25:10 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Ναβαλ ναβαλ the παισὶν παις child; boy Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶπεν επω say; speak τίς τις.1 who?; what? ὁ ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even τίς τις.1 who?; what? ὁ ο the υἱὸς υιος son Ιεσσαι ιεσσαι Iessai; Iesse σήμερον σημερον today; present πεπληθυμμένοι πληθυνω multiply εἰσὶν ειμι be οἱ ο the δοῦλοι δουλος subject ἀναχωροῦντες αναχωρεω depart; go away ἕκαστος εκαστος each ἐκ εκ from; out of προσώπου προσωπον face; ahead of τοῦ ο the κυρίου κυριος lord; master αὐτοῦ αυτος he; him
25:10 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer נָבָ֜ל nāvˈāl נָבָל Nabal אֶת־ ʔeṯ- אֵת [object marker] עַבְדֵ֤י ʕavᵊḏˈê עֶבֶד servant דָוִד֙ ḏāwˌiḏ דָּוִד David וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say מִ֥י mˌî מִי who דָוִ֖ד ḏāwˌiḏ דָּוִד David וּ û וְ and מִ֣י mˈî מִי who בֶן־ ven- בֵּן son יִשָׁ֑י yišˈāy יִשַׁי Jesse הַ ha הַ the יֹּום֙ yyôm יֹום day רַבּ֣וּ rabbˈû רבב be much עֲבָדִ֔ים ʕᵃvāḏˈîm עֶבֶד servant הַ ha הַ the מִּתְפָּ֣רְצִ֔ים mmiṯpˈārᵊṣˈîm פרץ break אִ֖ישׁ ʔˌîš אִישׁ man מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face אֲדֹנָֽיו׃ ʔᵃḏōnˈāʸw אָדֹון lord
25:10. respondens autem Nabal pueris David ait quis est David et quis est filius Isai hodie increverunt servi qui fugiunt dominos suosBut Nabal answering the servants of David, said: Who is David? and what is the son of Isai? servants are multiplied now days who flee from their masters.
10. And Nabal answered David’s servants, and said, Who is David? and who is the son of Jesse? there be many servants now a days that break away every man from his master.
25:10. But Nabal, responding to the servants of David, said: “Who is David? And who is the son of Jesse? Today, servants who are fleeing from their lords are increasing.
25:10. And Nabal answered David’s servants, and said, Who [is] David? and who [is] the son of Jesse? there be many servants now a days that break away every man from his master.
And Nabal answered David' s servants, and said, Who [is] David? and who [is] the son of Jesse? there be many servants now a days that break away every man from his master:

25:10 И [вскочил] Навал, [и] отвечал слугам Давидовым, и сказал: кто такой Давид, и кто такой сын Иессеев? ныне стало много рабов, бегающих от господ своих;
25:10
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Ναβαλ ναβαλ the
παισὶν παις child; boy
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶπεν επω say; speak
τίς τις.1 who?; what?
ο the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
τίς τις.1 who?; what?
ο the
υἱὸς υιος son
Ιεσσαι ιεσσαι Iessai; Iesse
σήμερον σημερον today; present
πεπληθυμμένοι πληθυνω multiply
εἰσὶν ειμι be
οἱ ο the
δοῦλοι δουλος subject
ἀναχωροῦντες αναχωρεω depart; go away
ἕκαστος εκαστος each
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
τοῦ ο the
κυρίου κυριος lord; master
αὐτοῦ αυτος he; him
25:10
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
נָבָ֜ל nāvˈāl נָבָל Nabal
אֶת־ ʔeṯ- אֵת [object marker]
עַבְדֵ֤י ʕavᵊḏˈê עֶבֶד servant
דָוִד֙ ḏāwˌiḏ דָּוִד David
וַ wa וְ and
יֹּ֔אמֶר yyˈōmer אמר say
מִ֥י mˌî מִי who
דָוִ֖ד ḏāwˌiḏ דָּוִד David
וּ û וְ and
מִ֣י mˈî מִי who
בֶן־ ven- בֵּן son
יִשָׁ֑י yišˈāy יִשַׁי Jesse
הַ ha הַ the
יֹּום֙ yyôm יֹום day
רַבּ֣וּ rabbˈû רבב be much
עֲבָדִ֔ים ʕᵃvāḏˈîm עֶבֶד servant
הַ ha הַ the
מִּתְפָּ֣רְצִ֔ים mmiṯpˈārᵊṣˈîm פרץ break
אִ֖ישׁ ʔˌîš אִישׁ man
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
אֲדֹנָֽיו׃ ʔᵃḏōnˈāʸw אָדֹון lord
25:10. respondens autem Nabal pueris David ait quis est David et quis est filius Isai hodie increverunt servi qui fugiunt dominos suos
But Nabal answering the servants of David, said: Who is David? and what is the son of Isai? servants are multiplied now days who flee from their masters.
25:10. But Nabal, responding to the servants of David, said: “Who is David? And who is the son of Jesse? Today, servants who are fleeing from their lords are increasing.
25:10. And Nabal answered David’s servants, and said, Who [is] David? and who [is] the son of Jesse? there be many servants now a days that break away every man from his master.
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Adam Clarke: Commentary on the Bible - 1831
25:10: Who is David? - Nabal's answer shows the surliness of his disposition. It was unjust to refuse so reasonable a request; and the manner of the refusal was highly insulting. It is true what his own servants said of him, He is such a son of Belial that one cannot speak to him, Sa1 25:17.
1 Kings (1 Samuel) 25:18
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:10: Who is David: Sa1 20:30, Sa1 22:7, Sa1 22:8; Exo 5:2; Jdg 9:28; Sa2 20:1; Kg1 12:16; Psa 73:7, Psa 73:8; Psa 123:3, Psa 123:4; Isa 32:5, Isa 32:7
there be: Sa1 22:2; Ecc 7:10
Geneva 1599
And Nabal answered David's servants, and said, Who [is] David? and who [is] the (e) son of Jesse? there be many servants now a days that break away every man from his master.
(e) Thus the covetous wretches instead of relieving the needs of God's children, reviled their persons and condemned their cause.
John Gill
And Nabal answered David's servants, and said,.... In a very haughty manner, in great wrath, just as churlish covetous persons do, when they do not care to give what is asked of them:
who is David? and who is the son of Jesse; his two questions, which relate to the same person, do not well agree together, since by both he would suggest as if he knew not the person they came from, and whose name they made use of: had he stopped at the first question, it might have gone so, but his second question betrays him, and plainly shows he did know him, though he speaks with contempt of him, calling him "the son of Jesse", as Saul often did, 1Kings 20:27. Abarbinel, of all interpreters, is of opinion only, that Nabal did not say this disrespectfully of David, and to his dishonour; he knew he was the Lord's anointed, and the king's son-in-law; but the sense, according to him, is, "who is David? and who is the son of Jesse?" are they not one man? but though he is the son of Jesse, and prides himself saying, I shall be king, I should not regard that, but would send him corn, and bread, and food, as much as is needful for his own use; but what can I do when there are so many servants? for they are six hundred of them, and they are too many to relieve:
there be many servants nowadays that break away every man from his master; which words also the same writer thinks have no reference to David, only to his men; but they seem plainly to strike at David himself, and suggest that he had revolted from and rebelled against Saul his master, as well as received and protected fugitives and renegades, such as fled from their masters and from their creditors; see 1Kings 22:2.
Robert Jamieson, A. R. Fausset and David Brown
THE CHURLISH ANSWER PROVOKES HIM. (1Kings 25:10-13)
Nabal answered David's servants, . . . Who is David? &c.--Nabal's answer seems to indicate that the country was at the time in a loose and disorderly state. David's own good conduct, however, as well as the important services rendered by him and his men, were readily attested by Nabal's servants. The preparations of David to chastise his insolent language and ungrateful requital are exactly what would be done in the present day by Arab chiefs, who protect the cattle of the large and wealthy sheep masters from the attacks of the marauding border tribes or wild beasts. Their protection creates a claim for some kind of tribute, in the shape of supplies of food and necessaries, which is usually given with great good will and gratitude; but when withheld, is enforced as a right. Nabal's refusal, therefore, was a violation of the established usages of the place.
25:1125:11: Արդ առնուցում զհա՛ց իմ եւ զգինի՛ իմ եւ զզենլի՛ս իմ զոր զենի կտրողաց իմոց պատրուճա՛կս, եւ տայցեմ արանց զորս ո՞չ գիտիցեմ ուստի իցեն։
11 Ուրեմն առնեմ իմ հացը, գինին եւ խուզողների համար մորթուած անասուններս ու տամ այս մարդկանց, որոնց որտեղից լինելը չգիտեմ»:
11 Ես իմ հացս, ջուրս ու ասրակտուր ընողներուս համար մորթած անասուններս առնեմ ու այնպիսի՞ մարդոց տամ, որոնց ուրկէ ըլլալը չեմ գիտեր»։
Արդ առնուցում զհաց իմ եւ [468]զգինի իմ եւ զզենլիս իմ զոր զենի կտրողաց իմոց պատրուճակս, եւ տայցե՞մ արանց զորս ոչ գիտիցեմ ուստի իցեն:

25:11: Արդ առնուցում զհա՛ց իմ եւ զգինի՛ իմ եւ զզենլի՛ս իմ զոր զենի կտրողաց իմոց պատրուճա՛կս, եւ տայցեմ արանց զորս ո՞չ գիտիցեմ ուստի իցեն։
11 Ուրեմն առնեմ իմ հացը, գինին եւ խուզողների համար մորթուած անասուններս ու տամ այս մարդկանց, որոնց որտեղից լինելը չգիտեմ»:
11 Ես իմ հացս, ջուրս ու ասրակտուր ընողներուս համար մորթած անասուններս առնեմ ու այնպիսի՞ մարդոց տամ, որոնց ուրկէ ըլլալը չեմ գիտեր»։
zohrab-1805▾ eastern-1994▾ western am▾
25:1125:11 неужели мне взять хлебы мои и воду мою, [и вино мое] и мясо, приготовленное мною для стригущих овец у меня, и отдать людям, о которых не знаю, откуда они?
25:11 καὶ και and; even λήμψομαι λαμβανω take; get τοὺς ο the ἄρτους αρτος bread; loaves μου μου of me; mine καὶ και and; even τὸν ο the οἶνόν οινος wine μου μου of me; mine καὶ και and; even τὰ ο the θύματά θυμα of me; mine ἃ ος who; what τέθυκα θυω immolate; sacrifice τοῖς ο the κείρουσίν κειρω shear; crop μου μου of me; mine τὰ ο the πρόβατα προβατον sheep καὶ και and; even δώσω διδωμι give; deposit αὐτὰ αυτος he; him ἀνδράσιν ανηρ man; husband οἷς ος who; what οὐκ ου not οἶδα οιδα aware πόθεν ποθεν from where; how can be εἰσίν ειμι be
25:11 וְ wᵊ וְ and לָקַחְתִּ֤י lāqaḥtˈî לקח take אֶת־ ʔeṯ- אֵת [object marker] לַחְמִי֙ laḥmˌî לֶחֶם bread וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מֵימַ֔י mêmˈay מַיִם water וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] טִבְחָתִ֔י ṭivḥāṯˈî טִבְחָה slaughtered meat אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] טָבַ֖חְתִּי ṭāvˌaḥtî טבח slaughter לְ lᵊ לְ to גֹֽזְזָ֑י ḡˈōzᵊzˈāy גזז shear וְ wᵊ וְ and נָֽתַתִּי֙ nˈāṯattî נתן give לַֽ lˈa לְ to אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not יָדַ֔עְתִּי yāḏˈaʕtî ידע know אֵ֥י ʔˌê אֵי where מִ mi מִן from זֶּ֖ה zzˌeh זֶה this הֵֽמָּה׃ hˈēmmā הֵמָּה they
25:11. tollam ergo panes meos et aquas meas et carnes pecorum quae occidi tonsoribus meis et dabo viris quos nescio unde sintShall I then take my bread, and my water, and the flesh of my cattle, which I have killed for my shearers, and give to men whom I know not whence they are?
11. Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men of whom I know not whence they be?
25:11. Therefore, shall I take my bread, and my water, and the meat of the cattle that I have slain for my shearers, and give it to men, when I do not know where they are from?”
25:11. Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give [it] unto men, whom I know not whence they [be]?
Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give [it] unto men, whom I know not whence they:

25:11 неужели мне взять хлебы мои и воду мою, [и вино мое] и мясо, приготовленное мною для стригущих овец у меня, и отдать людям, о которых не знаю, откуда они?
25:11
καὶ και and; even
λήμψομαι λαμβανω take; get
τοὺς ο the
ἄρτους αρτος bread; loaves
μου μου of me; mine
καὶ και and; even
τὸν ο the
οἶνόν οινος wine
μου μου of me; mine
καὶ και and; even
τὰ ο the
θύματά θυμα of me; mine
ος who; what
τέθυκα θυω immolate; sacrifice
τοῖς ο the
κείρουσίν κειρω shear; crop
μου μου of me; mine
τὰ ο the
πρόβατα προβατον sheep
καὶ και and; even
δώσω διδωμι give; deposit
αὐτὰ αυτος he; him
ἀνδράσιν ανηρ man; husband
οἷς ος who; what
οὐκ ου not
οἶδα οιδα aware
πόθεν ποθεν from where; how can be
εἰσίν ειμι be
25:11
וְ wᵊ וְ and
לָקַחְתִּ֤י lāqaḥtˈî לקח take
אֶת־ ʔeṯ- אֵת [object marker]
לַחְמִי֙ laḥmˌî לֶחֶם bread
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מֵימַ֔י mêmˈay מַיִם water
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
טִבְחָתִ֔י ṭivḥāṯˈî טִבְחָה slaughtered meat
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
טָבַ֖חְתִּי ṭāvˌaḥtî טבח slaughter
לְ lᵊ לְ to
גֹֽזְזָ֑י ḡˈōzᵊzˈāy גזז shear
וְ wᵊ וְ and
נָֽתַתִּי֙ nˈāṯattî נתן give
לַֽ lˈa לְ to
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
יָדַ֔עְתִּי yāḏˈaʕtî ידע know
אֵ֥י ʔˌê אֵי where
מִ mi מִן from
זֶּ֖ה zzˌeh זֶה this
הֵֽמָּה׃ hˈēmmā הֵמָּה they
25:11. tollam ergo panes meos et aquas meas et carnes pecorum quae occidi tonsoribus meis et dabo viris quos nescio unde sint
Shall I then take my bread, and my water, and the flesh of my cattle, which I have killed for my shearers, and give to men whom I know not whence they are?
25:11. Therefore, shall I take my bread, and my water, and the meat of the cattle that I have slain for my shearers, and give it to men, when I do not know where they are from?”
25:11. Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give [it] unto men, whom I know not whence they [be]?
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Albert Barnes: Notes on the Bible - 1834
25:11: The mention of water indicates a country where water was scarce (compare Jos 15:19). Or "bread and water" may be equivalent to "meat and drink."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:11: Shall I then: Sa1 25:3, Sa1 24:13; Deu 8:17; Jdg 8:6; Job 31:17; Psa 73:7, Psa 73:8; Pe1 4:9
flesh: Heb. slaughter
give it: Ecc 11:1, Ecc 11:2; Gal 6:10
whom: Sa1 25:14, Sa1 25:15; Joh 9:29, Joh 9:30; Co2 6:9
John Gill
Shall I then take my bread, and my water,.... Which include all food and liquors, everything eatable and drinkable; and "water" may be particularly mentioned, because very scarce in the wilderness, and so precious; though the Septuagint version has "wine" instead of "water":
and my flesh which I have killed for my shearers; whether oxen, or sheep, or lambs, as there might be of each sort, for an entertainment made on such an occasion:
and give it unto men whom I know not whence they be? which is another argument Abarbinel makes use of that he meant not David, but his men only, because he did not know who and from whence they were.
25:1225:12: Եւ դարձա՛ն մանկունքն Դաւթի ՚ի ճանապարհ իւրեանց. եւ եկին պատմեցին Դաւթի ըստ բանիցն այնոցիկ։
12 Դաւթի ծառաները ճանապարհից վերադարձան եկան եւ այդ խօսքերը հաղորդեցին Դաւթին:
12 Դաւիթին մանչերը իրենց ճամբան դարձան ու գացին այս բոլոր խօսքերը անոր պատմեցին։
Եւ դարձան մանկունքն Դաւթի ի ճանապարհ իւրեանց, եւ եկին պատմեցին Դաւթի ըստ բանիցն այնոցիկ:

25:12: Եւ դարձա՛ն մանկունքն Դաւթի ՚ի ճանապարհ իւրեանց. եւ եկին պատմեցին Դաւթի ըստ բանիցն այնոցիկ։
12 Դաւթի ծառաները ճանապարհից վերադարձան եկան եւ այդ խօսքերը հաղորդեցին Դաւթին:
12 Դաւիթին մանչերը իրենց ճամբան դարձան ու գացին այս բոլոր խօսքերը անոր պատմեցին։
zohrab-1805▾ eastern-1994▾ western am▾
25:1225:12 И пошли назад люди Давида своим путем и возвратились, и пришли и пересказали ему все слова сии.
25:12 καὶ και and; even ἀπεστράφησαν αποστρεφω turn away; alienate τὰ ο the παιδάρια παιδαριον little boy Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for ὁδὸν οδος way; journey αὐτῶν αυτος he; him καὶ και and; even ἀνέστρεψαν αναστρεφω overturn; turn up / back καὶ και and; even ἦλθον ερχομαι come; go καὶ και and; even ἀνήγγειλαν αναγγελλω announce τῷ ο the Δαυιδ δαβιδ Dabid; Thavith κατὰ κατα down; by τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he
25:12 וַ wa וְ and יַּהַפְכ֥וּ yyahafᵊḵˌû הפך turn נַעֲרֵֽי־ naʕᵃrˈê- נַעַר boy דָוִ֖ד ḏāwˌiḏ דָּוִד David לְ lᵊ לְ to דַרְכָּ֑ם ḏarkˈām דֶּרֶךְ way וַ wa וְ and יָּשֻׁ֨בוּ֙ yyāšˈuvû שׁוב return וַ wa וְ and יָּבֹ֔אוּ yyāvˈōʔû בוא come וַ wa וְ and יַּגִּ֣דוּ yyaggˈiḏû נגד report לֹ֔ו lˈô לְ to כְּ kᵊ כְּ as כֹ֖ל ḵˌōl כֹּל whole הַ ha הַ the דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
25:12. regressi sunt itaque pueri David per viam suam et reversi venerunt et nuntiaverunt ei omnia verba quae dixeratSo the servants of David went back their way, and returning came and told him all the words that he said.
12. So David’s young men turned on their way, and went back, and came and told him according to all these words.
25:12. And so the servants of David traveled back along their way. And returning, they went and reported to him all the words that he had said.
25:12. So David’s young men turned their way, and went again, and came and told him all those sayings.
So David' s young men turned their way, and went again, and came and told him all those sayings:

25:12 И пошли назад люди Давида своим путем и возвратились, и пришли и пересказали ему все слова сии.
25:12
καὶ και and; even
ἀπεστράφησαν αποστρεφω turn away; alienate
τὰ ο the
παιδάρια παιδαριον little boy
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
ὁδὸν οδος way; journey
αὐτῶν αυτος he; him
καὶ και and; even
ἀνέστρεψαν αναστρεφω overturn; turn up / back
καὶ και and; even
ἦλθον ερχομαι come; go
καὶ και and; even
ἀνήγγειλαν αναγγελλω announce
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
κατὰ κατα down; by
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
25:12
וַ wa וְ and
יַּהַפְכ֥וּ yyahafᵊḵˌû הפך turn
נַעֲרֵֽי־ naʕᵃrˈê- נַעַר boy
דָוִ֖ד ḏāwˌiḏ דָּוִד David
לְ lᵊ לְ to
דַרְכָּ֑ם ḏarkˈām דֶּרֶךְ way
וַ wa וְ and
יָּשֻׁ֨בוּ֙ yyāšˈuvû שׁוב return
וַ wa וְ and
יָּבֹ֔אוּ yyāvˈōʔû בוא come
וַ wa וְ and
יַּגִּ֣דוּ yyaggˈiḏû נגד report
לֹ֔ו lˈô לְ to
כְּ kᵊ כְּ as
כֹ֖ל ḵˌōl כֹּל whole
הַ ha הַ the
דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
25:12. regressi sunt itaque pueri David per viam suam et reversi venerunt et nuntiaverunt ei omnia verba quae dixerat
So the servants of David went back their way, and returning came and told him all the words that he said.
25:12. And so the servants of David traveled back along their way. And returning, they went and reported to him all the words that he had said.
25:12. So David’s young men turned their way, and went again, and came and told him all those sayings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Abigail Wise Resolution. B. C. 1057.

12 So David's young men turned their way, and went again, and came and told him all those sayings. 13 And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the stuff. 14 But one of the young men told Abigail, Nabal's wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he railed on them. 15 But the men were very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields: 16 They were a wall unto us both by night and day, all the while we were with them keeping the sheep. 17 Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his household: for he is such a son of Belial, that a man cannot speak to him.
Here is, I. The report made to David of the abuse Nabal had given to his messengers (v. 12): They turned their way. They showed their displeasure, as became them to do, by breaking off abruptly from such a churl, but prudently governed themselves so well as not to render railing for railing, not to call him as he deserved, much less to take by force what ought of right to have been given them, but came and told David that he might do as he thought fit. Christ's servants, when they are thus abused, must leave it to him to plead his own cause and wait till he appear in it. The servant showed his lord what affronts he had received, but did not return them, Luke xiv. 21.
II. David's hasty resolution hereupon. He girded on his sword, and ordered his men to do so too, to the number of 400, v. 13. And what he said we are told, v. 21, 22. 1. He repented of the kindness he had done to Nabal, and looked upon it as thrown away upon him. He said, "surely in vain have I kept all that this fellow hath in the wilderness. I thought to oblige him and make him my friend, but I see it is to no purpose. He has no sense of gratitude, nor is he capable of receiving the impressions of a good turn, else he could not have used me thus. He hath requited me evil for good." But, when we are thus requited, we should not repent of the good we have done, nor be backward to do good another time. God is kind to the evil and unthankful, and why may not we? 2. He determined to destroy Nabal and all that belonged to him, v. 22. Here David did not act like himself. His resolution was bloody, to cut off all the males of Nabal's house, and spare none, man nor man-child. The ratification of his resolution was passionate: So, and more also do to God (he was going to say to me, but that would better become Saul's mouth, ch. xiv. 44, than David's, and therefore he decently turns it off) to the enemies of David. Is this thy voice, O David? Can the man after God's own heart speak thus unadvisedly with his lips? Has he been so long in the school of affliction, where he should have learned patience, and yet so passionate? Is this he who used to be dumb and deaf when he was reproached (Ps. xxxviii. 13), who but the other day spared him who sought his life, and yet now will not spare any thing that belongs to him who has only put an affront upon his messengers? He who at other times used to be calm and considerate is now put into such a heat by a few hard words that nothing will atone for them but the blood of a whole family. Lord, what is man! What are the best of men, when God leaves them to themselves, to try them, that they may know what is in their hearts? From Saul David expected injuries, and against those he was prepared and stood upon his guard, and so kept his temper; but from Nabal he expected kindness, and therefore the affront he gave him was a surprise to him, found him off his guard, and, by a sudden and unexpected attack, put him for the present into disorder. What need have we to pray, Lord, lead us not into temptation!
III. The account given of this matter to Abigail by one of the servants, who was more considerate than the rest, v. 14. Had this servant spoken to Nabal, and shown him the danger he had exposed himself to by his own rudeness, he would have said, "Servants are now-a-days so saucy, and so apt to prescribe, that there is no enduring them," and, it may be, would have turned him out of doors. But Abigail, being a woman of good understanding, took cognizance of the matter, even from her servant, who, 1. Did David justice in commending him and his men for their civility to Nabal's shepherds, v. 15, 16. "The men were very good to us, and, though they were themselves exposed, yet they protected us and were a wall unto us." Those who do that which is good shall, one way or other, have the praise of the same. Nabal's own servant will be a witness for David that he is a man of honour and conscience, whatever Nabal himself says of him. And, 2. He did Nabal no wrong in condemning him for his rudeness to David's messengers: He railed on them (v. 14), he flew upon them (so the word is) with an intolerable rage; "for," say they, "it is his usual practice, v. 17. He is such a son of Belial, so very morose and intractable, that a man cannot speak to him but he flies into a passion immediately." Abigail knew it too well herself. 3. He did Abigail and the whole family a kindness in making her sensible what was likely to be the consequence. He knew David so well that he had reason to think he would highly resent the affront, and perhaps had had information of David's orders to his men to march that way; for he is very positive evil is determined against our master, and all his household, himself among the rest, would be involved in it. Therefore he desires his mistress to consider what was to be done for their common safety. They could not resist the force David would bring down upon them, nor had they time to send to Saul to protect them; something therefore must be done to pacify David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:12: came: Sa2 24:13; Isa 36:21, Isa 36:22; Heb 13:17
John Gill
So David's young men turned their way,.... Their backs on him, without making any reply; and though they did not return railing for railing, they treated him with silent contempt; and though they did not offer to do any injury to his person, nor to take anything away by force, yet they were determined to report this usage to David, who they doubted not would avenge the affront put on him and them:
and went again; to the wilderness from whence they came:
and came and told him all these sayings; rude and reproachful ones, just as they were delivered.
25:1325:13: Եւ ասէ Դաւիթ ցա՛րսն իւր. Ածէ՛ք ընդ մէջ իւրաքանչի՛ւր զսուր իւր։ Եւ ածի՛ն ընդ մէջ այր իւրաքանչիւր զսուսեր իւր. ած ընդ մէջ եւ Դաւիթ զսո՛ւր իւր. եւ ելին զհետ Դաւթի իբրեւ արք չորեքարեւր. եւ երկերիւրն եւս անդէ՛ն նստան առ կարասին։
13 Դաւիթն ասաց իր մարդկանց. «Ամէն մէկը իր սուրը թող կապի մէջքին»: Բոլորը իրենց սրերը կապեցին իրենց մէջքին: Դաւիթը նոյնպէս իր սուրը կապեց մէջքին, եւ Դաւթի յետեւից չորս հարիւր մարդ ելաւ, երկու հարիւր մարդ էլ մնաց կահ-կարասու մօտ:
13 Դաւիթ իր մարդոցը ըսաւ. «Ամէն մարդ իր սուրը մէջքը թող կապէ»։ Ամէն մարդ իր սուրը մէջքը կապեց, Դաւիթ ալ իր սուրը մէջքը կապեց ու Դաւիթին ետեւէն չորս հարիւրի չափ մարդ ելաւ, իսկ երկու հարիւր մարդ հոն կարասիներուն մօտ մնացին։
Եւ ասէ Դաւիթ ցարսն իւր. Ածէք ընդ մէջ իւրաքանչիւր զսուր իւր: Եւ ածին ընդ մէջ այր իւրաքանչիւր զսուսեր իւր. ած ընդ մէջ եւ Դաւիթ զսուր իւր. եւ ելին զհետ Դաւթի իբրեւ արք չորեքհարեւր, եւ երկերիւրն եւս անդէն նստան առ կարասին:

25:13: Եւ ասէ Դաւիթ ցա՛րսն իւր. Ածէ՛ք ընդ մէջ իւրաքանչի՛ւր զսուր իւր։ Եւ ածի՛ն ընդ մէջ այր իւրաքանչիւր զսուսեր իւր. ած ընդ մէջ եւ Դաւիթ զսո՛ւր իւր. եւ ելին զհետ Դաւթի իբրեւ արք չորեքարեւր. եւ երկերիւրն եւս անդէ՛ն նստան առ կարասին։
13 Դաւիթն ասաց իր մարդկանց. «Ամէն մէկը իր սուրը թող կապի մէջքին»: Բոլորը իրենց սրերը կապեցին իրենց մէջքին: Դաւիթը նոյնպէս իր սուրը կապեց մէջքին, եւ Դաւթի յետեւից չորս հարիւր մարդ ելաւ, երկու հարիւր մարդ էլ մնաց կահ-կարասու մօտ:
13 Դաւիթ իր մարդոցը ըսաւ. «Ամէն մարդ իր սուրը մէջքը թող կապէ»։ Ամէն մարդ իր սուրը մէջքը կապեց, Դաւիթ ալ իր սուրը մէջքը կապեց ու Դաւիթին ետեւէն չորս հարիւրի չափ մարդ ելաւ, իսկ երկու հարիւր մարդ հոն կարասիներուն մօտ մնացին։
zohrab-1805▾ eastern-1994▾ western am▾
25:1325:13 Тогда Давид сказал людям своим: опояшьтесь каждый мечом своим. И все опоясались мечами своими, опоясался и сам Давид своим мечом, и пошли за Давидом около четырехсот человек, а двести остались при обозе.
25:13 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith τοῖς ο the ἀνδράσιν ανηρ man; husband αὐτοῦ αυτος he; him ζώσασθε ζωννυμι gird ἕκαστος εκαστος each τὴν ο the ῥομφαίαν ρομφαια broadsword αὐτοῦ αυτος he; him καὶ και and; even ἀνέβησαν αναβαινω step up; ascend ὀπίσω οπισω in back; after Δαυιδ δαβιδ Dabid; Thavith ὡς ως.1 as; how τετρακόσιοι τετρακοσιοι four hundred ἄνδρες ανηρ man; husband καὶ και and; even οἱ ο the διακόσιοι διακοσιοι two hundred ἐκάθισαν καθιζω sit down; seat μετὰ μετα with; amid τῶν ο the σκευῶν σκευος vessel; jar
25:13 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say דָּוִ֨ד dāwˌiḏ דָּוִד David לַ la לְ to אֲנָשָׁ֜יו ʔᵃnāšˈāʸw אִישׁ man חִגְר֣וּ׀ ḥiḡrˈû חגר gird אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] חַרְבֹּ֗ו ḥarbˈô חֶרֶב dagger וַֽ wˈa וְ and יַּחְגְּרוּ֙ yyaḥgᵊrˌû חגר gird אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] חַרְבֹּ֔ו ḥarbˈô חֶרֶב dagger וַ wa וְ and יַּחְגֹּ֥ר yyaḥgˌōr חגר gird גַּם־ gam- גַּם even דָּוִ֖ד dāwˌiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] חַרְבֹּ֑ו ḥarbˈô חֶרֶב dagger וַֽ wˈa וְ and יַּעֲל֣וּ׀ yyaʕᵃlˈû עלה ascend אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after דָוִ֗ד ḏāwˈiḏ דָּוִד David כְּ kᵊ כְּ as אַרְבַּ֤ע ʔarbˈaʕ אַרְבַּע four מֵאֹות֙ mēʔôṯ מֵאָה hundred אִ֔ישׁ ʔˈîš אִישׁ man וּ û וְ and מָאתַ֖יִם māṯˌayim מֵאָה hundred יָשְׁב֥וּ yāšᵊvˌû ישׁב sit עַל־ ʕal- עַל upon הַ ha הַ the כֵּלִֽים׃ kkēlˈîm כְּלִי tool
25:13. tunc David ait viris suis accingatur unusquisque gladio suo et accincti sunt singuli gladio suo accinctusque est et David ense suo et secuti sunt David quasi quadringenti viri porro ducenti remanserunt ad sarcinasThen David said to his young men: Let every man gird on his sword. And they girded on every man his sword. And David also girded on his sword: and there followed David about four hundred men, and two hundred remained with the baggage.
13. And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the stuff.
25:13. Then David said to his servants, “Let each one gird his sword.” And each one girded his sword. And David also girded his sword. And about four hundred men followed David. But two hundred remained behind with the supplies.
25:13. And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the stuff.
And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the stuff:

25:13 Тогда Давид сказал людям своим: опояшьтесь каждый мечом своим. И все опоясались мечами своими, опоясался и сам Давид своим мечом, и пошли за Давидом около четырехсот человек, а двести остались при обозе.
25:13
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
τοῖς ο the
ἀνδράσιν ανηρ man; husband
αὐτοῦ αυτος he; him
ζώσασθε ζωννυμι gird
ἕκαστος εκαστος each
τὴν ο the
ῥομφαίαν ρομφαια broadsword
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
ὀπίσω οπισω in back; after
Δαυιδ δαβιδ Dabid; Thavith
ὡς ως.1 as; how
τετρακόσιοι τετρακοσιοι four hundred
ἄνδρες ανηρ man; husband
καὶ και and; even
οἱ ο the
διακόσιοι διακοσιοι two hundred
ἐκάθισαν καθιζω sit down; seat
μετὰ μετα with; amid
τῶν ο the
σκευῶν σκευος vessel; jar
25:13
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
דָּוִ֨ד dāwˌiḏ דָּוִד David
לַ la לְ to
אֲנָשָׁ֜יו ʔᵃnāšˈāʸw אִישׁ man
חִגְר֣וּ׀ ḥiḡrˈû חגר gird
אִ֣ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
חַרְבֹּ֗ו ḥarbˈô חֶרֶב dagger
וַֽ wˈa וְ and
יַּחְגְּרוּ֙ yyaḥgᵊrˌû חגר gird
אִ֣ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
חַרְבֹּ֔ו ḥarbˈô חֶרֶב dagger
וַ wa וְ and
יַּחְגֹּ֥ר yyaḥgˌōr חגר gird
גַּם־ gam- גַּם even
דָּוִ֖ד dāwˌiḏ דָּוִד David
אֶת־ ʔeṯ- אֵת [object marker]
חַרְבֹּ֑ו ḥarbˈô חֶרֶב dagger
וַֽ wˈa וְ and
יַּעֲל֣וּ׀ yyaʕᵃlˈû עלה ascend
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
דָוִ֗ד ḏāwˈiḏ דָּוִד David
כְּ kᵊ כְּ as
אַרְבַּ֤ע ʔarbˈaʕ אַרְבַּע four
מֵאֹות֙ mēʔôṯ מֵאָה hundred
אִ֔ישׁ ʔˈîš אִישׁ man
וּ û וְ and
מָאתַ֖יִם māṯˌayim מֵאָה hundred
יָשְׁב֥וּ yāšᵊvˌû ישׁב sit
עַל־ ʕal- עַל upon
הַ ha הַ the
כֵּלִֽים׃ kkēlˈîm כְּלִי tool
25:13. tunc David ait viris suis accingatur unusquisque gladio suo et accincti sunt singuli gladio suo accinctusque est et David ense suo et secuti sunt David quasi quadringenti viri porro ducenti remanserunt ad sarcinas
Then David said to his young men: Let every man gird on his sword. And they girded on every man his sword. And David also girded on his sword: and there followed David about four hundred men, and two hundred remained with the baggage.
25:13. Then David said to his servants, “Let each one gird his sword.” And each one girded his sword. And David also girded his sword. And about four hundred men followed David. But two hundred remained behind with the supplies.
25:13. And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the stuff.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Давид оставлял безнаказанной несправедливость Саула, щадя в его лице Помазанника Божьего и видя в своей покорности ему долг верноподданного (XXIV:7, 10-16); но не мог оставить без наказания дикую выходку Навала, так как смирение пред Навалом могло быть истолковано его сторонниками за простое бессилие защитить свою честь и права.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:13: Gird ye: Jos 9:14; Pro 14:29, Pro 16:32, Pro 19:2, Pro 19:11, Pro 25:8; Jam 1:19, Jam 1:20
David also: Sa1 24:5, Sa1 24:6; Rom 12:19-21
two hundred: Sa1 30:9, Sa1 30:10, Sa1 30:21-24
John Gill
And David said unto his men,.... Provoked to the last degree to have such a rude churlish answer returned to such a civil and humble message as he had sent:
gird you on every man his sword; and prepare to march and chastise Nabal for his insolence:
and they girded on every man his sword; in obedience to David, and in vindication of his honour and their own:
and David also girded on his sword; in order to march at the head of them, fired with indignation at the affront given him:
and there went up after David about four hundred men; out of the six hundred he had with him, 1Kings 23:13,
and two hundred abode by the stuff; the baggage in their camp; the Targum is, they"were left to watch the vessels;''the things necessary for their use, for the dressing of their food, their bedding, &c.
Robert Jamieson, A. R. Fausset and David Brown
two hundred abode by the stuff--This addition to his followers was made after his return into Judah (see 1Kings 22:2).
25:1425:14: Եւ Աբիգեայ՝ կնոջ Նաբաղայ պատմեա՛ց մի ոմն ՚ի մանկտւոյ անտի եւ ասէ. Ահա առաքեաց Դաւիթ հրեշտա՛կս յանապատէն օրհնել զտէ՛ր մեր, եւ նա՝ խուսեաց ՚ի նոցանէն[3092]. [3092] Այլք. Կնոջ Նաբաղու։
14 Ծառաներից մէկը Նաբաղի կնոջը՝ Աբիգեային պատմեց՝ ասելով. «Դաւիթն անապատից պատգամաբերներ է ուղարկել մեր տիրոջը ողջունելու, իսկ նա նրանցից երես է դարձրել:
14 Ծառաներէն մէկը Նաբաղին կնոջ Աբիգիային իմացուց ու ըսաւ. «Ահա Դաւիթ անապատէն մարդիկ ղրկեց մեր տէրը օրհնելու համար. իսկ անիկա խստիւ խօսեցաւ անոնց հետ*։
Եւ Աբիգեայ կնոջ Նաբաղու պատմեաց մի ոմն ի մանկտւոյ անտի եւ ասէ. Ահա առաքեաց Դաւիթ հրեշտակս յանապատէն օրհնել զտէր մեր, եւ նա [469]խուսեաց ի նոցանէն:

25:14: Եւ Աբիգեայ՝ կնոջ Նաբաղայ պատմեա՛ց մի ոմն ՚ի մանկտւոյ անտի եւ ասէ. Ահա առաքեաց Դաւիթ հրեշտա՛կս յանապատէն օրհնել զտէ՛ր մեր, եւ նա՝ խուսեաց ՚ի նոցանէն[3092].
[3092] Այլք. Կնոջ Նաբաղու։
14 Ծառաներից մէկը Նաբաղի կնոջը՝ Աբիգեային պատմեց՝ ասելով. «Դաւիթն անապատից պատգամաբերներ է ուղարկել մեր տիրոջը ողջունելու, իսկ նա նրանցից երես է դարձրել:
14 Ծառաներէն մէկը Նաբաղին կնոջ Աբիգիային իմացուց ու ըսաւ. «Ահա Դաւիթ անապատէն մարդիկ ղրկեց մեր տէրը օրհնելու համար. իսկ անիկա խստիւ խօսեցաւ անոնց հետ*։
zohrab-1805▾ eastern-1994▾ western am▾
25:1425:14 Авигею же, жену Навала, известил один из слуг, сказав: вот, Давид присылал из пустыни послов приветствовать нашего господина, но он обошелся с ними грубо;
25:14 καὶ και and; even τῇ ο the Αβιγαια αβιγαια woman; wife Ναβαλ ναβαλ report ἓν εις.1 one; unit τῶν ο the παιδαρίων παιδαριον little boy λέγων λεγω tell; declare ἰδοὺ ιδου see!; here I am Δαυιδ δαβιδ Dabid; Thavith ἀπέστειλεν αποστελλω send off / away ἀγγέλους αγγελος messenger ἐκ εκ from; out of τῆς ο the ἐρήμου ερημος lonesome; wilderness εὐλογῆσαι ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master ἡμῶν ημων our καὶ και and; even ἐξέκλινεν εκκλινω deviate; avoid ἀπ᾿ απο from; away αὐτῶν αυτος he; him
25:14 וְ wᵊ וְ and לַ la לְ to אֲבִיגַ֨יִל֙ ʔᵃvîḡˈayil אֲבִיגַיִל Abigail אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman נָבָ֔ל nāvˈāl נָבָל Nabal הִגִּ֧יד higgˈîḏ נגד report נַֽעַר־ nˈaʕar- נַעַר boy אֶחָ֛ד ʔeḥˈāḏ אֶחָד one מֵ mē מִן from הַ ha הַ the נְּעָרִ֖ים nnᵊʕārˌîm נַעַר boy לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הִנֵּ֣ה hinnˈē הִנֵּה behold שָׁלַח֩ šālˌaḥ שׁלח send דָּוִ֨ד dāwˌiḏ דָּוִד David מַלְאָכִ֧ים׀ malʔāḵˈîm מַלְאָךְ messenger מֵֽ mˈē מִן from הַ ha הַ the מִּדְבָּ֛ר mmiḏbˈār מִדְבָּר desert לְ lᵊ לְ to בָרֵ֥ךְ vārˌēḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] אֲדֹנֵ֖ינוּ ʔᵃḏōnˌênû אָדֹון lord וַ wa וְ and יָּ֥עַט yyˌāʕaṭ עיט rebuke בָּהֶֽם׃ bāhˈem בְּ in
25:14. Abigail autem uxori Nabal nuntiavit unus de pueris dicens ecce misit David nuntios de deserto ut benedicerent domino nostro et aversus est eosBut one of the servants told, Abigail, the wife of Nabal, saying: Behold, David sent messengers out of the wilderness, to salute our master: and he rejected them.
14. But one of the young men told Abigail, Nabal’s wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he flew upon them.
25:14. Then it was reported to Abigail, the wife of Nabal, by one of his servants, saying: “Behold, David has sent messengers from the desert, so that they might speak kindly to our lord. But he turned them away.
25:14. But one of the young men told Abigail, Nabal’s wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he railed on them.
But one of the young men told Abigail, Nabal' s wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he railed on them:

25:14 Авигею же, жену Навала, известил один из слуг, сказав: вот, Давид присылал из пустыни послов приветствовать нашего господина, но он обошелся с ними грубо;
25:14
καὶ και and; even
τῇ ο the
Αβιγαια αβιγαια woman; wife
Ναβαλ ναβαλ report
ἓν εις.1 one; unit
τῶν ο the
παιδαρίων παιδαριον little boy
λέγων λεγω tell; declare
ἰδοὺ ιδου see!; here I am
Δαυιδ δαβιδ Dabid; Thavith
ἀπέστειλεν αποστελλω send off / away
ἀγγέλους αγγελος messenger
ἐκ εκ from; out of
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
εὐλογῆσαι ευλογεω commend; acclaim
τὸν ο the
κύριον κυριος lord; master
ἡμῶν ημων our
καὶ και and; even
ἐξέκλινεν εκκλινω deviate; avoid
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
25:14
וְ wᵊ וְ and
לַ la לְ to
אֲבִיגַ֨יִל֙ ʔᵃvîḡˈayil אֲבִיגַיִל Abigail
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
נָבָ֔ל nāvˈāl נָבָל Nabal
הִגִּ֧יד higgˈîḏ נגד report
נַֽעַר־ nˈaʕar- נַעַר boy
אֶחָ֛ד ʔeḥˈāḏ אֶחָד one
מֵ מִן from
הַ ha הַ the
נְּעָרִ֖ים nnᵊʕārˌîm נַעַר boy
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הִנֵּ֣ה hinnˈē הִנֵּה behold
שָׁלַח֩ šālˌaḥ שׁלח send
דָּוִ֨ד dāwˌiḏ דָּוִד David
מַלְאָכִ֧ים׀ malʔāḵˈîm מַלְאָךְ messenger
מֵֽ mˈē מִן from
הַ ha הַ the
מִּדְבָּ֛ר mmiḏbˈār מִדְבָּר desert
לְ lᵊ לְ to
בָרֵ֥ךְ vārˌēḵ ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
אֲדֹנֵ֖ינוּ ʔᵃḏōnˌênû אָדֹון lord
וַ wa וְ and
יָּ֥עַט yyˌāʕaṭ עיט rebuke
בָּהֶֽם׃ bāhˈem בְּ in
25:14. Abigail autem uxori Nabal nuntiavit unus de pueris dicens ecce misit David nuntios de deserto ut benedicerent domino nostro et aversus est eos
But one of the servants told, Abigail, the wife of Nabal, saying: Behold, David sent messengers out of the wilderness, to salute our master: and he rejected them.
25:14. Then it was reported to Abigail, the wife of Nabal, by one of his servants, saying: “Behold, David has sent messengers from the desert, so that they might speak kindly to our lord. But he turned them away.
25:14. But one of the young men told Abigail, Nabal’s wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he railed on them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
25:14: Railed on them - The marginal reading, "flew upon them," is nearer to the original.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:14: railed on them: Heb. flew upon them, Mar 15:29
John Gill
But one of the young men told Abigail, Nabal's wife,.... Not one of David's young men, as what follows shows, but one of Nabal's young men or servants, one of those David directs him to for the truth of what he said, 1Kings 25:8; this was one of those that had been employed in feeding sheep in the wilderness, where David was, and knew him, but was now at Carmel, and was present when David's messengers came to Nabal, and was privy to what passed:
saying, David sent messengers out of the wilderness to salute our master; in a very kind and handsome manner, to ask of his peace and welfare, and to wish him all happiness and prosperity; or "masters" (y) master and mistress, including both Nabal and Abigail:
and he railed on them; gave them very abusive language, represented David and his men as a parcel of scoundrels, fugitives, and runaway servants, 1Kings 25:10; or "he flew at them" (z); or "upon" them, in great wrath and fury, calling them hard names, bidding them begone about their business; the allusion is to a ravenous bird, which will fly at persons when it apprehends its young in any danger.
(y) "dominus nostros", Malvenda. (z) "et involavit in eos", Coccei Lex. col. 607.
Robert Jamieson, A. R. Fausset and David Brown
ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
Then Abigail made haste--The prudence and address of Nabal's wife were the means of saving him and family from utter destruction. She acknowledged the demand of her formidable neighbors; but justly considering, that to atone for the insolence of her husband, a greater degree of liberality had become necessary, she collected a large amount of food, accompanying it with the most valued products of the country.
bottles--goatskins, capable of holding a great quantity.
parched corn--It was customary to eat parched corn when it was fully grown, but not ripe.
25:1525:15: եւ արքն երախտաւո՛ր էին մեզ յոյժ, եւ ո՛չ արգելին զմեզ, եւ ո՛չ իւիք խուեցին զմեզ որչափ եղեա՛ք ընդ նոսա ՚ի բացի.
15 Այդ մարդիկ մեր նկատմամբ շատ բարեացակամ էին. որքան նրանց հետ բաց դաշտում էինք, մեզ վնաս չէին տուել, եւ մեզանից ոչ մի բան չի պակասել:
15 Բայց այն մարդիկը մեզի հետ շատ աղէկ էին ու մեզի վնաս մը չտուին որչափ ատեն որ դաշտի մէջ անոնց հետ պտըտեցանք, մեզմէ բա՛ն մը չկորսուեցաւ։
Եւ արքն երախտաւոր էին մեզ յոյժ, եւ ոչ արգելին զմեզ, եւ ոչ իւիք խուեցին զմեզ` որչափ եղեաք ընդ նոսա ի բացի:

25:15: եւ արքն երախտաւո՛ր էին մեզ յոյժ, եւ ո՛չ արգելին զմեզ, եւ ո՛չ իւիք խուեցին զմեզ որչափ եղեա՛ք ընդ նոսա ՚ի բացի.
15 Այդ մարդիկ մեր նկատմամբ շատ բարեացակամ էին. որքան նրանց հետ բաց դաշտում էինք, մեզ վնաս չէին տուել, եւ մեզանից ոչ մի բան չի պակասել:
15 Բայց այն մարդիկը մեզի հետ շատ աղէկ էին ու մեզի վնաս մը չտուին որչափ ատեն որ դաշտի մէջ անոնց հետ պտըտեցանք, մեզմէ բա՛ն մը չկորսուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:1525:15 а эти люди очень добры к нам, не обижали нас, и ничего не пропало у нас во все время, когда мы ходили с ними, быв в поле;
25:15 καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband ἀγαθοὶ αγαθος good ἡμῖν ημιν us σφόδρα σφοδρα vehemently; tremendously οὐκ ου not ἀπεκώλυσαν αποκωλυω us οὐδὲ ουδε not even; neither ἐνετείλαντο εντελλομαι direct; enjoin ἡμῖν ημιν us πάσας πας all; every τὰς ο the ἡμέρας ημερα day ἃς ος who; what ἦμεν ειμι be παρ᾿ παρα from; by αὐτοῖς αυτος he; him καὶ και and; even ἐν εν in τῷ ο the εἶναι ειμι be ἡμᾶς ημας us ἐν εν in ἀγρῷ αγρος field
25:15 וְ wᵊ וְ and הָ֣ hˈā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man טֹבִ֥ים ṭōvˌîm טֹוב good לָ֖נוּ lˌānû לְ to מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and לֹ֤א lˈō לֹא not הָכְלַ֨מְנוּ֙ hoḵlˈamnû כלם humiliate וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not פָקַ֣דְנוּ fāqˈaḏnû פקד miss מְא֔וּמָה mᵊʔˈûmā מְאוּמָה something כָּל־ kol- כֹּל whole יְמֵי֙ yᵊmˌê יֹום day הִתְהַלַּ֣כְנוּ hiṯhallˈaḵnû הלך walk אִתָּ֔ם ʔittˈām אֵת together with בִּֽ bˈi בְּ in הְיֹותֵ֖נוּ hᵊyôṯˌēnû היה be בַּ ba בְּ in † הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
25:15. homines isti boni satis fuerunt nobis et non molesti nec quicquam aliquando periit omni tempore quo sumus conversati cum eis in desertoThese men were very good to us, and gave us no trouble: Neither did we ever lose any thing all the time that we conversed with them in the desert.
15. But the men were very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields:
25:15. These men were good enough to us, and were not troublesome. Neither did we ever lose anything, during the entire time that we conversed with them in the desert.
25:15. But the men [were] very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields:
But the men [were] very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields:

25:15 а эти люди очень добры к нам, не обижали нас, и ничего не пропало у нас во все время, когда мы ходили с ними, быв в поле;
25:15
καὶ και and; even
οἱ ο the
ἄνδρες ανηρ man; husband
ἀγαθοὶ αγαθος good
ἡμῖν ημιν us
σφόδρα σφοδρα vehemently; tremendously
οὐκ ου not
ἀπεκώλυσαν αποκωλυω us
οὐδὲ ουδε not even; neither
ἐνετείλαντο εντελλομαι direct; enjoin
ἡμῖν ημιν us
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
ἃς ος who; what
ἦμεν ειμι be
παρ᾿ παρα from; by
αὐτοῖς αυτος he; him
καὶ και and; even
ἐν εν in
τῷ ο the
εἶναι ειμι be
ἡμᾶς ημας us
ἐν εν in
ἀγρῷ αγρος field
25:15
וְ wᵊ וְ and
הָ֣ hˈā הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
טֹבִ֥ים ṭōvˌîm טֹוב good
לָ֖נוּ lˌānû לְ to
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
הָכְלַ֨מְנוּ֙ hoḵlˈamnû כלם humiliate
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
פָקַ֣דְנוּ fāqˈaḏnû פקד miss
מְא֔וּמָה mᵊʔˈûmā מְאוּמָה something
כָּל־ kol- כֹּל whole
יְמֵי֙ yᵊmˌê יֹום day
הִתְהַלַּ֣כְנוּ hiṯhallˈaḵnû הלך walk
אִתָּ֔ם ʔittˈām אֵת together with
בִּֽ bˈi בְּ in
הְיֹותֵ֖נוּ hᵊyôṯˌēnû היה be
בַּ ba בְּ in
הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
25:15. homines isti boni satis fuerunt nobis et non molesti nec quicquam aliquando periit omni tempore quo sumus conversati cum eis in deserto
These men were very good to us, and gave us no trouble: Neither did we ever lose any thing all the time that we conversed with them in the desert.
25:15. These men were good enough to us, and were not troublesome. Neither did we ever lose anything, during the entire time that we conversed with them in the desert.
25:15. But the men [were] very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:15: very good: Sa1 25:7, Sa1 25:21; Phi 2:15
hurt: Heb. shamed
Geneva 1599
But the men [were] very good (f) unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields:
(f) When we kept our sheep in the wilderness of Paran.
John Gill
But the men were very good unto us,.... Very kind and civil, yea, very useful and serviceable, even all the messengers David sent and Nabal railed on, yea, all David's men, and therefore deserved better treatment than they met with from Nabal:
and we were not hurt; neither by them nor others:
neither missed we anything: of our flocks, or anything belonging to us; they neither robbed us themselves, nor suffered others to rob us:
as long as we were conversant with them, when we were in the fields; feeding the sheep by them: thus he confirms everything that David said of himself and his men; see Gill on 1Kings 25:7, and says even more of them to their commendation, as follows.
25:1625:16: եւ իբրեւ զպարի՛սպ էին մեզ զցայգ եւ զցերեկ՝ զամենայն աւուրսն որչափ էա՛ք ընդ նոսա, եւ արածէա՛ք զխաշինսն։
16 Ինչքան նրանց հետ էինք եւ արածեցնում էինք ոչխարները, նրանք մեզ համար պարիսպ եղան գիշեր ու ցերեկ:
16 Անոնք մեզի պարիսպ էին, թէ՛ գիշերը եւ թէ՛ ցորեկը, որչափ ատեն որ անոնց քով ոչխարները կ’արածէինք։
Եւ իբրեւ զպարիսպ էին մեզ զցայգ եւ զցերեկ զամենայն աւուրսն որչափ էաք ընդ նոսա եւ արածէաք զխաշինսն:

25:16: եւ իբրեւ զպարի՛սպ էին մեզ զցայգ եւ զցերեկ՝ զամենայն աւուրսն որչափ էա՛ք ընդ նոսա, եւ արածէա՛ք զխաշինսն։
16 Ինչքան նրանց հետ էինք եւ արածեցնում էինք ոչխարները, նրանք մեզ համար պարիսպ եղան գիշեր ու ցերեկ:
16 Անոնք մեզի պարիսպ էին, թէ՛ գիշերը եւ թէ՛ ցորեկը, որչափ ատեն որ անոնց քով ոչխարները կ’արածէինք։
zohrab-1805▾ eastern-1994▾ western am▾
25:1625:16 они были для нас оградою и днем и ночью во все время, когда мы пасли стада вблизи их;
25:16 ὡς ως.1 as; how τεῖχος τειχος wall ἦσαν ειμι be περὶ περι about; around ἡμᾶς ημας us καὶ και and; even τὴν ο the νύκτα νυξ night καὶ και and; even τὴν ο the ἡμέραν ημερα day πάσας πας all; every τὰς ο the ἡμέρας ημερα day ἃς ος who; what ἤμεθα ειμι be παρ᾿ παρα from; by αὐτοῖς αυτος he; him ποιμαίνοντες ποιμαινω shepherd τὸ ο the ποίμνιον ποιμνιον flock
25:16 חֹומָה֙ ḥômˌā חֹומָה wall הָי֣וּ hāyˈû היה be עָלֵ֔ינוּ ʕālˈênû עַל upon גַּם־ gam- גַּם even לַ֖יְלָה lˌaylā לַיְלָה night גַּם־ gam- גַּם even יֹומָ֑ם yômˈām יֹומָם by day כָּל־ kol- כֹּל whole יְמֵ֛י yᵊmˈê יֹום day הֱיֹותֵ֥נוּ hᵉʸôṯˌēnû היה be עִמָּ֖ם ʕimmˌām עִם with רֹעִ֥ים rōʕˌîm רעה pasture הַ ha הַ the צֹּֽאן׃ ṣṣˈōn צֹאן cattle
25:16. pro muro erant nobis tam in nocte quam in die omnibus diebus quibus pavimus apud eos gregesThey were a wall unto us, both by night and day, all the while we were with them keeping the sheep.
16. they were a wall unto us both by night and by day, all the while we were with them keeping the sheep.
25:16. They were a wall to us, as much in the night as in the day, during all the days that we were with them, pasturing the sheep.
25:16. They were a wall unto us both by night and day, all the while we were with them keeping the sheep.
They were a wall unto us both by night and day, all the while we were with them keeping the sheep:

25:16 они были для нас оградою и днем и ночью во все время, когда мы пасли стада вблизи их;
25:16
ὡς ως.1 as; how
τεῖχος τειχος wall
ἦσαν ειμι be
περὶ περι about; around
ἡμᾶς ημας us
καὶ και and; even
τὴν ο the
νύκτα νυξ night
καὶ και and; even
τὴν ο the
ἡμέραν ημερα day
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
ἃς ος who; what
ἤμεθα ειμι be
παρ᾿ παρα from; by
αὐτοῖς αυτος he; him
ποιμαίνοντες ποιμαινω shepherd
τὸ ο the
ποίμνιον ποιμνιον flock
25:16
חֹומָה֙ ḥômˌā חֹומָה wall
הָי֣וּ hāyˈû היה be
עָלֵ֔ינוּ ʕālˈênû עַל upon
גַּם־ gam- גַּם even
לַ֖יְלָה lˌaylā לַיְלָה night
גַּם־ gam- גַּם even
יֹומָ֑ם yômˈām יֹומָם by day
כָּל־ kol- כֹּל whole
יְמֵ֛י yᵊmˈê יֹום day
הֱיֹותֵ֥נוּ hᵉʸôṯˌēnû היה be
עִמָּ֖ם ʕimmˌām עִם with
רֹעִ֥ים rōʕˌîm רעה pasture
הַ ha הַ the
צֹּֽאן׃ ṣṣˈōn צֹאן cattle
25:16. pro muro erant nobis tam in nocte quam in die omnibus diebus quibus pavimus apud eos greges
They were a wall unto us, both by night and day, all the while we were with them keeping the sheep.
25:16. They were a wall to us, as much in the night as in the day, during all the days that we were with them, pasturing the sheep.
25:16. They were a wall unto us both by night and day, all the while we were with them keeping the sheep.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
25:16: A wall - To protect them from the attacks of the Bedouins, etc. They had been as safe with David's men around them as if they had been dwelling in a walled town.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:16: a wall: Exo 14:22; Job 1:10; Jer 15:20; Zac 2:5
John Gill
They were a wall unto us both by night and day,.... Protecting and defending them against the Philistines, who, as they robbed the threshing floors of Keilah, would have plundered the flocks of Nabal; or it may be rather against the incursions of the Arabs in the wilderness of Paran, the posterity of Ishmael, who lived by plunder, and against the wild beasts of the desert, who otherwise would have carried off many of their sheep and lambs, by night or by day:
all the while we were with them keeping the sheep; all which showed how reasonable it was that Nabal should have used them well, and given them a portion of his entertainment at his sheep shearing; for had it not been for them, he would not have had so many sheep to shear as he had.
25:1725:17: Եւ արդ գիտասցե՛ս եւ տեսցե՛ս զինչ գործեսցես. զի վճարեա՛լ է չարութիւն ՚ի վերայ տեառն մերոյ, եւ ՚ի վերայ ամենայն տան նորա. եւ նա՝ ա՛յր ժա՛նտ է, եւ ո՛չ գոյ խօսել ընդ նմա[3093]։ [3093] Ոմանք. Եւ արդ գիտասջիր զի՛նչ գոր՛՛... եւ նա այր ժանդ, եւ ո՛չ գոյ։
17 Արդ, տե՛ս ու իմացի՛ր, թէ ինչ ես անելու, քանզի մեր տիրոջ ու նրա ամբողջ տան վրայ չարիք է հասել. նա այնպիսի դաժան մարդ է, որ նրա հետ խօսել չի լինի»:
17 Հիմա մտածէ թէ ի՛նչ պիտի ընես, քանզի մեր տիրոջը վրայ եւ անոր բոլոր տանը վրայ չարիքը հասած է. որովհետեւ անիկա այնպիսի չար մարդ մըն է, որ անոր հետ մարդ չի կրնար խօսիլ»։
Եւ արդ գիտասցես եւ տեսցես զինչ գործեսցես. զի վճարեալ է չարութիւն ի վերայ տեառն մերոյ, եւ ի վերայ ամենայն տան նորա. եւ նա այր ժանտ է, եւ ոչ գոյ խօսել ընդ նմա:

25:17: Եւ արդ գիտասցե՛ս եւ տեսցե՛ս զինչ գործեսցես. զի վճարեա՛լ է չարութիւն ՚ի վերայ տեառն մերոյ, եւ ՚ի վերայ ամենայն տան նորա. եւ նա՝ ա՛յր ժա՛նտ է, եւ ո՛չ գոյ խօսել ընդ նմա[3093]։
[3093] Ոմանք. Եւ արդ գիտասջիր զի՛նչ գոր՛՛... եւ նա այր ժանդ, եւ ո՛չ գոյ։
17 Արդ, տե՛ս ու իմացի՛ր, թէ ինչ ես անելու, քանզի մեր տիրոջ ու նրա ամբողջ տան վրայ չարիք է հասել. նա այնպիսի դաժան մարդ է, որ նրա հետ խօսել չի լինի»:
17 Հիմա մտածէ թէ ի՛նչ պիտի ընես, քանզի մեր տիրոջը վրայ եւ անոր բոլոր տանը վրայ չարիքը հասած է. որովհետեւ անիկա այնպիսի չար մարդ մըն է, որ անոր հետ մարդ չի կրնար խօսիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
25:1725:17 итак подумай и посмотри, что делать; ибо неминуемо угрожает беда господину нашему и всему дому его, а он~--- человек злой, нельзя говорить с ним.
25:17 καὶ και and; even νῦν νυν now; present γνῶθι γινωσκω know καὶ και and; even ἰδὲ οραω view; see τί τις.1 who?; what? σὺ συ you ποιήσεις ποιεω do; make ὅτι οτι since; that συντετέλεσται συντελεω consummate; finish ἡ ο the κακία κακια badness; vice εἰς εις into; for τὸν ο the κύριον κυριος lord; master ἡμῶν ημων our καὶ και and; even εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him καὶ και and; even οὗτος ουτος this; he υἱὸς υιος son λοιμός λοιμος pestilence; pest καὶ και and; even οὐκ ου not ἔστιν ειμι be λαλῆσαι λαλεω talk; speak πρὸς προς to; toward αὐτόν αυτος he; him
25:17 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now דְּעִ֤י dᵊʕˈî ידע know וּ û וְ and רְאִי֙ rᵊʔˌî ראה see מַֽה־ mˈah- מָה what תַּעֲשִׂ֔י taʕᵃśˈî עשׂה make כִּֽי־ kˈî- כִּי that כָלְתָ֧ה ḵālᵊṯˈā כלה be complete הָ hā הַ the רָעָ֛ה rāʕˈā רָעָה evil אֶל־ ʔel- אֶל to אֲדֹנֵ֖ינוּ ʔᵃḏōnˌênû אָדֹון lord וְ wᵊ וְ and עַ֣ל ʕˈal עַל upon כָּל־ kol- כֹּל whole בֵּיתֹ֑ו bêṯˈô בַּיִת house וְ wᵊ וְ and הוּא֙ hû הוּא he בֶּן־ ben- בֵּן son בְּלִיַּ֔עַל bᵊliyyˈaʕal בְּלִיַּעַל wickedness מִ mi מִן from דַּבֵּ֖ר ddabbˌēr דבר speak אֵלָֽיו׃ ʔēlˈāʸw אֶל to
25:17. quam ob rem considera et recogita quid facias quoniam conpleta est malitia adversum virum tuum et adversus domum tuam et ipse filius est Belial ita ut nemo ei possit loquiWherefore consider, and think what thou hast to do: for evil is determined against thy husband, and against thy house, and he is a son of Belial, so that no man can speak to him.
17. Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his house: for he is such a son of Belial, that one cannot speak to him.
25:17. For this reason, consider and realize what you should do. For evil has been decided against your husband and against your house. And he is a son of Belial, so that no one is able to speak to him.”
25:17. Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his household: for he [is such] a son of Belial, that [a man] cannot speak to him.
Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his household: for he [is such] a son of Belial, that [a man] cannot speak to him:

25:17 итак подумай и посмотри, что делать; ибо неминуемо угрожает беда господину нашему и всему дому его, а он~--- человек злой, нельзя говорить с ним.
25:17
καὶ και and; even
νῦν νυν now; present
γνῶθι γινωσκω know
καὶ και and; even
ἰδὲ οραω view; see
τί τις.1 who?; what?
σὺ συ you
ποιήσεις ποιεω do; make
ὅτι οτι since; that
συντετέλεσται συντελεω consummate; finish
ο the
κακία κακια badness; vice
εἰς εις into; for
τὸν ο the
κύριον κυριος lord; master
ἡμῶν ημων our
καὶ και and; even
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
οὗτος ουτος this; he
υἱὸς υιος son
λοιμός λοιμος pestilence; pest
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
λαλῆσαι λαλεω talk; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
25:17
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
דְּעִ֤י dᵊʕˈî ידע know
וּ û וְ and
רְאִי֙ rᵊʔˌî ראה see
מַֽה־ mˈah- מָה what
תַּעֲשִׂ֔י taʕᵃśˈî עשׂה make
כִּֽי־ kˈî- כִּי that
כָלְתָ֧ה ḵālᵊṯˈā כלה be complete
הָ הַ the
רָעָ֛ה rāʕˈā רָעָה evil
אֶל־ ʔel- אֶל to
אֲדֹנֵ֖ינוּ ʔᵃḏōnˌênû אָדֹון lord
וְ wᵊ וְ and
עַ֣ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
בֵּיתֹ֑ו bêṯˈô בַּיִת house
וְ wᵊ וְ and
הוּא֙ הוּא he
בֶּן־ ben- בֵּן son
בְּלִיַּ֔עַל bᵊliyyˈaʕal בְּלִיַּעַל wickedness
מִ mi מִן from
דַּבֵּ֖ר ddabbˌēr דבר speak
אֵלָֽיו׃ ʔēlˈāʸw אֶל to
25:17. quam ob rem considera et recogita quid facias quoniam conpleta est malitia adversum virum tuum et adversus domum tuam et ipse filius est Belial ita ut nemo ei possit loqui
Wherefore consider, and think what thou hast to do: for evil is determined against thy husband, and against thy house, and he is a son of Belial, so that no man can speak to him.
25:17. For this reason, consider and realize what you should do. For evil has been decided against your husband and against your house. And he is a son of Belial, so that no one is able to speak to him.”
25:17. Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his household: for he [is such] a son of Belial, that [a man] cannot speak to him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:17: evil: Sa1 20:7, Sa1 20:9, Sa1 20:33; Ch2 25:16; Est 7:7
a son of Belial: Sa1 25:25, Sa1 2:12; Deu 13:13; Jdg 19:22; Sa2 23:6, Sa2 23:7; Kg1 21:10, Kg1 21:13; Ch2 13:7
that a man: Sa1 20:32, Sa1 20:33; Kg2 5:13, Kg2 5:14
John Gill
Now therefore know and consider what thou wilt do,.... For the preservation of her family:
for evil is determined against our master, and against all his household; which he concluded, either from something that dropped from David's messengers, as they turned away from Nabal; or from the martial spirit of David himself, who would never put up such an affront and indignity cast upon him; or from some intelligence he had of David's arming his men, and marching to take vengeance:
for he is such a son of Belial, that a man cannot speak to him; meaning Nabal, who was such a worthless, passionate, and ill natured man, such a lawless and imperious one, that he would not suffer a man to speak to him about anything; and it was to no purpose to attempt it, which was a reason this servant did not choose to speak to him about this affair, but to Abigail; and suggests, that it would signify nothing for her to speak to him about it, but it would be most advisable for her to consider with herself what was to be done immediately, without consulting him: the words may be rendered, "for he is a son of Belial that speaks unto him" (a); or when "he speaks unto him", or it is told him; meaning not the servant that reported to David what Nabal said; for Abarbinel observes there were ten of them, and therefore it could not be said of them, he is a son of Belial; but rather David himself, as he and Kimchi observe it may be interpreted of; that though he was so good and upright a man, yet when it should be told him how Nabal had treated him, he would be so provoked at it, that he would become and act like a son of Belial; storm and rage, and vow destruction to Nabal and his family, and come out with his whole army to destroy them; but the first sense is best.
(a) "loquens ad cum".
John Wesley
Can not speak - But he flies into a passion.
25:1825:18: Եւ աճապարեաց Աբիգեա, եւ ա՛ռ երկերիւր նկանակ, եւ երկուս ամանս գինւոյ, եւ հինգ ոչխա՛ր հասուցեալ, եւ հինգ արդու փոխնդոյ, եւ կա՛յթ մի չամիչ, եւ պաղատիտս երկերիւր. եւ ե՛դ ՚ի վերայ իշոյ[3094]։ [3094] Բազումք. Եւ եդ ՚ի վերայ իշոց։
18 Աբիգեան շտապեց, առաւ երկու հարիւր նկանակ, երկու տիկ գինի, հինգ եփած ոչխար, հինգ արդու բոված ցորեն, մէկ զամբիւղ չամիչ, երկու հարիւր շարոց չոր թուզ ու դրանք դրեց աւանակների վրայ:
18 Աբիգիա շուտով երկու հարիւր հաց ու երկու տիկ գինի եւ հինգ եփած ոչխար ու հինգ գրիւ բոհրած ցորեն, հարիւր ողկոյզ չամիչ ու երկու հարիւր շարոց թուզ առաւ ու զանոնք էշերու վրայ դրաւ։
Եւ աճապարեաց Աբիգեա, եւ ա՛ռ երկերիւր նկանակ եւ երկուս ամանս գինւոյ եւ հինգ ոչխար հասուցեալ եւ հինգ արդու փոխնդոյ եւ [470]կայթ մի չամիչ``, եւ պաղատիտս երկերիւր, եւ եդ ի վերայ իշոց:

25:18: Եւ աճապարեաց Աբիգեա, եւ ա՛ռ երկերիւր նկանակ, եւ երկուս ամանս գինւոյ, եւ հինգ ոչխա՛ր հասուցեալ, եւ հինգ արդու փոխնդոյ, եւ կա՛յթ մի չամիչ, եւ պաղատիտս երկերիւր. եւ ե՛դ ՚ի վերայ իշոյ[3094]։
[3094] Բազումք. Եւ եդ ՚ի վերայ իշոց։
18 Աբիգեան շտապեց, առաւ երկու հարիւր նկանակ, երկու տիկ գինի, հինգ եփած ոչխար, հինգ արդու բոված ցորեն, մէկ զամբիւղ չամիչ, երկու հարիւր շարոց չոր թուզ ու դրանք դրեց աւանակների վրայ:
18 Աբիգիա շուտով երկու հարիւր հաց ու երկու տիկ գինի եւ հինգ եփած ոչխար ու հինգ գրիւ բոհրած ցորեն, հարիւր ողկոյզ չամիչ ու երկու հարիւր շարոց թուզ առաւ ու զանոնք էշերու վրայ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:1825:18 Тогда Авигея поспешно взяла двести хлебов, и два меха с вином, и пять овец приготовленных, и пять мер сушеных зерен, и сто связок изюму, и двести связок смокв, и навьючила на ослов,
25:18 καὶ και and; even ἔσπευσεν σπευδω hurry Αβιγαια αβιγαια and; even ἔλαβεν λαμβανω take; get διακοσίους διακοσιοι two hundred ἄρτους αρτος bread; loaves καὶ και and; even δύο δυο two ἀγγεῖα αγγειον container οἴνου οινος wine καὶ και and; even πέντε πεντε five πρόβατα προβατον sheep πεποιημένα ποιεω do; make καὶ και and; even πέντε πεντε five οιφι οιφι and; even γομορ γομορ.1 one; unit σταφίδος σταφις and; even διακοσίας διακοσιοι two hundred παλάθας παλαθης and; even ἔθετο τιθημι put; make ἐπὶ επι in; on τοὺς ο the ὄνους ονος donkey
25:18 וַ wa וְ and תְּמַהֵ֣ר ttᵊmahˈēr מהר hasten אֲבִיגַ֡יִלאבוגיל *ʔᵃvîḡˈayil אֲבִיגַיִל Abigail וַ wa וְ and תִּקַּח֩ ttiqqˌaḥ לקח take מָאתַ֨יִם māṯˌayim מֵאָה hundred לֶ֜חֶם lˈeḥem לֶחֶם bread וּ û וְ and שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two נִבְלֵי־ nivlê- נֵבֶל jar יַ֗יִן yˈayin יַיִן wine וְ wᵊ וְ and חָמֵ֨שׁ ḥāmˌēš חָמֵשׁ five צֹ֤אן ṣˈōn צֹאן cattle עֲשׂוּיֹות֙עשׂוות *ʕᵃśûyôṯ עשׂה make וְ wᵊ וְ and חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five סְאִים֙ sᵊʔîm סְאָה seah קָלִ֔י qālˈî קָלִי parched grain וּ û וְ and מֵאָ֥ה mēʔˌā מֵאָה hundred צִמֻּקִ֖ים ṣimmuqˌîm צִמּוּקִים cakes וּ û וְ and מָאתַ֣יִם māṯˈayim מֵאָה hundred דְּבֵלִ֑ים dᵊvēlˈîm דְּבֵלָה fig cake וַ wa וְ and תָּ֖שֶׂם ttˌāśem שׂים put עַל־ ʕal- עַל upon הַ ha הַ the חֲמֹרִֽים׃ ḥᵃmōrˈîm חֲמֹור he-ass
25:18. festinavit igitur Abigail et tulit ducentos panes et duos utres vini et quinque arietes coctos et quinque sata pulentae et centum ligaturas uvae passae et ducentas massas caricarum et inposuit super asinosThen Abigail made haste and took two hundred loaves, and two vessels of wine, and five sheep ready dressed, and five measures of parched corn, and a hundred clusters of raisins, and two hundred cakes of dry figs, and laid them upon asses:
18. Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and an hundred clusters of raisins, and two hundred cakes of figs, and laid them on asses.
25:18. And so Abigail hurried, and she took two hundred loaves, and two vessels of wine, and five cooked sheep, and five measures of cooked grain, and one hundred clusters of dried grapes, and two hundred masses of dried figs, and she set them upon donkeys.
25:18. Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched [corn], and an hundred clusters of raisins, and two hundred cakes of figs, and laid [them] on asses.
Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched [corn], and an hundred clusters of raisins, and two hundred cakes of figs, and laid [them] on asses:

25:18 Тогда Авигея поспешно взяла двести хлебов, и два меха с вином, и пять овец приготовленных, и пять мер сушеных зерен, и сто связок изюму, и двести связок смокв, и навьючила на ослов,
25:18
καὶ και and; even
ἔσπευσεν σπευδω hurry
Αβιγαια αβιγαια and; even
ἔλαβεν λαμβανω take; get
διακοσίους διακοσιοι two hundred
ἄρτους αρτος bread; loaves
καὶ και and; even
δύο δυο two
ἀγγεῖα αγγειον container
οἴνου οινος wine
καὶ και and; even
πέντε πεντε five
πρόβατα προβατον sheep
πεποιημένα ποιεω do; make
καὶ και and; even
πέντε πεντε five
οιφι οιφι and; even
γομορ γομορ.1 one; unit
σταφίδος σταφις and; even
διακοσίας διακοσιοι two hundred
παλάθας παλαθης and; even
ἔθετο τιθημι put; make
ἐπὶ επι in; on
τοὺς ο the
ὄνους ονος donkey
25:18
וַ wa וְ and
תְּמַהֵ֣ר ttᵊmahˈēr מהר hasten
אֲבִיגַ֡יִלאבוגיל
*ʔᵃvîḡˈayil אֲבִיגַיִל Abigail
וַ wa וְ and
תִּקַּח֩ ttiqqˌaḥ לקח take
מָאתַ֨יִם māṯˌayim מֵאָה hundred
לֶ֜חֶם lˈeḥem לֶחֶם bread
וּ û וְ and
שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two
נִבְלֵי־ nivlê- נֵבֶל jar
יַ֗יִן yˈayin יַיִן wine
וְ wᵊ וְ and
חָמֵ֨שׁ ḥāmˌēš חָמֵשׁ five
צֹ֤אן ṣˈōn צֹאן cattle
עֲשׂוּיֹות֙עשׂוות
*ʕᵃśûyôṯ עשׂה make
וְ wᵊ וְ and
חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five
סְאִים֙ sᵊʔîm סְאָה seah
קָלִ֔י qālˈî קָלִי parched grain
וּ û וְ and
מֵאָ֥ה mēʔˌā מֵאָה hundred
צִמֻּקִ֖ים ṣimmuqˌîm צִמּוּקִים cakes
וּ û וְ and
מָאתַ֣יִם māṯˈayim מֵאָה hundred
דְּבֵלִ֑ים dᵊvēlˈîm דְּבֵלָה fig cake
וַ wa וְ and
תָּ֖שֶׂם ttˌāśem שׂים put
עַל־ ʕal- עַל upon
הַ ha הַ the
חֲמֹרִֽים׃ ḥᵃmōrˈîm חֲמֹור he-ass
25:18. festinavit igitur Abigail et tulit ducentos panes et duos utres vini et quinque arietes coctos et quinque sata pulentae et centum ligaturas uvae passae et ducentas massas caricarum et inposuit super asinos
Then Abigail made haste and took two hundred loaves, and two vessels of wine, and five sheep ready dressed, and five measures of parched corn, and a hundred clusters of raisins, and two hundred cakes of dry figs, and laid them upon asses:
25:18. And so Abigail hurried, and she took two hundred loaves, and two vessels of wine, and five cooked sheep, and five measures of cooked grain, and one hundred clusters of dried grapes, and two hundred masses of dried figs, and she set them upon donkeys.
25:18. Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched [corn], and an hundred clusters of raisins, and two hundred cakes of figs, and laid [them] on asses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Abigail Meets David. B. C. 1057.

18 Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and a hundred clusters of raisins, and two hundred cakes of figs, and laid them on asses. 19 And she said unto her servants, Go on before me; behold, I come after you. But she told not her husband Nabal. 20 And it was so, as she rode on the ass, that she came down by the covert of the hill, and, behold, David and his men came down against her; and she met them. 21 Now David had said, Surely in vain have I kept all that this fellow hath in the wilderness, so that nothing was missed of all that pertained unto him: and he hath requited me evil for good. 22 So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall. 23 And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground, 24 And fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid. 25 Let not my lord, I pray thee, regard this man of Belial, even Nabal: for as his name is, so is he; Nabal is his name, and folly is with him: but I thine handmaid saw not the young men of my lord, whom thou didst send. 26 Now therefore, my lord, as the LORD liveth, and as thy soul liveth, seeing the LORD hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal. 27 And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord. 28 I pray thee, forgive the trespass of thine handmaid: for the LORD will certainly make my lord a sure house; because my lord fighteth the battles of the LORD, and evil hath not been found in thee all thy days. 29 Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the bundle of life with the LORD thy God; and the souls of thine enemies, them shall he sling out, as out of the middle of a sling. 30 And it shall come to pass, when the LORD shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel; 31 That this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: but when the LORD shall have dealt well with my lord, then remember thine handmaid.
We have here an account of Abigail's prudent management for the preserving of her husband and family from the destruction that was just coming upon them; and we find that she did her part admirably well and fully answered her character. The passion of fools often makes those breaches in a little time which the wise, with all their wisdom, have much ado to make up again. It is hard to say whether Abigail was more miserable in such a husband or Nabal happy in such a wife. A virtuous woman is a crown to her husband, to protect as well as adorn, and will do him good and not evil. Wisdom in such a case as this was better than weapons of war. 1. It was her wisdom that what she did she did quickly, and without delay; she made haste, v. 18. It was no time to trifle or linger when all was in danger. Those that desire conditions of peace must send when the enemy is yet a great way off, Luke xiv. 32. 2. It was her wisdom that what she did she did herself, because, being a woman of great prudence and very happy address, she knew better how to manage it than any servant she had. The virtuous woman will herself look well to the ways of her household, and not devolve this duty wholly upon others.
Abigail must endeavour to atone for Nabal's faults. Now he had been in two ways rude to David's messengers, and in them to David: He had denied them the provisions they asked for, and he had given them very provoking language. Now,
I. By a most generous present, Abigail atones for his denial of their request. If Nabal had given them what came next to hand, they would have gone away thankful; but Abigail prepares the very best the house afforded and abundance of it (v. 18), according to the usual entertainments of those times, not only bread and flesh, but raisins and figs, which were their dried sweet-meats. Nabal grudged them water, but she took two bottles (casks or rundlets) of wine, loaded her asses with these provisions, and sent them before; for a gift pacifieth anger, Prov. xxi. 14. Jacob thus pacified Esau. When the instruments of the churl are evil, the liberal devises liberal things, and loses nothing by it; for by liberal things shall he stand, Isa. xxxii. 7, 8. Abigail not only lawfully, but laudably, disposed of all these goods of her husband's without his knowledge (even when she had reason to think that if he had known what she did he would not have consented to it), because it was not to gratify her own pride or vanity, but for the necessary defence of him and his family. which otherwise would have been inevitably ruined. Husbands and wives, for their common good and benefit, have a joint-interest in their worldly possessions; but if either waste, or unduly spend in any way, it is a robbing of the other.
II. By a most obliging demeanour, and charming speech, she atones for the abusive language which Nabal had given them. She met David upon the march, big with resentment, and meditating the destruction of Nabal (v. 20); but with all possible expressions of complaisance and respect she humbly begs his favour, and solicits him to pass by the offence. Her demeanour was very submissive: She bowed herself to the ground before David (v. 23) and fell at his feet, v. 24. Yielding pacifies great offences. She put herself into the place and posture of a penitent and of a petitioner, and was not ashamed to do it, when it was for the good of her house, in the sight both of her own servants and of David's soldiers. She humbly begs of David that he will give her the hearing: Let thy handmaid speak in thy audience. But she needed not thus to bespeak his attention and patience; what she said was sufficient to command it, for certainly nothing could be more fine nor more moving. No topic of argument is left untouched; every thing is well placed and well expressed, most pertinently and pathetically urged, and improved to the best advantage, with such a force of natural rhetoric as cannot easily be paralleled.
1. She speaks to him all along with the deference and respect due to so great and good a man, calls him My lord, over and over, to expiate her husband's crime in saying, "Who is David?" She does not upbraid him with the heat of his passion, though he deserved to be reproved for it; nor does she tell him how ill it became his character; but endeavours to soften him and bring him to a better temper, not doubting but that then his own conscience would upbraid him with it.
2. She takes the blame of the ill-treatment of his messengers upon herself: "Upon me, my lord, upon me, let this iniquity be, v. 24. If thou wilt be angry, be angry with me, rather than with my poor husband, and look upon it as the trespass of thy handmaid," v. 28. Sordid spirits care not how much others suffer for their faults, while generous spirits can be content to suffer for the faults of others. Abigail here discovered the sincerity and strength of her conjugal affection and concern for her family: whatever Nabal was, he was her husband.
3. She excuses her husband's fault by imputing it to his natural weakness and want of understanding (v. 25): "Let not my lord take notice of his rudeness and ill manners, for it is like him; it is not the first time that he has behaved so churlishly; he must be borne with, for it is for want of wit: Nabal is his name" (which signifies a fool), "and folly is with him. It was owing to his folly, not his malice. He is simple, but not spiteful. Forgive him, for he knows not what he does." What she said was too true, and she said it to excuse his fault and prevent his ruin, else she would not have done well to give such a bad character as this of her own husband, whom she ought to make the best of, and not to speak ill of.
4. She pleads her own ignorance of the matter: "I saw not the young men, else they should have had a better answer, and should not have gone without their errand," intimating hereby that though her husband was foolish, and unfit to manage his affairs himself, yet he had so much wisdom as to be ruled by her and take her advice.
5. She takes it for granted that she has gained her point already, perhaps perceiving, by David's countenance, that he began to change his mind (v. 26): Seeing the Lord hath withholden thee. She depends not upon her own reasonings, but God's grace, to mollify him, and doubts not but that grace would work powerfully upon him; and then, "Let all thy enemies be as Nabal, that is, if thou forbear to avenge thyself, no doubt God will avenge thee on him, as he will on all thy other enemies." Or it intimates that it was below him to take vengeance on so weak and impotent an enemy as Nabal was, who, as he would do him no kindness, so he could do him no hurt, for he needed to wish no more concerning his enemies than that they might be as unable to resist him as Nabal was. Perhaps she refers to his sparing Saul, when, but the other day, he had him at his mercy. "Didst thou forbear to avenge thyself on that lion that would devour thee, and wilt thou shed the blood of this dog that can but bark at thee?" The very mentioning of what he was about to do, to shed blood and to avenge himself, was enough to work upon such a tender gracious spirit as David had; and it should seem, by his reply (v. 33), that it affected him.
6. She makes a tender of the present she had brought, but speaks of it as unworthy of David's acceptance, and therefore desires it may be given to the young men that followed him (v. 27), and particularly to those ten that were his messengers to Nabal, and whom he had treated so rudely.
7. She applauds David for the good services he had done against the common enemies of his country, the glory of which great achievements, she hoped, he would not stain by any personal revenge: "My lord fighteth the battles of the Lord against the Philistines, and therefore he will leave it to God to fight his battles against those that affront him, v. 28. Evil has not been found in thee all thy days. Thou never yet didst wrong to any of thy countrymen (though persecuted as a traitor), and therefore thou wilt not begin now, nor do a thing which Saul will improve for the justifying of his malice against thee."
8. She foretels the glorious issue of his present troubles. "It is true a man pursues thee and seeks thy life" (she names not Saul, out of respect to his present character as king), "but thou needest not look with so sharp and jealous an eye upon every one that affronts thee;" for all these storms that now ruffle thee will be blown over shortly. She speaks it with assurance, (1.) That God would keep him safe: The soul of my lord shall be bound in the bundle of life with the Lord thy God, that is, God shall hold thy soul in life (as the expression is, Ps. lxvi. 9) as we hold those things which are bundled up or which are precious to us, Ps. cxvi. 15. Thy soul shall be treasured up in the treasure of lives (so the Chaldee), under lock and key as our treasure is. "Thou shalt abide under the special protection of the divine providence." The bundle of life is with the Lord our God, for in his hand our breath is, and our times. Those are safe, and may be easy, that have him for their protector. The Jews understand this not only of the life that now is, but of that which is to come, even the happiness of separate souls, and therefore use it commonly as an inscription on their gravestones. "Here we have laid the body, but trust that the soul is bound up in the bundle of life, with the Lord our God." There it is safe, while the dust of the body is scattered. (2.) That God would make him victorious over his enemies. Their souls he shall sling out, v. 29. The stone is bound up in the sling, but it is in order to be thrown out again; so the souls of the godly shall be bundled as corn for the barn, but the souls of the wicked as tares for the fire. (3.) That God would settle him in wealth and power: "The Lord will certainly make my lord a sure house, and no enemy thou hast can hinder it; therefore forgive this trespass," that is, "show mercy, as thou hopest to find mercy. God will make thee great, and it is the glory of great men to pass by offences."
9. She desires him to consider how much more comfortable it would be to him in the reflection to have forgiven this affront than to have revenged it, v. 30, 31. She reserves this argument for the last, as a very powerful one with so good a man, that the less he indulged his passion the more he consulted his peace and the repose of his own conscience, which every wise man will be tender of. (1.) She cannot but think that if he should avenge himself it would afterwards be a grief and an offence of heart to him, Many have done that in a heat which they have a thousand times wished undone again. The sweetness of revenge is soon turned into bitterness. (2.) She is confident that if he pass by the offence it will afterwards by no grief to him; but, on the contrary, it would yield him unspeakable satisfaction that his wisdom and grace had got the better of his passion. Note, When we are tempted to sin we should consider how it will appear in the reflection. Let us never do any thing for which our own consciences will afterwards have occasion to upbraid us, and which we shall look back upon with regret: My heart shall not reproach me.
10. She recommends herself to his favour: When the Lord shall have dealt well with my lord, then remember thy handmaid, as one that kept thee from doing that which would have disgraced thy honour, disquieted thy conscience, and made a blot in thy history. We have reason to remember those with respect and gratitude who have been instrumental to keep us from sin.
Adam Clarke: Commentary on the Bible - 1831
25:18: Took two hundred loaves - The Eastern bread is ordinarily both thin and small; and answers to our cakes.
Two bottles of wine - That is, two goat-skins full. The hide is pulled off the animal without ripping up; the places where the legs, etc., were are sewed up, and then the skin appears one large bag. This is properly the Scripture and Eastern bottle. There is one such before me.
Five sheep - Not one sheep to one hundred men.
Clusters of raisins - Raisins dried in the sun.
Cakes of figs - Figs cured, and then pressed together. We receive the former in jars, and the latter in small barrels; and both articles answer the description here given.
Now all this provision was a matter of little worth, and, had it been granted in the first instance, it would have perfectly satisfied David, and secured the good offices of him and his men. Abigail showed both her wisdom and prudence in making this provision. Out of three thousand sheep Nabal could not have missed five; and as this claim was made only in the time of sheep-shearing, it could not have been made more than once in the year: and it certainly was a small price for such important services.
1 Kings (1 Samuel) 25:20
Albert Barnes: Notes on the Bible - 1834
25:18: Two bottles - Rather, "two skins," each of which would contain many gallons. These leather vessels varied in size according to the skin they were made of, and the use they were to be put to. The smaller and more portable kind, which may not improperly be called bottles, were made of the skin of a kid: larger ones of the skin of a he-goat. The Arabs invariably to this day carry their milk, water, etc., in such leather vessels. One skin of wine was a handsome present from Ziba, sufficient for David's household Sa2 16:1. The provisions were all ready to Abigail's hand, having been provided for the sheep-shearing feast.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:18: made haste: Sa1 25:34; Num 16:46-48; Pro 6:4, Pro 6:5; Mat 5:25
took two: The Eastern bread is generally both thin and small; and answers to our cakes. Gen 32:13-20, Gen 43:11-14; Sa2 17:28, Sa2 17:29; Pro 18:16, Pro 21:14
two bottles: That is, two goatskins' full.
five sheep: Not one sheep to one hundred men.
clusters: Heb. lumps, Raisins dried in the sun, Sa2 16:1
cakes of figs: Figs cured and then pressed together. Now all this provision was a matter of little worth; and had it been granted in the first instance, it would have perfectly satisfied David, and secured his good offices.
John Gill
Then Abigail made haste,.... As the case required, her family being in imminent danger:
and took two hundred loaves; of bread; of what size or weight they were is not said; though it may be reasonably concluded they were pretty large, since they are not called cakes, but loaves, and since they were to be a present to David and his men, who were numerous:
and two bottles of wine; not such as ours are, which would have borne no proportion to the rest of the provision; but these were leathern bags which held a large quantity, in which they put and carried wine in those times and countries; the Septuagint version is, two vessels or casks of wine:
and five sheep ready dressed; killed and dressed by the butcher, or made ready by the cook, boiled or roasted; the word which the Targum uses, according to the interpretation of Jarchi, from one of their Rabbins, signifies such as were stuffed with small pieces of meat, and eggs in them, or, as it should seem, made into pastries:
and five measures of parched corn; or five seahs, a measure which held, according to Bishop Cumberland (b), two wine gallons, four bottles, and a little more; of this parched corn; see Gill on 1Kings 17:17; where mention is made of an ephah of it; and the Septuagint version has the same measure here, and calls them five ephahs of flour:
and an hundred clusters of raisins; or dried grapes, as the Targum; the Septuagint is, one omer of them, which was the tenth part of an ephah:
and two hundred cakes of figs; which were dried, and pressed, and made into lumps, and she took two hundred of these; or, as the Targum, two hundred pound weight of them:
and laid them on asses; one not being sufficient to carry all this provision.
(b) Of Scripture Weights and Measures, ch. 3. p. 86.
John Wesley
Abigail took, &c. - This she did without his leave, because it was a case of apparent necessity, for the preservation of herself, and husband, and all the family from imminent ruin. And surely, that necessity which dispenseth with God's positive commands, might dispense with the husband's right, in this case. Bottles - Casks or rundlets.
25:1925:19: Եւ ասէ ցմանկտին իւր. Երթա՛յք յառաջագոյն քան զիս, եւ ես գա՛մ զկնի ձեր։ Եւ առն իւրում Նաբաղայ ո՛չ եհան ՚ի վեր։
19 Նա ասաց ծառաներին. «Առա՛ջ անցէք ինձնից, ես կը գամ ձեր յետեւից»:
19 Եւ իր ծառաներուն ըսաւ. «Առջեւս անցէ՛ք, ահա ես ձեր ետեւէն կու գամ»։ Բայց իր էրկանը՝ Նաբաղին չիմացուց։
Եւ ասէ ցմանկտին իւր. Երթայք յառաջագոյն քան զիս, եւ ես գամ զկնի ձեր: Եւ առն իւրում Նաբաղայ ոչ եհան ի վեր:

25:19: Եւ ասէ ցմանկտին իւր. Երթա՛յք յառաջագոյն քան զիս, եւ ես գա՛մ զկնի ձեր։ Եւ առն իւրում Նաբաղայ ո՛չ եհան ՚ի վեր։
19 Նա ասաց ծառաներին. «Առա՛ջ անցէք ինձնից, ես կը գամ ձեր յետեւից»:
19 Եւ իր ծառաներուն ըսաւ. «Առջեւս անցէ՛ք, ահա ես ձեր ետեւէն կու գամ»։ Բայց իր էրկանը՝ Նաբաղին չիմացուց։
zohrab-1805▾ eastern-1994▾ western am▾
25:1925:19 и сказала слугам своим: ступайте впереди меня, вот, я пойду за вами. А мужу своему Навалу ничего не сказала.
25:19 καὶ και and; even εἶπεν επω say; speak τοῖς ο the παιδαρίοις παιδαριον little boy αὐτῆς αυτος he; him προπορεύεσθε προπορευομαι travel forth; travel before ἔμπροσθέν εμπροσθεν in front; before μου μου of me; mine καὶ και and; even ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ὀπίσω οπισω in back; after ὑμῶν υμων your παραγίνομαι παραγινομαι happen by; come by / to / along καὶ και and; even τῷ ο the ἀνδρὶ ανηρ man; husband αὐτῆς αυτος he; him οὐκ ου not ἀπήγγειλεν απαγγελλω report
25:19 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say לִ li לְ to נְעָרֶ֨יהָ֙ nᵊʕārˈeʸhā נַעַר boy עִבְר֣וּ ʕivrˈû עבר pass לְ lᵊ לְ to פָנַ֔י fānˈay פָּנֶה face הִנְנִ֖י hinnˌî הִנֵּה behold אַחֲרֵיכֶ֣ם ʔaḥᵃrêḵˈem אַחַר after בָּאָ֑ה bāʔˈā בוא come וּ û וְ and לְ lᵊ לְ to אִישָׁ֥הּ ʔîšˌāh אִישׁ man נָבָ֖ל nāvˌāl נָבָל Nabal לֹ֥א lˌō לֹא not הִגִּֽידָה׃ higgˈîḏā נגד report
25:19. dixitque pueris suis praecedite me ecce ego post tergum sequar vos viro autem suo Nabal non indicavitAnd she said to her servants: Go before me: behold, I will follow after you: but she told not her husband, Nabal.
19. And she said unto her young men, Go on before me; behold, I come after you. But she told not her husband Nabal.
25:19. And she said to her servants: “Go before me. Behold, I will follow after your back.” But she did not reveal it to her husband, Nabal.
25:19. And she said unto her servants, Go on before me; behold, I come after you. But she told not her husband Nabal.
And she said unto her servants, Go on before me; behold, I come after you. But she told not her husband Nabal:

25:19 и сказала слугам своим: ступайте впереди меня, вот, я пойду за вами. А мужу своему Навалу ничего не сказала.
25:19
καὶ και and; even
εἶπεν επω say; speak
τοῖς ο the
παιδαρίοις παιδαριον little boy
αὐτῆς αυτος he; him
προπορεύεσθε προπορευομαι travel forth; travel before
ἔμπροσθέν εμπροσθεν in front; before
μου μου of me; mine
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ὀπίσω οπισω in back; after
ὑμῶν υμων your
παραγίνομαι παραγινομαι happen by; come by / to / along
καὶ και and; even
τῷ ο the
ἀνδρὶ ανηρ man; husband
αὐτῆς αυτος he; him
οὐκ ου not
ἀπήγγειλεν απαγγελλω report
25:19
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
לִ li לְ to
נְעָרֶ֨יהָ֙ nᵊʕārˈeʸhā נַעַר boy
עִבְר֣וּ ʕivrˈû עבר pass
לְ lᵊ לְ to
פָנַ֔י fānˈay פָּנֶה face
הִנְנִ֖י hinnˌî הִנֵּה behold
אַחֲרֵיכֶ֣ם ʔaḥᵃrêḵˈem אַחַר after
בָּאָ֑ה bāʔˈā בוא come
וּ û וְ and
לְ lᵊ לְ to
אִישָׁ֥הּ ʔîšˌāh אִישׁ man
נָבָ֖ל nāvˌāl נָבָל Nabal
לֹ֥א lˌō לֹא not
הִגִּֽידָה׃ higgˈîḏā נגד report
25:19. dixitque pueris suis praecedite me ecce ego post tergum sequar vos viro autem suo Nabal non indicavit
And she said to her servants: Go before me: behold, I will follow after you: but she told not her husband, Nabal.
25:19. And she said to her servants: “Go before me. Behold, I will follow after your back.” But she did not reveal it to her husband, Nabal.
25:19. And she said unto her servants, Go on before me; behold, I come after you. But she told not her husband Nabal.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:19: Go: Gen 32:16, Gen 32:20
But: Pro 31:11, Pro 31:12, Pro 31:27
Geneva 1599
And she said unto her servants, Go on before me; behold, I come after you. But she told not her (g) husband Nabal.
(g) Because she knew his crooked nature, that he would rather die than agree to her enterprise.
John Gill
And she said to her servants, go on before me,.... With the present, the sight of which she wisely considered would in a great measure pacify David, and prepare him to hear patiently what she had to say to him:
behold, I come after you; signifying it would not be long before she came up to them, and overtook them:
but she told not her husband Nabal; neither the danger he and his family were in through his conduct, nor the preparations she had made to prevent it; knowing his perverse and obstinate disposition, that it would take up too much time to reason with him, and persuade him, and bring him into proper measures; and which may be observed to excuse the conduct of Abigail in doing what she did, and taking and disposing of her husband's gods, without his knowledge and leave; the case required haste, and it was done to preserve him and his family from imminent ruin; and besides, he might not be in a fit condition to be spoken to, being drunk with passion, or with wine, or both, see 1Kings 25:36; and no doubt she was directed by the Spirit of God to do what she did; and this being an extraordinary case, is not to be drawn into an example.
Robert Jamieson, A. R. Fausset and David Brown
she said unto her servants, Go on before me; behold, I come after you--People in the East always try to produce an effect by their presents, loading on several beasts what might be easily carried by one, and bringing them forward, article by article, in succession. Abigail not only sent her servants in this way, but resolved to go in person, following her present, as is commonly done, to watch the impression which her munificence would produce.
25:2025:20: Եւ եղեւ ընդ ելանել նորա յէշն, եւ ընդ իջանե՛լ ընդ զանխուլ լերինն, եւ ահա Դաւիթ եւ ա՛րք նորա իջանէին ընդ առաջ նորա. եւ դիպեցա՛ւ նոցա։
20 Նա այդ մասին իր ամուսին Նաբաղին չյայտնեց: Երբ նա, աւանակին հեծած, լերան ծածուկ տեղերով իջնում էր, ահա Դաւիթն ու նրա մարդիկ նրան ընդառաջ գնացին. Աբիգեան հանդիպեց նրանց:
20 Երբ կինը իշու վրայ հեծած՝ լերանը գոց տեղէն կ’իջնէր, Դաւիթ ու անոր մարդիկը անոր առջեւ կ’իջնէին ու իրարու հանդիպեցան։
Եւ եղեւ ընդ ելանել նորա յէշն եւ ընդ իջանել ընդ զանխուլ լերինն, եւ ահա Դաւիթ եւ արք նորա իջանէին ընդ առաջ նորա, եւ դիպեցաւ նոցա:

25:20: Եւ եղեւ ընդ ելանել նորա յէշն, եւ ընդ իջանե՛լ ընդ զանխուլ լերինն, եւ ահա Դաւիթ եւ ա՛րք նորա իջանէին ընդ առաջ նորա. եւ դիպեցա՛ւ նոցա։
20 Նա այդ մասին իր ամուսին Նաբաղին չյայտնեց: Երբ նա, աւանակին հեծած, լերան ծածուկ տեղերով իջնում էր, ահա Դաւիթն ու նրա մարդիկ նրան ընդառաջ գնացին. Աբիգեան հանդիպեց նրանց:
20 Երբ կինը իշու վրայ հեծած՝ լերանը գոց տեղէն կ’իջնէր, Դաւիթ ու անոր մարդիկը անոր առջեւ կ’իջնէին ու իրարու հանդիպեցան։
zohrab-1805▾ eastern-1994▾ western am▾
25:2025:20 Когда же она, сидя на осле, спускалась по извилинам горы, вот, навстречу ей идет Давид и люди его, и она встретилась с ними.
25:20 καὶ και and; even ἐγενήθη γινομαι happen; become αὐτῆς αυτος he; him ἐπιβεβηκυίης επιβαινω mount; step on ἐπὶ επι in; on τὴν ο the ὄνον ονος donkey καὶ και and; even καταβαινούσης καταβαινω step down; descend ἐν εν in σκέπῃ σκεπης the ὄρους ορος mountain; mount καὶ και and; even ἰδοὺ ιδου see!; here I am Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband αὐτοῦ αυτος he; him κατέβαινον καταβαινω step down; descend εἰς εις into; for συνάντησιν συναντησις meeting αὐτῆς αυτος he; him καὶ και and; even ἀπήντησεν απανταω meet; plead αὐτοῖς αυτος he; him
25:20 וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be הִ֣יא׀ hˈî הִיא she רֹכֶ֣בֶת rōḵˈeveṯ רכב ride עַֽל־ ʕˈal- עַל upon הַ ha הַ the חֲמֹ֗ור ḥᵃmˈôr חֲמֹור he-ass וְ wᵊ וְ and יֹרֶ֨דֶת֙ yōrˈeḏeṯ ירד descend בְּ bᵊ בְּ in סֵ֣תֶר sˈēṯer סֵתֶר hiding place הָ hā הַ the הָ֔ר hˈār הַר mountain וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold דָוִד֙ ḏāwˌiḏ דָּוִד David וַ wa וְ and אֲנָשָׁ֔יו ʔᵃnāšˈāʸw אִישׁ man יֹרְדִ֖ים yōrᵊḏˌîm ירד descend לִ li לְ to קְרָאתָ֑הּ qᵊrāṯˈāh קרא encounter וַ wa וְ and תִּפְגֹּ֖שׁ ttifgˌōš פגשׁ meet אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
25:20. cum ergo ascendisset asinum et descenderet ad radices montis David et viri eius descendebant in occursum eius quibus et illa occurritAnd when she had gotten upon an ass, and was coming down to the foot of the mountain, David and his men came down over against her, and she met them.
20. And it was so, as she rode on her ass, and came down by the covert of the mountain, that, behold, David and his men came down against her; and she met them.
25:20. And when she had climbed on a donkey, and was descending to the base of the mountain, David and his men were descending to meet her. And she met them.
25:20. And it was [so, as] she rode on the ass, that she came down by the covert of the hill, and, behold, David and his men came down against her; and she met them.
And it was [so, as] she rode on the ass, that she came down by the covert of the hill, and, behold, David and his men came down against her; and she met them:

25:20 Когда же она, сидя на осле, спускалась по извилинам горы, вот, навстречу ей идет Давид и люди его, и она встретилась с ними.
25:20
καὶ και and; even
ἐγενήθη γινομαι happen; become
αὐτῆς αυτος he; him
ἐπιβεβηκυίης επιβαινω mount; step on
ἐπὶ επι in; on
τὴν ο the
ὄνον ονος donkey
καὶ και and; even
καταβαινούσης καταβαινω step down; descend
ἐν εν in
σκέπῃ σκεπης the
ὄρους ορος mountain; mount
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
οἱ ο the
ἄνδρες ανηρ man; husband
αὐτοῦ αυτος he; him
κατέβαινον καταβαινω step down; descend
εἰς εις into; for
συνάντησιν συναντησις meeting
αὐτῆς αυτος he; him
καὶ και and; even
ἀπήντησεν απανταω meet; plead
αὐτοῖς αυτος he; him
25:20
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
הִ֣יא׀ hˈî הִיא she
רֹכֶ֣בֶת rōḵˈeveṯ רכב ride
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
חֲמֹ֗ור ḥᵃmˈôr חֲמֹור he-ass
וְ wᵊ וְ and
יֹרֶ֨דֶת֙ yōrˈeḏeṯ ירד descend
בְּ bᵊ בְּ in
סֵ֣תֶר sˈēṯer סֵתֶר hiding place
הָ הַ the
הָ֔ר hˈār הַר mountain
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
דָוִד֙ ḏāwˌiḏ דָּוִד David
וַ wa וְ and
אֲנָשָׁ֔יו ʔᵃnāšˈāʸw אִישׁ man
יֹרְדִ֖ים yōrᵊḏˌîm ירד descend
לִ li לְ to
קְרָאתָ֑הּ qᵊrāṯˈāh קרא encounter
וַ wa וְ and
תִּפְגֹּ֖שׁ ttifgˌōš פגשׁ meet
אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
25:20. cum ergo ascendisset asinum et descenderet ad radices montis David et viri eius descendebant in occursum eius quibus et illa occurrit
And when she had gotten upon an ass, and was coming down to the foot of the mountain, David and his men came down over against her, and she met them.
25:20. And when she had climbed on a donkey, and was descending to the base of the mountain, David and his men were descending to meet her. And she met them.
25:20. And it was [so, as] she rode on the ass, that she came down by the covert of the hill, and, behold, David and his men came down against her; and she met them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:20: She came down - and David - came down - David was coming down Mount Paran; Abigail was coming down from Carmel. - Calmet.
1 Kings (1 Samuel) 25:22
Albert Barnes: Notes on the Bible - 1834
25:20: The covert of the hill - Probably a defile or glen, literally a "secret place," as in Sa1 19:2. She was riding down into this glen from one side, while David and his men were descending the opposite hill. It is perhaps mentioned that she came by this "secret place," because she chose this path to escape the observation of her husband or of anyone else.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:20: rode: Kg2 4:24
she came down: David was coming down mount Paran; Abigail was coming down from Carmel.
John Gill
And it was so, as she rode on the ass,.... After her servants:
that she came down, by the covert of the hill; by the side of it, which was covered with bushes, and she rode among them, in a way that led through them, and so was not seen by David and his men; or by the shadow of the hill, toward the bottom of it, where by reason of that, and the opposite hill, it was darkish, and they could not see each other:
and, behold, David and his men came down against her; came down a hill opposite to that she came down:
and she met them; in the valley between two hills.
25:2125:21: Եւ ասէ Դաւիթ. Զո՛ւր ուրեմն պահեցի զամենայն ինչ Նաբաղու յանապատի անդ. եւ ո՛չ խուեցա՛ք առնուլ յամենայնէ որ ինչ է՛ր նորա եւ ո՛չ ինչ. եւ հատոյց ինձ չա՛ր երախտեաց իմոց[3095]։ [3095] Ոմանք. Զամենայն ինչսն Նաբա՛՛... եւ հասոյց ինձ չար երախտեացն իմոց։
21 Դաւիթն ասաց. «Ուրեմն ի զուր էր, որ Նաբաղի ամէն ինչը պահպանեցի այնտեղ, անապատում: Նրա ունեցածից ոչ մի բան չկորաւ, բայց նա իմ երախտիքի փոխարէն չարութիւն է հատուցում:
21 Դաւիթ ըսեր էր. «Ուրեմն անապատին մէջ այս մարդուն բոլոր ունեցած բաները պարապ տեղը պահեր եմ ու անոր բոլոր ունեցածէն բա՛ն մը չկորսուեցաւ եւ անիկա ինծի աղէկութեան փոխարէն գէշութիւն ըրաւ։
Եւ ասէ Դաւիթ. Զուր ուրեմն պահեցի զամենայն ինչ Նաբաղու յանապատի անդ, եւ ոչ խուեցաք առնուլ յամենայնէ որ ինչ էր նորա եւ ոչ ինչ. եւ հատոյց ինձ չար երախտեաց իմոց:

25:21: Եւ ասէ Դաւիթ. Զո՛ւր ուրեմն պահեցի զամենայն ինչ Նաբաղու յանապատի անդ. եւ ո՛չ խուեցա՛ք առնուլ յամենայնէ որ ինչ է՛ր նորա եւ ո՛չ ինչ. եւ հատոյց ինձ չա՛ր երախտեաց իմոց[3095]։
[3095] Ոմանք. Զամենայն ինչսն Նաբա՛՛... եւ հասոյց ինձ չար երախտեացն իմոց։
21 Դաւիթն ասաց. «Ուրեմն ի զուր էր, որ Նաբաղի ամէն ինչը պահպանեցի այնտեղ, անապատում: Նրա ունեցածից ոչ մի բան չկորաւ, բայց նա իմ երախտիքի փոխարէն չարութիւն է հատուցում:
21 Դաւիթ ըսեր էր. «Ուրեմն անապատին մէջ այս մարդուն բոլոր ունեցած բաները պարապ տեղը պահեր եմ ու անոր բոլոր ունեցածէն բա՛ն մը չկորսուեցաւ եւ անիկա ինծի աղէկութեան փոխարէն գէշութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:2125:21 И Давид сказал: да, напрасно я охранял в пустыне все имущество этого человека, и ничего не пропало из принадлежащего ему; он платит мне злом за добро;
25:21 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith εἶπεν επω say; speak ἴσως ισως equally εἰς εις into; for ἄδικον αδικος injurious; unjust πεφύλακα φυλασσω guard; keep πάντα πας all; every τὰ ο the αὐτοῦ αυτος he; him ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even οὐκ ου not ἐνετειλάμεθα εντελλομαι direct; enjoin λαβεῖν λαμβανω take; get ἐκ εκ from; out of πάντων πας all; every τῶν ο the αὐτοῦ αυτος he; him οὐθέν ουδεις no one; not one καὶ και and; even ἀνταπέδωκέν ανταποδιδωμι repay μοι μοι me πονηρὰ πονηρος harmful; malignant ἀντὶ αντι against; instead of ἀγαθῶν αγαθος good
25:21 וְ wᵊ וְ and דָוִ֣ד ḏāwˈiḏ דָּוִד David אָמַ֗ר ʔāmˈar אמר say אַךְ֩ ʔaḵ אַךְ only לַ la לְ to † הַ the שֶּׁ֨קֶר ššˌeqer שֶׁקֶר lie שָׁמַ֜רְתִּי šāmˈartî שׁמר keep אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לָ lā לְ to זֶה֙ zˌeh זֶה this בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert וְ wᵊ וְ and לֹא־ lō- לֹא not נִפְקַ֥ד nifqˌaḏ פקד miss מִ mi מִן from כָּל־ kkol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֖ו lˌô לְ to מְא֑וּמָה mᵊʔˈûmā מְאוּמָה something וַ wa וְ and יָּֽשֶׁב־ yyˈāšev- שׁוב return לִ֥י lˌî לְ to רָעָ֖ה rāʕˌā רָעָה evil תַּ֥חַת tˌaḥaṯ תַּחַת under part טֹובָֽה׃ ṭôvˈā טֹובָה what is good
25:21. et ait David vere frustra servavi omnia quae huius erant in deserto et non periit quicquam de cunctis quae ad eum pertinebant et reddidit mihi malum pro bonoAnd David said: Truly in vain have I kept all that belonged to this fellow in the wilderness, and nothing was lost of all that pertained unto him: and he hath returned me evil for good.
21. Now David had said, Surely in vain have I kept all that this fellow hath in the wilderness, so that nothing was missed of all that pertained unto him: and he hath returned me evil for good.
25:21. And David said: “Truly, in vain have I preserved all that was his in the wilderness, so that nothing perished out of all that belonged to him. And he has repaid evil to me for good.
25:21. Now David had said, Surely in vain have I kept all that this [fellow] hath in the wilderness, so that nothing was missed of all that [pertained] unto him: and he hath requited me evil for good.
Now David had said, Surely in vain have I kept all that this [fellow] hath in the wilderness, so that nothing was missed of all that [pertained] unto him: and he hath requited me evil for good:

25:21 И Давид сказал: да, напрасно я охранял в пустыне все имущество этого человека, и ничего не пропало из принадлежащего ему; он платит мне злом за добро;
25:21
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
εἶπεν επω say; speak
ἴσως ισως equally
εἰς εις into; for
ἄδικον αδικος injurious; unjust
πεφύλακα φυλασσω guard; keep
πάντα πας all; every
τὰ ο the
αὐτοῦ αυτος he; him
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
καὶ και and; even
οὐκ ου not
ἐνετειλάμεθα εντελλομαι direct; enjoin
λαβεῖν λαμβανω take; get
ἐκ εκ from; out of
πάντων πας all; every
τῶν ο the
αὐτοῦ αυτος he; him
οὐθέν ουδεις no one; not one
καὶ και and; even
ἀνταπέδωκέν ανταποδιδωμι repay
μοι μοι me
πονηρὰ πονηρος harmful; malignant
ἀντὶ αντι against; instead of
ἀγαθῶν αγαθος good
25:21
וְ wᵊ וְ and
דָוִ֣ד ḏāwˈiḏ דָּוִד David
אָמַ֗ר ʔāmˈar אמר say
אַךְ֩ ʔaḵ אַךְ only
לַ la לְ to
הַ the
שֶּׁ֨קֶר ššˌeqer שֶׁקֶר lie
שָׁמַ֜רְתִּי šāmˈartî שׁמר keep
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לָ לְ to
זֶה֙ zˌeh זֶה this
בַּ ba בְּ in
הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נִפְקַ֥ד nifqˌaḏ פקד miss
מִ mi מִן from
כָּל־ kkol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֖ו lˌô לְ to
מְא֑וּמָה mᵊʔˈûmā מְאוּמָה something
וַ wa וְ and
יָּֽשֶׁב־ yyˈāšev- שׁוב return
לִ֥י lˌî לְ to
רָעָ֖ה rāʕˌā רָעָה evil
תַּ֥חַת tˌaḥaṯ תַּחַת under part
טֹובָֽה׃ ṭôvˈā טֹובָה what is good
25:21. et ait David vere frustra servavi omnia quae huius erant in deserto et non periit quicquam de cunctis quae ad eum pertinebant et reddidit mihi malum pro bono
And David said: Truly in vain have I kept all that belonged to this fellow in the wilderness, and nothing was lost of all that pertained unto him: and he hath returned me evil for good.
25:21. And David said: “Truly, in vain have I preserved all that was his in the wilderness, so that nothing perished out of all that belonged to him. And he has repaid evil to me for good.
25:21. Now David had said, Surely in vain have I kept all that this [fellow] hath in the wilderness, so that nothing was missed of all that [pertained] unto him: and he hath requited me evil for good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: См. прим к 13: ст.
Albert Barnes: Notes on the Bible - 1834
25:21: In vain - i. e., under false expectation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:21: Surely: Sa1 25:13; Job 30:8; Psa 37:8; Eph 4:26, Eph 4:31; Th1 5:15; Pe1 2:21-23, Pe1 3:9
he hath requited: Gen 44:4; Psa 35:12, Psa 38:20, Psa 109:3-5; Pro 17:13; Jer 18:20; Rom 12:21; Pe1 2:20, Pe1 3:17
John Gill
Now David had said,.... When the messengers returned and told him how they had been used by Nabal; or he "said" (c), or was saying within himself, or to his men, what follows, just as Abigail met him:
surely in vain have I kept all that this fellow hath in the wilderness; which shows that lie was in a violent passion, and had Nabal in the utmost contempt and indignation, in that he mentions not his name, only says "this", this man or follow; leaving a blank to be filled up with the most ignominious name and character that could be thought of; and repents that he had taken so much care of his flocks when they were feeding by him in the wilderness:
so that nothing was missed of all that pertained unto him; and seems to have wished he had suffered his flocks to have been robbed by the Arabs, or worried by wild beasts, since he had been such an ungrateful wretch to him:
and he hath requited me evil for good; he had requited evil to him by denying to send him any of his provisions, and by abusing him and his men with opprobrious language; and this was done in return for the good deeds he had done in protecting his servants and his flocks in the wilderness, and for the good words and respectful message he had sent unto him.
(c) "ait", V. L. "dixit", Pagninus, Montanus; "dicebat", Vatablus.
25:2225:22: Օ՛ն եւ օն արասցէ Աստուած Դաւթի, եւ օն եւ օ՛ն յաւելցէ, եթէ թողի՛ց յամենայնէ Նաբաղու մինչեւ ցառաւօտն՝ որ զորմո՛վ միզիցէ։
22 Աստուած Դաւթին այսպէս եւ այսպէս անի, եթէ մինչեւ վաղն առաւօտ Նաբաղի ամբողջ տնից պատին միզող մէկ արու թողնեմ»:
22 Աստուած Դաւիթին թշնամիներուն այսպէս ու ասկէ աւելի ընէ, եթէ մինչեւ վաղը առտու անոր մարդոցմէն այր մարդ* մը ողջ թողում»։
Օն եւ օն արասցէ Աստուած [471]Դաւթի, եւ օն եւ օն յաւելցէ, եթէ թողից յամենայնէ Նաբաղու մինչեւ ցառաւօտն որ զորմով միզիցէ:

25:22: Օ՛ն եւ օն արասցէ Աստուած Դաւթի, եւ օն եւ օ՛ն յաւելցէ, եթէ թողի՛ց յամենայնէ Նաբաղու մինչեւ ցառաւօտն՝ որ զորմո՛վ միզիցէ։
22 Աստուած Դաւթին այսպէս եւ այսպէս անի, եթէ մինչեւ վաղն առաւօտ Նաբաղի ամբողջ տնից պատին միզող մէկ արու թողնեմ»:
22 Աստուած Դաւիթին թշնամիներուն այսպէս ու ասկէ աւելի ընէ, եթէ մինչեւ վաղը առտու անոր մարդոցմէն այր մարդ* մը ողջ թողում»։
zohrab-1805▾ eastern-1994▾ western am▾
25:2225:22 пусть то и то сделает Бог с врагами Давида, и еще больше сделает, если до рассвета утреннего из всего, что принадлежит Навалу, я оставлю мочащегося к стене.
25:22 τάδε οδε further; this ποιήσαι ποιεω do; make ὁ ο the θεὸς θεος God τῷ ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even τάδε οδε further; this προσθείη προστιθημι add; continue εἰ ει if; whether ὑπολείψομαι υπολειπω leave below / behind ἐκ εκ from; out of πάντων πας all; every τῶν ο the τοῦ ο the Ναβαλ ναβαλ till; until πρωὶ πρωι early οὐροῦντα ουρεω to; toward τοῖχον τοιχος wall
25:22 כֹּה־ kō- כֹּה thus יַעֲשֶׂ֧ה yaʕᵃśˈeh עשׂה make אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to אֹיְבֵ֥י ʔōyᵊvˌê איב be hostile דָוִ֖ד ḏāwˌiḏ דָּוִד David וְ wᵊ וְ and כֹ֣ה ḵˈō כֹּה thus יֹסִ֑יף yōsˈîf יסף add אִם־ ʔim- אִם if אַשְׁאִ֧יר ʔašʔˈîr שׁאר remain מִ mi מִן from כָּל־ kkol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֛ו lˈô לְ to עַד־ ʕaḏ- עַד unto הַ ha הַ the בֹּ֖קֶר bbˌōqer בֹּקֶר morning מַשְׁתִּ֥ין maštˌîn שׁתן piss בְּ bᵊ בְּ in קִֽיר׃ qˈîr קִיר wall
25:22. haec faciat Deus inimicis David et haec addat si reliquero de omnibus quae ad eum pertinent usque mane mingentem ad parietemMay God do so and so, and add more to the foes of David, if I leave of all that belong to him till the morning, any that pisseth against the wall.
22. God do so unto the enemies of David, and more also, if I leave of all that pertain to him by the morning light so much as one man child.
25:22. May God do these things, by the enemies of David, and may he add these other things, if I leave behind until morning, out of all that belongs to him, anything that urinates against a wall.”
25:22. So and more also do God unto the enemies of David, if I leave of all that [pertain] to him by the morning light any that pisseth against the wall.
So and more also do God unto the enemies of David, if I leave of all that [pertain] to him by the morning light any that pisseth against the wall:

25:22 пусть то и то сделает Бог с врагами Давида, и еще больше сделает, если до рассвета утреннего из всего, что принадлежит Навалу, я оставлю мочащегося к стене.
25:22
τάδε οδε further; this
ποιήσαι ποιεω do; make
ο the
θεὸς θεος God
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
τάδε οδε further; this
προσθείη προστιθημι add; continue
εἰ ει if; whether
ὑπολείψομαι υπολειπω leave below / behind
ἐκ εκ from; out of
πάντων πας all; every
τῶν ο the
τοῦ ο the
Ναβαλ ναβαλ till; until
πρωὶ πρωι early
οὐροῦντα ουρεω to; toward
τοῖχον τοιχος wall
25:22
כֹּה־ kō- כֹּה thus
יַעֲשֶׂ֧ה yaʕᵃśˈeh עשׂה make
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לְ lᵊ לְ to
אֹיְבֵ֥י ʔōyᵊvˌê איב be hostile
דָוִ֖ד ḏāwˌiḏ דָּוִד David
וְ wᵊ וְ and
כֹ֣ה ḵˈō כֹּה thus
יֹסִ֑יף yōsˈîf יסף add
אִם־ ʔim- אִם if
אַשְׁאִ֧יר ʔašʔˈîr שׁאר remain
מִ mi מִן from
כָּל־ kkol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֛ו lˈô לְ to
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
בֹּ֖קֶר bbˌōqer בֹּקֶר morning
מַשְׁתִּ֥ין maštˌîn שׁתן piss
בְּ bᵊ בְּ in
קִֽיר׃ qˈîr קִיר wall
25:22. haec faciat Deus inimicis David et haec addat si reliquero de omnibus quae ad eum pertinent usque mane mingentem ad parietem
May God do so and so, and add more to the foes of David, if I leave of all that belong to him till the morning, any that pisseth against the wall.
25:22. May God do these things, by the enemies of David, and may he add these other things, if I leave behind until morning, out of all that belongs to him, anything that urinates against a wall.”
25:22. So and more also do God unto the enemies of David, if I leave of all that [pertain] to him by the morning light any that pisseth against the wall.
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
25:22: So and more also do God - Nothing can justify this part of David's conduct. Whatever his provocation might have been, he had suffered, properly speaking, no wrongs; and his resolution to cut off a whole innocent family, because Nabal had acted ungenerously towards him, was abominable and cruel, not to say diabolic. He who attempts to vindicate this conduct of David is, at least constructively, a foe to God and truth. David himself condemns this most rash and unwarrantable conduct, and thanks God for having prevented him from doing this evil, Sa1 25:32, etc.
Any that pisseth against the wall - This expression certainly means either men or dogs, and should be thus translated, if I leave, any male; and this will answer both to men and dogs, and the offensive mode of expression be avoided. I will not enter farther into the subject: Bochart and Calmet have done enough, and more than enough; and in the plainest language too.
1 Kings (1 Samuel) 25:28
Albert Barnes: Notes on the Bible - 1834
25:22: The concluding phrase denotes the utter destruction of a family, and is rightly explained to mean "every male," perhaps with the idea, "down to the very meanest member of the household."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:22: So and more: Nothing can justify this conduct of David, which was rash, unjust, and cruel in the extreme. David himself condemns it, and thanks God for being pRev_ented from executing this evil (Sa1 25:32-34). Sa1 3:17, Sa1 14:44, Sa1 20:13, Sa1 20:16; Rut 1:17
if I leave: Sa1 25:34
any that pisseth: etc. This seems to have been a proverbial expression among the Israelites; and may with the utmost propriety be read "any male." Kg1 14:10, Kg1 16:11, Kg1 21:21; Kg2 9:8
Geneva 1599
So and more also do God unto the enemies of David, if I leave of all that [pertain] to him by the morning light any that (h) pisseth against the wall.
(h) Meaning by this proverb that he would destroy both small and great.
John Gill
So and more also do God unto the enemies of David,.... Give them as much health and prosperity, as much wealth and riches, as Nabal has, and much more:
if I leave of all that pertain to him, by the morning light, any that pisseth against the wall; which is generally understood of a dog, that he, would not leave him so much as a dog: but it is better, with Ben Gersom, to interpret it of the males in his house, himself, his sons, and servants; and so the Targum paraphrases it of reasonable creatures, of such"that know knowledge,''or are knowing and understanding creatures; it seems to have been towards the evening; of the day when David was marching towards Nabal's house, designing to fall upon him and his, amidst their jollity that night, and cut them all off before morning. This must be imputed to the sudden and violent passion David was thrown into when off his guard, through the necessity he was in, the disappointment he met with, and the opprobrious language he was treated with; but in this his conduct was not as it used to be, and as it was towards Saul his enemy. Nor is his rage and passion to be vindicated, or the rash vow he made to destroy Nabal and his family; his crime, though great, yet not to be published with death; his ingratitude and insolence deserved resentment, but were not capital crimes worthy of death, and especially of the destruction of his whole family; the Jews indeed make him to be guilty of treason, in that he knew that David was anointed king, and yet both abused him, and disobeyed his commands, and therefore being guilty of overt acts of treason, he and his were deserving of death; but David was not yet king.
John Wesley
Enemies of David - That is, unto David himself. But because it might seem ominous to curse himself, therefore instead of David, he mentions David's enemies. But is this the voice of David? Can he speak so unadvisedly with his lips? Has he been so long in the school of affliction, and learned no more patience therein? Lord, what is man? And what need have we to pray, lead us not into temptation.
25:2325:23: Իբրեւ ետես Աբիգեա զԴաւիթ՝ փութացա՛ւ եւ վազեաց յիշոյն, եւ անկա՛ւ առաջի Դաւթի ՚ի վերայ երեսաց իւրոց, եւ երկի՛ր եպագ նմա յերկիր ※[3096]։ [3096] Յօրինակին պակասէր. Եւ երկիր եպագ նմա յերկիր։
23 Երբ Աբիգեան Դաւթին տեսաւ, աւանակից շտապ իջնելով՝ Դաւթի առաջ ընկաւ, երկրպագեց նրան մինչեւ գետին եւ նրա ոտքերն ընկնելով՝ ասաց.
23 Աբիգիա Դաւիթը տեսածին պէս շուտով իշուն վրայէն իջաւ եւ Դաւիթին առջեւ երեսի վրայ իյնալով մինչեւ գետինը երկրպագութիւն ըրաւ։
Իբրեւ ետես Աբիգեա զԴաւիթ փութացաւ եւ վազեաց յիշոյն, եւ անկաւ առաջի Դաւթի ի վերայ երեսաց իւրոց, եւ երկիր եպագ նմա յերկիր:

25:23: Իբրեւ ետես Աբիգեա զԴաւիթ՝ փութացա՛ւ եւ վազեաց յիշոյն, եւ անկա՛ւ առաջի Դաւթի ՚ի վերայ երեսաց իւրոց, եւ երկի՛ր եպագ նմա յերկիր ※[3096]։
[3096] Յօրինակին պակասէր. Եւ երկիր եպագ նմա յերկիր։
23 Երբ Աբիգեան Դաւթին տեսաւ, աւանակից շտապ իջնելով՝ Դաւթի առաջ ընկաւ, երկրպագեց նրան մինչեւ գետին եւ նրա ոտքերն ընկնելով՝ ասաց.
23 Աբիգիա Դաւիթը տեսածին պէս շուտով իշուն վրայէն իջաւ եւ Դաւիթին առջեւ երեսի վրայ իյնալով մինչեւ գետինը երկրպագութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:2325:23 Когда Авигея увидела Давида, то поспешила сойти с осла и пала пред Давидом на лице свое и поклонилась до земли;
25:23 καὶ και and; even εἶδεν οραω view; see Αβιγαια αβιγαια the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἔσπευσεν σπευδω hurry καὶ και and; even κατεπήδησεν καταπηδαω from; away τῆς ο the ὄνου ονος donkey καὶ και and; even ἔπεσεν πιπτω fall ἐνώπιον ενωπιος in the face; facing Δαυιδ δαβιδ Dabid; Thavith ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτῆς αυτος he; him καὶ και and; even προσεκύνησεν προσκυνεω worship αὐτῷ αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land
25:23 וַ wa וְ and תֵּ֤רֶא ttˈēre ראה see אֲבִיגַ֨יִל֙ ʔᵃvîḡˈayil אֲבִיגַיִל Abigail אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֔ד dāwˈiḏ דָּוִד David וַ wa וְ and תְּמַהֵ֕ר ttᵊmahˈēr מהר hasten וַ wa וְ and תֵּ֖רֶד ttˌēreḏ ירד descend מֵ mē מִן from עַ֣ל ʕˈal עַל upon הַ ha הַ the חֲמֹ֑ור ḥᵃmˈôr חֲמֹור he-ass וַ wa וְ and תִּפֹּ֞ל ttippˈōl נפל fall לְ lᵊ לְ to אַפֵּ֤י ʔappˈê אַף nose דָוִד֙ ḏāwˌiḏ דָּוִד David עַל־ ʕal- עַל upon פָּנֶ֔יהָ pānˈeʸhā פָּנֶה face וַ wa וְ and תִּשְׁתַּ֖חוּ ttištˌaḥû חוה bow down אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
25:23. cum autem vidisset Abigail David festinavit et descendit de asino et procidit coram David super faciem suam et adoravit super terramAnd when Abigail saw David, she made haste and lighted off the ass, and fell before David, on her face, and adored upon the ground.
23. And when Abigail saw David, she hasted, and lighted off her ass, and fell before David on her face, and bowed herself to the ground.
25:23. Then, when Abigail had seen David, she hurried and descended from the donkey. And she fell upon her face before David, and she reverenced on the ground.
25:23. And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground,
And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground:

25:23 Когда Авигея увидела Давида, то поспешила сойти с осла и пала пред Давидом на лице свое и поклонилась до земли;
25:23
καὶ και and; even
εἶδεν οραω view; see
Αβιγαια αβιγαια the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἔσπευσεν σπευδω hurry
καὶ και and; even
κατεπήδησεν καταπηδαω from; away
τῆς ο the
ὄνου ονος donkey
καὶ και and; even
ἔπεσεν πιπτω fall
ἐνώπιον ενωπιος in the face; facing
Δαυιδ δαβιδ Dabid; Thavith
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
αὐτῆς αυτος he; him
καὶ και and; even
προσεκύνησεν προσκυνεω worship
αὐτῷ αυτος he; him
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
25:23
וַ wa וְ and
תֵּ֤רֶא ttˈēre ראה see
אֲבִיגַ֨יִל֙ ʔᵃvîḡˈayil אֲבִיגַיִל Abigail
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִ֔ד dāwˈiḏ דָּוִד David
וַ wa וְ and
תְּמַהֵ֕ר ttᵊmahˈēr מהר hasten
וַ wa וְ and
תֵּ֖רֶד ttˌēreḏ ירד descend
מֵ מִן from
עַ֣ל ʕˈal עַל upon
הַ ha הַ the
חֲמֹ֑ור ḥᵃmˈôr חֲמֹור he-ass
וַ wa וְ and
תִּפֹּ֞ל ttippˈōl נפל fall
לְ lᵊ לְ to
אַפֵּ֤י ʔappˈê אַף nose
דָוִד֙ ḏāwˌiḏ דָּוִד David
עַל־ ʕal- עַל upon
פָּנֶ֔יהָ pānˈeʸhā פָּנֶה face
וַ wa וְ and
תִּשְׁתַּ֖חוּ ttištˌaḥû חוה bow down
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
25:23. cum autem vidisset Abigail David festinavit et descendit de asino et procidit coram David super faciem suam et adoravit super terram
And when Abigail saw David, she made haste and lighted off the ass, and fell before David, on her face, and adored upon the ground.
25:23. Then, when Abigail had seen David, she hurried and descended from the donkey. And she fell upon her face before David, and she reverenced on the ground.
25:23. And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground,
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
25:23: lighted: Jos 15:18; Jdg 1:14
fell: Sa1 20:41, Sa1 24:8
John Gill
And when Abigail saw David,.... Whom she either knew personally, or rather supposed who he was by the number of men that followed him:
she hasted, and alighted off the ass; on which she rode:
and fell before David on her face, and bowed herself to the ground; in respect to, and reverence of, so great a person as David was.
Robert Jamieson, A. R. Fausset and David Brown
she hasted, and lighted off the ass, and fell before David on her face--Dismounting in presence of a superior is the highest token of respect that can be given; and it is still an essential act of homage to the great. Accompanying this act of courtesy with the lowest form of prostration, she not only by her attitude, but her language, made the fullest amends for the disrespect shown by her husband, as well as paid the fullest tribute of respect to the character and claims of David.
25:2425:24: Եւ անկա՛ւ առ ոտս նորա եւ ասէ. Յի՛ս տէր վնաս իմ. բայց խօսեսցի՛ աղախին քո յականջս քո, եւ լուիցես բանից աղախնոյ քոյ։
24 «Մեղքն ինձ վրայ լինի, տէ՛ր, բայց թող քո աղախինը խօսի քեզ հետ, եւ դու լսի՛ր քո աղախնի խօսքերը:
24 Անոր ոտքը ինկաւ ու ըսաւ. «Ո՛վ տէր իմ, յանցանքը իմ վրաս թող ըլլայ. բայց հրաման տուր, որ քու աղախինդ քու առջեւդ խօսի եւ քու աղախինիդ խօսքին մտիկ ըրէ։
Եւ անկաւ առ ոտս նորա եւ ասէ. Յիս, տէր, վնաս իմ. բայց խօսեսցի աղախին քո յականջս քո, եւ լուիցես բանից աղախնոյ քո:

25:24: Եւ անկա՛ւ առ ոտս նորա եւ ասէ. Յի՛ս տէր վնաս իմ. բայց խօսեսցի՛ աղախին քո յականջս քո, եւ լուիցես բանից աղախնոյ քոյ։
24 «Մեղքն ինձ վրայ լինի, տէ՛ր, բայց թող քո աղախինը խօսի քեզ հետ, եւ դու լսի՛ր քո աղախնի խօսքերը:
24 Անոր ոտքը ինկաւ ու ըսաւ. «Ո՛վ տէր իմ, յանցանքը իմ վրաս թող ըլլայ. բայց հրաման տուր, որ քու աղախինդ քու առջեւդ խօսի եւ քու աղախինիդ խօսքին մտիկ ըրէ։
zohrab-1805▾ eastern-1994▾ western am▾
25:2425:24 и пала к ногам его и сказала: на мне грех, господин мой; позволь рабе твоей говорить в уши твои и послушай слов рабы твоей.
25:24 ἐπὶ επι in; on τοὺς ο the πόδας πους foot; pace αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak ἐν εν in ἐμοί εμοι me κύριέ κυριος lord; master μου μου of me; mine ἡ ο the ἀδικία αδικια injury; injustice λαλησάτω λαλεω talk; speak δὴ δη in fact ἡ ο the δούλη δουλη subject; maid σου σου of you; your εἰς εις into; for τὰ ο the ὦτά ους ear σου σου of you; your καὶ και and; even ἄκουσον ακουω hear τῆς ο the δούλης δουλη subject; maid σου σου of you; your λόγον λογος word; log
25:24 וַ wa וְ and תִּפֹּל֙ ttippˌōl נפל fall עַל־ ʕal- עַל upon רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say בִּי־ bî- בְּ in אֲנִ֥י ʔᵃnˌî אֲנִי i אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord הֶֽ hˈe הַ the עָוֹ֑ן ʕāwˈōn עָוֹן sin וּֽ ˈû וְ and תְדַבֶּר־ ṯᵊḏabber- דבר speak נָ֤א nˈā נָא yeah אֲמָֽתְךָ֙ ʔᵃmˈāṯᵊḵā אָמָה handmaid בְּ bᵊ בְּ in אָזְנֶ֔יךָ ʔoznˈeʸḵā אֹזֶן ear וּ û וְ and שְׁמַ֕ע šᵊmˈaʕ שׁמע hear אֵ֖ת ʔˌēṯ אֵת [object marker] דִּבְרֵ֥י divrˌê דָּבָר word אֲמָתֶֽךָ׃ ʔᵃmāṯˈeḵā אָמָה handmaid
25:24. et cecidit ad pedes eius et dixit in me sit domine mi haec iniquitas loquatur obsecro ancilla tua in auribus tuis et audi verba famulae tuaeAnd she fell at his feet, and said: Upon me let this iniquity be, my lord: let thy handmaid speak, I beseech thee, in thy ears, and hear the words of thy servant.
24. And she fell at his feet, and said, Upon me, my lord, upon me be the iniquity: and let thine handmaid, I pray thee, speak in thine ears, and hear thou the words of thine handmaid.
25:24. And she fell at his feet, and she said: “May this iniquity be upon me, my lord. I beg you, let your handmaid speak to your ears, and listen to the words of your servant.
25:24. And fell at his feet, and said, Upon me, my lord, [upon] me [let this] iniquity [be]: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid.
And fell at his feet, and said, Upon me, my lord, [upon] me [let this] iniquity [be]: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid:

25:24 и пала к ногам его и сказала: на мне грех, господин мой; позволь рабе твоей говорить в уши твои и послушай слов рабы твоей.
25:24
ἐπὶ επι in; on
τοὺς ο the
πόδας πους foot; pace
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἐν εν in
ἐμοί εμοι me
κύριέ κυριος lord; master
μου μου of me; mine
ο the
ἀδικία αδικια injury; injustice
λαλησάτω λαλεω talk; speak
δὴ δη in fact
ο the
δούλη δουλη subject; maid
σου σου of you; your
εἰς εις into; for
τὰ ο the
ὦτά ους ear
σου σου of you; your
καὶ και and; even
ἄκουσον ακουω hear
τῆς ο the
δούλης δουλη subject; maid
σου σου of you; your
λόγον λογος word; log
25:24
וַ wa וְ and
תִּפֹּל֙ ttippˌōl נפל fall
עַל־ ʕal- עַל upon
רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
בִּי־ bî- בְּ in
אֲנִ֥י ʔᵃnˌî אֲנִי i
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
הֶֽ hˈe הַ the
עָוֹ֑ן ʕāwˈōn עָוֹן sin
וּֽ ˈû וְ and
תְדַבֶּר־ ṯᵊḏabber- דבר speak
נָ֤א nˈā נָא yeah
אֲמָֽתְךָ֙ ʔᵃmˈāṯᵊḵā אָמָה handmaid
בְּ bᵊ בְּ in
אָזְנֶ֔יךָ ʔoznˈeʸḵā אֹזֶן ear
וּ û וְ and
שְׁמַ֕ע šᵊmˈaʕ שׁמע hear
אֵ֖ת ʔˌēṯ אֵת [object marker]
דִּבְרֵ֥י divrˌê דָּבָר word
אֲמָתֶֽךָ׃ ʔᵃmāṯˈeḵā אָמָה handmaid
25:24. et cecidit ad pedes eius et dixit in me sit domine mi haec iniquitas loquatur obsecro ancilla tua in auribus tuis et audi verba famulae tuae
And she fell at his feet, and said: Upon me let this iniquity be, my lord: let thy handmaid speak, I beseech thee, in thy ears, and hear the words of thy servant.
25:24. And she fell at his feet, and she said: “May this iniquity be upon me, my lord. I beg you, let your handmaid speak to your ears, and listen to the words of your servant.
25:24. And fell at his feet, and said, Upon me, my lord, [upon] me [let this] iniquity [be]: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-31: Авигея извиняется пред Давидом в происшедшем недоразумении, объясняя его прирожденной, общеизвестной глупостью и самодурством Навала; умоляя Давида укротить свой гнев, предсказывая ему в будущем твердое и славное царствование, которое да не омрачится воспоминанием о несправедливо пролитой крови невменяемого Навала и его домашних.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:24: fell: Kg2 4:37; Est 8:3; Mat 18:29
Upon: Sa1 25:28; Gen 44:33, Gen 44:34; Sa2 14:9; Plm 1:18, Plm 1:19
let thine: Gen 44:18; Sa2 14:12
audience: Heb. ears
John Gill
And fell at his feet,.... As an humble supplicant, having a favour to ask of him; it is very probable David was on foot:
and said, upon me, my lord, upon me let this iniquity be; which her husband had been guilty of; she desires it might be transferred from him to her, and be reckoned as if done by her; she would have it imputed to herself, and all the blame lie upon her, and the punishment for it be inflicted on her; for iniquity may be put for the punishment of iniquity: this was very artfully said, as well as expressed great affection for her husband, and care of his life; for she knew, if she could get the fault removed from him to her, she would be able to vindicate herself, and her innocence would soon appear; nor would this strong affection for her husband fail of answering some good purpose, as she full well knew:
and let thine handmaid, I pray thee, speak in thine audience and hear the words of thine handmaid: as it was but reasonable she should be heard, since she stood now as the criminal, taking all the blame of her husband's conduct on herself.
John Wesley
And said, &c. - Impute Nabal's sin to me, and if thou pleasest, punish it in me, who here offer myself as a sacrifice to thy just indignation. This whole speech of Abigail shews great wisdom, by an absolute submitting to mercy, without any pretence of justification, of what was done, (but rather with aggravation of it) she endeavours to work upon David's generosity, to pardon it. And there is hardly any head of argument, whence the greatest orator might argue in this case, which she doth not manage to the best advantage.
25:2525:25: Մի՛ դիցէ տէր իմ զսիրտ իւր ՚ի վերայ առն ժանտի՛ Նաբաղայ. զի ըստ անուան նորա՝ եւ ի՛նքն է. Նաբա՛ղ անուն նորա՝ եւ անզգամութիւն ընդ նմա։ Եւ ես աղախին քո ո՛չ տեսի զմանկունս քո զոր առաքեցեր։
25 Իմ տէրը այդ դաժան Նաբաղի արարքը իր սրտին մօտ թող չընդունի, քանի որ ինչպէս իր անունն է, այնպէս էլ ինքն է: Նրա անունը Նաբաղ է, ուրեմն անզգամութիւնն իր հետ է: Ես՝ քո աղախինը, քո ուղարկած ծառաներին չեմ տեսել:
25 Կ’աղաչեմ, որ իմ տէրս այս չար մարդուն Նաբաղին համար իր սրտին մէջ բան մը չդնէ, քանզի իր անունին պէս ինք ալ այնպէս է. անոր անունը Նաբաղ* է ու անզգամութիւնը իրեն հետ է. բայց ես, քու աղախինդ, իմ տիրոջս ղրկած մանչերը չտեսայ։
Մի՛ դիցէ տէր իմ զսիրտ իւր ի վերայ առն ժանտի Նաբաղայ. զի ըստ անուան նորա եւ ինքն է. [472]Նաբաղ անուն նորա, եւ անզգամութիւն ընդ նմա. եւ ես աղախին քո ոչ տեսի զմանկունս քո զոր առաքեցեր:

25:25: Մի՛ դիցէ տէր իմ զսիրտ իւր ՚ի վերայ առն ժանտի՛ Նաբաղայ. զի ըստ անուան նորա՝ եւ ի՛նքն է. Նաբա՛ղ անուն նորա՝ եւ անզգամութիւն ընդ նմա։ Եւ ես աղախին քո ո՛չ տեսի զմանկունս քո զոր առաքեցեր։
25 Իմ տէրը այդ դաժան Նաբաղի արարքը իր սրտին մօտ թող չընդունի, քանի որ ինչպէս իր անունն է, այնպէս էլ ինքն է: Նրա անունը Նաբաղ է, ուրեմն անզգամութիւնն իր հետ է: Ես՝ քո աղախինը, քո ուղարկած ծառաներին չեմ տեսել:
25 Կ’աղաչեմ, որ իմ տէրս այս չար մարդուն Նաբաղին համար իր սրտին մէջ բան մը չդնէ, քանզի իր անունին պէս ինք ալ այնպէս է. անոր անունը Նաբաղ* է ու անզգամութիւնը իրեն հետ է. բայց ես, քու աղախինդ, իմ տիրոջս ղրկած մանչերը չտեսայ։
zohrab-1805▾ eastern-1994▾ western am▾
25:2525:25 Пусть господин мой не обращает внимания на этого злого человека, на Навала; ибо каково имя его, таков и он. Навал~--- имя его, и безумие его с ним ns{>~--- безумный.}. А я, раба твоя, не видела слуг господина моего, которых ты присылал.
25:25 μὴ μη not δὴ δη in fact θέσθω τιθημι put; make ὁ ο the κύριός κυριος lord; master μου μου of me; mine καρδίαν καρδια heart αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸν ο the ἄνθρωπον ανθρωπος person; human τὸν ο the λοιμὸν λοιμος pestilence; pest τοῦτον ουτος this; he ὅτι οτι since; that κατὰ κατα down; by τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him οὕτως ουτως so; this way ἐστίν ειμι be Ναβαλ ναβαλ name; notable αὐτῷ αυτος he; him καὶ και and; even ἀφροσύνη αφροσυνη nonsense μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἐγὼ εγω I ἡ ο the δούλη δουλη subject; maid σου σου of you; your οὐκ ου not εἶδον οραω view; see τὰ ο the παιδάριά παιδαριον little boy σου σου of you; your ἃ ος who; what ἀπέστειλας αποστελλω send off / away
25:25 אַל־ ʔal- אַל not נָ֣א nˈā נָא yeah יָשִׂ֣ים yāśˈîm שׂים put אֲדֹנִ֣י׀ ʔᵃḏōnˈî אָדֹון lord אֶת־ ʔeṯ- אֵת [object marker] לִבֹּ֡ו libbˈô לֵב heart אֶל־ ʔel- אֶל to אִישׁ֩ ʔîš אִישׁ man הַ ha הַ the בְּלִיַּ֨עַל bbᵊliyyˌaʕal בְּלִיַּעַל wickedness הַ ha הַ the זֶּ֜ה zzˈeh זֶה this עַל־ ʕal- עַל upon נָבָ֗ל nāvˈāl נָבָל Nabal כִּ֤י kˈî כִּי that כִ ḵi כְּ as שְׁמֹו֙ šᵊmˌô שֵׁם name כֶּן־ ken- כֵּן thus ה֔וּא hˈû הוּא he נָבָ֣ל nāvˈāl נָבָל Nabal שְׁמֹ֔ו šᵊmˈô שֵׁם name וּ û וְ and נְבָלָ֖ה nᵊvālˌā נְבָלָה stupidity עִמֹּ֑ו ʕimmˈô עִם with וַֽ wˈa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i אֲמָ֣תְךָ֔ ʔᵃmˈāṯᵊḵˈā אָמָה handmaid לֹ֥א lˌō לֹא not רָאִ֛יתִי rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] נַעֲרֵ֥י naʕᵃrˌê נַעַר boy אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁלָֽחְתָּ׃ šālˈāḥᵊttā שׁלח send
25:25. ne ponat oro dominus meus rex cor suum super virum istum iniquum Nabal quia secundum nomen suum stultus est et est stultitia cum eo ego autem ancilla tua non vidi pueros tuos domine mi quos misistiLet not my lord the king, I pray thee, regard this naughty man, Nabal: for according to his name, he is a fool, and folly is with him: but I, thy handmaid, did not see thy servants, my lord, whom thou sentest.
25. Let not my lord, I pray thee, regard this man of Belial, even Nabal: for as his name is, so is he; Nabal is his name, and folly is with him: hut I thine handmaid saw not the young men of my lord, whom thou didst send.
25:25. Let not my lord, the king, I beseech you, set his heart upon this iniquitous man, Nabal. For in accord with his name, he is senseless, and foolishness is with him. But I, your handmaid, did not see your servants, my lord, whom you had sent.
25:25. Let not my lord, I pray thee, regard this man of Belial, [even] Nabal: for as his name [is], so [is] he; Nabal [is] his name, and folly [is] with him: but I thine handmaid saw not the young men of my lord, whom thou didst send.
Let not my lord, I pray thee, regard this man of Belial, [even] Nabal: for as his name [is], so [is] he; Nabal [is] his name, and folly [is] with him: but I thine handmaid saw not the young men of my lord, whom thou didst send:

25:25 Пусть господин мой не обращает внимания на этого злого человека, на Навала; ибо каково имя его, таков и он. Навал~--- имя его, и безумие его с ним ns{<<Навал>>~--- безумный.}. А я, раба твоя, не видела слуг господина моего, которых ты присылал.
25:25
μὴ μη not
δὴ δη in fact
θέσθω τιθημι put; make
ο the
κύριός κυριος lord; master
μου μου of me; mine
καρδίαν καρδια heart
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὸν ο the
ἄνθρωπον ανθρωπος person; human
τὸν ο the
λοιμὸν λοιμος pestilence; pest
τοῦτον ουτος this; he
ὅτι οτι since; that
κατὰ κατα down; by
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
οὕτως ουτως so; this way
ἐστίν ειμι be
Ναβαλ ναβαλ name; notable
αὐτῷ αυτος he; him
καὶ και and; even
ἀφροσύνη αφροσυνη nonsense
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγὼ εγω I
ο the
δούλη δουλη subject; maid
σου σου of you; your
οὐκ ου not
εἶδον οραω view; see
τὰ ο the
παιδάριά παιδαριον little boy
σου σου of you; your
ος who; what
ἀπέστειλας αποστελλω send off / away
25:25
אַל־ ʔal- אַל not
נָ֣א nˈā נָא yeah
יָשִׂ֣ים yāśˈîm שׂים put
אֲדֹנִ֣י׀ ʔᵃḏōnˈî אָדֹון lord
אֶת־ ʔeṯ- אֵת [object marker]
לִבֹּ֡ו libbˈô לֵב heart
אֶל־ ʔel- אֶל to
אִישׁ֩ ʔîš אִישׁ man
הַ ha הַ the
בְּלִיַּ֨עַל bbᵊliyyˌaʕal בְּלִיַּעַל wickedness
הַ ha הַ the
זֶּ֜ה zzˈeh זֶה this
עַל־ ʕal- עַל upon
נָבָ֗ל nāvˈāl נָבָל Nabal
כִּ֤י kˈî כִּי that
כִ ḵi כְּ as
שְׁמֹו֙ šᵊmˌô שֵׁם name
כֶּן־ ken- כֵּן thus
ה֔וּא hˈû הוּא he
נָבָ֣ל nāvˈāl נָבָל Nabal
שְׁמֹ֔ו šᵊmˈô שֵׁם name
וּ û וְ and
נְבָלָ֖ה nᵊvālˌā נְבָלָה stupidity
עִמֹּ֑ו ʕimmˈô עִם with
וַֽ wˈa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
אֲמָ֣תְךָ֔ ʔᵃmˈāṯᵊḵˈā אָמָה handmaid
לֹ֥א lˌō לֹא not
רָאִ֛יתִי rāʔˈîṯî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
נַעֲרֵ֥י naʕᵃrˌê נַעַר boy
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁלָֽחְתָּ׃ šālˈāḥᵊttā שׁלח send
25:25. ne ponat oro dominus meus rex cor suum super virum istum iniquum Nabal quia secundum nomen suum stultus est et est stultitia cum eo ego autem ancilla tua non vidi pueros tuos domine mi quos misisti
Let not my lord the king, I pray thee, regard this naughty man, Nabal: for according to his name, he is a fool, and folly is with him: but I, thy handmaid, did not see thy servants, my lord, whom thou sentest.
25:25. Let not my lord, the king, I beseech you, set his heart upon this iniquitous man, Nabal. For in accord with his name, he is senseless, and foolishness is with him. But I, your handmaid, did not see your servants, my lord, whom you had sent.
25:25. Let not my lord, I pray thee, regard this man of Belial, [even] Nabal: for as his name [is], so [is] he; Nabal [is] his name, and folly [is] with him: but I thine handmaid saw not the young men of my lord, whom thou didst send.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:25: regard: Heb. lay it to his heart, Sa2 13:33; Isa 42:25; Mal 2:2
man of Belial: Sa1 25:17, Sa1 25:26
Nabal: that is, fool
John Gill
Let not my lord, I pray thee, regard this man of Belial,
even Nabal,.... He is a worthless man, it must be owned, a weak foolish man, rather to be despised than regarded by him; what either he says or does is unworthy of the notice of any, and much less of so great a person as David was:
for as his name is, so is he; his natural disposition, genius, and conduct, agree with his name; when anyone knows his name, he may judge what is to be expected from him:
Nabal is his name: which signifies a fool:
and folly, in Hebrew, "Nebalah":
is with him; attends all, his words and actions. This character of her husband, though no doubt a just one, yet it would not have been right in her to have given it, whose folly she should rather have concealed, but that it was his well known character; and she observes it not to reproach him with it, but to excuse his sin, his rudeness and ingratitude and preserve his life; and suggests that what he had done was not to be imputed to malice in his heart, but to his stupidity and folly, and so not to be regarded, and was not a peculiar single action of his, but what he was daily more or less guilty of; his folly was with him wherever he went and appeared in everything he said or did, and therefore to be overlooked and despised:
but I thine handmaid saw not the young men of my lord, whom thou didst send: as she had taken the blame upon herself, now she answers for herself, and pleads ignorance of his messengers, and their message; she had not so much as seen them with her eyes, and much less heard their message when reported; had she, she would have taken care, she intimates, that it should have been attended to; having so much interest in her husband, that she could have prevailed on him to have used them with civility, and granted their request.
John Wesley
Nabal is his name - Nabal signifies a fool.
Robert Jamieson, A. R. Fausset and David Brown
Nabal--signifying fool, gave pertinence to his wife's remark.
25:2625:26: Եւ արդ՝ կենդանի՛ է Տէր եւ կենդանի՛ է անձն քո. որպէս արգել զքեզ Տէր չգա՛լ յարիւն անպարտ, այլ պահե՛լ զձեռն քո առ քեզ. եւ արդ՝ եղիցին իբրեւ զՆաբա՛ղ թշնամիք քո՝ եւ որ խնդրիցեն տեառն իմոյ չարիս[3097]։ [3097] Այլք. Տեառն իմում չարիս։
26 Արդ, կենդանի է Տէրը, եւ կենդանի ես դու[29]. Տէրն է քեզ արգելել անպարտ արիւն թափելը եւ այդ բանից քո ձեռքը հեռու է պահել: Քո թշնամիներն ու իմ տիրոջը չարիք կամեցողները Նաբաղի պէս թող լինեն:[29] 29. Երդւում եմ Աստուծով ու քո արեւով, որ...
26 Հիմա, ո՛վ տէր իմ, Տէրը կենդանի է ու քու հոգիդ ալ կենդանի է, որ Տէրը քեզ չթողուց որ արիւն թափես ու քու վրէժդ քու ձեռքովդ առնես։ Հիմա քու թշնամիներդ ու իմ տիրոջս գէշութիւն ուզողները Նաբաղին պէս ըլլան։
Եւ [473]արդ կենդանի է Տէր եւ կենդանի է անձն քո, որպէս արգել զքեզ Տէր չգալ յարիւն [474]անպարտ, այլ պահել զձեռն քո առ քեզ. եւ արդ եղիցին իբրեւ զՆաբաղ թշնամիք քո եւ որ խնդրիցեն տեառն իմում չարիս:

25:26: Եւ արդ՝ կենդանի՛ է Տէր եւ կենդանի՛ է անձն քո. որպէս արգել զքեզ Տէր չգա՛լ յարիւն անպարտ, այլ պահե՛լ զձեռն քո առ քեզ. եւ արդ՝ եղիցին իբրեւ զՆաբա՛ղ թշնամիք քո՝ եւ որ խնդրիցեն տեառն իմոյ չարիս[3097]։
[3097] Այլք. Տեառն իմում չարիս։
26 Արդ, կենդանի է Տէրը, եւ կենդանի ես դու[29]. Տէրն է քեզ արգելել անպարտ արիւն թափելը եւ այդ բանից քո ձեռքը հեռու է պահել: Քո թշնամիներն ու իմ տիրոջը չարիք կամեցողները Նաբաղի պէս թող լինեն:
[29] 29. Երդւում եմ Աստուծով ու քո արեւով, որ...
26 Հիմա, ո՛վ տէր իմ, Տէրը կենդանի է ու քու հոգիդ ալ կենդանի է, որ Տէրը քեզ չթողուց որ արիւն թափես ու քու վրէժդ քու ձեռքովդ առնես։ Հիմա քու թշնամիներդ ու իմ տիրոջս գէշութիւն ուզողները Նաբաղին պէս ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
25:2625:26 И ныне, господин мой, жив Господь и жива душа твоя, Господь не попустит тебе идти на пролитие крови и удержит руку твою от мщения, и ныне да будут, как Навал, враги твои и злоумышляющие против господина моего.
25:26 καὶ και and; even νῦν νυν now; present κύριε κυριος lord; master 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 καθὼς καθως just as / like ἐκώλυσέν κωλυω prevent; withhold σε σε.1 you κύριος κυριος lord; master τοῦ ο the μὴ μη not ἐλθεῖν ερχομαι come; go εἰς εις into; for αἷμα αιμα blood; bloodstreams ἀθῷον αθωος guiltless καὶ και and; even σῴζειν σωζω save τὴν ο the χεῖρά χειρ hand σού σου of you; your σοι σοι you καὶ και and; even νῦν νυν now; present γένοιντο γινομαι happen; become ὡς ως.1 as; how Ναβαλ ναβαλ the ἐχθροί εχθρος hostile; enemy σου σου of you; your καὶ και and; even οἱ ο the ζητοῦντες ζητεω seek; desire τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine κακά κακος bad; ugly
25:26 וְ wᵊ וְ and עַתָּ֣ה ʕattˈā עַתָּה now אֲדֹנִ֗י ʔᵃḏōnˈî אָדֹון lord חַי־ ḥay- חַי alive יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and חֵֽי־ ḥˈê- חַי alive נַפְשְׁךָ֙ nafšᵊḵˌā נֶפֶשׁ soul אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] מְנָעֲךָ֤ mᵊnāʕᵃḵˈā מנע withhold יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from בֹּ֣וא bbˈô בוא come בְ vᵊ בְּ in דָמִ֔ים ḏāmˈîm דָּם blood וְ wᵊ וְ and הֹושֵׁ֥עַ hôšˌēₐʕ ישׁע help יָדְךָ֖ yāḏᵊḵˌā יָד hand לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now יִֽהְי֤וּ yˈihyˈû היה be כְ ḵᵊ כְּ as נָבָל֙ nāvˌāl נָבָל Nabal אֹיְבֶ֔יךָ ʔōyᵊvˈeʸḵā איב be hostile וְ wᵊ וְ and הַֽ hˈa הַ the מְבַקְשִׁ֥ים mᵊvaqšˌîm בקשׁ seek אֶל־ ʔel- אֶל to אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord רָעָֽה׃ rāʕˈā רָעָה evil
25:26. nunc ergo domine mi vivit Dominus et vivit anima tua qui prohibuit te ne venires in sanguine et salvavit manum tuam tibi et nunc fiant sicut Nabal inimici tui et qui quaerunt domino meo malumNow therefore, my lord, the Lord liveth, and thy soul liveth, who hath withholden thee from coming to blood, and hath saved thy hand to thee: and now let thy enemies be as Nabal, and all they that seek evil to my lord.
26. Now therefore, my lord, as the LORD liveth, and as thy soul liveth, seeing the LORD hath withholden thee from bloodguiltiness, and from avenging thyself with thine own hand, now therefore let thine enemies, and them that seek evil to my lord, be as Nabal.
25:26. Now therefore, my lord, as your soul lives, and as the Lord lives, who has kept your hand to yourself, and has prevented you from coming to blood: now, let your enemies be like Nabal, and like all those who are seeking evil for my lord.
25:26. Now therefore, my lord, [as] the LORD liveth, and [as] thy soul liveth, seeing the LORD hath withholden thee from coming to [shed] blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal.
Now therefore, my lord, [as] the LORD liveth, and [as] thy soul liveth, seeing the LORD hath withholden thee from coming to [shed] blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal:

25:26 И ныне, господин мой, жив Господь и жива душа твоя, Господь не попустит тебе идти на пролитие крови и удержит руку твою от мщения, и ныне да будут, как Навал, враги твои и злоумышляющие против господина моего.
25:26
καὶ και and; even
νῦν νυν now; present
κύριε κυριος lord; master
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
καθὼς καθως just as / like
ἐκώλυσέν κωλυω prevent; withhold
σε σε.1 you
κύριος κυριος lord; master
τοῦ ο the
μὴ μη not
ἐλθεῖν ερχομαι come; go
εἰς εις into; for
αἷμα αιμα blood; bloodstreams
ἀθῷον αθωος guiltless
καὶ και and; even
σῴζειν σωζω save
τὴν ο the
χεῖρά χειρ hand
σού σου of you; your
σοι σοι you
καὶ και and; even
νῦν νυν now; present
γένοιντο γινομαι happen; become
ὡς ως.1 as; how
Ναβαλ ναβαλ the
ἐχθροί εχθρος hostile; enemy
σου σου of you; your
καὶ και and; even
οἱ ο the
ζητοῦντες ζητεω seek; desire
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
κακά κακος bad; ugly
25:26
וְ wᵊ וְ and
עַתָּ֣ה ʕattˈā עַתָּה now
אֲדֹנִ֗י ʔᵃḏōnˈî אָדֹון lord
חַי־ ḥay- חַי alive
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
חֵֽי־ ḥˈê- חַי alive
נַפְשְׁךָ֙ nafšᵊḵˌā נֶפֶשׁ soul
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
מְנָעֲךָ֤ mᵊnāʕᵃḵˈā מנע withhold
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
בֹּ֣וא bbˈô בוא come
בְ vᵊ בְּ in
דָמִ֔ים ḏāmˈîm דָּם blood
וְ wᵊ וְ and
הֹושֵׁ֥עַ hôšˌēₐʕ ישׁע help
יָדְךָ֖ yāḏᵊḵˌā יָד hand
לָ֑ךְ lˈāḵ לְ to
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
יִֽהְי֤וּ yˈihyˈû היה be
כְ ḵᵊ כְּ as
נָבָל֙ nāvˌāl נָבָל Nabal
אֹיְבֶ֔יךָ ʔōyᵊvˈeʸḵā איב be hostile
וְ wᵊ וְ and
הַֽ hˈa הַ the
מְבַקְשִׁ֥ים mᵊvaqšˌîm בקשׁ seek
אֶל־ ʔel- אֶל to
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
רָעָֽה׃ rāʕˈā רָעָה evil
25:26. nunc ergo domine mi vivit Dominus et vivit anima tua qui prohibuit te ne venires in sanguine et salvavit manum tuam tibi et nunc fiant sicut Nabal inimici tui et qui quaerunt domino meo malum
Now therefore, my lord, the Lord liveth, and thy soul liveth, who hath withholden thee from coming to blood, and hath saved thy hand to thee: and now let thy enemies be as Nabal, and all they that seek evil to my lord.
25:26. Now therefore, my lord, as your soul lives, and as the Lord lives, who has kept your hand to yourself, and has prevented you from coming to blood: now, let your enemies be like Nabal, and like all those who are seeking evil for my lord.
25:26. Now therefore, my lord, [as] the LORD liveth, and [as] thy soul liveth, seeing the LORD hath withholden thee from coming to [shed] blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal.
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Albert Barnes: Notes on the Bible - 1834
25:26: The passage should be rendered as follows: "And now my lord, as the Lord liveth, and as thy soul liveth," it is "the Lord" that "hath withholden thee from coming" into blood-guiltiness (as in Sa1 25:33), "and from saving thyself with thine own hand;" and "now" all "thine enemies" shall be as Nabal (whom she considers as utterly impotent to hurt David, and as already thoroughly humbled before him), and (so shall be) all "that seek evil to my Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:26: as the Lord liveth: Sa1 25:34, Sa1 22:3; Kg2 2:2, Kg2 4:6
and as thy: Sa1 1:26
the Lord hath: Sa1 25:33; Gen 20:6
from: Rom 12:19, Rom 12:20
avenging thyself: Heb. saving thyself, Psa 18:47, Psa 18:48, Psa 44:3
now let: Sa2 18:32; Jer 29:22; Dan 4:19
Geneva 1599
Now therefore, my lord, [as] the LORD liveth, and [as] thy soul liveth, seeing the LORD hath withholden thee from coming to [shed] blood, and from avenging thyself with thine own (i) hand, now let thine enemies, and they that seek evil to my lord, be as Nabal.
(i) That is, that you should not be revenged by your enemy.
John Gill
Now therefore, my lord, as the Lord liveth, and as thy soul liveth,.... Which is an oath, and respects either what goes before, that she never saw the young men that were sent to Nabal, or to what follows, the providence of God in preventing David from shedding blood, which she was sure of by an impulse on her own mind, and by observing a change in David's countenance:
seeing the Lord hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand; she does not impute this to her prudence, and the provision she made to appease David, and prevent him from shedding the blood he intended, and taking the vengeance he had resolved on; but to the Lord, and the interposition of his providence, which she knew would have its weight on the mind of so good a man as David was; who upon reflection would be thankful that he had been prevented from shedding innocent blood, as the Targum calls it:
now let thine enemies, and they that seek evil to my lord, be as Nabal; meaning Saul and those with him, wishing they might be as inconsiderable as Nabal; as unable, as weak, and impotent as he to do him any hurt, and as short lived, and cut off by the hand God, as he would be; for, according to Jarchi, she prophesied under the direction of the Holy Spirit. It may be observed that in 1Kings 25:24, she frequently gives David the title of "my lord", in reverence of him, and to atone for the rudeness and insolence of her husband, in speaking of him as a runaway servant, 1Kings 25:10.
John Wesley
As Nabal - Let them be as contemptible as Nabal is, and will be for this odious action; let them be as unable to do thee any hurt as he is; let them be forced to yield to thee, and implore thy pardon, as Nabal now doth by my mouth: let the vengeance thou didst design upon Nabal and his family fall upon their heads, who, by their inveterate malice against thee, do more deserve it than this fool for this miscarriage; and much more than all the rest of our family, who, as they are none of thine enemies, so they were in way guilty of this wicked action. And therefore spare these, and execute thy vengeance upon more proper objects.
Robert Jamieson, A. R. Fausset and David Brown
let thine enemies . . . be as Nabal--be as foolish and contemptible as he.
25:2725:27: Եւ արդ՝ ա՛ռ զօրհնութիւնս զայս զոր եբեր աղախին քո տեա՛ռն իմում. եւ տացե՛ս մանկտւոյդ որ կան առաջի տեառն իմում։
27 Հիմա ընդունի՛ր այս ընծան, որ քո աղախինն իր տիրոջն է բերում, այն տո՛ւր իմ տիրոջ հետ գտնուող ծառաներին:
27 Հիմա այս ընծան, որ քու աղախինդ իմ տիրոջս բերաւ, թող իմ տիրոջս ետեւէն եկող մանչերուն տրուի։
Եւ արդ առ զօրհնութիւնս զայս զոր եբեր աղախին քո տեառն իմում. եւ տացես մանկտւոյդ որ կան առաջի տեառն իմոյ:

25:27: Եւ արդ՝ ա՛ռ զօրհնութիւնս զայս զոր եբեր աղախին քո տեա՛ռն իմում. եւ տացե՛ս մանկտւոյդ որ կան առաջի տեառն իմում։
27 Հիմա ընդունի՛ր այս ընծան, որ քո աղախինն իր տիրոջն է բերում, այն տո՛ւր իմ տիրոջ հետ գտնուող ծառաներին:
27 Հիմա այս ընծան, որ քու աղախինդ իմ տիրոջս բերաւ, թող իմ տիրոջս ետեւէն եկող մանչերուն տրուի։
zohrab-1805▾ eastern-1994▾ western am▾
25:2725:27 Вот эти дары, которые принесла раба твоя господину моему, чтобы дать их отрокам, служащим господину моему.
25:27 καὶ και and; even νῦν νυν now; present λαβὲ λαμβανω take; get τὴν ο the εὐλογίαν ευλογια commendation; acclamation ταύτην ουτος this; he ἣν ος who; what ἐνήνοχεν φερω carry; bring ἡ ο the δούλη δουλη subject; maid σου σου of you; your τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine καὶ και and; even δώσεις διδωμι give; deposit τοῖς ο the παιδαρίοις παιδαριον little boy τοῖς ο the παρεστηκόσιν παριστημι stand by; present τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine
25:27 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הַ ha הַ the בְּרָכָ֣ה bbᵊrāḵˈā בְּרָכָה blessing הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵבִ֥יא hēvˌî בוא come שִׁפְחָתְךָ֖ šifḥāṯᵊḵˌā שִׁפְחָה maidservant לַֽ lˈa לְ to אדֹנִ֑י ʔḏōnˈî אָדֹון lord וְ wᵊ וְ and נִתְּנָה֙ nittᵊnˌā נתן give לַ la לְ to † הַ the נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy הַ ha הַ the מִּֽתְהַלְּכִ֖ים mmˈiṯhallᵊḵˌîm הלך walk בְּ bᵊ בְּ in רַגְלֵ֥י raḡlˌê רֶגֶל foot אֲדֹנִֽי׃ ʔᵃḏōnˈî אָדֹון lord
25:27. quapropter suscipe benedictionem hanc quam adtulit ancilla tua tibi domino meo et da pueris qui sequuntur te dominum meumWherefore receive this blessing, which thy handmaid hath brought to thee, my lord: and give it to the young men that follow thee, my lord.
27. And now this present which thy servant hath brought unto my lord, let it be given unto the young men that follow my lord.
25:27. Because of this, accept this blessing, which your handmaid has brought to you, my lord. And give it to the young men who follow you, my lord.
25:27. And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord.
And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord:

25:27 Вот эти дары, которые принесла раба твоя господину моему, чтобы дать их отрокам, служащим господину моему.
25:27
καὶ και and; even
νῦν νυν now; present
λαβὲ λαμβανω take; get
τὴν ο the
εὐλογίαν ευλογια commendation; acclamation
ταύτην ουτος this; he
ἣν ος who; what
ἐνήνοχεν φερω carry; bring
ο the
δούλη δουλη subject; maid
σου σου of you; your
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
καὶ και and; even
δώσεις διδωμι give; deposit
τοῖς ο the
παιδαρίοις παιδαριον little boy
τοῖς ο the
παρεστηκόσιν παριστημι stand by; present
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
25:27
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
הַ ha הַ the
בְּרָכָ֣ה bbᵊrāḵˈā בְּרָכָה blessing
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵבִ֥יא hēvˌî בוא come
שִׁפְחָתְךָ֖ šifḥāṯᵊḵˌā שִׁפְחָה maidservant
לַֽ lˈa לְ to
אדֹנִ֑י ʔḏōnˈî אָדֹון lord
וְ wᵊ וְ and
נִתְּנָה֙ nittᵊnˌā נתן give
לַ la לְ to
הַ the
נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy
הַ ha הַ the
מִּֽתְהַלְּכִ֖ים mmˈiṯhallᵊḵˌîm הלך walk
בְּ bᵊ בְּ in
רַגְלֵ֥י raḡlˌê רֶגֶל foot
אֲדֹנִֽי׃ ʔᵃḏōnˈî אָדֹון lord
25:27. quapropter suscipe benedictionem hanc quam adtulit ancilla tua tibi domino meo et da pueris qui sequuntur te dominum meum
Wherefore receive this blessing, which thy handmaid hath brought to thee, my lord: and give it to the young men that follow thee, my lord.
25:27. Because of this, accept this blessing, which your handmaid has brought to you, my lord. And give it to the young men who follow you, my lord.
25:27. And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord.
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
25:27: blessing: or, present, Sa1 30:26; Gen 33:11; Kg2 5:15; Co2 9:5
follow: Heb. walk at the feet of, Sa1 25:42 *marg. Jdg 4:10; Sa2 16:2
John Gill
And now this blessing, which thine handmaid hath brought unto my lord,.... The present, consisting of the things mentioned in 1Kings 25:18; which came as a blessing from God, and with good will from her:
let it even be given unto the young men that follow my lord; the servants of David: in the original it is, "that walk at the feet of my lord": and which the Targum paraphrases, "who minister before my lord"; and so Abigail's damsels are called "pedissequae", or "that walked at her feet", 1Kings 25:42; and with the Romans, in later times, servants were called a "pedibus" and "pedissequi" (d). This also is very artfully said, as if the present was not good enough for David, and worthy of his acceptance; might be agreeable to his men, and of service to them.
(d) Vid. Pignorium de Servis, p. 140, 248, 293.
John Wesley
Blessing - So a gift or present is called here, and elsewhere; not only because the matter of it comes from God's blessing; but also because it is given with a blessing, or with a good will. Unto the young men - As being unworthy of thine acceptance or use.
25:2825:28: Եւ բա՛րձ զվնաս աղախնոյ քոյ։ Զի առնելո՛վ արասցէ Տէր տեառն իմում տուն հաւատարիմ. զի զպատերազմ տեառն իմոյ Տէր պատերազմի, եւ չարութիւն մի՛ երբէք գտցի ՚ի քեզ։
28 Ների՛ր քո աղախնի յանցանքը, քանզի Տէրն իմ տիրոջ համար հաստատուն տուն պիտի շինի, քանի որ իմ տիրոջ պատերազմները Տէրն է վարում: Քո մէջ երբեք չարութիւն թող չլինի:
28 Կ’աղաչեմ, քու աղախինիդ յանցանքը ներէ. քանզի Տէրը իմ տիրոջս անպատճառ հաստատ տուն պիտի շինէ, որովհետեւ իմ տէրս Տէրոջը պատերազմները պատերազմեցաւ ու քու օրերուդ մէջ քու վրադ չարութիւն մը չգտնուեցաւ։
Եւ բարձ զվնաս աղախնոյ քո. զի առնելով արասցէ Տէր տեառն իմում տուն հաւատարիմ. զի զպատերազմ [475]տեառն իմոյ Տէր`` պատերազմի, եւ չարութիւն մի՛ երբեք գտցի ի քեզ:

25:28: Եւ բա՛րձ զվնաս աղախնոյ քոյ։ Զի առնելո՛վ արասցէ Տէր տեառն իմում տուն հաւատարիմ. զի զպատերազմ տեառն իմոյ Տէր պատերազմի, եւ չարութիւն մի՛ երբէք գտցի ՚ի քեզ։
28 Ների՛ր քո աղախնի յանցանքը, քանզի Տէրն իմ տիրոջ համար հաստատուն տուն պիտի շինի, քանի որ իմ տիրոջ պատերազմները Տէրն է վարում: Քո մէջ երբեք չարութիւն թող չլինի:
28 Կ’աղաչեմ, քու աղախինիդ յանցանքը ներէ. քանզի Տէրը իմ տիրոջս անպատճառ հաստատ տուն պիտի շինէ, որովհետեւ իմ տէրս Տէրոջը պատերազմները պատերազմեցաւ ու քու օրերուդ մէջ քու վրադ չարութիւն մը չգտնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:2825:28 Прости вину рабы твоей; Господь непременно устроит господину моему дом твердый, ибо войны Господа ведет господин мой, и зло не найдется в тебе во всю жизнь твою.
25:28 ἆρον αιρω lift; remove δὴ δη in fact τὸ ο the ἀνόμημα ανομημα the δούλης δουλη subject; maid σου σου of you; your ὅτι οτι since; that ποιῶν ποιεω do; make ποιήσει ποιεω do; make κύριος κυριος lord; master τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine οἶκον οικος home; household πιστόν πιστος faithful ὅτι οτι since; that πόλεμον πολεμος battle κυρίου κυριος lord; master ὁ ο the κύριός κυριος lord; master μου μου of me; mine πολεμεῖ πολεμεω battle καὶ και and; even κακία κακια badness; vice οὐχ ου not εὑρεθήσεται ευρισκω find ἐν εν in σοὶ σοι you πώποτε πωποτε ever
25:28 שָׂ֥א śˌā נשׂא lift נָ֖א nˌā נָא yeah לְ lᵊ לְ to פֶ֣שַׁע fˈešaʕ פֶּשַׁע rebellion אֲמָתֶ֑ךָ ʔᵃmāṯˈeḵā אָמָה handmaid כִּ֣י kˈî כִּי that עָשֹֽׂה־ ʕāśˈō- עשׂה make יַעֲשֶׂה֩ yaʕᵃśˌeh עשׂה make יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH לַֽ lˈa לְ to אדֹנִ֜י ʔḏōnˈî אָדֹון lord בַּ֣יִת bˈayiṯ בַּיִת house נֶאֱמָ֗ן neʔᵉmˈān אמן be firm כִּי־ kî- כִּי that מִלְחֲמֹ֤ות milḥᵃmˈôṯ מִלְחָמָה war יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord נִלְחָ֔ם nilḥˈām לחם fight וְ wᵊ וְ and רָעָ֛ה rāʕˈā רָעָה evil לֹא־ lō- לֹא not תִמָּצֵ֥א ṯimmāṣˌē מצא find בְךָ֖ vᵊḵˌā בְּ in מִ mi מִן from יָּמֶֽיךָ׃ yyāmˈeʸḵā יֹום day
25:28. aufer iniquitatem famulae tuae faciens enim faciet tibi Dominus domino meo domum fidelem quia proelia Domini domine mi tu proeliaris malitia ergo non inveniatur in te omnibus diebus vitae tuaeForgive the iniquity of thy handmaid: for the Lord will surely make for my lord a faithful house, because thou, my lord, fightest the battles of the Lord: let not evil therefore be found in thee all the days of thy life.
28. Forgive, I pray thee, the trespass of thine handmaid: for the LORD will certainly make my lord a sure house, because my lord fighteth the battles of the LORD; and evil shall not be found in thee all thy days.
25:28. Forgive the iniquity of your handmaid. For the Lord will surely make for you, my lord, a faithful house, because you, my lord, fight the battles of the Lord. Therefore, let no evil be found in you all the days of your life.
25:28. I pray thee, forgive the trespass of thine handmaid: for the LORD will certainly make my lord a sure house; because my lord fighteth the battles of the LORD, and evil hath not been found in thee [all] thy days.
I pray thee, forgive the trespass of thine handmaid: for the LORD will certainly make my lord a sure house; because my lord fighteth the battles of the LORD, and evil hath not been found in thee [all] thy days:

25:28 Прости вину рабы твоей; Господь непременно устроит господину моему дом твердый, ибо войны Господа ведет господин мой, и зло не найдется в тебе во всю жизнь твою.
25:28
ἆρον αιρω lift; remove
δὴ δη in fact
τὸ ο the
ἀνόμημα ανομημα the
δούλης δουλη subject; maid
σου σου of you; your
ὅτι οτι since; that
ποιῶν ποιεω do; make
ποιήσει ποιεω do; make
κύριος κυριος lord; master
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
οἶκον οικος home; household
πιστόν πιστος faithful
ὅτι οτι since; that
πόλεμον πολεμος battle
κυρίου κυριος lord; master
ο the
κύριός κυριος lord; master
μου μου of me; mine
πολεμεῖ πολεμεω battle
καὶ και and; even
κακία κακια badness; vice
οὐχ ου not
εὑρεθήσεται ευρισκω find
ἐν εν in
σοὶ σοι you
πώποτε πωποτε ever
25:28
שָׂ֥א śˌā נשׂא lift
נָ֖א nˌā נָא yeah
לְ lᵊ לְ to
פֶ֣שַׁע fˈešaʕ פֶּשַׁע rebellion
אֲמָתֶ֑ךָ ʔᵃmāṯˈeḵā אָמָה handmaid
כִּ֣י kˈî כִּי that
עָשֹֽׂה־ ʕāśˈō- עשׂה make
יַעֲשֶׂה֩ yaʕᵃśˌeh עשׂה make
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
לַֽ lˈa לְ to
אדֹנִ֜י ʔḏōnˈî אָדֹון lord
בַּ֣יִת bˈayiṯ בַּיִת house
נֶאֱמָ֗ן neʔᵉmˈān אמן be firm
כִּי־ kî- כִּי that
מִלְחֲמֹ֤ות milḥᵃmˈôṯ מִלְחָמָה war
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
נִלְחָ֔ם nilḥˈām לחם fight
וְ wᵊ וְ and
רָעָ֛ה rāʕˈā רָעָה evil
לֹא־ lō- לֹא not
תִמָּצֵ֥א ṯimmāṣˌē מצא find
בְךָ֖ vᵊḵˌā בְּ in
מִ mi מִן from
יָּמֶֽיךָ׃ yyāmˈeʸḵā יֹום day
25:28. aufer iniquitatem famulae tuae faciens enim faciet tibi Dominus domino meo domum fidelem quia proelia Domini domine mi tu proeliaris malitia ergo non inveniatur in te omnibus diebus vitae tuae
Forgive the iniquity of thy handmaid: for the Lord will surely make for my lord a faithful house, because thou, my lord, fightest the battles of the Lord: let not evil therefore be found in thee all the days of thy life.
25:28. Forgive the iniquity of your handmaid. For the Lord will surely make for you, my lord, a faithful house, because you, my lord, fight the battles of the Lord. Therefore, let no evil be found in you all the days of your life.
25:28. I pray thee, forgive the trespass of thine handmaid: for the LORD will certainly make my lord a sure house; because my lord fighteth the battles of the LORD, and evil hath not been found in thee [all] thy days.
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
25:28: And evil hath not been found in thee - Thou hast not committed any act of this kind hitherto.
1 Kings (1 Samuel) 25:29
Albert Barnes: Notes on the Bible - 1834
25:28: For the Lord will make ... a sure house - Compare Sa1 2:35, and Sa2 7:16; Kg1 11:38. Abigail's firm persuasion of David's kingdom stands upon the same footing as Rahab's conviction of God's gift of Canaan to the Israelites Jos 2:9-13. Both testified to God's Rev_elation and their own faith. This is doubtless the reason why Abigail's speech is recorded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:28: forgive: Sa1 25:24
the Lord: Sa1 15:28; Sa2 7:11, Sa2 7:16, Sa2 7:27; Kg1 9:5; Ch1 17:10, Ch1 17:25; Psa 89:29
fighteth: Sa1 17:47, Sa1 18:17; Sa2 5:2; Ch2 20:15; Eph 6:10, Eph 6:11
evil hath: Sa1 24:6, Sa1 24:7, Sa1 24:11, Sa1 24:17; Kg1 15:5; Psa 119:1-3; Mat 5:16; Luk 23:41, Luk 23:47
Geneva 1599
I pray thee, forgive the trespass of thine handmaid: for the LORD will certainly make my lord a (k) sure house; because my lord fighteth the battles of the LORD, and evil hath not been found in thee [all] thy days.
(k) Confirm his kingdom to his posterity.
John Gill
I pray thee, forgive the trespass of thine handmaid,.... The trespasses, as the Targum, either the sin of her husband, she had taken upon herself, or her boldness in troubling him with her petitions and solicitations, and even with the present she had brought:
for the Lord will certainly make my lord a sure house; or a firm kingdom, as the Targum; would raise him to the kingdom of Israel, and establish it in his posterity, that it should not be taken from him, as it would be from Saul:
because my lord fighteth the battles of the Lord; the battles of the people of the Lord, as the Targum, of the people of Israel against the Philistines; which he had often done with success, the Lord being with him, and prospering him and therefore would firmly settle him on the throne, and continue the kingdom in his posterity:
and evil hath not been found in thee all thy days; no unjust action had been committed by him against his king and country, however he had been reproached and calumniated; and she hoped that therefore none would be done by him now to stain so fair a character.
John Wesley
The trespass - That is, which I have taken upon myself, and which, if it be punished, the punishment will reach to me. Sure house - Will give the kingdom to thee, and to thy house for ever, as he hath promised thee. And therefore let God's kindness to thee, make thee gentle and merciful to others; do not sully thy approaching glory with the stain of innocent blood; but consider, that it is the glory of a king, to profit by offences: and that it will be thy loss to cut off such as will shortly be thy subjects. The battles - For the Lord, and for the people of the Lord against their enemies; especially, the Philistines. And as this is thy proper work, and therein thou mayest expect God's blessing; so it is not thy work to draw thy sword in thy own private quarrel against any of the people of the Lord; and God will not bless thee in it. Evil hath not, &c. - Though thou hast been charged with many crimes by Saul and others; yet thy innocency is evident to all men: do not therefore by this cruel act, justify thine enemies reproaches, or blemish thy great and just reputation.
25:2925:29: Եւ ո՛չ յարիցէ մարդ հալածել զքեզ, եւ խնդրել զանձն քո. եւ եղիցի անձն տեառն իմոյ ծրարեա՛լ ՚ի ծրարի՛ կենաց Տեառն Աստուծոյ. եւ զանձն թշնամեաց քոց պարսաքարեսցես ՚ի մէջ պարսատկաց։
29 Եթէ որեւէ մէկը քո դէմ դուրս գայ քեզ հալածելու եւ քո կեանքն ուզենայ խլել, իմ տիրոջ հոգին թող Տէր Աստծու կենաց ծրարի մէջ ծրարուի, իսկ քո թշնամիների հոգիները որպէս պարսաքարեր թող արձակուեն:
29 Բայց՝ թէեւ քեզ հալածելու ու քու հոգիդ փնտռելու համար մարդ մը ոտքի ելած է, իմ տիրոջս հոգին քու Տէր Աստուծոյդ առջեւ՝ կեանքի ծրարին մէջ ծրարուած պիտի ըլլայ. բայց Անիկա քու թշնամիներուդ հոգիները պարսատիկի մէջէ ելած քարի պէս պիտի նետէ։
Եւ [476]ոչ յարիցէ`` մարդ հալածել զքեզ, եւ խնդրել զանձն քո. եւ եղիցի անձն տեառն իմոյ ծրարեալ ի ծրարի կենաց [477]Տեառն Աստուծոյ``, եւ զանձն թշնամեաց քոց [478]պարսաքարեսցես ի մէջ պարսատկաց:

25:29: Եւ ո՛չ յարիցէ մարդ հալածել զքեզ, եւ խնդրել զանձն քո. եւ եղիցի անձն տեառն իմոյ ծրարեա՛լ ՚ի ծրարի՛ կենաց Տեառն Աստուծոյ. եւ զանձն թշնամեաց քոց պարսաքարեսցես ՚ի մէջ պարսատկաց։
29 Եթէ որեւէ մէկը քո դէմ դուրս գայ քեզ հալածելու եւ քո կեանքն ուզենայ խլել, իմ տիրոջ հոգին թող Տէր Աստծու կենաց ծրարի մէջ ծրարուի, իսկ քո թշնամիների հոգիները որպէս պարսաքարեր թող արձակուեն:
29 Բայց՝ թէեւ քեզ հալածելու ու քու հոգիդ փնտռելու համար մարդ մը ոտքի ելած է, իմ տիրոջս հոգին քու Տէր Աստուծոյդ առջեւ՝ կեանքի ծրարին մէջ ծրարուած պիտի ըլլայ. բայց Անիկա քու թշնամիներուդ հոգիները պարսատիկի մէջէ ելած քարի պէս պիտի նետէ։
zohrab-1805▾ eastern-1994▾ western am▾
25:2925:29 Если восстанет человек преследовать тебя и искать души твоей, то душа господина моего будет завязана в узле жизни у Господа Бога твоего, а душу врагов твоих бросит Он как бы пращею.
25:29 καὶ και and; even ἀναστήσεται ανιστημι stand up; resurrect ἄνθρωπος ανθρωπος person; human καταδιώκων καταδιωκω hunt down; drive hard σε σε.1 you καὶ και and; even ζητῶν ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul σου σου of you; your καὶ και and; even ἔσται ειμι be ἡ ο the ψυχὴ ψυχη soul κυρίου κυριος lord; master μου μου of me; mine ἐνδεδεμένη ενδεω in δεσμῷ δεσμος bond; confinement τῆς ο the ζωῆς ζωη life; vitality παρὰ παρα from; by κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God καὶ και and; even ψυχὴν ψυχη soul ἐχθρῶν εχθρος hostile; enemy σου σου of you; your σφενδονήσεις σφενδοναω in μέσῳ μεσος in the midst; in the middle τῆς ο the σφενδόνης σφενδονη sling
25:29 וַ wa וְ and יָּ֤קָם yyˈāqom קום arise אָדָם֙ ʔāḏˌām אָדָם human, mankind לִ li לְ to רְדָפְךָ֔ rᵊḏāfᵊḵˈā רדף pursue וּ û וְ and לְ lᵊ לְ to בַקֵּ֖שׁ vaqqˌēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] נַפְשֶׁ֑ךָ nafšˈeḵā נֶפֶשׁ soul וְֽ wᵊˈ וְ and הָיְתָה֩ hāyᵊṯˌā היה be נֶ֨פֶשׁ nˌefeš נֶפֶשׁ soul אֲדֹנִ֜י ʔᵃḏōnˈî אָדֹון lord צְרוּרָ֣ה׀ ṣᵊrûrˈā צרר wrap, be narrow בִּ bi בְּ in צְרֹ֣ור ṣᵊrˈôr צְרֹור bag הַ ha הַ the חַיִּ֗ים ḥayyˈîm חַי alive אֵ֚ת ˈʔēṯ אֵת together with יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul אֹיְבֶ֨יךָ֙ ʔōyᵊvˈeʸḵā איב be hostile יְקַלְּעֶ֔נָּה yᵊqallᵊʕˈennā קלע sling forth בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst כַּ֥ף kˌaf כַּף palm הַ ha הַ the קָּֽלַע׃ qqˈālaʕ קֶלַע sling
25:29. si enim surrexerit aliquando homo persequens te et quaerens animam tuam erit anima domini mei custodita quasi in fasciculo viventium apud Dominum Deum tuum porro anima inimicorum tuorum rotabitur quasi in impetu et circulo fundaeFor if a man at any time shall rise, and persecute thee, and seek thy life, the soul of my lord shall be kept, as in the bundle of the living, with the Lord thy God: but the souls of thy enemies shall be whirled, as with the violence and whirling of a sling.
29. And though man be risen up to pursue thee, and to seek thy soul, yet the soul of my lord shall be bound in the bundle of life with the LORD thy God; and the souls of thine enemies, them shall he sling out, as from the hollow of a sling.
25:29. For if a man, at any time, will rise up, pursuing you and seeking your life, the life of my lord will be preserved, as if in the sheave of the living, with the Lord your God. But the lives of your enemies will be spun around, as if with the force of a whirling sling.
25:29. Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the bundle of life with the LORD thy God; and the souls of thine enemies, them shall he sling out, [as out] of the middle of a sling.
Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the bundle of life with the LORD thy God; and the souls of thine enemies, them shall he sling out, [as out] of the middle of a sling:

25:29 Если восстанет человек преследовать тебя и искать души твоей, то душа господина моего будет завязана в узле жизни у Господа Бога твоего, а душу врагов твоих бросит Он как бы пращею.
25:29
καὶ και and; even
ἀναστήσεται ανιστημι stand up; resurrect
ἄνθρωπος ανθρωπος person; human
καταδιώκων καταδιωκω hunt down; drive hard
σε σε.1 you
καὶ και and; even
ζητῶν ζητεω seek; desire
τὴν ο the
ψυχήν ψυχη soul
σου σου of you; your
καὶ και and; even
ἔσται ειμι be
ο the
ψυχὴ ψυχη soul
κυρίου κυριος lord; master
μου μου of me; mine
ἐνδεδεμένη ενδεω in
δεσμῷ δεσμος bond; confinement
τῆς ο the
ζωῆς ζωη life; vitality
παρὰ παρα from; by
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
καὶ και and; even
ψυχὴν ψυχη soul
ἐχθρῶν εχθρος hostile; enemy
σου σου of you; your
σφενδονήσεις σφενδοναω in
μέσῳ μεσος in the midst; in the middle
τῆς ο the
σφενδόνης σφενδονη sling
25:29
וַ wa וְ and
יָּ֤קָם yyˈāqom קום arise
אָדָם֙ ʔāḏˌām אָדָם human, mankind
לִ li לְ to
רְדָפְךָ֔ rᵊḏāfᵊḵˈā רדף pursue
וּ û וְ and
לְ lᵊ לְ to
בַקֵּ֖שׁ vaqqˌēš בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֶׁ֑ךָ nafšˈeḵā נֶפֶשׁ soul
וְֽ wᵊˈ וְ and
הָיְתָה֩ hāyᵊṯˌā היה be
נֶ֨פֶשׁ nˌefeš נֶפֶשׁ soul
אֲדֹנִ֜י ʔᵃḏōnˈî אָדֹון lord
צְרוּרָ֣ה׀ ṣᵊrûrˈā צרר wrap, be narrow
בִּ bi בְּ in
צְרֹ֣ור ṣᵊrˈôr צְרֹור bag
הַ ha הַ the
חַיִּ֗ים ḥayyˈîm חַי alive
אֵ֚ת ˈʔēṯ אֵת together with
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
וְ wᵊ וְ and
אֵ֨ת ʔˌēṯ אֵת [object marker]
נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul
אֹיְבֶ֨יךָ֙ ʔōyᵊvˈeʸḵā איב be hostile
יְקַלְּעֶ֔נָּה yᵊqallᵊʕˈennā קלע sling forth
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
כַּ֥ף kˌaf כַּף palm
הַ ha הַ the
קָּֽלַע׃ qqˈālaʕ קֶלַע sling
25:29. si enim surrexerit aliquando homo persequens te et quaerens animam tuam erit anima domini mei custodita quasi in fasciculo viventium apud Dominum Deum tuum porro anima inimicorum tuorum rotabitur quasi in impetu et circulo fundae
For if a man at any time shall rise, and persecute thee, and seek thy life, the soul of my lord shall be kept, as in the bundle of the living, with the Lord thy God: but the souls of thy enemies shall be whirled, as with the violence and whirling of a sling.
25:29. For if a man, at any time, will rise up, pursuing you and seeking your life, the life of my lord will be preserved, as if in the sheave of the living, with the Lord your God. But the lives of your enemies will be spun around, as if with the force of a whirling sling.
25:29. Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the bundle of life with the LORD thy God; and the souls of thine enemies, them shall he sling out, [as out] of the middle of a sling.
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
25:29: Shall be bound in the bundle of life - Thy life shall be precious in the sight of the Lord: it shall be found in the bundle of life; it shall be supported by Him who is the Spring and Fountain of life, and ever be found united to those who are most favored by the Almighty.
Them shall he sling out - Far from being bound and kept together in union with the Fountain of life, he will cast them off from himself as a stone is cast out from a sling. This betokens both force and violence.
1 Kings (1 Samuel) 25:37
Albert Barnes: Notes on the Bible - 1834
25:29: In the bundle - Rather, "the bag," in which anything precious, or important to be preserved, was put, and the bag was then tied up (compare Gen 42:35).
The souls ... shall he sling out - The comparison is especially appropriate as addressed to David, whose feat with his sling was so celebrated Sa1 17:49.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:29: bound: The metaphors in this verse are derived from the consideration, that things of value are collected together, and often tied up in bundles, like sheaves of corn, to pRev_ent their being scattered and lost, and that whatever is put into a sling is not intended to be preserved, but to be thrown away. Sa1 2:9; Gen 15:1; Deu 33:29; Psa 66:9, Psa 116:15; Mal 3:17; Mat 10:29, Mat 10:30
with the Lord: Joh 10:27-30, Joh 14:19, Joh 17:21, Joh 17:23; Col 3:3, Col 3:4; Pe1 1:5
sling out: Jer 10:18
as out of the middle of a sling: Heb. in the midst of the bow of a sling
Geneva 1599
Yet (l) a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the (m) bundle of life with the LORD thy God; and the souls of thine enemies, them shall he sling out, [as out] of the middle of a sling.
(l) That is, Saul.
(m) God will preserve you long in his service, and destroy your enemies.
John Gill
Yet a man is risen to pursue thee, and to seek thy soul,.... His life, to take it away, meaning Saul, whom she chose not to name, because he was king:
but the soul of my lord shall be bound up in the bundle of life with the Lord thy God; should be dear unto the Lord, precious in his esteem, and be carefully preserved by him, among other his chosen ones, and should be safe with him, in his hands, and under his care and keeping; the Jews refer this to eternal life in the world to come, and the safety and security of his soul hereafter; so the Targum,"the soul of my lord shall be treasured up in the treasury of eternal life, before the Lord thy God:''hence they speak of the souls of the righteous being laid up under the throne of glory (e), in proof of which they produce this text; and so Maimonides (f) understands it of what should be after death, see Rev_ 6:9,
and the souls of thine enemies, them shall he sling out, as out of the middle of a sling; that is, remove them swiftly and suddenly, and with force, out of the world, as a stone is slung out of the middle of a sling; see Jer 10:18.
(e) T. Bab. Sabbat, fol. 152. 2. (f) Moreh Nevochim, par. 1. c. 41.
John Wesley
A man - Saul though no way injured. Thy soul - To take away thy life. Bundle of life - Or, in the bundle: that is, in the society, or congregation of the living; out of which, men are taken, and cut off by death. The phrase is taken from the common usage of men, who bind those things in bundles, which they are afraid to lose. The meaning is, God will preserve thy life; and therefore it becomes not thee, unnecessarily to take away the lives of any; especially of the people of thy God. With the Lord - That is, in the custody of God, who by his watchful providence, preserves this bundle, and all that are in it; and thee in a particular manner, as being thy God in a particular way, and special covenant. The Jews understand this. not only of the present life, but of that which is to come, even the happiness of departed souls, and therefore use it commonly, as an inscription on their grave - stones. "Here we have laid the body, trusting the soul is bound up in the bundle of life with the Lord." Sling out - God himself will cut them off suddenly, violently, and irresistibly; and cast them far away; both from his presence, and from thy neighbourhood, and from all capacity of doing thee hurt.
Robert Jamieson, A. R. Fausset and David Brown
the soul of my lord shall be bound in the bundle of life with the Lord thy God--An Orientalism, expressing the perfect security of David's life from all the assaults of his enemies, under the protecting shield of Providence, who had destined him for high things.
25:3025:30: Եւ եղիցի յորժամ արասցէ Տէր տեառն իմում զամենայն բարիս զոր խօսեցաւ ածե՛լ ՚ի վերայ քո, եւ տացէ զքեզ պատուիրանաւ առաջնո՛րդ ՚ի վերայ Իսրայէլի.
30 Եւ երբ Տէրը իմ տիրոջ համար խոստացած այս բոլոր բարիքները կատարի եւ քեզ, ըստ իր պատգամի, Իսրայէլի վրայ առաջնորդ հաստատի,
30 Երբ Տէրը բոլոր քեզի համար ըսած աղէկութիւնները իմ տիրոջս ընէ ու քեզ Իսրայէլի վրայ թագաւոր դնէ,
Եւ եղիցի յորժամ արասցէ Տէր տեառն իմում զամենայն բարիս զոր խօսեցաւ ածել ի վերայ քո, եւ տացէ զքեզ պատուիրանաւ առաջնորդ ի վերայ Իսրայելի:

25:30: Եւ եղիցի յորժամ արասցէ Տէր տեառն իմում զամենայն բարիս զոր խօսեցաւ ածե՛լ ՚ի վերայ քո, եւ տացէ զքեզ պատուիրանաւ առաջնո՛րդ ՚ի վերայ Իսրայէլի.
30 Եւ երբ Տէրը իմ տիրոջ համար խոստացած այս բոլոր բարիքները կատարի եւ քեզ, ըստ իր պատգամի, Իսրայէլի վրայ առաջնորդ հաստատի,
30 Երբ Տէրը բոլոր քեզի համար ըսած աղէկութիւնները իմ տիրոջս ընէ ու քեզ Իսրայէլի վրայ թագաւոր դնէ,
zohrab-1805▾ eastern-1994▾ western am▾
25:3025:30 И когда сделает Господь господину моему все, что говорил о тебе доброго, и поставит тебя вождем над Израилем,
25:30 καὶ και and; even ἔσται ειμι be ὅτι οτι since; that ποιήσει ποιεω do; make κύριος κυριος lord; master τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine πάντα πας all; every ὅσα οσος as much as; as many as ἐλάλησεν λαλεω talk; speak ἀγαθὰ αγαθος good ἐπὶ επι in; on σέ σε.1 you καὶ και and; even ἐντελεῖταί εντελλομαι direct; enjoin σοι σοι you κύριος κυριος lord; master εἰς εις into; for ἡγούμενον ηγεομαι lead; consider ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel
25:30 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כִּֽי־ kˈî- כִּי that יַעֲשֶׂ֤ה yaʕᵃśˈeh עשׂה make יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לַֽ lˈa לְ to אדֹנִ֔י ʔḏōnˈî אָדֹון lord כְּ kᵊ כְּ as כֹ֛ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the טֹּובָ֖ה ṭṭôvˌā טֹובָה what is good עָלֶ֑יךָ ʕālˈeʸḵā עַל upon וְ wᵊ וְ and צִוְּךָ֥ ṣiwwᵊḵˌā צוה command לְ lᵊ לְ to נָגִ֖יד nāḡˌîḏ נָגִיד chief עַל־ ʕal- עַל upon יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
25:30. cum ergo fecerit tibi Dominus domino meo omnia quae locutus est bona de te et constituerit te ducem super IsrahelAnd when the Lord shall have done to thee, my lord, all the good that he hath spoken concerning thee, and shall have made thee prince over Israel,
30. And it shall come to pass, when the LORD shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee prince over Israel;
25:30. Therefore, when the Lord will have done for you, my lord, all the good that he has spoken about you, and when he will have appointed you as leader over Israel,
25:30. And it shall come to pass, when the LORD shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel;
And it shall come to pass, when the LORD shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel:

25:30 И когда сделает Господь господину моему все, что говорил о тебе доброго, и поставит тебя вождем над Израилем,
25:30
καὶ και and; even
ἔσται ειμι be
ὅτι οτι since; that
ποιήσει ποιεω do; make
κύριος κυριος lord; master
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐλάλησεν λαλεω talk; speak
ἀγαθὰ αγαθος good
ἐπὶ επι in; on
σέ σε.1 you
καὶ και and; even
ἐντελεῖταί εντελλομαι direct; enjoin
σοι σοι you
κύριος κυριος lord; master
εἰς εις into; for
ἡγούμενον ηγεομαι lead; consider
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
25:30
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כִּֽי־ kˈî- כִּי that
יַעֲשֶׂ֤ה yaʕᵃśˈeh עשׂה make
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לַֽ lˈa לְ to
אדֹנִ֔י ʔḏōnˈî אָדֹון lord
כְּ kᵊ כְּ as
כֹ֛ל ḵˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
טֹּובָ֖ה ṭṭôvˌā טֹובָה what is good
עָלֶ֑יךָ ʕālˈeʸḵā עַל upon
וְ wᵊ וְ and
צִוְּךָ֥ ṣiwwᵊḵˌā צוה command
לְ lᵊ לְ to
נָגִ֖יד nāḡˌîḏ נָגִיד chief
עַל־ ʕal- עַל upon
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
25:30. cum ergo fecerit tibi Dominus domino meo omnia quae locutus est bona de te et constituerit te ducem super Israhel
And when the Lord shall have done to thee, my lord, all the good that he hath spoken concerning thee, and shall have made thee prince over Israel,
25:30. Therefore, when the Lord will have done for you, my lord, all the good that he has spoken about you, and when he will have appointed you as leader over Israel,
25:30. And it shall come to pass, when the LORD shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:30: according: Sa1 13:14, Sa1 15:28, Sa1 23:17; Psa 89:20
John Gill
And it shall come to pass, when the Lord shall have done to my lord according to all the good that he hath spoken concerning thee,.... Performed his promise, especially with respect to his kingdom, as follows:
and shall have appointed thee ruler over Israel; that is, actually raised him to be, and settled him as king upon the throne of Israel; for he was both appointed and anointed already; and this Abigail knew, and was now well known in Israel, and the common talk of the people.
25:3125:31: մի՛ լիցի պղծութիւն եւ գայթագղութիւն ՚ի սրտի տեառն իմոյ հեղո՛ւլ զարիւն արդար տարապարտուց, եւ պահեսցի՛ ձեռն տեառն իմոյ առ ի՛ւր. եւ բարի՛ արասցէ Տէր տեառն իմում. եւ յիշեսցես զաղախին քո բարի՛ առնել նմա։
31 իմ տիրոջ սրտում թող չլինի վատութիւն ու գայթակղութիւն, որ ի զուր արդար արիւն թափի: Թող իմ տիրոջ ձեռքը ուրիշի վրայ չբարձրանայ, եւ Տէրը թող բարին անի իմ տիրոջը, որ յիշես քո աղախնին ու բարիք գործես նրա համար»:
31 Ասիկա քեզի գայթակղութիւն մը ու իմ տիրոջս սրտին խղճի խայթ մը չըլլայ, որ առանց պատճառի արիւն թափեցիր, կամ թէ իմ տէրս իր վրէժը ինք առաւ ու երբ Տէրը իմ տիրոջս բարութիւն ընէ, քու աղախինդ միտքդ բերես»։
մի՛ լիցի [479]պղծութիւն եւ գայթագղութիւն ի սրտի տեառն իմոյ հեղուլ զարիւն արդար տարապարտուց, եւ պահեսցի ձեռն տեառն իմոյ առ իւր``. եւ բարի արասցէ Տէր տեառն իմում, եւ յիշեսցես զաղախին քո [480]բարի առնել նմա:

25:31: մի՛ լիցի պղծութիւն եւ գայթագղութիւն ՚ի սրտի տեառն իմոյ հեղո՛ւլ զարիւն արդար տարապարտուց, եւ պահեսցի՛ ձեռն տեառն իմոյ առ ի՛ւր. եւ բարի՛ արասցէ Տէր տեառն իմում. եւ յիշեսցես զաղախին քո բարի՛ առնել նմա։
31 իմ տիրոջ սրտում թող չլինի վատութիւն ու գայթակղութիւն, որ ի զուր արդար արիւն թափի: Թող իմ տիրոջ ձեռքը ուրիշի վրայ չբարձրանայ, եւ Տէրը թող բարին անի իմ տիրոջը, որ յիշես քո աղախնին ու բարիք գործես նրա համար»:
31 Ասիկա քեզի գայթակղութիւն մը ու իմ տիրոջս սրտին խղճի խայթ մը չըլլայ, որ առանց պատճառի արիւն թափեցիր, կամ թէ իմ տէրս իր վրէժը ինք առաւ ու երբ Տէրը իմ տիրոջս բարութիւն ընէ, քու աղախինդ միտքդ բերես»։
zohrab-1805▾ eastern-1994▾ western am▾
25:3125:31 то не будет это сердцу господина моего огорчением и беспокойством, что не пролил напрасно крови и сберег себя от мщения. И Господь облагодетельствует господина моего, и вспомнишь рабу твою [и окажешь милость ей].
25:31 καὶ και and; even οὐκ ου not ἔσται ειμι be σοι σοι you τοῦτο ουτος this; he βδελυγμὸς βδελυγμος and; even σκάνδαλον σκανδαλον snare τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine ἐκχέαι εκχεω pour out; drained αἷμα αιμα blood; bloodstreams ἀθῷον αθωος guiltless δωρεὰν δωρεα present καὶ και and; even σῶσαι σωζω save χεῖρα χειρ hand κυρίου κυριος lord; master μου μου of me; mine αὐτῷ αυτος he; him καὶ και and; even ἀγαθώσει αγαθοω lord; master τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine καὶ και and; even μνησθήσῃ μιμνησκω remind; remember τῆς ο the δούλης δουλη subject; maid σου σου of you; your ἀγαθῶσαι αγαθοω he; him
25:31 וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִהְיֶ֣ה ṯihyˈeh היה be זֹ֣את׀ zˈōṯ זֹאת this לְךָ֡ lᵊḵˈā לְ to לְ lᵊ לְ to פוּקָה֩ fûqˌā פּוּקָה staggering וּ û וְ and לְ lᵊ לְ to מִכְשֹׁ֨ול miḵšˌôl מִכְשֹׁול stumbling block לֵ֜ב lˈēv לֵב heart לַ la לְ to אדֹנִ֗י ʔḏōnˈî אָדֹון lord וְ wᵊ וְ and לִ li לְ to שְׁפָּךְ־ šᵊppāḵ- שׁפך pour דָּם֙ dˌām דָּם blood חִנָּ֔ם ḥinnˈām חִנָּם in vain וּ û וְ and לְ lᵊ לְ to הֹושִׁ֥יעַ hôšˌîₐʕ ישׁע help אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord לֹ֑ו lˈô לְ to וְ wᵊ וְ and הֵיטִ֤ב hêṭˈiv יטב be good יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לַֽ lˈa לְ to אדֹנִ֔י ʔḏōnˈî אָדֹון lord וְ wᵊ וְ and זָכַרְתָּ֖ zāḵartˌā זכר remember אֶת־ ʔeṯ- אֵת [object marker] אֲמָתֶֽךָ׃ ס ʔᵃmāṯˈeḵā . s אָמָה handmaid
25:31. non erit tibi hoc in singultum et in scrupulum cordis domino meo quod effuderis sanguinem innoxium aut ipse te ultus fueris et cum benefecerit Dominus domino meo recordaberis ancillae tuaeThis shall not be an occasion of grief to thee, and a scruple of heart to my lord, that thou hast shed innocent blood, or hast revenged thyself: and when the Lord shall have done well by my lord, thou shalt remember thy handmaid.
31. that this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: and when the LORD shall have dealt well with my lord, then remember thine handmaid.
25:31. this will not be for you a regret or a scruple of the heart, my lord, that you had shed innocent blood, or had taken revenge for yourself. And when the Lord will have done well for my lord, you shall remember your handmaid.”
25:31. That this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: but when the LORD shall have dealt well with my lord, then remember thine handmaid.
That this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: but when the LORD shall have dealt well with my lord, then remember thine handmaid:

25:31 то не будет это сердцу господина моего огорчением и беспокойством, что не пролил напрасно крови и сберег себя от мщения. И Господь облагодетельствует господина моего, и вспомнишь рабу твою [и окажешь милость ей].
25:31
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
σοι σοι you
τοῦτο ουτος this; he
βδελυγμὸς βδελυγμος and; even
σκάνδαλον σκανδαλον snare
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
ἐκχέαι εκχεω pour out; drained
αἷμα αιμα blood; bloodstreams
ἀθῷον αθωος guiltless
δωρεὰν δωρεα present
καὶ και and; even
σῶσαι σωζω save
χεῖρα χειρ hand
κυρίου κυριος lord; master
μου μου of me; mine
αὐτῷ αυτος he; him
καὶ και and; even
ἀγαθώσει αγαθοω lord; master
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
καὶ και and; even
μνησθήσῃ μιμνησκω remind; remember
τῆς ο the
δούλης δουλη subject; maid
σου σου of you; your
ἀγαθῶσαι αγαθοω he; him
25:31
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִהְיֶ֣ה ṯihyˈeh היה be
זֹ֣את׀ zˈōṯ זֹאת this
לְךָ֡ lᵊḵˈā לְ to
לְ lᵊ לְ to
פוּקָה֩ fûqˌā פּוּקָה staggering
וּ û וְ and
לְ lᵊ לְ to
מִכְשֹׁ֨ול miḵšˌôl מִכְשֹׁול stumbling block
לֵ֜ב lˈēv לֵב heart
לַ la לְ to
אדֹנִ֗י ʔḏōnˈî אָדֹון lord
וְ wᵊ וְ and
לִ li לְ to
שְׁפָּךְ־ šᵊppāḵ- שׁפך pour
דָּם֙ dˌām דָּם blood
חִנָּ֔ם ḥinnˈām חִנָּם in vain
וּ û וְ and
לְ lᵊ לְ to
הֹושִׁ֥יעַ hôšˌîₐʕ ישׁע help
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
הֵיטִ֤ב hêṭˈiv יטב be good
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לַֽ lˈa לְ to
אדֹנִ֔י ʔḏōnˈî אָדֹון lord
וְ wᵊ וְ and
זָכַרְתָּ֖ zāḵartˌā זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
אֲמָתֶֽךָ׃ ס ʔᵃmāṯˈeḵā . s אָמָה handmaid
25:31. non erit tibi hoc in singultum et in scrupulum cordis domino meo quod effuderis sanguinem innoxium aut ipse te ultus fueris et cum benefecerit Dominus domino meo recordaberis ancillae tuae
This shall not be an occasion of grief to thee, and a scruple of heart to my lord, that thou hast shed innocent blood, or hast revenged thyself: and when the Lord shall have done well by my lord, thou shalt remember thy handmaid.
25:31. this will not be for you a regret or a scruple of the heart, my lord, that you had shed innocent blood, or had taken revenge for yourself. And when the Lord will have done well for my lord, you shall remember your handmaid.”
25:31. That this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: but when the LORD shall have dealt well with my lord, then remember thine handmaid.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:31: grief: Heb. staggering, or, stumbling, Pro 5:12, Pro 5:13; Rom 14:21; Co2 1:12
avenged: Sa1 25:33, Sa1 24:15, Sa1 26:23; Sa2 22:48; Psa 94:1; Rom 12:19
remember: Sa1 25:40; Gen 40:14; Luk 23:42
Geneva 1599
That this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath (n) avenged himself: but when the LORD shall have dealt well with my lord, then remember thine handmaid.
(n) That he did not avenge himself, which would have tormented his conscience.
John Gill
This shall be no grief unto thee, nor offence of heart unto my lord,.... It would give him no trouble, nor distress of mind, or sit uneasy on his conscience:
either that thou hast shed blood causeless, or that my lord hath avenged himself; which she suggests it might do, if he had shed the blood of Nabal's family, his children and servants, who were no ways concerned with him in his rudeness and ingratitude; or had avenged himself on him for the same, by taking away his life, which such crimes, however great and aggravated, did not deserve; but, on the contrary, it would be a satisfaction and pleasure to him to reflect upon it, that he had passed over such an offence, and shed no blood on account of it:
but when the Lord shall have dealt well with my lord; by delivering him out of the hands of all his enemies, and have raised him to, and settled him on the throne of Israel, of which she made no doubt:
then remember thine handmaid; the advice she gave not to shed blood, and take vengeance, for which he would then be thankful, and gratefully remember: some, as Ben Gersom, think she said this under a spirit of prophecy, that Nabal should die quickly, and she should be David's wife; but rather her meaning is, that when he should be king, and she should apply to him on any account, to have justice done her, and to be assisted and relieved when oppressed, that he would then remember her, and show her favour.
John Wesley
No grief - The mind and conscience will be free from all the torment which such an action would cause in thee. By which, she intimates, what a blemish this would be to his glory, what a disturbance to his peace, if he proceeded to execute his purpose: and withal implies, how comfortable it would be to him to remember, that he had for conscience to God, restrained his passions. Causeless - Which she signifies would be done if he should go on. For though Nabal had been guilty of abominable rudeness, and ingratitude; yet he had done nothing worthy of death, by the laws of God or of man. And whatsoever he had done, the rest of his family were innocent. Avenged - Which is directly contrary to God's law, Lev 19:18; Deut 32:35. Then - When God shall make thee king, let me find grace in thy sight.
25:3225:32: Եւ ասէ Դաւիթ ցԱբիգեա. Օրհնեա՛լ Տէր Աստուած Իսրայէլի որ առաքեացն զքեզ այսօր այսր ընդ առաջ իմ[3098]. [3098] Այլք. Զքեզ այսօր ընդ առաջ իմ։
32 Դաւիթն ասաց Աբիգեային. «Օրհնեալ է Իսրայէլի Տէր Աստուածը, որ քեզ այսօր ինձ ընդառաջ ուղարկեց:
32 Եւ Դաւիթ ըսաւ Աբիգիային. «Օրհնեալ ըլլայ Իսրայէլի Տէր Աստուածը, որ այսօր քեզ ղրկեց զիս դիմաւորելու
Եւ ասէ Դաւիթ ցԱբիգեա. Օրհնեալ Տէր Աստուած Իսրայելի որ առաքեացն զքեզ այսօր ընդ առաջ իմ:

25:32: Եւ ասէ Դաւիթ ցԱբիգեա. Օրհնեա՛լ Տէր Աստուած Իսրայէլի որ առաքեացն զքեզ այսօր այսր ընդ առաջ իմ[3098].
[3098] Այլք. Զքեզ այսօր ընդ առաջ իմ։
32 Դաւիթն ասաց Աբիգեային. «Օրհնեալ է Իսրայէլի Տէր Աստուածը, որ քեզ այսօր ինձ ընդառաջ ուղարկեց:
32 Եւ Դաւիթ ըսաւ Աբիգիային. «Օրհնեալ ըլլայ Իսրայէլի Տէր Աստուածը, որ այսօր քեզ ղրկեց զիս դիմաւորելու
zohrab-1805▾ eastern-1994▾ western am▾
25:3225:32 И сказал Давид Авигее: благословен Господь Бог Израилев, Который послал тебя ныне навстречу мне,
25:32 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith τῇ ο the Αβιγαια αβιγαια commended; commendable κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ὃς ος who; what ἀπέστειλέν αποστελλω send off / away σε σε.1 you σήμερον σημερον today; present ἐν εν in ταύτῃ ουτος this; he εἰς εις into; for ἀπάντησίν απαντησις encounter; escort μου μου of me; mine
25:32 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say דָּוִ֖ד dāwˌiḏ דָּוִד David לַ la לְ to אֲבִיגַ֑ל ʔᵃvîḡˈal אֲבִיגַיִל Abigail בָּר֤וּךְ bārˈûḵ ברך bless יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] שְׁלָחֵ֛ךְ šᵊlāḥˈēḵ שׁלח send הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֖ה zzˌeh זֶה this לִ li לְ to קְרָאתִֽי׃ qᵊrāṯˈî קרא encounter
25:32. et ait David ad Abigail benedictus Dominus Deus Israhel qui misit te hodie in occursum meum et benedictum eloquium tuumAnd David said to Abigail: Blessed be the Lord the God of Israel, who sent thee this day to meet me, and blessed be thy speech:
32. And David said to Abigail, Blessed be the LORD, the God of Israel, which sent thee this day to meet me:
25:32. And David said to Abigail: “Blessed is the Lord, the God of Israel, who sent you this day to meet me. And blessed is your eloquence.
25:32. And David said to Abigail, Blessed [be] the LORD God of Israel, which sent thee this day to meet me:
And David said to Abigail, Blessed [be] the LORD God of Israel, which sent thee this day to meet me:

25:32 И сказал Давид Авигее: благословен Господь Бог Израилев, Который послал тебя ныне навстречу мне,
25:32
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
τῇ ο the
Αβιγαια αβιγαια commended; commendable
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ὃς ος who; what
ἀπέστειλέν αποστελλω send off / away
σε σε.1 you
σήμερον σημερον today; present
ἐν εν in
ταύτῃ ουτος this; he
εἰς εις into; for
ἀπάντησίν απαντησις encounter; escort
μου μου of me; mine
25:32
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
דָּוִ֖ד dāwˌiḏ דָּוִד David
לַ la לְ to
אֲבִיגַ֑ל ʔᵃvîḡˈal אֲבִיגַיִל Abigail
בָּר֤וּךְ bārˈûḵ ברך bless
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
שְׁלָחֵ֛ךְ šᵊlāḥˈēḵ שׁלח send
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
לִ li לְ to
קְרָאתִֽי׃ qᵊrāṯˈî קרא encounter
25:32. et ait David ad Abigail benedictus Dominus Deus Israhel qui misit te hodie in occursum meum et benedictum eloquium tuum
And David said to Abigail: Blessed be the Lord the God of Israel, who sent thee this day to meet me, and blessed be thy speech:
25:32. And David said to Abigail: “Blessed is the Lord, the God of Israel, who sent you this day to meet me. And blessed is your eloquence.
25:32. And David said to Abigail, Blessed [be] the LORD God of Israel, which sent thee this day to meet me:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Blesses Abigail. B. C. 1057.

32 And David said to Abigail, Blessed be the LORD God of Israel, which sent thee this day to meet me: 33 And blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand. 34 For in very deed, as the LORD God of Israel liveth, which hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light any that pisseth against the wall. 35 So David received of her hand that which she had brought him, and said unto her, Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person.
As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear, Prov. xxv. 12. Abigail was a wise reprover of David's passion, and he gave an obedient ear to the reproof, according to his own principle (Ps. cxli. 5): Let the righteous smite me, it shall be a kindness. Never was such an admonition either better given or better taken.
I. David gives God thanks for sending him this happy check to a sinful way (v. 32): Blessed be the Lord God of Israel, who sent thee this day to meet me. Note, 1. God is to be acknowledged in all the kindnesses that our friends do us either for soul or body. Whoever meet us with counsel, direction, comfort, caution, or seasonable reproof, we must see God sending them. 2. We ought to be very thankful for those happy providences which are means of preventing sin.
II. He gives Abigail thanks for interposing so opportunely between him and the mischief he was about to do: Blessed be thy advice, and blessed be thou, v. 33. Most people think it enough if they take a reproof patiently, but we meet with few that will take it thankfully and will commend those that give it to them and accept it as a favour. Abigail did not rejoice more that she had been instrumental to save her husband and family from death than David did that Abigail had been instrumental to save him and his men from sin.
III. He seems very apprehensive of the great danger he was in, which magnified the mercy of his deliverance. 1. He speaks of the sin as very great. He was coming to shed blood, a sin of which when in his right mind he had a great horror, witness his prayer, Deliver me from blood-guiltiness. He was coming to avenge himself with his own hand, and that would be stepping into the throne of God, who has said, Vengeance is mine; I will repay. The more heinous any sin is the greater mercy it is to be kept from it. He seems to aggravate the evil of his design with this, that it would have been an injury to so wise and good a woman as Abigail: God has kept me back from hurting thee, v. 34. Or perhaps, at the first sight of Abigail, he was conscious of a thought to do her a mischief for offering to oppose him, and therefore reckons it a great mercy that God gave him patience to hear her speak. 2. He speaks of the danger of his falling into it as very imminent: "Except thou hadst hasted, the bloody execution had been done." The nearer we were to the commission of sin the greater was the mercy of a seasonable restraint--Almost gone (Ps. lxxiii. 2) and yet upheld.
IV. He dismissed her with an answer of peace, v. 35. He does, in effect, own himself overcome by her eloquence: "I have hearkened to thy voice, and will not prosecute the intended revenge, for I have accepted thy person, am well pleased with thee and what thou hast said." Note, 1. Wise and good men will hear reason, and let that rule them, though it come from those that are every way their inferiors, and though their passions are up and their spirits provoked. 2. Oaths cannot, bind us to that which is sinful. David had solemnly vowed the death of Nabal. He did evil to make such a vow, but he would have done worse if he had performed it. 3. A wise and faithful reproof is often better taken, and speeds better, than we expected, such is the hold God has of men's consciences. See Prov. xxviii. 23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:32: David overlooks the rich and seasonable present of Abigail, though pressed with hunger and wearied with travel; but her advice, which disarmed his rage, and calmed his Rev_enge, draws forth these high and affectionate gratulations. These were his joyful and glorious trophies; not over his enemies, but over himself.
Gen 24:27; Exo 18:10; Ezr 7:27; Psa 41:12, Psa 41:13, Psa 72:18; Luk 1:68; Co2 8:16
John Gill
And David said to Abigail,.... Having heard her out, and being overcome with her rhetoric and powerful arguments:
blessed be the Lord God of Israel, which sent thee this day to meet me; who put it into her heart to come out and meet him, and endeavour to avert him from his bad design, which his heart was set upon; he saw plainly the hand of God in it, and in the first place acknowledges the goodness of divine Providence, in directing her to take the step she did.
John Wesley
The Lord - Who by his gracious providence so disposed matters, that thou shouldst come to me: He rightly begins at the fountain of his deliverance; and then proceeds to the instruments.
Robert Jamieson, A. R. Fausset and David Brown
David said to Abigail, Blessed be the Lord--Transported by passion and blinded by revenge, he was on the eve of perpetrating a great injury. Doubtless, the timely appearance and prudent address of Abigail were greatly instrumental in changing his purpose. At all events, it was the means of opening his eyes to the moral character of the course on which he had been impetuously rushing; and in accepting her present, he speaks with lively satisfaction as well as gratitude to Abigail, for having relieved him from bloodshed.
25:3325:33: եւ օրհնեա՛լ բարք քո, եւ օրհնեա՛լ լիցիս դու որ արգելեր զիս այսօր աստ չերթա՛լ յարիւն, եւ պահել զձեռն իմ առ իս։
33 Օրհնեալ լինի քո խոհեմութիւնը, եւ օրհնեալ լինես դու, որ արգելք հանդիսացար ինձ այսօր, եւ ես չգնացի արիւն թափելու ու իմ ձեռքը ուրիշի վրայ բարձրացնելու:
33 Ու քու խոհեմութիւնդ օրհնեալ ըլլայ եւ դուն ալ օրհնեալ ըլլաս, որ այսօր ինծի արգիլեցիր որ արիւն թափեմ ու իմ վրէժս ձեռքովս առնեմ
եւ օրհնեալ բարք քո, եւ օրհնեալ լիցիս դու որ արգելեր զիս այսօր աստ չերթալ յարիւն, եւ պահել զձեռն իմ առ իս:

25:33: եւ օրհնեա՛լ բարք քո, եւ օրհնեա՛լ լիցիս դու որ արգելեր զիս այսօր աստ չերթա՛լ յարիւն, եւ պահել զձեռն իմ առ իս։
33 Օրհնեալ լինի քո խոհեմութիւնը, եւ օրհնեալ լինես դու, որ արգելք հանդիսացար ինձ այսօր, եւ ես չգնացի արիւն թափելու ու իմ ձեռքը ուրիշի վրայ բարձրացնելու:
33 Ու քու խոհեմութիւնդ օրհնեալ ըլլայ եւ դուն ալ օրհնեալ ըլլաս, որ այսօր ինծի արգիլեցիր որ արիւն թափեմ ու իմ վրէժս ձեռքովս առնեմ
zohrab-1805▾ eastern-1994▾ western am▾
25:3325:33 и благословен разум твой, и благословенна ты за то, что ты теперь не допустила меня идти на пролитие крови и отмстить за себя.
25:33 καὶ και and; even εὐλογητὸς ευλογητος commended; commendable ὁ ο the τρόπος τροπος manner; by means σου σου of you; your καὶ και and; even εὐλογημένη ευλογεω commend; acclaim σὺ συ you ἡ ο the ἀποκωλύσασά αποκωλυω me σήμερον σημερον today; present ἐν εν in ταύτῃ ουτος this; he μὴ μη not ἐλθεῖν ερχομαι come; go εἰς εις into; for αἵματα αιμα blood; bloodstreams καὶ και and; even σῶσαι σωζω save χεῖρά χειρ hand μου μου of me; mine ἐμοί εμοι me
25:33 וּ û וְ and בָר֥וּךְ vārˌûḵ ברך bless טַעְמֵ֖ךְ ṭaʕmˌēḵ טַעַם taste וּ û וְ and בְרוּכָ֣ה vᵊrûḵˈā ברך bless אָ֑תְּ ʔˈāt אַתְּ you אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] כְּלִתִ֜נִי kᵊliṯˈinî כלא restrain הַ ha הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the זֶּה֙ zzˌeh זֶה this מִ mi מִן from בֹּ֣וא bbˈô בוא come בְ vᵊ בְּ in דָמִ֔ים ḏāmˈîm דָּם blood וְ wᵊ וְ and הֹשֵׁ֥עַ hōšˌēₐʕ ישׁע help יָדִ֖י yāḏˌî יָד hand לִֽי׃ lˈî לְ to
25:33. et benedicta tu quae prohibuisti me hodie ne irem ad sanguinem et ulciscerer me manu meaAnd blessed be thou, who hast kept me to day from coming to blood, and revenging me with my own hand.
33. and blessed be thy wisdom, and blessed be thou, which hast kept me this day from bloodguiltiness, and from avenging myself with mine own hand.
25:33. And blessed are you, who prevented me today from going to blood, and from taking revenge for myself with my own hand.
25:33. And blessed [be] thy advice, and blessed [be] thou, which hast kept me this day from coming to [shed] blood, and from avenging myself with mine own hand.
And blessed [be] thy advice, and blessed [be] thou, which hast kept me this day from coming to [shed] blood, and from avenging myself with mine own hand:

25:33 и благословен разум твой, и благословенна ты за то, что ты теперь не допустила меня идти на пролитие крови и отмстить за себя.
25:33
καὶ και and; even
εὐλογητὸς ευλογητος commended; commendable
ο the
τρόπος τροπος manner; by means
σου σου of you; your
καὶ και and; even
εὐλογημένη ευλογεω commend; acclaim
σὺ συ you
ο the
ἀποκωλύσασά αποκωλυω me
σήμερον σημερον today; present
ἐν εν in
ταύτῃ ουτος this; he
μὴ μη not
ἐλθεῖν ερχομαι come; go
εἰς εις into; for
αἵματα αιμα blood; bloodstreams
καὶ και and; even
σῶσαι σωζω save
χεῖρά χειρ hand
μου μου of me; mine
ἐμοί εμοι me
25:33
וּ û וְ and
בָר֥וּךְ vārˌûḵ ברך bless
טַעְמֵ֖ךְ ṭaʕmˌēḵ טַעַם taste
וּ û וְ and
בְרוּכָ֣ה vᵊrûḵˈā ברך bless
אָ֑תְּ ʔˈāt אַתְּ you
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
כְּלִתִ֜נִי kᵊliṯˈinî כלא restrain
הַ ha הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
מִ mi מִן from
בֹּ֣וא bbˈô בוא come
בְ vᵊ בְּ in
דָמִ֔ים ḏāmˈîm דָּם blood
וְ wᵊ וְ and
הֹשֵׁ֥עַ hōšˌēₐʕ ישׁע help
יָדִ֖י yāḏˌî יָד hand
לִֽי׃ lˈî לְ to
25:33. et benedicta tu quae prohibuisti me hodie ne irem ad sanguinem et ulciscerer me manu mea
And blessed be thou, who hast kept me to day from coming to blood, and revenging me with my own hand.
25:33. And blessed are you, who prevented me today from going to blood, and from taking revenge for myself with my own hand.
25:33. And blessed [be] thy advice, and blessed [be] thou, which hast kept me this day from coming to [shed] blood, and from avenging myself with mine own hand.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:33: blessed: Psa 141:5; Pro 9:9, Pro 17:10, Pro 25:12, Pro 27:21, Pro 28:23
which hast: Sa1 25:26
avenging: Sa1 25:26, Sa1 25:31, Sa1 24:19, Sa1 26:9, Sa1 26:10
Geneva 1599
And blessed [be] thy advice, and blessed [be] thou, which hast kept me this day from coming to [shed] blood, (o) and from avenging myself with mine own hand.
(o) Read (1Kings 25:31).
John Gill
And blessed be thy advice,.... Thanks be to God, and to thee for it, being wise, good, and seasonable; or "thy taste" (g), thy good sense, knowledge, as the Targum, discretion, prudence, and understanding:
and blessed be thou which hast kept me this day from coming to shed blood; he came out with a full resolution to shed the blood of Nabal, and of all the males in his house, but was stopped by Abigail; who by her arguments so prevailed upon him as to cause him to desist from his design, and thankful he was to God for it; for though he had vowed he would destroy Nabal and his family, yet being a rash sinful vow, he saw it was better to break it than to keep it:
and from avenging myself with mine own hand; which to do would have been sinful, vengeance only belonging to God; and now he leaves it to him, and is very thankful that he was prevented doing it himself.
(g) "sapor tuus", Piscator; "discretio tua", Montanus.
John Wesley
From coming, &c. - Which I had sworn to do. Hereby it plainly appears, that oaths whereby men bind themselves to any sin, are null and void: and as it was a sin to make them; so it is adding sin to sin to perform them.
25:3425:34: Բայց կենդանի՛ է Տէր Աստուած Իսրայէլի, որ արգե՛լ զիս այսօր յառնելոյ քեզ չարիս. զի թէ չէի՛ր փութացեալ եւ եկեալ ընդ առա՛ջ իմ. քանզի ասացի, թէ ո՛չ մնասցէ Նաբաղայ մինչեւ ցլո՛յս առաւօտու որ զորմով միզիցէ[3099]։ [3099] Այլք. Յառնելոյ քեզ չար. զի։
34 Բայց կենդանի է Իսրայէլի Տէր Աստուածը[30], որ այսօր ինձ արգելք հանդիսացաւ չարիք գործելու քո հանդէպ. քանզի եթէ շտապ չգայիր եւ իմ առջեւ չելնէիր, ինչպէս ասել էի, մինչեւ առաւօտ Նաբաղը կը զրկուէր պատին միզողներից»:[30] 30. Երդւում եմ Իսրայէլի Տէր Աստուծով:
34 Բայց Իսրայէլի Տէր Աստուածը, որ զիս արգիլեց քեզի չարութիւն ընելէ, կենդանի է, եթէ դուն շուտով չգայիր ու առջեւս չելլէիր, մինչեւ վաղը առտու Նաբաղէն մէկ այր մարդ պիտի չմնար»։
Բայց կենդանի է Տէր Աստուած Իսրայելի, որ արգել զիս այսօր յառնելոյ քեզ չար. զի թէ չէիր փութացեալ եւ եկեալ ընդ առաջ [481]իմ. քանզի ասացի, թէ ոչ մնասցէ`` Նաբաղայ մինչեւ ցլոյս առաւօտու որ զորմով միզիցէ:

25:34: Բայց կենդանի՛ է Տէր Աստուած Իսրայէլի, որ արգե՛լ զիս այսօր յառնելոյ քեզ չարիս. զի թէ չէի՛ր փութացեալ եւ եկեալ ընդ առա՛ջ իմ. քանզի ասացի, թէ ո՛չ մնասցէ Նաբաղայ մինչեւ ցլո՛յս առաւօտու որ զորմով միզիցէ[3099]։
[3099] Այլք. Յառնելոյ քեզ չար. զի։
34 Բայց կենդանի է Իսրայէլի Տէր Աստուածը[30], որ այսօր ինձ արգելք հանդիսացաւ չարիք գործելու քո հանդէպ. քանզի եթէ շտապ չգայիր եւ իմ առջեւ չելնէիր, ինչպէս ասել էի, մինչեւ առաւօտ Նաբաղը կը զրկուէր պատին միզողներից»:
[30] 30. Երդւում եմ Իսրայէլի Տէր Աստուծով:
34 Բայց Իսրայէլի Տէր Աստուածը, որ զիս արգիլեց քեզի չարութիւն ընելէ, կենդանի է, եթէ դուն շուտով չգայիր ու առջեւս չելլէիր, մինչեւ վաղը առտու Նաբաղէն մէկ այր մարդ պիտի չմնար»։
zohrab-1805▾ eastern-1994▾ western am▾
25:3425:34 Но,~--- жив Господь Бог Израилев, удержавший меня от нанесения зла тебе,~--- если бы ты не поспешила и не пришла навстречу мне, то до рассвета утреннего я не оставил бы Навалу мочащегося к стене.
25:34 πλὴν πλην besides; only ὅτι οτι since; that ζῇ ζαω live; alive κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ὃς ος who; what ἀπεκώλυσέν αποκωλυω me σήμερον σημερον today; present τοῦ ο the κακοποιῆσαί κακοποιεω do bad σε σε.1 you ὅτι οτι since; that εἰ ει if; whether μὴ μη not ἔσπευσας σπευδω hurry καὶ και and; even παρεγένου παραγινομαι happen by; come by / to / along εἰς εις into; for ἀπάντησίν απαντησις encounter; escort μοι μοι me τότε τοτε at that εἶπα επω say; speak εἰ ει if; whether ὑπολειφθήσεται υπολειπω leave below / behind τῷ ο the Ναβαλ ναβαλ till; until φωτὸς φως light τοῦ ο the πρωὶ πρωι early οὐρῶν ουρα tail πρὸς προς to; toward τοῖχον τοιχος wall
25:34 וְ wᵊ וְ and אוּלָ֗ם ʔûlˈām אוּלָם but חַי־ ḥay- חַי alive יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מְנָעַ֔נִי mᵊnāʕˈanî מנע withhold מֵ mē מִן from הָרַ֖ע hārˌaʕ רעע be evil אֹתָ֑ךְ ʔōṯˈāḵ אֵת [object marker] כִּ֣י׀ kˈî כִּי that לוּלֵ֣י lûlˈê לוּלֵא unless מִהַ֗רְתְּ mihˈart מהר hasten וַו *wa וְ and תָּבֹאת֙תבאתי *ttāvōṯ בוא come לִ li לְ to קְרָאתִ֔י qᵊrāṯˈî קרא encounter כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if נֹותַ֧ר nôṯˈar יתר remain לְ lᵊ לְ to נָבָ֛ל nāvˈāl נָבָל Nabal עַד־ ʕaḏ- עַד unto אֹ֥ור ʔˌôr אור be light הַ ha הַ the בֹּ֖קֶר bbˌōqer בֹּקֶר morning מַשְׁתִּ֥ין maštˌîn שׁתן piss בְּ bᵊ בְּ in קִֽיר׃ qˈîr קִיר wall
25:34. alioquin vivit Dominus Deus Israhel qui prohibuit me malum facere tibi nisi cito venisses in occursum mihi non remansisset Nabal usque ad lucem matutinam mingens ad parietemOtherwise, as the Lord liveth, the God of Israel, who hath withholden me from doing thee any evil, if thou hadst not quickly come to meet me, there had not been left to Nabal by the morning light, any that pisseth against the wall.
34. For in very deed, as the LORD, the God of Israel, liveth, which hath withholden me from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light so much as one man child.
25:34. But instead, as the Lord God of Israel lives, he has prevented me from doing evil to you. But if you had not come quickly to meet me, there would not have been left to Nabal by the morning light, anything that urinates against a wall.”
25:34. For in very deed, [as] the LORD God of Israel liveth, which hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light any that pisseth against the wall.
For in very deed, [as] the LORD God of Israel liveth, which hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light any that pisseth against the wall:

25:34 Но,~--- жив Господь Бог Израилев, удержавший меня от нанесения зла тебе,~--- если бы ты не поспешила и не пришла навстречу мне, то до рассвета утреннего я не оставил бы Навалу мочащегося к стене.
25:34
πλὴν πλην besides; only
ὅτι οτι since; that
ζῇ ζαω live; alive
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ὃς ος who; what
ἀπεκώλυσέν αποκωλυω me
σήμερον σημερον today; present
τοῦ ο the
κακοποιῆσαί κακοποιεω do bad
σε σε.1 you
ὅτι οτι since; that
εἰ ει if; whether
μὴ μη not
ἔσπευσας σπευδω hurry
καὶ και and; even
παρεγένου παραγινομαι happen by; come by / to / along
εἰς εις into; for
ἀπάντησίν απαντησις encounter; escort
μοι μοι me
τότε τοτε at that
εἶπα επω say; speak
εἰ ει if; whether
ὑπολειφθήσεται υπολειπω leave below / behind
τῷ ο the
Ναβαλ ναβαλ till; until
φωτὸς φως light
τοῦ ο the
πρωὶ πρωι early
οὐρῶν ουρα tail
πρὸς προς to; toward
τοῖχον τοιχος wall
25:34
וְ wᵊ וְ and
אוּלָ֗ם ʔûlˈām אוּלָם but
חַי־ ḥay- חַי alive
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
מְנָעַ֔נִי mᵊnāʕˈanî מנע withhold
מֵ מִן from
הָרַ֖ע hārˌaʕ רעע be evil
אֹתָ֑ךְ ʔōṯˈāḵ אֵת [object marker]
כִּ֣י׀ kˈî כִּי that
לוּלֵ֣י lûlˈê לוּלֵא unless
מִהַ֗רְתְּ mihˈart מהר hasten
וַו
*wa וְ and
תָּבֹאת֙תבאתי
*ttāvōṯ בוא come
לִ li לְ to
קְרָאתִ֔י qᵊrāṯˈî קרא encounter
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
נֹותַ֧ר nôṯˈar יתר remain
לְ lᵊ לְ to
נָבָ֛ל nāvˈāl נָבָל Nabal
עַד־ ʕaḏ- עַד unto
אֹ֥ור ʔˌôr אור be light
הַ ha הַ the
בֹּ֖קֶר bbˌōqer בֹּקֶר morning
מַשְׁתִּ֥ין maštˌîn שׁתן piss
בְּ bᵊ בְּ in
קִֽיר׃ qˈîr קִיר wall
25:34. alioquin vivit Dominus Deus Israhel qui prohibuit me malum facere tibi nisi cito venisses in occursum mihi non remansisset Nabal usque ad lucem matutinam mingens ad parietem
Otherwise, as the Lord liveth, the God of Israel, who hath withholden me from doing thee any evil, if thou hadst not quickly come to meet me, there had not been left to Nabal by the morning light, any that pisseth against the wall.
25:34. But instead, as the Lord God of Israel lives, he has prevented me from doing evil to you. But if you had not come quickly to meet me, there would not have been left to Nabal by the morning light, anything that urinates against a wall.”
25:34. For in very deed, [as] the LORD God of Israel liveth, which hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light any that pisseth against the wall.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:34: kept me back: Sa1 25:26
hasted: Sa1 25:18, Sa1 11:11; Jos 10:6, Jos 10:9
there had: Sa1 25:22
Geneva 1599
For in very deed, [as] the LORD God of Israel liveth, (p) which hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light any that pisseth against the wall.
(p) He attributes it to the Lord's mercy, and not to himself that he was stayed.
John Gill
For in very deed, as the Lord God of Israel liveth,.... An oath for the confirmation of what he was about to say:
which hath kept me back from hurting thee: from doing any ill to her family, as he intended, though not to her person, his resolution being only to slay the males; but that would have been an hurt, an evil, an affliction to Abigail, from which the Lord in his providence restrained him, and that through her good advice:
except thou hadst hasted, and come to meet me: if she had not made quick dispatch in preparing her present, or had stayed to persuade her husband into her measures; if she had delayed a little longer, David would have been at Nabal's house, executing his vengeance on him and his:
surely there had not been left unto Nabal, by the morning light, any that pisseth against the wall: See Gill on 1Kings 25:22.
25:3525:35: Եւ ա՛ռ Դաւիթ ՚ի ձեռաց նորա զամենայն ինչ զոր եբեր նմա. եւ ասէ ցնա. Ե՛լ ՚ի տուն քո խաղաղութեամբ. տե՛ս զի լուայ ձայնի քում. եւ ա՛կն առի երեսաց քոց։
35 Դաւիթը նրա ձեռքից առաւ այն ամէնը, ինչ բերել էր, եւ ասաց նրան. «Գնա՛ քո տունը խաղաղութեամբ: Տե՛ս, քո խօսքը լսեցի ու քո խնդրանքը կատարեցի»:
35 Դաւիթ անոր բերած ընծաները ձեռքէն առաւ ու անոր ըսաւ. «Խաղաղութեամբ տունդ գնա՛. ահա խօսքիդ մտիկ ըրի ու քու խնդիրքդ* ընդունեցի»։
Եւ ա՛ռ Դաւիթ ի ձեռաց նորա զամենայն ինչ զոր եբեր նմա. եւ ասէ ցնա. Ել ի տուն քո խաղաղութեամբ. տես զի լուայ ձայնի քում, եւ ակն առի երեսաց քոց:

25:35: Եւ ա՛ռ Դաւիթ ՚ի ձեռաց նորա զամենայն ինչ զոր եբեր նմա. եւ ասէ ցնա. Ե՛լ ՚ի տուն քո խաղաղութեամբ. տե՛ս զի լուայ ձայնի քում. եւ ա՛կն առի երեսաց քոց։
35 Դաւիթը նրա ձեռքից առաւ այն ամէնը, ինչ բերել էր, եւ ասաց նրան. «Գնա՛ քո տունը խաղաղութեամբ: Տե՛ս, քո խօսքը լսեցի ու քո խնդրանքը կատարեցի»:
35 Դաւիթ անոր բերած ընծաները ձեռքէն առաւ ու անոր ըսաւ. «Խաղաղութեամբ տունդ գնա՛. ահա խօսքիդ մտիկ ըրի ու քու խնդիրքդ* ընդունեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
25:3525:35 И принял Давид из рук ее то, что она принесла ему, и сказал ей: иди с миром в дом твой; вот, я послушался голоса твоего и почтил лице твое.
25:35 καὶ και and; even ἔλαβεν λαμβανω take; get Δαυιδ δαβιδ Dabid; Thavith ἐκ εκ from; out of χειρὸς χειρ hand αὐτῆς αυτος he; him πάντα πας all; every ἃ ος who; what ἔφερεν φερω carry; bring αὐτῷ αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him ἀνάβηθι αναβαινω step up; ascend εἰς εις into; for εἰρήνην ειρηνη peace εἰς εις into; for οἶκόν οικος home; household σου σου of you; your βλέπε βλεπω look; see ἤκουσα ακουω hear τῆς ο the φωνῆς φωνη voice; sound σου σου of you; your καὶ και and; even ᾑρέτισα αιρετιζω choose τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your
25:35 וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take דָּוִד֙ dāwˌiḏ דָּוִד David מִ mi מִן from יָּדָ֔הּ yyāḏˈāh יָד hand אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵבִ֖יאָה hēvˌîʔā בוא come לֹ֑ו lˈô לְ to וְ wᵊ וְ and לָ֣הּ lˈāh לְ to אָמַ֗ר ʔāmˈar אמר say עֲלִ֤י ʕᵃlˈî עלה ascend לְ lᵊ לְ to שָׁלֹום֙ šālôm שָׁלֹום peace לְ lᵊ לְ to בֵיתֵ֔ךְ vêṯˈēḵ בַּיִת house רְאִי֙ rᵊʔˌî ראה see שָׁמַ֣עְתִּי šāmˈaʕtî שׁמע hear בְ vᵊ בְּ in קֹולֵ֔ךְ qôlˈēḵ קֹול sound וָ wā וְ and אֶשָּׂ֖א ʔeśśˌā נשׂא lift פָּנָֽיִךְ׃ pānˈāyiḵ פָּנֶה face
25:35. suscepit ergo David de manu eius omnia quae adtulerat ei dixitque ei vade pacifice in domum tuam ecce audivi vocem tuam et honoravi faciem tuamAnd David received at her hand all that she had brought him, and said to her: Go in peace into thy house, behold I have heard thy voice, and honoured thy face.
35. So David received of her hand that which she had brought him: and he said unto her, Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person.
25:35. Then David received from her hand all that she had brought to him. And he said to her: “Go in peace to your own house. Behold, I have heeded your voice, and I have honored your face.”
25:35. So David received of her hand [that] which she had brought him, and said unto her, Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person.
So David received of her hand [that] which she had brought him, and said unto her, Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person:

25:35 И принял Давид из рук ее то, что она принесла ему, и сказал ей: иди с миром в дом твой; вот, я послушался голоса твоего и почтил лице твое.
25:35
καὶ και and; even
ἔλαβεν λαμβανω take; get
Δαυιδ δαβιδ Dabid; Thavith
ἐκ εκ from; out of
χειρὸς χειρ hand
αὐτῆς αυτος he; him
πάντα πας all; every
ος who; what
ἔφερεν φερω carry; bring
αὐτῷ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
ἀνάβηθι αναβαινω step up; ascend
εἰς εις into; for
εἰρήνην ειρηνη peace
εἰς εις into; for
οἶκόν οικος home; household
σου σου of you; your
βλέπε βλεπω look; see
ἤκουσα ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
σου σου of you; your
καὶ και and; even
ᾑρέτισα αιρετιζω choose
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
25:35
וַ wa וְ and
יִּקַּ֤ח yyiqqˈaḥ לקח take
דָּוִד֙ dāwˌiḏ דָּוִד David
מִ mi מִן from
יָּדָ֔הּ yyāḏˈāh יָד hand
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵבִ֖יאָה hēvˌîʔā בוא come
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
לָ֣הּ lˈāh לְ to
אָמַ֗ר ʔāmˈar אמר say
עֲלִ֤י ʕᵃlˈî עלה ascend
לְ lᵊ לְ to
שָׁלֹום֙ šālôm שָׁלֹום peace
לְ lᵊ לְ to
בֵיתֵ֔ךְ vêṯˈēḵ בַּיִת house
רְאִי֙ rᵊʔˌî ראה see
שָׁמַ֣עְתִּי šāmˈaʕtî שׁמע hear
בְ vᵊ בְּ in
קֹולֵ֔ךְ qôlˈēḵ קֹול sound
וָ וְ and
אֶשָּׂ֖א ʔeśśˌā נשׂא lift
פָּנָֽיִךְ׃ pānˈāyiḵ פָּנֶה face
25:35. suscepit ergo David de manu eius omnia quae adtulerat ei dixitque ei vade pacifice in domum tuam ecce audivi vocem tuam et honoravi faciem tuam
And David received at her hand all that she had brought him, and said to her: Go in peace into thy house, behold I have heard thy voice, and honoured thy face.
25:35. Then David received from her hand all that she had brought to him. And he said to her: “Go in peace to your own house. Behold, I have heeded your voice, and I have honored your face.”
25:35. So David received of her hand [that] which she had brought him, and said unto her, Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person.
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
25:35: Go up: Sa1 20:42; Sa2 15:9; Kg2 5:19; Luk 7:50, Luk 8:48
accepted: Gen 19:21; Job 34:19
John Gill
So David received of her hand that which she had brought him,.... Her present, 1Kings 25:18; and which he kindly took for his own use, as well as for his men; for it was a present for a prince:
and said to her, go up in peace to thine house; in peace of mind, having her request granted, and nothing to fear from David and his men, and so might return home with the greatest safety in her own person, with those that were with her, and be under no apprehensions of danger and destruction to Nabal and his family:
see, I have hearkened to thy voice; to her arguments and reasonings, which were powerful; to her petitions, which were granted; and to her good counsel and advice, which he took:
and have accepted thy person: done as she desired, forgave the offence, and so lifted her up, as the word signifies, and made her countenance cheerful; received her present kindly, and took well all she said and did; and promised to grant her, for the future, anything that lay in his power, whenever she should apply to him, see Job 42:8.
John Wesley
Accepted - That is, shewed my acceptance of thy person, by my grant of thy request.
25:3625:36: Եւ գնա՛ց Աբիգեա առ Նաբաղ. եւ էր խրախութիւն ՚ի տան նորա իբրեւ զխրախութիւն թագաւորի. եւ սիրտ Նաբաղու զուարճացեա՛լ էր յինքեան, եւ ինքն արբեալ էր յոյժ. եւ ո՛չ պատմեաց նմա բան մի մեծ կամ փոքր մինչեւ ցլո՛յս առաւօտին[3100]։ [3100] Այլք. Խրախութիւն տան նորա իբրեւ... մինչեւ ցլոյս առաւօտուն։
36 Աբիգեան գնաց Նաբաղի մօտ: Նրա տանը թագաւորական խնջոյքի պէս խրախճանք էր, Նաբաղը զուարթացել էր եւ շատ հարբել: Կինը մինչեւ առաւօտ նրան ոչ մի բան չպատմեց:
36 Աբիգիա Նաբաղին գնաց ու ահա անիկա իր տանը մէջ թագաւորական կոչունքի պէս կոչունք կ’ընէր եւ Նաբաղին սիրտը զուարթացեր էր ու անիկա շատ գինովցեր էր. ուստի կինը մինչեւ առտու բնաւ բան մը չպատմեց անոր։
Եւ գնաց Աբիգեա առ Նաբաղ. եւ էր խրախութիւն ի տան նորա իբրեւ զխրախութիւն թագաւորի, եւ սիրտ Նաբաղու զուարճացեալ էր յինքեան, եւ ինքն արբեալ էր յոյժ. եւ ոչ պատմեաց նմա բան մի մեծ կամ փոքր մինչեւ ցլոյս առաւօտուն:

25:36: Եւ գնա՛ց Աբիգեա առ Նաբաղ. եւ էր խրախութիւն ՚ի տան նորա իբրեւ զխրախութիւն թագաւորի. եւ սիրտ Նաբաղու զուարճացեա՛լ էր յինքեան, եւ ինքն արբեալ էր յոյժ. եւ ո՛չ պատմեաց նմա բան մի մեծ կամ փոքր մինչեւ ցլո՛յս առաւօտին[3100]։
[3100] Այլք. Խրախութիւն տան նորա իբրեւ... մինչեւ ցլոյս առաւօտուն։
36 Աբիգեան գնաց Նաբաղի մօտ: Նրա տանը թագաւորական խնջոյքի պէս խրախճանք էր, Նաբաղը զուարթացել էր եւ շատ հարբել: Կինը մինչեւ առաւօտ նրան ոչ մի բան չպատմեց:
36 Աբիգիա Նաբաղին գնաց ու ահա անիկա իր տանը մէջ թագաւորական կոչունքի պէս կոչունք կ’ընէր եւ Նաբաղին սիրտը զուարթացեր էր ու անիկա շատ գինովցեր էր. ուստի կինը մինչեւ առտու բնաւ բան մը չպատմեց անոր։
zohrab-1805▾ eastern-1994▾ western am▾
25:3625:36 И пришла Авигея к Навалу, и вот, у него пир в доме его, как пир царский, и сердце Навала было весело; он же был очень пьян; и не сказала ему ни слова, ни большого, ни малого, до утра.
25:36 καὶ και and; even παρεγενήθη παραγινομαι happen by; come by / to / along Αβιγαια αβιγαια to; toward Ναβαλ ναβαλ and; even ἰδοὺ ιδου see!; here I am αὐτῷ αυτος he; him πότος ποτος.1 drinking bout; drink ἐν εν in οἴκῳ οικος home; household αὐτοῦ αυτος he; him ὡς ως.1 as; how πότος ποτος.1 drinking bout; drink βασιλέως βασιλευς monarch; king καὶ και and; even ἡ ο the καρδία καρδια heart Ναβαλ ναβαλ good ἐπ᾿ επι in; on αὐτόν αυτος he; him καὶ και and; even αὐτὸς αυτος he; him μεθύων μεθυω get drunk ἕως εως till; until σφόδρα σφοδρα vehemently; tremendously καὶ και and; even οὐκ ου not ἀπήγγειλεν απαγγελλω report αὐτῷ αυτος he; him ῥῆμα ρημα statement; phrase μικρὸν μικρος little; small ἢ η or; than μέγα μεγας great; loud ἕως εως till; until φωτὸς φως light τοῦ ο the πρωί πρωι early
25:36 וַ wa וְ and תָּבֹ֣א ttāvˈō בוא come אֲבִיגַ֣יִל׀ ʔᵃvîḡˈayil אֲבִיגַיִל Abigail אֶל־ ʔel- אֶל to נָבָ֡ל nāvˈāl נָבָל Nabal וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold לֹו֩ lˌô לְ to מִשְׁתֶּ֨ה mištˌeh מִשְׁתֶּה drinking בְּ bᵊ בְּ in בֵיתֹ֜ו vêṯˈô בַּיִת house כְּ kᵊ כְּ as מִשְׁתֵּ֣ה mištˈē מִשְׁתֶּה drinking הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and לֵ֤ב lˈēv לֵב heart נָבָל֙ nāvˌāl נָבָל Nabal טֹ֣וב ṭˈôv טוב be good עָלָ֔יו ʕālˈāʸw עַל upon וְ wᵊ וְ and ה֥וּא hˌû הוּא he שִׁכֹּ֖ר šikkˌōr שִׁכֹּור drunk עַד־ ʕaḏ- עַד unto מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הִגִּ֣ידָה higgˈîḏā נגד report לֹּ֗ו llˈô לְ to דָּבָ֥ר dāvˌār דָּבָר word קָטֹ֛ן qāṭˈōn קָטֹן small וְ wᵊ וְ and גָדֹ֖ול ḡāḏˌôl גָּדֹול great עַד־ ʕaḏ- עַד unto אֹ֥ור ʔˌôr אור be light הַ ha הַ the בֹּֽקֶר׃ bbˈōqer בֹּקֶר morning
25:36. venit autem Abigail ad Nabal et ecce erat ei convivium in domo eius quasi convivium regis et cor Nabal iucundum erat enim ebrius nimis et non indicavit ei verbum pusillum aut grande usque in maneAnd Abigail came to Nabal: and behold he had a feast in his house, like the feast of a king: and Nabal's heart was merry, for he was very drunk: and she told him nothing less or more until morning.
36. And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal’s heart was merry within him, for he was very drunken: wherefore she told him nothing, less or more, until the morning light.
25:36. Then Abigail went to Nabal. And behold, he was holding a feast for himself in his house, like the feast of a king. And the heart of Nabal was cheerful. For he was greatly inebriated. And she did not reveal a word to him, small or great, until morning.
25:36. And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal’s heart [was] merry within him, for he [was] very drunken: wherefore she told him nothing, less or more, until the morning light.
And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal' s heart [was] merry within him, for he [was] very drunken: wherefore she told him nothing, less or more, until the morning light:

25:36 И пришла Авигея к Навалу, и вот, у него пир в доме его, как пир царский, и сердце Навала было весело; он же был очень пьян; и не сказала ему ни слова, ни большого, ни малого, до утра.
25:36
καὶ και and; even
παρεγενήθη παραγινομαι happen by; come by / to / along
Αβιγαια αβιγαια to; toward
Ναβαλ ναβαλ and; even
ἰδοὺ ιδου see!; here I am
αὐτῷ αυτος he; him
πότος ποτος.1 drinking bout; drink
ἐν εν in
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
πότος ποτος.1 drinking bout; drink
βασιλέως βασιλευς monarch; king
καὶ και and; even
ο the
καρδία καρδια heart
Ναβαλ ναβαλ good
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
μεθύων μεθυω get drunk
ἕως εως till; until
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
οὐκ ου not
ἀπήγγειλεν απαγγελλω report
αὐτῷ αυτος he; him
ῥῆμα ρημα statement; phrase
μικρὸν μικρος little; small
η or; than
μέγα μεγας great; loud
ἕως εως till; until
φωτὸς φως light
τοῦ ο the
πρωί πρωι early
25:36
וַ wa וְ and
תָּבֹ֣א ttāvˈō בוא come
אֲבִיגַ֣יִל׀ ʔᵃvîḡˈayil אֲבִיגַיִל Abigail
אֶל־ ʔel- אֶל to
נָבָ֡ל nāvˈāl נָבָל Nabal
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
לֹו֩ lˌô לְ to
מִשְׁתֶּ֨ה mištˌeh מִשְׁתֶּה drinking
בְּ bᵊ בְּ in
בֵיתֹ֜ו vêṯˈô בַּיִת house
כְּ kᵊ כְּ as
מִשְׁתֵּ֣ה mištˈē מִשְׁתֶּה drinking
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
לֵ֤ב lˈēv לֵב heart
נָבָל֙ nāvˌāl נָבָל Nabal
טֹ֣וב ṭˈôv טוב be good
עָלָ֔יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
שִׁכֹּ֖ר šikkˌōr שִׁכֹּור drunk
עַד־ ʕaḏ- עַד unto
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הִגִּ֣ידָה higgˈîḏā נגד report
לֹּ֗ו llˈô לְ to
דָּבָ֥ר dāvˌār דָּבָר word
קָטֹ֛ן qāṭˈōn קָטֹן small
וְ wᵊ וְ and
גָדֹ֖ול ḡāḏˌôl גָּדֹול great
עַד־ ʕaḏ- עַד unto
אֹ֥ור ʔˌôr אור be light
הַ ha הַ the
בֹּֽקֶר׃ bbˈōqer בֹּקֶר morning
25:36. venit autem Abigail ad Nabal et ecce erat ei convivium in domo eius quasi convivium regis et cor Nabal iucundum erat enim ebrius nimis et non indicavit ei verbum pusillum aut grande usque in mane
And Abigail came to Nabal: and behold he had a feast in his house, like the feast of a king: and Nabal's heart was merry, for he was very drunk: and she told him nothing less or more until morning.
25:36. Then Abigail went to Nabal. And behold, he was holding a feast for himself in his house, like the feast of a king. And the heart of Nabal was cheerful. For he was greatly inebriated. And she did not reveal a word to him, small or great, until morning.
25:36. And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal’s heart [was] merry within him, for he [was] very drunken: wherefore she told him nothing, less or more, until the morning light.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: И не сказала ему ни слова о прошедшем, так как это было бы в данное время бесполезным, а быть может, и прямо вредным, - принимая во внимание необузданный нрав Навала.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Marries Abigail. B. C. 1057.

36 And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal's heart was merry within him, for he was very drunken: wherefore she told him nothing, less or more, until the morning light. 37 But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became as a stone. 38 And it came to pass about ten days after, that the LORD smote Nabal, that he died. 39 And when David heard that Nabal was dead, he said, Blessed be the LORD, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept his servant from evil: for the LORD hath returned the wickedness of Nabal upon his own head. And David sent and communed with Abigail, to take her to him to wife. 40 And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David sent us unto thee, to take thee to him to wife. 41 And she arose, and bowed herself on her face to the earth, and said, Behold, let thine handmaid be a servant to wash the feet of the servants of my lord. 42 And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife. 43 David also took Ahinoam of Jezreel; and they were also both of them his wives. 44 But Saul had given Michal his daughter, David's wife, to Phalti the son of Laish, which was of Gallim.
We are now to attend Nabal's funeral and Abigail's wedding.
I. Nabal's funeral. The apostle speaks of some that were twice dead, Jude 12. We have hare Nabal thrice dead, though but just now wonderfully rescued from the sword of David and delivered from so great a death; for the preservations of wicked men are but reservations for some further sorer strokes of divine wrath. Here is,
1. Nabal dead drunk, v. 36. Abigail came home, and, it should seem, he had so many people and so much plenty about him that he neither missed her nor the provisions she took to David; but she found him in the midst of his jollity, little thinking how near he was to ruin by one whom he had foolishly made his enemy. Sinners are often most secure when they are most in danger and destruction is at the door. Observe, (1.) How extravagant he was in the entertainment of his company: He held a feast like the feast of a king, so magnificent and abundant, though his guests were but his sheep-shearers. This abundance might have been allowed if he had considered what God gave him his estate for, not to look great with, but to do good with. It is very common for those that are most niggardly in any act of piety or charity to be most profuse in gratifying a vain humour or a base lust. A mite is grudged to God and his poor; but, to make a fair show in the flesh, gold is lavished out of the bag. If Nabal had not answered to his name, he would never have been thus secure and jovial, till he had enquired whether he was safe from David's resentments; but (as bishop Hall observes) thus foolish are carnal men, that give themselves over to their pleasures before they have taken any care to make their peace with God. (2.) How sottish he was in the indulgence of his own brutish appetite: He was very drunk, a sign he was Nabal, a fool, that could not use his plenty without abusing it, could not be pleasant with his friends without making a beast of himself. There is not a surer sign that a man has but little wisdom, nor a surer way to ruin the little he has, than drinking to excess. Nabal, that never thought he could bestow too little in charity, never thought he could bestow too much in luxury. Abigail, finding him in this condition (and probably those about him little better, when the master of the feast set them so bad an example), had enough to do to set the disordered house to-rights a little, but told Nabal nothing of what she had done with reference to David, nothing of his folly in provoking David, of his danger or of his deliverance, for, being drunk, he was as incapable to hear reason as he was to speak it. To give good advice to those that are in drink is to cast pearls before swine; it is better to stay till they are sober.
2. Nabal again dead with melancholy, v. 37. Next morning, when he had come to himself a little, his wife told him how near to destruction he had brought himself and his family by his own rudeness, and with what difficulty she had interposed to prevent it; and, upon this, his heart died within him and he became as a stone. Some suggest that the expense of the satisfaction made to David, by the present Abigail brought him, broke his heart: it seems rather that the apprehension he now had of the danger he had narrowly escaped put him into a consternation, and seized his spirits so that he could not recover it. He grew sullen, and said little, ashamed of his own folly, put out of countenance by his wife's wisdom. How is he changed! His heart over-night merry with wine, next morning heavy as a stone; so deceitful are carnal pleasures, so transient the laughter of the fool. The end of that mirth is heaviness. Drunkards are sometimes sad when they reflect upon their own folly. Joy in God makes the heart always light. Abigail could never, by her wise reasonings, bring Nabal to repentance; but now, by her faithful reproof, she brings him to despair.
3. Nabal, at last, dead indeed: About ten days after, when he had been kept so long under this pressure and pain, the Lord smote him that he died (v. 38), and, it should seem, he never held up his head; it is just with God (says bishop Hall) that those who live without grace should die without comfort, nor can we expect better while we go on in our sins. Here is no lamentation made for Nabal. He departed without being lamented. Every one wished that the country might never sustain a greater loss. David, when he heard the news of his death, gave God thanks for it, v. 39. He blessed God, (1.) That he had kept him from killing him: Blessed be the lord, who hath kept his servant from evil. He rejoices that Nabal died a natural death and not by his hand. We should take all occasions to mention and magnify God's goodness to us in keeping us from sin. (2.) That he had taken the work into his own hands, and had vindicated David's honour, and not suffered him to go unpunished who had been abusive to him; hereby his interest would be confirmed, and all would stand in awe of him, as one for whom God fought. (3.) That he had thereby encouraged him and all others to commit their cause to God, when they are in any way injured, with an assurance that, in his own time, he will redress their wrongs if they sit still and leave the matter to him.
II. Abigail's wedding. David was so charmed with the beauty of her person, and the uncommon prudence of her conduct and address, that, as soon as was convenient, after he heard she was a widow, he informed her of his attachment to her (v. 39), not doubting but that she who approved herself so good a wife to so bad a husband as Nabal would much more make a good wife to him, and having taken notice of her respect to him and her confidence of his coming to the throne. 1. He courted by proxy, his affairs, perhaps, not permitting him to come himself. 2. She received the address with great modesty and humility (v. 41), reckoning herself unworthy of the honour, yet having such a respect for him that she would gladly be one of the poorest servants of his family, to wash the feet of the other servants. None so fit to be preferred as those that can thus humble themselves. 3. She agreed to the proposal, went with his messenger, took a retinue with her agreeable to her quality, and she became his wife, v. 42. She did not upbraid him with his present distresses, and ask him how he could maintain her, but valued him, (1.) Because she knew he was a very good man. (2.) Because she believed he would, in due time, be a very great man. She married him in faith, not questioning but that, though now he had not a house of his own that he durst bring her to, yet God's promise go him would at length be fulfilled. Thus those who join themselves to Christ must be willing now to suffer with him, believing that hereafter they shall reign with him.
Lastly, On this occasion we have some account of David's wives. 1. One that he had lost before he married Abigail, Michal, Saul's daughter, his first, and the wife of his youth, to whom he would have been constant if she would have been so to him, but Saul had given her to another (v. 44), in token of his displeasure against him and disclaiming the relation of a father-in-law to him. 2. Another that he married besides Abigail (v. 43), and, as should seem, before her, for she is named first, ch. xxvii. 3. David was carried away by the corrupt custom of those times; but from the beginning it was not so, nor is it so now that Messias has come, and the times of reformation, Matt. xix. 4, 5. Perhaps Saul's defrauding David of his only rightful wife was the occasion of his running into this irregularity; for, when the knot of conjugal affection is once loosed, it is scarcely ever tied fast again. When David could not keep his first wife he thought that would excuse him if he did not keep to his second. But we deceive ourselves if we think to make others' faults a cloak for our own.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:36: a feast: Sa2 13:23; Est 1:3-7; Luk 14:12
merry: Sa2 13:28; Kg1 20:16; Pro 20:1, Pro 23:29-35; Ecc 2:2, Ecc 2:3, Ecc 10:19; Isa 28:3, Isa 28:7, Isa 28:8; Jer 51:57; Dan 5:1-5; Nah 1:10; Hab 2:15, Hab 2:16; Luk 21:34; Rom 13:13; Eph 5:18; Th1 5:7, Th1 5:8
she told him: Sa1 25:19; Psa 112:5; Mat 10:16; Eph 5:14
Geneva 1599
And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal's heart [was] merry within him, for he [was] very drunken: wherefore she told him (q) nothing, less or more, until the morning light.
(q) For he had no reason either to consider, or to give thanks for this great benefit of deliverance.
John Gill
And Abigail came to Nabal,.... Having sped with David, and taken her leave of him, she returned home to her husband Nabal:
and, behold, he held a feast in his house like the feast of a king; both for the number of dishes on his table and of guests at it though only on the account of sheep shearing; but very probably there were others that were invited to this entertainment besides the shearers; covetous men are generally very profuse when they make feasts:
and Nabal's heart was merry within him, for he was very drunken: which was a very ill example for the master of the feast to set, and was one instance among others of his folly, and of his conduct answering to his name:
wherefore she told him nothing less or more until the morning light; where she had been, and what she had been about, the danger that he and the whole family were in through his rude and churlish behaviour towards David and his men, and how she had prevented it by a timely application to David, meeting him when in full march, and in a great passion, and with a firm resolution to destroy him and his; but finding Nabal in such a condition, bereaved of his reason, and incapable of attending to what she should say, said not one word about it till the next morning.
John Wesley
A feast - As the manner was upon those solemn occasions. Sordid covetousness, and vain prodigality were met together in him. Told nothing - As he was then incapable of admonition, his reason and conscience being both asleep.
Robert Jamieson, A. R. Fausset and David Brown
NABAL'S DEATH. (1Kings 25:36-44)
he held a feast in his house, like the feast of a king--The sheep-shearing season was always a very joyous occasion. Masters usually entertained their shepherds; and even Nabal, though of a most niggardly disposition, prepared festivities on a scale of sumptuous liberality. The modern Arabs celebrate the season with similar hilarity.
25:3725:37: Եւ եղեւ ընդ առաւօտն, իբրեւ սթափեցա՛ւ Նաբաղ ՚ի գինւոյ անտի, պատմեա՛ց նմա կինն իւր զբանս զայսոսիկ. եւ մեռաւ սիրտ նորա ՚ի նմա, եւ եղեւ իբրեւ զքա՛ր[3101]։ [3101] Ոմանք. Եւ մեռաւ սիրտ նորա, եւ նա եղեւ իբրեւ զքար։
37 Առաւօտեան երբ Նաբաղը գինուց սթափուեց, կինը այդ բաները պատմեց, Նաբաղի սիրտը մահացու հարուած ստացաւ, եւ նա կարծես քար կտրեց:
37 Առաւօտուն, երբ Նաբաղ գինիէն զգաստացաւ, այն ատեն անոր կինը այս բաները անոր պատմեց ու անոր սիրտը իր ներսիդին մեռաւ ու քարի պէս եղաւ։
Եւ եղեւ ընդ առաւօտն, իբրեւ սթափեցաւ Նաբաղ ի գինւոյ անտի, պատմեաց նմա կինն իւր զբանս զայսոսիկ. եւ մեռաւ սիրտ նորա ի նմա, եւ եղեւ իբրեւ զքար:

25:37: Եւ եղեւ ընդ առաւօտն, իբրեւ սթափեցա՛ւ Նաբաղ ՚ի գինւոյ անտի, պատմեա՛ց նմա կինն իւր զբանս զայսոսիկ. եւ մեռաւ սիրտ նորա ՚ի նմա, եւ եղեւ իբրեւ զքա՛ր[3101]։
[3101] Ոմանք. Եւ մեռաւ սիրտ նորա, եւ նա եղեւ իբրեւ զքար։
37 Առաւօտեան երբ Նաբաղը գինուց սթափուեց, կինը այդ բաները պատմեց, Նաբաղի սիրտը մահացու հարուած ստացաւ, եւ նա կարծես քար կտրեց:
37 Առաւօտուն, երբ Նաբաղ գինիէն զգաստացաւ, այն ատեն անոր կինը այս բաները անոր պատմեց ու անոր սիրտը իր ներսիդին մեռաւ ու քարի պէս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:3725:37 Утром же, когда Навал отрезвился, жена его рассказала ему об этом, и замерло в нем сердце его, и стал он, как камень.
25:37 καὶ και and; even ἐγένετο γινομαι happen; become πρωί πρωι early ὡς ως.1 as; how ἐξένηψεν εκνηφω sober up ἀπὸ απο from; away τοῦ ο the οἴνου οινος wine Ναβαλ ναβαλ report αὐτῷ αυτος he; him ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he καὶ και and; even ἐναπέθανεν εναποθνησκω the καρδία καρδια heart αὐτοῦ αυτος he; him ἐν εν in αὐτῷ αυτος he; him καὶ και and; even αὐτὸς αυτος he; him γίνεται γινομαι happen; become ὡς ως.1 as; how λίθος λιθος stone
25:37 וַ wa וְ and יְהִ֣י yᵊhˈî היה be בַ va בְּ in † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning בְּ bᵊ בְּ in צֵ֤את ṣˈēṯ יצא go out הַ ha הַ the יַּ֨יִן֙ yyˈayin יַיִן wine מִ mi מִן from נָּבָ֔ל nnāvˈāl נָבָל Nabal וַ wa וְ and תַּגֶּד־ ttaggeḏ- נגד report לֹ֣ו lˈô לְ to אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וַ wa וְ and יָּ֤מָת yyˈāmoṯ מות die לִבֹּו֙ libbˌô לֵב heart בְּ bᵊ בְּ in קִרְבֹּ֔ו qirbˈô קֶרֶב interior וְ wᵊ וְ and ה֖וּא hˌû הוּא he הָיָ֥ה hāyˌā היה be לְ lᵊ לְ to אָֽבֶן׃ ʔˈāven אֶבֶן stone
25:37. diluculo autem cum digessisset vinum Nabal indicavit ei uxor sua verba haec et emortuum est cor eius intrinsecus et factus est quasi lapisBut early in the morning, when Nabal had digested his wine, his wife told him these words, and his heart died within him, and he became as a stone.
37. And it came to pass in the morning, when the wine was gone out of Nabal, that his wife told him these things, and his heart died within him, and he became as a stone.
25:37. Then, at first light, when Nabal had digested his wine, his wife revealed to him these words, and his heart died within himself, and he became like a stone.
25:37. But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became [as] a stone.
But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became [as] a stone:

25:37 Утром же, когда Навал отрезвился, жена его рассказала ему об этом, и замерло в нем сердце его, и стал он, как камень.
25:37
καὶ και and; even
ἐγένετο γινομαι happen; become
πρωί πρωι early
ὡς ως.1 as; how
ἐξένηψεν εκνηφω sober up
ἀπὸ απο from; away
τοῦ ο the
οἴνου οινος wine
Ναβαλ ναβαλ report
αὐτῷ αυτος he; him
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
καὶ και and; even
ἐναπέθανεν εναποθνησκω the
καρδία καρδια heart
αὐτοῦ αυτος he; him
ἐν εν in
αὐτῷ αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
γίνεται γινομαι happen; become
ὡς ως.1 as; how
λίθος λιθος stone
25:37
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
בַ va בְּ in
הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
בְּ bᵊ בְּ in
צֵ֤את ṣˈēṯ יצא go out
הַ ha הַ the
יַּ֨יִן֙ yyˈayin יַיִן wine
מִ mi מִן from
נָּבָ֔ל nnāvˈāl נָבָל Nabal
וַ wa וְ and
תַּגֶּד־ ttaggeḏ- נגד report
לֹ֣ו lˈô לְ to
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וַ wa וְ and
יָּ֤מָת yyˈāmoṯ מות die
לִבֹּו֙ libbˌô לֵב heart
בְּ bᵊ בְּ in
קִרְבֹּ֔ו qirbˈô קֶרֶב interior
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
הָיָ֥ה hāyˌā היה be
לְ lᵊ לְ to
אָֽבֶן׃ ʔˈāven אֶבֶן stone
25:37. diluculo autem cum digessisset vinum Nabal indicavit ei uxor sua verba haec et emortuum est cor eius intrinsecus et factus est quasi lapis
But early in the morning, when Nabal had digested his wine, his wife told him these words, and his heart died within him, and he became as a stone.
25:37. Then, at first light, when Nabal had digested his wine, his wife revealed to him these words, and his heart died within himself, and he became like a stone.
25:37. But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became [as] a stone.
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
25:37: His heart died within him, and he became as a stone - He was thunderstruck, and was so terrified at the apprehension of what he had escaped, that the fear overcame his mind, he became insensible to all things around him, probably refused all kinds of nourishment, and died in ten days.
1 Kings (1 Samuel) 25:39
Albert Barnes: Notes on the Bible - 1834
25:37: He became as a stone - Probably his violent anger at hearing it brought on a fit of apoplexy to which he was disposed by the drunken Rev_el of the night before. After lying senseless for ten days he died.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:37: had told him: Sa1 25:22, Sa1 25:34
his heart: Deu 28:28; Job 15:21, Job 15:22; Pro 23:29-35
Geneva 1599
But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became [as] (r) a stone.
(r) For fear of the great danger.
John Gill
But it came to pass in the morning, when the wine was gone out of Nabal,.... When he had slept, and was become sober, and so capable of attending to and understanding what might be related to him:
and his wife had told him these things; recorded in this chapter, before observed:
that his heart died within him, and he became as a stone; he swooned away, became as cold as a stone, and remained as senseless, spoke not a word, but lay in a stupor; the Jewish writers generally say this was occasioned by the distress and uneasiness the present his wife carried to David gave him; but it is more likely the sense of the danger that was impressed upon his mind, which he had been exposed to through his carriage to David and his men; who, he feared, notwithstanding all his wife said would return and take vengeance on him.
John Wesley
His heart died - He fainted away through the fear and horror of so great a mischief though it was past. As one, who having in the night galloped over a narrow plank, laid upon a broken bridge, over a deep river; when in the morning he came to review it, was struck dead with the horror of the danger he had been in.
Robert Jamieson, A. R. Fausset and David Brown
in the morning . . . his wife had told him these things, that his heart died within him--He probably fainted from horror at the perilous situation in which he had unconsciously placed himself; and such a shock had been given him by the fright to his whole system, that he rapidly pined and died.
25:3825:38: Եւ եղեն իբրեւ աւուրք տասն, եւ եհա՛ր Տէր զՆաբաղ, եւ մեռաւ[3102]։ [3102] Ոմանք. Եւ եղեւ իբրեւ աւուրք։
38 Տասը օր անց Տէրը հարուածեց Նաբաղին, եւ նա մեռաւ:
38 Եւ տասը օր յետոյ Տէրը զարկաւ Նաբաղը, որ մեռաւ։
Եւ եղեն իբրեւ աւուրք տասն, եւ եհար Տէր զՆաբաղ, եւ մեռաւ:

25:38: Եւ եղեն իբրեւ աւուրք տասն, եւ եհա՛ր Տէր զՆաբաղ, եւ մեռաւ[3102]։
[3102] Ոմանք. Եւ եղեւ իբրեւ աւուրք։
38 Տասը օր անց Տէրը հարուածեց Նաբաղին, եւ նա մեռաւ:
38 Եւ տասը օր յետոյ Տէրը զարկաւ Նաբաղը, որ մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:3825:38 Дней через десять поразил Господь Навала, и он умер.
25:38 καὶ και and; even ἐγένετο γινομαι happen; become ὡσεὶ ωσει as if; about δέκα δεκα ten ἡμέραι ημερα day καὶ και and; even ἐπάταξεν πατασσω pat; impact κύριος κυριος lord; master τὸν ο the Ναβαλ ναβαλ and; even ἀπέθανεν αποθνησκω die
25:38 וַ wa וְ and יְהִ֖י yᵊhˌî היה be כַּ ka כְּ as עֲשֶׂ֣רֶת ʕᵃśˈereṯ עֲשָׂרָה ten הַ ha הַ the יָּמִ֑ים yyāmˈîm יֹום day וַ wa וְ and יִּגֹּ֧ף yyiggˈōf נגף hurt יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] נָבָ֖ל nāvˌāl נָבָל Nabal וַ wa וְ and יָּמֹֽת׃ yyāmˈōṯ מות die
25:38. cumque pertransissent decem dies percussit Dominus Nabal et mortuus estAnd after ten days had passed, the Lord struck Nabal, and he died.
38. And it came to pass about ten days after, that the LORD smote Nabal, that he died.
25:38. And after ten days had passed, the Lord struck Nabal, and he died.
25:38. And it came to pass about ten days [after], that the LORD smote Nabal, that he died.
And it came to pass about ten days [after], that the LORD smote Nabal, that he died:

25:38 Дней через десять поразил Господь Навала, и он умер.
25:38
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡσεὶ ωσει as if; about
δέκα δεκα ten
ἡμέραι ημερα day
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
κύριος κυριος lord; master
τὸν ο the
Ναβαλ ναβαλ and; even
ἀπέθανεν αποθνησκω die
25:38
וַ wa וְ and
יְהִ֖י yᵊhˌî היה be
כַּ ka כְּ as
עֲשֶׂ֣רֶת ʕᵃśˈereṯ עֲשָׂרָה ten
הַ ha הַ the
יָּמִ֑ים yyāmˈîm יֹום day
וַ wa וְ and
יִּגֹּ֧ף yyiggˈōf נגף hurt
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
נָבָ֖ל nāvˌāl נָבָל Nabal
וַ wa וְ and
יָּמֹֽת׃ yyāmˈōṯ מות die
25:38. cumque pertransissent decem dies percussit Dominus Nabal et mortuus est
And after ten days had passed, the Lord struck Nabal, and he died.
25:38. And after ten days had passed, the Lord struck Nabal, and he died.
25:38. And it came to pass about ten days [after], that the LORD smote Nabal, that he died.
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
25:38: the Lord: Sa1 25:33, Sa1 6:9; Exo 12:29; Kg2 15:5, Kg2 19:35; Ch2 10:15; Act 12:23
John Gill
And it came to pass, about ten days after,.... After he had lain in this stupid and senseless manner for ten days:
that the Lord smote Nabal, that he died; with some disease or increased the grief of his heart, and the fears of his mind that he died therewith.
John Wesley
Smote - God either inflicted some other stroke upon him, or increased his grief and fear to such an height, as killed him.
25:3925:39: Եւ լուա՛ւ Դաւիթ եթէ մեռաւ Նաբաղ, եւ ասէ. Օրհնեա՛լ Տէր Աստուած որ դատեաց զդատաստանս նախատանաց իմոց ՚ի ձեռաց Նաբաղայ, եւ զծառայ իւր ապրեցո՛յց ՚ի ձեռաց չարեաց, եւ զչարութիւն Նաբաղայ դարձո՛յց Տէր ՚ի գլուխ նորա։ Եւ առաքեա՛ց Դաւիթ եւ խօսեցաւ ընդ Աբիգեա առնուլ զնա ի՛ւր կնութեան։
39 Երբ Դաւիթը լսեց Նաբաղի մահը, ասաց. «Օրհնեալ է Տէր Աստուածը, որ Նաբաղից կրած իմ նախատինքի դատաստանն ինքը տեսաւ, իր ծառային չարագործութիւնից յետ պահեց: Տէրը Նաբաղի չարութիւնը նրա գլխին թափեց»: Դաւիթը մարդ ուղարկեց Աբիգեային համոզելու, որ իր կինը դառնայ:
39 Դաւիթ Նաբաղին մեռնիլը լսելով՝ ըսաւ. «Օրհնեալ է Տէրը, որ Նաբաղի ձեռքէն քաշած նախատինքիս վրէժը ինք լուծեց ու իր ծառան չարութենէ ետ պահեց եւ Տէրը Նաբաղին չարութիւնը անոր գլուխը դարձուց»։ Դաւիթ մարդ ղրկեց եւ Աբիգիային խօսեցաւ, որ զանիկա իրեն կին առնէ։
Եւ լուաւ Դաւիթ եթէ մեռաւ Նաբաղ, եւ ասէ. Օրհնեալ Տէր Աստուած որ դատեաց զդատաստանս նախատանաց իմոց ի ձեռաց Նաբաղայ. եւ զծառայ իւր ապրեցոյց ի ձեռաց չարեաց, եւ զչարութիւն Նաբաղայ դարձոյց Տէր ի գլուխ նորա: Եւ առաքեաց Դաւիթ եւ խօսեցաւ ընդ Աբիգեայ առնուլ զնա իւր կնութեան:

25:39: Եւ լուա՛ւ Դաւիթ եթէ մեռաւ Նաբաղ, եւ ասէ. Օրհնեա՛լ Տէր Աստուած որ դատեաց զդատաստանս նախատանաց իմոց ՚ի ձեռաց Նաբաղայ, եւ զծառայ իւր ապրեցո՛յց ՚ի ձեռաց չարեաց, եւ զչարութիւն Նաբաղայ դարձո՛յց Տէր ՚ի գլուխ նորա։ Եւ առաքեա՛ց Դաւիթ եւ խօսեցաւ ընդ Աբիգեա առնուլ զնա ի՛ւր կնութեան։
39 Երբ Դաւիթը լսեց Նաբաղի մահը, ասաց. «Օրհնեալ է Տէր Աստուածը, որ Նաբաղից կրած իմ նախատինքի դատաստանն ինքը տեսաւ, իր ծառային չարագործութիւնից յետ պահեց: Տէրը Նաբաղի չարութիւնը նրա գլխին թափեց»: Դաւիթը մարդ ուղարկեց Աբիգեային համոզելու, որ իր կինը դառնայ:
39 Դաւիթ Նաբաղին մեռնիլը լսելով՝ ըսաւ. «Օրհնեալ է Տէրը, որ Նաբաղի ձեռքէն քաշած նախատինքիս վրէժը ինք լուծեց ու իր ծառան չարութենէ ետ պահեց եւ Տէրը Նաբաղին չարութիւնը անոր գլուխը դարձուց»։ Դաւիթ մարդ ղրկեց եւ Աբիգիային խօսեցաւ, որ զանիկա իրեն կին առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
25:3925:39 И услышал Давид, что Навал умер, и сказал: благословен Господь, воздавший за посрамление, нанесенное мне Навалом, и сохранивший раба Своего от зла; Господь обратил злобу Навала на его же голову. И послал Давид сказать Авигее, что он берет ее себе в жену.
25:39 καὶ και and; even ἤκουσεν ακουω hear Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶπεν επω say; speak εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ὃς ος who; what ἔκρινεν κρινω judge; decide τὴν ο the κρίσιν κρισις decision; judgment τοῦ ο the ὀνειδισμοῦ ονειδισμος disparaging; reproach μου μου of me; mine ἐκ εκ from; out of χειρὸς χειρ hand Ναβαλ ναβαλ and; even τὸν ο the δοῦλον δουλος subject αὐτοῦ αυτος he; him περιεποιήσατο περιποιεω preserve; acquire ἐκ εκ from; out of χειρὸς χειρ hand κακῶν κακος bad; ugly καὶ και and; even τὴν ο the κακίαν κακια badness; vice Ναβαλ ναβαλ turn away; alienate κύριος κυριος lord; master εἰς εις into; for κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ἀπέστειλεν αποστελλω send off / away Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐλάλησεν λαλεω talk; speak περὶ περι about; around Αβιγαιας αβιγαιας take; get αὐτὴν αυτος he; him ἑαυτῷ εαυτου of himself; his own εἰς εις into; for γυναῖκα γυνη woman; wife
25:39 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear דָּוִד֮ dāwiḏ דָּוִד David כִּ֣י kˈî כִּי that מֵ֣ת mˈēṯ מות die נָבָל֒ nāvˌāl נָבָל Nabal וַ wa וְ and יֹּ֡אמֶר yyˈōmer אמר say בָּר֣וּךְ bārˈûḵ ברך bless יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רָב֩ rˌāv ריב contend אֶת־ ʔeṯ- אֵת [object marker] רִ֨יב rˌîv רִיב law-case חֶרְפָּתִ֜י ḥerpāṯˈî חֶרְפָּה reproach מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand נָבָ֗ל nāvˈāl נָבָל Nabal וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַבְדֹּו֙ ʕavdˌô עֶבֶד servant חָשַׂ֣ךְ ḥāśˈaḵ חשׂך withhold מֵֽ mˈē מִן from רָעָ֔ה rāʕˈā רָעָה evil וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] רָעַ֣ת rāʕˈaṯ רָעָה evil נָבָ֔ל nāvˈāl נָבָל Nabal הֵשִׁ֥יב hēšˌîv שׁוב return יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in רֹאשֹׁ֑ו rōšˈô רֹאשׁ head וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send דָּוִד֙ dāwˌiḏ דָּוִד David וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak בַּ ba בְּ in אֲבִיגַ֔יִל ʔᵃvîḡˈayil אֲבִיגַיִל Abigail לְ lᵊ לְ to קַחְתָּ֥הּ qaḥtˌāh לקח take לֹ֖ו lˌô לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
25:39. quod cum audisset David mortuum Nabal ait benedictus Dominus qui iudicavit causam obprobrii mei de manu Nabal et servum suum custodivit a malo et malitiam Nabal reddidit Dominus in caput eius misit ergo David et locutus est ad Abigail ut sumeret eam sibi in uxoremAnd when David had heard that Nabal was dead, he said: Blessed be the Lord, who hath judged the cause of my reproach, at the hand of Nabal, and hath kept his servant from evil, and the Lord hath returned the wickedness of Nabal upon his head. Then David sent and treated with Abigail, that he might take her to himself for a wife.
39. And when David heard that Nabal was dead, he said, Blessed be the LORD, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept back his servant from evil: and the evil-doing of Nabal hath the LORD returned upon his own head. And David sent and spake concerning Abigail, to take her to him to wife.
25:39. And when David had heard that Nabal was dead, he said: “Blessed is the Lord, who has judged the case of my reproach at the hand of Nabal, and who has preserved his servant from evil. And the Lord has repaid the malice of Nabal upon his own head.” Then David sent and he spoke with Abigail, so that he might take her to himself as wife.
25:39. And when David heard that Nabal was dead, he said, Blessed [be] the LORD, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept his servant from evil: for the LORD hath returned the wickedness of Nabal upon his own head. And David sent and communed with Abigail, to take her to him to wife.
And when David heard that Nabal was dead, he said, Blessed [be] the LORD, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept his servant from evil: for the LORD hath returned the wickedness of Nabal upon his own head. And David sent and communed with Abigail, to take her to him to wife:

25:39 И услышал Давид, что Навал умер, и сказал: благословен Господь, воздавший за посрамление, нанесенное мне Навалом, и сохранивший раба Своего от зла; Господь обратил злобу Навала на его же голову. И послал Давид сказать Авигее, что он берет ее себе в жену.
25:39
καὶ και and; even
ἤκουσεν ακουω hear
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶπεν επω say; speak
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
ὃς ος who; what
ἔκρινεν κρινω judge; decide
τὴν ο the
κρίσιν κρισις decision; judgment
τοῦ ο the
ὀνειδισμοῦ ονειδισμος disparaging; reproach
μου μου of me; mine
ἐκ εκ from; out of
χειρὸς χειρ hand
Ναβαλ ναβαλ and; even
τὸν ο the
δοῦλον δουλος subject
αὐτοῦ αυτος he; him
περιεποιήσατο περιποιεω preserve; acquire
ἐκ εκ from; out of
χειρὸς χειρ hand
κακῶν κακος bad; ugly
καὶ και and; even
τὴν ο the
κακίαν κακια badness; vice
Ναβαλ ναβαλ turn away; alienate
κύριος κυριος lord; master
εἰς εις into; for
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
περὶ περι about; around
Αβιγαιας αβιγαιας take; get
αὐτὴν αυτος he; him
ἑαυτῷ εαυτου of himself; his own
εἰς εις into; for
γυναῖκα γυνη woman; wife
25:39
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
דָּוִד֮ dāwiḏ דָּוִד David
כִּ֣י kˈî כִּי that
מֵ֣ת mˈēṯ מות die
נָבָל֒ nāvˌāl נָבָל Nabal
וַ wa וְ and
יֹּ֡אמֶר yyˈōmer אמר say
בָּר֣וּךְ bārˈûḵ ברך bless
יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
רָב֩ rˌāv ריב contend
אֶת־ ʔeṯ- אֵת [object marker]
רִ֨יב rˌîv רִיב law-case
חֶרְפָּתִ֜י ḥerpāṯˈî חֶרְפָּה reproach
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
נָבָ֗ל nāvˈāl נָבָל Nabal
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עַבְדֹּו֙ ʕavdˌô עֶבֶד servant
חָשַׂ֣ךְ ḥāśˈaḵ חשׂך withhold
מֵֽ mˈē מִן from
רָעָ֔ה rāʕˈā רָעָה evil
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
רָעַ֣ת rāʕˈaṯ רָעָה evil
נָבָ֔ל nāvˈāl נָבָל Nabal
הֵשִׁ֥יב hēšˌîv שׁוב return
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
רֹאשֹׁ֑ו rōšˈô רֹאשׁ head
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
דָּוִד֙ dāwˌiḏ דָּוִד David
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
בַּ ba בְּ in
אֲבִיגַ֔יִל ʔᵃvîḡˈayil אֲבִיגַיִל Abigail
לְ lᵊ לְ to
קַחְתָּ֥הּ qaḥtˌāh לקח take
לֹ֖ו lˌô לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
25:39. quod cum audisset David mortuum Nabal ait benedictus Dominus qui iudicavit causam obprobrii mei de manu Nabal et servum suum custodivit a malo et malitiam Nabal reddidit Dominus in caput eius misit ergo David et locutus est ad Abigail ut sumeret eam sibi in uxorem
And when David had heard that Nabal was dead, he said: Blessed be the Lord, who hath judged the cause of my reproach, at the hand of Nabal, and hath kept his servant from evil, and the Lord hath returned the wickedness of Nabal upon his head. Then David sent and treated with Abigail, that he might take her to himself for a wife.
25:39. And when David had heard that Nabal was dead, he said: “Blessed is the Lord, who has judged the case of my reproach at the hand of Nabal, and who has preserved his servant from evil. And the Lord has repaid the malice of Nabal upon his own head.” Then David sent and he spoke with Abigail, so that he might take her to himself as wife.
25:39. And when David heard that Nabal was dead, he said, Blessed [be] the LORD, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept his servant from evil: for the LORD hath returned the wickedness of Nabal upon his own head. And David sent and communed with Abigail, to take her to him to wife.
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Adam Clarke: Commentary on the Bible - 1831
25:39: To take her to him to wife - It is likely that he had heard before this that Saul, to cut off all his pretensions to the throne, had married Michal to Phalti; and this justified David in taking Abigail or any other woman; and, according to the then custom, it was not unlawful for David to take several wives. By his marriage with Abigail, it is probable he became possessed of all Nabal's property in Carmel and Maon.
1 Kings (1 Samuel) 25:43
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:39: Blessed: Sa1 25:32; Jdg 5:2; Sa2 22:47-49; Psa 58:10, Psa 58:11; Rev 19:1-4
pleaded: Pro 22:23; Lam 3:58-60; Mic 7:9
kept his servant: Sa1 25:26, Sa1 25:34; Hos 2:6, Hos 2:7; Co2 13:7; Th1 5:23; Ti2 4:18
hath returned: Sa2 3:28, Sa2 3:29; Kg1 2:44; Est 7:10; Psa 7:16
to take her: It is probable that David had heard that Saul, to cut off his pretensions to the throne, had married Michal to Phalti; and this justified him in taking Abigail, it not being then unlawful for a man to have several wives. This conduct of David's corresponds with the manner in which the Oriental princes generally form their matrimonial alliances. "The king of Abyssinia," says Mr. Bruce, "sends an officer to the house where the lady lives, who announces to her that it is the king's pleasure she should remove instantly to the palace. She then dresses herself in the best manner, and immediately obeys. Thenceforward he assigns her an apartment in the palace, and gives her a house elsewhere in any part she chooses." Pro 18:22, Pro 19:14, Pro 31:10, Pro 31:30
Geneva 1599
And when David heard that Nabal was dead, he said, Blessed [be] the LORD, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept his servant from evil: for the LORD hath returned the wickedness of Nabal upon his own head. And David sent and communed with Abigail, to (s) take her to him to wife.
(s) For he had experienced her great godliness, wisdom and humility.
John Gill
And when David heard that Nabal was dead,.... As he soon might, Maon and Carmel not being far from the wilderness where David was:
he said, blessed be the Lord, that hath pleaded the cause of my reproach from the hand of Nabal; not that he rejoiced at the death of Nabal, simply considered, or from a private spirit of revenge; but because of the glory of divine justice, which he had shown to him in vindicating him from the reproach Nabal had cast upon him, and particularly was thankful for what follows:
and hath kept his servant from evil; from slaying Nabal with his own hand, and doing hurt to his family:
for the Lord hath returned the wickedness of Nabal upon his own head; and upon no other, none of his family suffered but himself, and which was another cause of thankfulness to David; had he been suffered to have done as he in his wrath determined, not only Nabal, but all the males in his house, had been cut off; but now, through the righteous judgment of God, only Nabal suffered, and not any of his family:
and David sent and communed with Abigail; by his messengers to her; or "concerning" her (h), about marrying her:
to take her to him to wife; for being both a beautiful and wise woman, he thought her a proper person to be his wife; which she might lawfully become, Nabal being dead, and Michal, David's wife, being taken from him, and given to another man, with whom she lived in adultery; or as divorced by David, as the Jews say, David by the law of God was free from her. These messengers were sent by David at a convenient time, at a proper distance from the death of Nabal; and he chose rather to send messengers than to go himself, lest being denied he should be put to shame, she being a rich widow, and he a poor persecuted man, and that her answer might be entirely free and unawed by him, and that it might appear that she was not taken to him by force; and besides, such a method has been always reckoned most honourable with great personages.
(h) , Sept. "de Abigail", Vatabulus.
John Wesley
Blessed, &c. - This was another instance of human infirmity in David. David sent - But this doubtless was not done immediately after Nabal's death, but some time after it; though such circumstances be commonly omitted in the sacred history; which gives only the heads, and most important passages of things.
Robert Jamieson, A. R. Fausset and David Brown
the Lord hath returned the wickedness of Nabal upon his own head--If this was an expression of pleasure, and David's vindictive feelings were gratified by the intelligence of Nabal's death, it was an instance of human infirmity which we may lament; but perhaps he referred to the unmerited reproach (1Kings 25:10-11), and the contempt of God implied in it.
David sent and communed with Abigail, to take her to wife--This unceremonious proceeding was quite in the style of Eastern monarchs, who no sooner take a fancy for a lady than they despatch a messenger to intimate their royal wishes that she should henceforth reside in the palace; and her duty is implicitly to obey. David's conduct shows that the manners of the Eastern nations were already imitated by the great men in Israel; and that the morality of the times which God permitted, gave its sanction to the practice of polygamy. His marriage with Abigail brought him a rich estate.
25:4025:40: Եւ եկին ծառայքն Դաւթի առ Աբիգեա՛ ՚ի Կարմելոս, խօսեցա՛ն ընդ նմա եւ ասեն. Դաւիթ առաքեաց զմեզ առ քեզ առնո՛ւլ զքեզ ի՛ւր կնութեան։
40 Դաւթի ծառաները եկան Կարմեղոս, Աբիգեայի մօտ, խօսեցին նրա հետ՝ ասելով. «Դաւիթը մեզ ուղարկեց քեզ մօտ, որ քեզ իրեն կնութեան առնի»:
40 Ու Դաւիթին ծառաները Կարմեղոս գացին Աբիգիային ու անոր հետ խօսեցան ու ըսին. «Դաւիթ մեզ քեզի ղրկեց, որպէս զի քեզ իրեն կին առնէ»։
Եւ եկին ծառայքն Դաւթի առ Աբիգեա ի Կարմեղոս, խօսեցան ընդ նմա եւ ասեն. Դաւիթ առաքեաց զմեզ առ քեզ առնուլ զքեզ իւր կնութեան:

25:40: Եւ եկին ծառայքն Դաւթի առ Աբիգեա՛ ՚ի Կարմելոս, խօսեցա՛ն ընդ նմա եւ ասեն. Դաւիթ առաքեաց զմեզ առ քեզ առնո՛ւլ զքեզ ի՛ւր կնութեան։
40 Դաւթի ծառաները եկան Կարմեղոս, Աբիգեայի մօտ, խօսեցին նրա հետ՝ ասելով. «Դաւիթը մեզ ուղարկեց քեզ մօտ, որ քեզ իրեն կնութեան առնի»:
40 Ու Դաւիթին ծառաները Կարմեղոս գացին Աբիգիային ու անոր հետ խօսեցան ու ըսին. «Դաւիթ մեզ քեզի ղրկեց, որպէս զի քեզ իրեն կին առնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
25:4025:40 И пришли слуги Давидовы к Авигее на Кармил и сказали ей так: Давид послал нас к тебе, чтобы взять тебя ему в жену.
25:40 καὶ και and; even ἦλθον ερχομαι come; go οἱ ο the παῖδες παις child; boy Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Αβιγαιαν αβιγαιαν into; for Κάρμηλον καρμηλος and; even ἐλάλησαν λαλεω talk; speak αὐτῇ αυτος he; him λέγοντες λεγω tell; declare Δαυιδ δαβιδ Dabid; Thavith ἀπέστειλεν αποστελλω send off / away ἡμᾶς ημας us πρὸς προς to; toward σὲ σε.1 you λαβεῖν λαμβανω take; get σε σε.1 you αὐτῷ αυτος he; him εἰς εις into; for γυναῖκα γυνη woman; wife
25:40 וַ wa וְ and יָּבֹ֜אוּ yyāvˈōʔû בוא come עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant דָוִ֛ד ḏāwˈiḏ דָּוִד David אֶל־ ʔel- אֶל to אֲבִיגַ֖יִל ʔᵃvîḡˌayil אֲבִיגַיִל Abigail הַ ha הַ the כַּרְמֶ֑לָה kkarmˈelā כַּרְמֶל Carmel וַ wa וְ and יְדַבְּר֤וּ yᵊḏabbᵊrˈû דבר speak אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say דָּוִד֙ dāwˌiḏ דָּוִד David שְׁלָחָ֣נוּ šᵊlāḥˈānû שׁלח send אֵלַ֔יִךְ ʔēlˈayiḵ אֶל to לְ lᵊ לְ to קַחְתֵּ֥ךְ qaḥtˌēḵ לקח take לֹ֖ו lˌô לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
25:40. et venerunt pueri David ad Abigail in Carmelum et locuti sunt ad eam dicentes David misit nos ad te ut accipiat te sibi in uxoremAnd David's servants came to Abigail, to Carmel, and spoke to her, saying: David hath sent us to thee, to take thee to himself for a wife.
40. And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David hath sent us unto thee, to take thee to him to wife.
25:40. And David’s servants went to Abigail at Carmel, and they spoke to her, saying, “David has sent us to you, so that he might take you to himself as wife.”
25:40. And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David sent us unto thee, to take thee to him to wife.
And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David sent us unto thee, to take thee to him to wife:

25:40 И пришли слуги Давидовы к Авигее на Кармил и сказали ей так: Давид послал нас к тебе, чтобы взять тебя ему в жену.
25:40
καὶ και and; even
ἦλθον ερχομαι come; go
οἱ ο the
παῖδες παις child; boy
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
Αβιγαιαν αβιγαιαν into; for
Κάρμηλον καρμηλος and; even
ἐλάλησαν λαλεω talk; speak
αὐτῇ αυτος he; him
λέγοντες λεγω tell; declare
Δαυιδ δαβιδ Dabid; Thavith
ἀπέστειλεν αποστελλω send off / away
ἡμᾶς ημας us
πρὸς προς to; toward
σὲ σε.1 you
λαβεῖν λαμβανω take; get
σε σε.1 you
αὐτῷ αυτος he; him
εἰς εις into; for
γυναῖκα γυνη woman; wife
25:40
וַ wa וְ and
יָּבֹ֜אוּ yyāvˈōʔû בוא come
עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant
דָוִ֛ד ḏāwˈiḏ דָּוִד David
אֶל־ ʔel- אֶל to
אֲבִיגַ֖יִל ʔᵃvîḡˌayil אֲבִיגַיִל Abigail
הַ ha הַ the
כַּרְמֶ֑לָה kkarmˈelā כַּרְמֶל Carmel
וַ wa וְ and
יְדַבְּר֤וּ yᵊḏabbᵊrˈû דבר speak
אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
דָּוִד֙ dāwˌiḏ דָּוִד David
שְׁלָחָ֣נוּ šᵊlāḥˈānû שׁלח send
אֵלַ֔יִךְ ʔēlˈayiḵ אֶל to
לְ lᵊ לְ to
קַחְתֵּ֥ךְ qaḥtˌēḵ לקח take
לֹ֖ו lˌô לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
25:40. et venerunt pueri David ad Abigail in Carmelum et locuti sunt ad eam dicentes David misit nos ad te ut accipiat te sibi in uxorem
And David's servants came to Abigail, to Carmel, and spoke to her, saying: David hath sent us to thee, to take thee to himself for a wife.
25:40. And David’s servants went to Abigail at Carmel, and they spoke to her, saying, “David has sent us to you, so that he might take you to himself as wife.”
25:40. And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David sent us unto thee, to take thee to him to wife.
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Albert Barnes: Notes on the Bible - 1834
25:40: There is no note of the exact interval that elapsed between Nabal's death and David's hearing of it, or, again, between David's hearing of it and his message to Abigail; nor is there any reason to suppose that the marriage took place with unbecoming haste. The widow of such a husband as Nabal had been could not, however, be expected to Rev_ere his memory. After the usual mourning of seven days, she would probably feel herself free to act as custom allowed. (See Sa2 11:26.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:40: David sent: Gen 24:37, Gen 24:38, Gen 24:51
John Gill
And when the servants of David were come to Abigail to Carmel,.... For though Nabal lived in Maon, yet having possessions in Camel, he had no doubt an house there also; and here Abigail was, and perhaps chose to be after his death, rather than at Maon:
they spake unto her; delivered the message to her they were sent with by David:
saying, David sent us unto thee, to take thee to him to wife; that is, to treat with her about his marriage to her, to propose it to her, and, if they could prevail upon her, to bring her with them, that David might espouse her.
25:4125:41: Եւ յարեաւ երկի՛ր եպագ ՚ի վերայ երեսաց իւրոց յերկիր եւ ասէ. Ահաւասիկ կա՛յ աղախին քո ՚ի ստրկութիւն լուանալո՛յ զոտս ծառայից տեառն իմոյ։
41 Նա վեր կացաւ ու գլուխը մինչեւ գետին խոնարհելով՝ ասաց. «Քո աղախինը պատրաստ է ստրկուհի լինել եւ իր տիրոջ ծառաների ոտքերը լուանալ»:
41 Անիկա ելաւ ու երեսի վրայ մինչեւ գետինը երկրպագութիւն ըրաւ ու ըսաւ. «Ահա քու աղախինդ իմ տիրոջս ծառաներուն ոտքերը լուալու համար ստրկութիւն թող ընէ»։
Եւ յարեաւ երկիր եպագ ի վերայ երեսաց իւրոց յերկիր եւ ասէ. Ահաւասիկ կայ աղախին քո ի ստրկութիւն լուանալոյ զոտս ծառայից տեառն իմոյ:

25:41: Եւ յարեաւ երկի՛ր եպագ ՚ի վերայ երեսաց իւրոց յերկիր եւ ասէ. Ահաւասիկ կա՛յ աղախին քո ՚ի ստրկութիւն լուանալո՛յ զոտս ծառայից տեառն իմոյ։
41 Նա վեր կացաւ ու գլուխը մինչեւ գետին խոնարհելով՝ ասաց. «Քո աղախինը պատրաստ է ստրկուհի լինել եւ իր տիրոջ ծառաների ոտքերը լուանալ»:
41 Անիկա ելաւ ու երեսի վրայ մինչեւ գետինը երկրպագութիւն ըրաւ ու ըսաւ. «Ահա քու աղախինդ իմ տիրոջս ծառաներուն ոտքերը լուալու համար ստրկութիւն թող ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
25:4125:41 Она встала и поклонилась лицем до земли и сказала: вот, раба твоя {готова} быть служанкою, чтобы омывать ноги слуг господина моего.
25:41 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even προσεκύνησεν προσκυνεω worship ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am ἡ ο the δούλη δουλη subject; maid σου σου of you; your εἰς εις into; for παιδίσκην παιδισκη girl; maid νίψαι νιπτω wash πόδας πους foot; pace τῶν ο the παίδων παις child; boy σου σου of you; your
25:41 וַ wa וְ and תָּ֕קָם ttˈāqom קום arise וַ wa וְ and תִּשְׁתַּ֥חוּ ttištˌaḥû חוה bow down אַפַּ֖יִם ʔappˌayim אַף nose אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say הִנֵּ֤ה hinnˈē הִנֵּה behold אֲמָֽתְךָ֙ ʔᵃmˈāṯᵊḵā אָמָה handmaid לְ lᵊ לְ to שִׁפְחָ֔ה šifḥˈā שִׁפְחָה maidservant לִ li לְ to רְחֹ֕ץ rᵊḥˈōṣ רחץ wash רַגְלֵ֖י raḡlˌê רֶגֶל foot עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant אֲדֹנִֽי׃ ʔᵃḏōnˈî אָדֹון lord
25:41. quae consurgens adoravit prona in terram et ait ecce famula tua sit in ancillam ut lavet pedes servorum domini meiAnd she arose, and bowed herself down with her face to the earth, and said: Behold, let thy servant be a handmaid, to wash the feet of the servants of my lord.
41. And she arose, and bowed herself with her face to the earth, and said, Behold, thine handmaid is a servant to wash the feet of the servants of my lord.
25:41. And rising up, she reverenced prone on the ground, and she said, “Behold, let your servant be a handmaid, to wash the feet of the servants of my lord.”
25:41. And she arose, and bowed herself on [her] face to the earth, and said, Behold, [let] thine handmaid [be] a servant to wash the feet of the servants of my lord.
And she arose, and bowed herself on [her] face to the earth, and said, Behold, [let] thine handmaid [be] a servant to wash the feet of the servants of my lord:

25:41 Она встала и поклонилась лицем до земли и сказала: вот, раба твоя {готова} быть служанкою, чтобы омывать ноги слуг господина моего.
25:41
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
καὶ και and; even
προσεκύνησεν προσκυνεω worship
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
ο the
δούλη δουλη subject; maid
σου σου of you; your
εἰς εις into; for
παιδίσκην παιδισκη girl; maid
νίψαι νιπτω wash
πόδας πους foot; pace
τῶν ο the
παίδων παις child; boy
σου σου of you; your
25:41
וַ wa וְ and
תָּ֕קָם ttˈāqom קום arise
וַ wa וְ and
תִּשְׁתַּ֥חוּ ttištˌaḥû חוה bow down
אַפַּ֖יִם ʔappˌayim אַף nose
אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
הִנֵּ֤ה hinnˈē הִנֵּה behold
אֲמָֽתְךָ֙ ʔᵃmˈāṯᵊḵā אָמָה handmaid
לְ lᵊ לְ to
שִׁפְחָ֔ה šifḥˈā שִׁפְחָה maidservant
לִ li לְ to
רְחֹ֕ץ rᵊḥˈōṣ רחץ wash
רַגְלֵ֖י raḡlˌê רֶגֶל foot
עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant
אֲדֹנִֽי׃ ʔᵃḏōnˈî אָדֹון lord
25:41. quae consurgens adoravit prona in terram et ait ecce famula tua sit in ancillam ut lavet pedes servorum domini mei
And she arose, and bowed herself down with her face to the earth, and said: Behold, let thy servant be a handmaid, to wash the feet of the servants of my lord.
25:41. And rising up, she reverenced prone on the ground, and she said, “Behold, let your servant be a handmaid, to wash the feet of the servants of my lord.”
25:41. And she arose, and bowed herself on [her] face to the earth, and said, Behold, [let] thine handmaid [be] a servant to wash the feet of the servants of my lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:41: thine: Rut 2:10, Rut 2:13; Pro 15:33, Pro 18:12
to wash: Gen 18:4; Joh 13:3-5; Ti1 5:10
John Gill
And she arose, and bowed herself on her face to the earth,.... As she did before David, 1Kings 25:23; and did as she would have done had he been present, considering his messengers as representing him and therefore showed the same respect and reverence and did the same honour, as if he had been there in person:
and said; expressed herself in such language as if David had been before her:
behold, let thine handmaid be a servant to wash the feet of the servants of my lord; which she said through her great humility, this being one of the meanest services she could be put to; intimating, that she was so far from being worthy to be the wife of such a man that she was only fit and it would be honour enough to her to perform the meanest services to those that waited upon him; or her sense is that it would be enough for her to be the wife of one of David's servants, and not his; it being the business of a wife, as Ben Gersom observes to wash the feet of her husband.
25:4225:42: Եւ փութացեալ յարեա՛ւ Աբիգեա, ե՛լ յէշ. եւ հինգ աղջիկ գնացին զհետ նորա, եւ չոգա՛ւ զհետ ծառայիցն Դաւթի, եւ եղեւ նորա՝ կի՛ն[3103]։ [3103] Ոմանք. Եւ քսան աղջիկ. եւ ոմանք. Եւթն աղջիկ։
42 Աբիգեան անմիջապէս վեր կացաւ, հեծաւ աւանակը եւ իր հետ հինգ ծառայող աղջիկներ վերցնելով՝ գնաց Դաւթի ծառաների յետեւից: Եւ Աբիգեան դարձաւ Դաւթի կինը:
42 Աբիգիա շուտով ոտքի ելաւ ու իրեն սպասաւորութիւն ընող հինգ աղջիկներուն հետ էշը հեծաւ ու Դաւիթին պատգամաւորներուն ետեւէն գնաց եւ անոր կինը եղաւ։
Եւ փութացեալ յարեաւ Աբիգեա, ել յէշ. եւ հինգ աղջիկ գնացին զհետ նորա, եւ չոգաւ զհետ ծառայիցն Դաւթի, եւ եղեւ նորա կին:

25:42: Եւ փութացեալ յարեա՛ւ Աբիգեա, ե՛լ յէշ. եւ հինգ աղջիկ գնացին զհետ նորա, եւ չոգա՛ւ զհետ ծառայիցն Դաւթի, եւ եղեւ նորա՝ կի՛ն[3103]։
[3103] Ոմանք. Եւ քսան աղջիկ. եւ ոմանք. Եւթն աղջիկ։
42 Աբիգեան անմիջապէս վեր կացաւ, հեծաւ աւանակը եւ իր հետ հինգ ծառայող աղջիկներ վերցնելով՝ գնաց Դաւթի ծառաների յետեւից: Եւ Աբիգեան դարձաւ Դաւթի կինը:
42 Աբիգիա շուտով ոտքի ելաւ ու իրեն սպասաւորութիւն ընող հինգ աղջիկներուն հետ էշը հեծաւ ու Դաւիթին պատգամաւորներուն ետեւէն գնաց եւ անոր կինը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:4225:42 И собралась Авигея поспешно и села на осла, и пять служанок сопровождали ее; и пошла она за послами Давида и сделалась его женою.
25:42 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Αβιγαια αβιγαια and; even ἐπέβη επιβαινω mount; step on ἐπὶ επι in; on τὴν ο the ὄνον ονος donkey καὶ και and; even πέντε πεντε five κοράσια κορασιον little girl ἠκολούθουν ακολουθεω follow αὐτῇ αυτος he; him καὶ και and; even ἐπορεύθη πορευομαι travel; go ὀπίσω οπισω in back; after τῶν ο the παίδων παις child; boy Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even γίνεται γινομαι happen; become αὐτῷ αυτος he; him εἰς εις into; for γυναῖκα γυνη woman; wife
25:42 וַ wa וְ and תְּמַהֵ֞ר ttᵊmahˈēr מהר hasten וַ wa וְ and תָּ֣קָם ttˈāqom קום arise אֲבִיגַ֗יִל ʔᵃvîḡˈayil אֲבִיגַיִל Abigail וַ wa וְ and תִּרְכַּב֙ ttirkˌav רכב ride עַֽל־ ʕˈal- עַל upon הַ ha הַ the חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass וְ wᵊ וְ and חָמֵשׁ֙ ḥāmˌēš חָמֵשׁ five נַעֲרֹתֶ֔יהָ naʕᵃrōṯˈeʸhā נַעֲרָה girl הַ ha הַ the הֹלְכֹ֖ות hōlᵊḵˌôṯ הלך walk לְ lᵊ לְ to רַגְלָ֑הּ raḡlˈāh רֶגֶל foot וַ wa וְ and תֵּ֗לֶךְ ttˈēleḵ הלך walk אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after מַלְאֲכֵ֣י malʔᵃḵˈê מַלְאָךְ messenger דָוִ֔ד ḏāwˈiḏ דָּוִד David וַ wa וְ and תְּהִי־ ttᵊhî- היה be לֹ֖ו lˌô לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
25:42. et festinavit et surrexit Abigail et ascendit super asinum et quinque puellae ierunt cum ea pedisequae eius et secuta est nuntios David et facta est illi uxorAnd Abigail arose, and made haste, and got upon an ass, and five damsels went with her, her waiting maids, and she followed the messengers of David, and became his wife.
42. And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that followed her; and she went after the messengers of David, and became his wife.
25:42. And Abigail rose up and hurried, and she climbed upon a donkey, and five girls went with her, her attendants. And she followed the messengers of David, and she became his wife.
25:42. And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife.
And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife:

25:42 И собралась Авигея поспешно и села на осла, и пять служанок сопровождали ее; и пошла она за послами Давида и сделалась его женою.
25:42
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Αβιγαια αβιγαια and; even
ἐπέβη επιβαινω mount; step on
ἐπὶ επι in; on
τὴν ο the
ὄνον ονος donkey
καὶ και and; even
πέντε πεντε five
κοράσια κορασιον little girl
ἠκολούθουν ακολουθεω follow
αὐτῇ αυτος he; him
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ὀπίσω οπισω in back; after
τῶν ο the
παίδων παις child; boy
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
γίνεται γινομαι happen; become
αὐτῷ αυτος he; him
εἰς εις into; for
γυναῖκα γυνη woman; wife
25:42
וַ wa וְ and
תְּמַהֵ֞ר ttᵊmahˈēr מהר hasten
וַ wa וְ and
תָּ֣קָם ttˈāqom קום arise
אֲבִיגַ֗יִל ʔᵃvîḡˈayil אֲבִיגַיִל Abigail
וַ wa וְ and
תִּרְכַּב֙ ttirkˌav רכב ride
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass
וְ wᵊ וְ and
חָמֵשׁ֙ ḥāmˌēš חָמֵשׁ five
נַעֲרֹתֶ֔יהָ naʕᵃrōṯˈeʸhā נַעֲרָה girl
הַ ha הַ the
הֹלְכֹ֖ות hōlᵊḵˌôṯ הלך walk
לְ lᵊ לְ to
רַגְלָ֑הּ raḡlˈāh רֶגֶל foot
וַ wa וְ and
תֵּ֗לֶךְ ttˈēleḵ הלך walk
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
מַלְאֲכֵ֣י malʔᵃḵˈê מַלְאָךְ messenger
דָוִ֔ד ḏāwˈiḏ דָּוִד David
וַ wa וְ and
תְּהִי־ ttᵊhî- היה be
לֹ֖ו lˌô לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
25:42. et festinavit et surrexit Abigail et ascendit super asinum et quinque puellae ierunt cum ea pedisequae eius et secuta est nuntios David et facta est illi uxor
And Abigail arose, and made haste, and got upon an ass, and five damsels went with her, her waiting maids, and she followed the messengers of David, and became his wife.
25:42. And Abigail rose up and hurried, and she climbed upon a donkey, and five girls went with her, her attendants. And she followed the messengers of David, and she became his wife.
25:42. And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:42: Abigail: Gen 24:61-67; Psa 45:10, Psa 45:11
after her: Heb. at her feet, Sa1 25:27
John Gill
And Abigail hasted and arose,.... She had no objection nor hesitation in her mind about marrying David but at once consented, and immediately prepared for her journey, having as high an opinion, and as great an esteem of David, as he of her; and though she was rich and he peer this was no obstacle in the way, she knew and believed he would be king of Israel, 1Kings 25:30; and though he could not support her, she had enough to support herself, and supply him, till he came to the throne: and
rode upon an ass, with five damsels of hers that went after her; whom she took with her, partly to wait upon her, and partly for her honour, and the honour of David, whom she was going to marry:
and she went after the messengers of David: not following them directly, but some time after they were gone; partly for the sake of decency, and partly that they going before might acquaint David with the success of their message, and he might prepare to receive Abigail when she came:
and became his wife; he espoused and married her according to the custom of the times.
25:4325:43: Եւ զԱքինովամ ա՛ռ Դաւիթ յԵզրայելէ. եւ էին նորա երկոքեան կանայք։
43 Դաւիթը Եզրայէլից Աքինովամին էլ կնութեան էր առել. այս երկուսն էլ դարձան նրա կինը,
43 Դաւիթ Յեզրայէլէն ալ Աքինոամը առաւ ու ասոնց երկուքն ալ անոր կիները եղան։
Եւ զԱքինովամ ա՛ռ Դաւիթ յԵզրայելէ. եւ էին նորա երկոքեան կանայք:

25:43: Եւ զԱքինովամ ա՛ռ Դաւիթ յԵզրայելէ. եւ էին նորա երկոքեան կանայք։
43 Դաւիթը Եզրայէլից Աքինովամին էլ կնութեան էր առել. այս երկուսն էլ դարձան նրա կինը,
43 Դաւիթ Յեզրայէլէն ալ Աքինոամը առաւ ու ասոնց երկուքն ալ անոր կիները եղան։
zohrab-1805▾ eastern-1994▾ western am▾
25:4325:43 И Ахиноаму из Изрееля взял Давид, и обе они были его женами.
25:43 καὶ και and; even τὴν ο the Αχινααμ αχινααμ take; get Δαυιδ δαβιδ Dabid; Thavith ἐξ εκ from; out of Ιεζραελ ιεζραελ and; even ἀμφότεραι αμφοτερος both ἦσαν ειμι be αὐτῷ αυτος he; him γυναῖκες γυνη woman; wife
25:43 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲחִינֹ֛עַם ʔᵃḥînˈōʕam אֲחִינֹעַם Ahinoam לָקַ֥ח lāqˌaḥ לקח take דָּוִ֖ד dāwˌiḏ דָּוִד David מִֽ mˈi מִן from יִּזְרְעֶ֑אל yyizrᵊʕˈel יִזְרְעֶאל [town] וַ wa וְ and תִּהְיֶ֛יןָ ttihyˈeʸnā היה be גַּֽם־ gˈam- גַּם even שְׁתֵּיהֶ֥ן šᵊttêhˌen שְׁנַיִם two לֹ֖ו lˌô לְ to לְ lᵊ לְ to נָשִֽׁים׃ ס nāšˈîm . s אִשָּׁה woman
25:43. sed et Ahinoem accepit David de Iezrahel et fuit utraque uxor eiusMoreover David took also Achinoam of Jezrahel: and they were both of them his wives.
43. David also took Ahinoam of Jezreel; and they became both of them his wives.
25:43. Moreover, David also took Ahinoam of Jezreel. And both of them were his wives.
25:43. David also took Ahinoam of Jezreel; and they were also both of them his wives.
David also took Ahinoam of Jezreel; and they were also both of them his wives:

25:43 И Ахиноаму из Изрееля взял Давид, и обе они были его женами.
25:43
καὶ και and; even
τὴν ο the
Αχινααμ αχινααμ take; get
Δαυιδ δαβιδ Dabid; Thavith
ἐξ εκ from; out of
Ιεζραελ ιεζραελ and; even
ἀμφότεραι αμφοτερος both
ἦσαν ειμι be
αὐτῷ αυτος he; him
γυναῖκες γυνη woman; wife
25:43
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲחִינֹ֛עַם ʔᵃḥînˈōʕam אֲחִינֹעַם Ahinoam
לָקַ֥ח lāqˌaḥ לקח take
דָּוִ֖ד dāwˌiḏ דָּוִד David
מִֽ mˈi מִן from
יִּזְרְעֶ֑אל yyizrᵊʕˈel יִזְרְעֶאל [town]
וַ wa וְ and
תִּהְיֶ֛יןָ ttihyˈeʸnā היה be
גַּֽם־ gˈam- גַּם even
שְׁתֵּיהֶ֥ן šᵊttêhˌen שְׁנַיִם two
לֹ֖ו lˌô לְ to
לְ lᵊ לְ to
נָשִֽׁים׃ ס nāšˈîm . s אִשָּׁה woman
25:43. sed et Ahinoem accepit David de Iezrahel et fuit utraque uxor eius
Moreover David took also Achinoam of Jezrahel: and they were both of them his wives.
25:43. Moreover, David also took Ahinoam of Jezreel. And both of them were his wives.
25:43. David also took Ahinoam of Jezreel; and they were also both of them his wives.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:43: David also took Ahinoam - Many think that this was his wife before he took Abigail; she is always mentioned first in the list of his wives, and she was the mother of his eldest son Ammon.
Of Jezreel - There were two places of this name; one in the tribe of Issachar, the other in the tribe of Judah.
1 Kings (1 Samuel) 25:44
Albert Barnes: Notes on the Bible - 1834
25:43: In the list of David's wives Ahinoam is mentioned first Sa2 3:2; Ch1 3:1. But this may be only because her son was the first-born. David's now taking two wives was an indication of his growing power and importance as a chieftain. The number was increased to six when he reigned in Hebron Ch1 3:1, and still further when he became king of all Israel Sa2 5:12-13. See Sa1 1:2 note.
Of Jezreel - Not the well-known city of Samaria, which gave its name to the plain of Esdraelon, but a town of Judah, near Carmel (marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:43: Jezreel: Jos 15:56; Sa2 3:2
both: Gen 2:24; Mat 19:5, Mat 19:8
his wives: Sa1 27:3, Sa1 30:5; Sa2 5:13-16
John Gill
And David also took Ahinoam of Jezreel,.... A city in the tribe of Judah, Josh 15:56; that is, he took her to wife, and as it seems before Abigail became his wife; see 2Kings 3:2,
and they were also both of them his wives; polygamy, though not agreeably to the law of nature, nor the law of God, was a custom which prevailed in those times, which good men gave into, though not to be commended for it.
25:4425:44: Եւ Սաւուղ ետ զՄեղքող դուստր իւր զկին Դաւթի, Փաղ՚տիելի որդւոյ Յեմեսսեայ Ռովմացւոյ։
44 իսկ Սաւուղն իր Մեղքող դստերը, որը Դաւթի կինն էր, ռոմացի Հեմեսսայի որդի Փաղտիէլին էր կնութեան տուել:
44 Բայց Սաւուղ իր Մեղքող աղջիկը, որ Դաւիթին կինն էր, Գաղղիմացի Լայիսի որդիին Փաղտիէլին տուաւ։
Եւ Սաւուղ ետ զՄեղքող դուստր իւր զկին Դաւթի` Փաղտիելի որդւոյ Յեմեսսեայ Ռովմացւոյ:

25:44: Եւ Սաւուղ ետ զՄեղքող դուստր իւր զկին Դաւթի, Փաղ՚տիելի որդւոյ Յեմեսսեայ Ռովմացւոյ։
44 իսկ Սաւուղն իր Մեղքող դստերը, որը Դաւթի կինն էր, ռոմացի Հեմեսսայի որդի Փաղտիէլին էր կնութեան տուել:
44 Բայց Սաւուղ իր Մեղքող աղջիկը, որ Դաւիթին կինն էր, Գաղղիմացի Լայիսի որդիին Փաղտիէլին տուաւ։
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25:4425:44 Саул же отдал дочь свою Мелхолу, жену Давидову, Фалтию, сыну Лаиша, что из Галлима.
25:44 καὶ και and; even Σαουλ σαουλ Saoul; Saul ἔδωκεν διδωμι give; deposit Μελχολ μελχολ the θυγατέρα θυγατηρ daughter αὐτοῦ αυτος he; him τὴν ο the γυναῖκα γυνη woman; wife Δαυιδ δαβιδ Dabid; Thavith τῷ ο the Φαλτι φαλτι son Λαις λαις the ἐκ εκ from; out of Ρομμα ρομμα Romma; Rhomma
25:44 וְ wᵊ וְ and שָׁא֗וּל šāʔˈûl שָׁאוּל Saul נָתַ֛ן nāṯˈan נתן give אֶת־ ʔeṯ- אֵת [object marker] מִיכַ֥ל mîḵˌal מִיכַל Michal בִּתֹּ֖ו bittˌô בַּת daughter אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman דָּוִ֑ד dāwˈiḏ דָּוִד David לְ lᵊ לְ to פַלְטִ֥י falṭˌî פַּלְטִי Palti בֶן־ ven- בֵּן son לַ֖יִשׁ lˌayiš לַיִשׁ Laish אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מִ mi מִן from גַּלִּֽים׃ ggallˈîm גַּלִּים Gallim
25:44. Saul autem dedit Michol filiam suam uxorem David Falti filio Lais qui erat de GallimBut Saul gave Michol, his daughter, David's wife, to Phalti, the son of Lais, who was of Gallim.
44. Now Saul had given Michal his daughter, David’s wife, to Palti the Son of Laish, which was of Gallim.
25:44. Then Saul gave his daughter Michal, the wife of David, to Palti, the son of Laish, who was from Gallim.
25:44. But Saul had given Michal his daughter, David’s wife, to Phalti the son of Laish, which [was] of Gallim.
But Saul had given Michal his daughter, David' s wife, to Phalti the son of Laish, which [was] of Gallim:

25:44 Саул же отдал дочь свою Мелхолу, жену Давидову, Фалтию, сыну Лаиша, что из Галлима.
25:44
καὶ και and; even
Σαουλ σαουλ Saoul; Saul
ἔδωκεν διδωμι give; deposit
Μελχολ μελχολ the
θυγατέρα θυγατηρ daughter
αὐτοῦ αυτος he; him
τὴν ο the
γυναῖκα γυνη woman; wife
Δαυιδ δαβιδ Dabid; Thavith
τῷ ο the
Φαλτι φαλτι son
Λαις λαις the
ἐκ εκ from; out of
Ρομμα ρομμα Romma; Rhomma
25:44
וְ wᵊ וְ and
שָׁא֗וּל šāʔˈûl שָׁאוּל Saul
נָתַ֛ן nāṯˈan נתן give
אֶת־ ʔeṯ- אֵת [object marker]
מִיכַ֥ל mîḵˌal מִיכַל Michal
בִּתֹּ֖ו bittˌô בַּת daughter
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
דָּוִ֑ד dāwˈiḏ דָּוִד David
לְ lᵊ לְ to
פַלְטִ֥י falṭˌî פַּלְטִי Palti
בֶן־ ven- בֵּן son
לַ֖יִשׁ lˌayiš לַיִשׁ Laish
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מִ mi מִן from
גַּלִּֽים׃ ggallˈîm גַּלִּים Gallim
25:44. Saul autem dedit Michol filiam suam uxorem David Falti filio Lais qui erat de Gallim
But Saul gave Michol, his daughter, David's wife, to Phalti, the son of Lais, who was of Gallim.
25:44. Then Saul gave his daughter Michal, the wife of David, to Palti, the son of Laish, who was from Gallim.
25:44. But Saul had given Michal his daughter, David’s wife, to Phalti the son of Laish, which [was] of Gallim.
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Adam Clarke: Commentary on the Bible - 1831
25:44: Phalti - Called also Phaltiel, Sa2 3:16.
Of Gallim - Probably a city or town in the tribe of Benjamin; see Isa 10:30. It is likely therefore that Saul chose this man because he was of his own tribe.
In this chapter we have the account of the death of Samuel, who from his infancy had been devoted to God and the service of his people. He was born at a time in which religion was at a very low ebb in Israel, as there were but very few prophets, and no open vision - scarcely any revelation from God. Those who might be called prophets had no regular ministry of God's word; they were extraordinary messengers sent for a particular purpose, and not continued in the work any longer than the time necessary to deliver their extraordinary message.
Samuel is supposed to have been the first who established academies or schools for prophets, at least we do not hear of them before his time; and it is granted that they continued till the Babylonish captivity. This was a wise institution, and no doubt contributed much to the maintenance of pure religion, and the prevention of idolatry among that people.
Samuel reformed many abuses in the Jewish state, and raised it to a pitch of political consequence to which it had been long a stranger. He was very zealous for the honor of God, and supported the rights of pure religion, of the king, and of the people, against all encroachments. He was chief magistrate in Israel before the appointment of a king, and afterwards he acted as prime minister to Saul, though without being chosen or formally appointed to that station. Indeed, he seems on the whole to have been the civil and ecclesiastical governor, Saul being little more than general of the Israelitish forces.
In his office of minister in the state, he gave the brightest example of zeal, diligence, inflexible integrity, and uncorruptedness. He reproved both the people and the king for their transgressions, with a boldness which nothing but his sense of the Divine authority could inspire, and yet he tempered it with a sweetness which showed the interest he felt in their welfare, and the deep and distressing concern he felt for their back-slidings and infidelities.
He was incorrupt; he received no man's bribe; he had no pension from the state; he enriched none of his relatives from the public purse; left no private debts to be discharged by his country. He was among the Hebrews what Aristides is said to have been among the Greeks, so poor at his death, though a minister of state, that he did not leave property enough to bury him. Justice was by him duly and impartially administered, and oppression and wrong had no existence.
If there ever was a heaven-born minister, it was Samuel; in whose public and private conduct there was no blemish, and whose parallel cannot be found in the ancient or modern history of any country in the universe.
Let ministers of state who have sought for nothing but their own glory, and have increased the public burdens by their improvident expenditure; who have endeavored, by their wordy representations, to dazzle and elude the people, and impose false grandeur in the place of true greatness and solid prosperity; who have oppressed the many, and enriched the worthless few; fall down at the feet of This heaven-born man, and learn, from this immaculate judge of Israel, what a faithful servant to his king, and an incorruptible minister of state, means, and in retiring from their high station, or in going to appear before the judgment-seat of God, see whether, in the presence of their king, and in the face of the thousands of their people, they can boldly say, "Behold, here am I! Witness against me before the Lord and before his anointed. Whose ox have I taken? Whose ass have I seized? Whom have I defrauded? Whom have I oppressed, by the imposition of heavy taxes for the support of needless expenses, and the payment of venal men? Or of whose hand have I taken any bribe to blind my eyes? Scrutinize my conduct, examine the state of my family, compare their present circumstances with what they were previously to my administration, and see if you can find aught in my hands." See Sa1 12:1, etc.
O, how seldom in the annals of the world, from the assembled heads of the great body politic, can the departing prime minister hear, "Thou hast not defrauded us, thou hast not oppressed us; neither hast thou taken aught of any man's hand!" This voice call be heard from Gilgal; but of what other minister can this be spoken but of Samuel the seer, who was the gift of God's mercy to the people of Israel; whose memory was too precious to be intrusted to public monuments, but stands, and alas; almost unique in the Book of God? Of Daniel, and his administration, I shall have occasion to speak elsewhere.
A prime minister, deeply devoted to God and faithful to his king and to his country, is so rare a character in the world, that when he does occur, he should be held up to public admiration. But I have no parallel for Samuel. See the notes on 1 Samuel 12:1-25 (note) and on Sa1 24:6 (note).
Albert Barnes: Notes on the Bible - 1834
25:44: Saul's giving Michal to Phalti was intended to mark the final rupture of his own relations with David (compare Jdg 14:20; Sa2 3:7; Sa2 16:21). Phalti or Phaltiel Was compelled by Abner to restore Michal to David Sa2 3:15.
Gallin - A city of Benjamin, and in the neighborhood of another town called Laish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:44: But Saul: Rather, "For Saul," etc., as the particle ו, wav, frequently signifies; this being the cause why David took another wife.
Michal: Sa1 18:20, Sa1 18:27
Phalti: Sa2 3:14, Sa2 3:14, Phaltiel
Gallim: This town appears to have been situated in the tribe of Benjamin, as it is mentioned in Isa 10:30, with Michmash, Geba, etc.
Next: 1 Kings (1 Samuel) Chapter 26
John Gill
But Saul had given Michal his daughter, David's wife, to Phalti the son of Laish,.... Or "for Saul", &c. (i); which is a reason for his marrying again, but no reason for marrying more wives than one. Michal was his first wife, and they lived lovingly together, until David was obliged to flee from Saul, and then he gave her to another; partly to vex David, and partly if he could to break the relation between him and David, that he might not be thought to be his son in law, and he to persecute one in such a relation to him; and that this might not give David any show of claim, or be the means of his rising to the throne. This Phalti, to whom he gave her, is called Phaltiel, 2Kings 3:15,
which was of Gallim; which very probably was a city in the tribe of Benjamin, since it is mentioned with several cities of that tribe, and as near Gibeah of Saul, Is 10:29.
(i) "Saul enim", Tigurine version; "nam Saul", Junius & Tremcillius, Piscator; so Pool and Patrick.
Robert Jamieson, A. R. Fausset and David Brown
Michal--By the unchallengeable will of her father, she who was David's wife was given to another. But she returned and sustained the character of his wife when he ascended the throne.