Թագաւորութիւններ Բ / 2 Samuel - 12 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The foregoing chapter gave us the account of David's sin; this gives us the account of his repentance. Though he fell, he was not utterly cast down, but, by the grace of God, recovered himself, and found mercy with God. Here is, I. His conviction, by a message Nathan brought him from God, which was a parable that obliged him to condemn himself (ver. 1-6), and the application of the parable, in which Nathan charged him with the sin (ver. 7-9) and pronounced sentence upon him,, ver. 10-12. II. His repentance and remission, with a proviso, ver. 13, 14. III. The sickness and death of the child, and his behaviour while it was sick and when it was dead (ver. 15-23), in both which David gave evidence of his repentance. IV. The birth of Solomon, and God's gracious message concerning him, in which God gave an evidence of his reconciliation to David, ver. 24, 25. V. The taking of Rabbah (ver. 26-31), which is mentioned as a further instance that God did not deal with David according to his sins.
Adam Clarke: Commentary on the Bible - 1831
The Lord sends Nathan the prophet to reprove David; which he does by means of a curious parable, Sa2 12:1-4. David is led, unknowingly, to pronounce his on condemnation, Sa2 12:5, Sa2 12:6. Nathan charges the guilt home on his conscience; and predicts a long train of calamities which should fall on him and his family, Sa2 12:7-12. David confesses his sin; and Nathan gives him hope of God's mercy, and foretells the death of the child born in adultery, Sa2 12:13, Sa2 12:14. The child is taken ill; David fasts and prays for its restoration, Sa2 12:15-17. On the seventh day the child dies, and David is comforted, Sa2 12:18-24. Solomon is born of Bath-sheba, Sa2 12:25, Sa2 12:26. Joab besieges Rabbah of the Ammonites, takes the city of waters, and sends for David to take Rabbah, Sa2 12:27, Sa2 12:28. He comes, takes it, gets much spoil, and puts the inhabitants to hard labor, Sa2 12:29-31.
2 Kings (2 Samuel) 12:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa2 12:1, Nathan's parable of the ewe lamb causes David to be his own judge; Sa2 12:7, David, reproved by Nathan, confesses his sin, and is pardoned; Sa2 12:15, David mourns and prays for the child while it lives; Sa2 12:24, Solomon is born, and named Jedidiah; Sa2 12:26, David takes Rabbah, and tortures the people thereof.
Carl Friedrich Keil and Franz Delitzsch

Nathan's Reproof and David's Repentance. Conquest of Rabbah - 2 Samuel 12
The Lord left David almost a whole year in his sin, before sending a prophet to charge the haughty sinner with his misdeeds, and to announce the punishment that would follow. He did this at length through Nathan, but not till after the birth of Bathsheba's child, that had been begotten in adultery (compare 2Kings 12:14, 2Kings 12:15 with 2Kings 11:27). Not only was the fruit of the sin to be first of all brought to light, and the hardened sinner to be deprived of the possibility of either denying or concealing his crimes, but God would first of all break his unbroken heart by the torture of his own conscience, and prepare it to feel the reproaches of His prophet. The reason for this delay on the part of God in the threatening of judgment is set forth very clearly in Ps 32:1-11, where David describes most vividly the state of his heart during this period, and the sufferings that he endured as long as he was trying to conceal his crime. And whilst in this Psalm he extols the blessedness of a pardoned sinner, and admonishes all who fear God, on the ground of his own inmost experience after his soul had tasted once more the joy and confidence arising from the full forgiveness of his iniquities; in the fifty-first Psalm, which was composed after Nathan had been to him, he shows clearly enough that the promise of divine forgiveness, which the prophet had given him in consequence of his confession of his guilt, did not take immediate possession of his soul, but simply kept him from despair at first, and gave him strength to attain to a thorough knowledge of the depth of his guilt through prayer and supplication, and to pray for its entire removal, that his heart might be renewed and fortified through the Holy Ghost. But Nathan's reproof could not possibly have borne this saving fruit, if David had still been living in utter blindness as to the character of his sin at the time when the prophet went to him.
Geneva 1599
And the LORD sent (a) Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.
(a) Because David lay now drowned in sin, the loving mercy of God which does not allow his own to perish, wakes his conscience by this story and brings him to repentance.
John Gill
INTRODUCTION TO SECOND SAMUEL 12
Nathan is sent to David to charge him with his sin, and convince him of it by a parable, 2Kings 12:1; which being accommodated and applied to David's case, brought him to a conviction and acknowledgment of it, and repentance for it, which was forgiven him, 2Kings 12:7; though he is told the child begotten in adultery should die, and it was quickly struck with sickness and died; and David's behaviour during its sickness and at its death is recorded, 2Kings 12:14; after which Solomon was born to him of the same woman, and had the name of Jedidiah given him by the Lord, which signifies the beloved of the Lord, and as a token of reconciliation, and a confirmation of his sin being forgiven him, 2Kings 12:24; and the chapter is concluded with the taking of the city of Rabbah, and the spoil in it, and the usage of the inhabitants of it, 2Kings 12:26.
John Wesley
The Lord sent - When the ordinary means did not awaken David to repentance, God takes an extraordinary course. Thus the merciful God pities and prevents him who had so horribly forsaken God. He said - He prudently ushers in his reproof with a parable, after the manner of the eastern nations, that so he might surprize David, and cause him unawares to give sentence against himself.
Robert Jamieson, A. R. Fausset and David Brown
NATHAN'S PARABLE. (2Kings 12:1-6)
the Lord sent Nathan unto David--The use of parables is a favorite style of speaking among Oriental people, especially in the conveyance of unwelcome truth. This exquisitely pathetic parable was founded on a common custom of pastoral people who have pet lambs, which they bring up with their children, and which they address in terms of endearment. The atrocity of the real, however, far exceeded that of the fictitious offense.
12:112:1: Եւ առաքեա՛ց Տէր զՆաթան մարգարէ առ Դաւիթ. եւ եմուտ առ նա, եւ ասէ ցնա. Արք երկո՛ւ էին ՚ի քաղաքի միում. մին մեծատուն, եւ միւսն աղքատ։
1 Տէրը Նաթան մարգարէին ուղարկեց Դաւթի մօտ: Սա, գալով նրա մօտ, ասաց. «Մի քաղաքում երկու մարդ կար. մէկը հարուստ էր, միւսն՝ աղքատ:
12 Տէրը Նաթանը Դաւիթին ղրկեց։ Նաթան գնաց եւ անոր ըսաւ. «Քաղաքի մը մէջ երկու մարդ կային, մէկը՝ հարուստ ու միւսը՝ աղքատ։
Եւ առաքեաց Տէր զՆաթան [141]մարգարէ առ Դաւիթ. եւ եմուտ առ նա եւ ասէ ցնա. Արք երկու էին ի քաղաքի միում, մին մեծատուն եւ մեւսն աղքատ:

12:1: Եւ առաքեա՛ց Տէր զՆաթան մարգարէ առ Դաւիթ. եւ եմուտ առ նա, եւ ասէ ցնա. Արք երկո՛ւ էին ՚ի քաղաքի միում. մին մեծատուն, եւ միւսն աղքատ։
1 Տէրը Նաթան մարգարէին ուղարկեց Դաւթի մօտ: Սա, գալով նրա մօտ, ասաց. «Մի քաղաքում երկու մարդ կար. մէկը հարուստ էր, միւսն՝ աղքատ:
12 Տէրը Նաթանը Դաւիթին ղրկեց։ Նաթան գնաց եւ անոր ըսաւ. «Քաղաքի մը մէջ երկու մարդ կային, մէկը՝ հարուստ ու միւսը՝ աղքատ։
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12:112:1 И послал Господь Нафана [пророка] к Давиду, и тот пришел к нему и сказал ему: в одном городе были два человека, один богатый, а другой бедный;
12:1 καὶ και and; even ἀπέστειλεν αποστελλω send off / away κύριος κυριος lord; master τὸν ο the Ναθαν ναθαν Nathan τὸν ο the προφήτην προφητης prophet πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him δύο δυο two ἦσαν ειμι be ἄνδρες ανηρ man; husband ἐν εν in πόλει πολις city μιᾷ εις.1 one; unit εἷς εις.1 one; unit πλούσιος πλουσιος rich καὶ και and; even εἷς εις.1 one; unit πένης πενης poor
12:1 וַ wa וְ and יִּשְׁלַ֧ח yyišlˈaḥ שׁלח send יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] נָתָ֖ן nāṯˌān נָתָן Nathan אֶל־ ʔel- אֶל to דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come אֵלָ֗יו ʔēlˈāʸw אֶל to וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to שְׁנֵ֣י šᵊnˈê שְׁנַיִם two אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man הָיוּ֙ hāyˌû היה be בְּ bᵊ בְּ in עִ֣יר ʕˈîr עִיר town אֶחָ֔ת ʔeḥˈāṯ אֶחָד one אֶחָ֥ד ʔeḥˌāḏ אֶחָד one עָשִׁ֖יר ʕāšˌîr עָשִׁיר rich וְ wᵊ וְ and אֶחָ֥ד ʔeḥˌāḏ אֶחָד one רָֽאשׁ׃ rˈāš רושׁ be poor
12:1. misit ergo Dominus Nathan ad David qui cum venisset ad eum dixit ei duo viri erant in civitate una unus dives et alter pauperAnd the Lord sent Nathan to David: and when he was come to him, he said to him: There were two men in one city, the one rich, and the other poor.
1. And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.
12:1. Then the Lord sent Nathan to David. And when he had come to him, he said to him: “Two men were in one city: one wealthy, and the other poor.
12:1. And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.
And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor:

12:1 И послал Господь Нафана [пророка] к Давиду, и тот пришел к нему и сказал ему: в одном городе были два человека, один богатый, а другой бедный;
12:1
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
κύριος κυριος lord; master
τὸν ο the
Ναθαν ναθαν Nathan
τὸν ο the
προφήτην προφητης prophet
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
δύο δυο two
ἦσαν ειμι be
ἄνδρες ανηρ man; husband
ἐν εν in
πόλει πολις city
μιᾷ εις.1 one; unit
εἷς εις.1 one; unit
πλούσιος πλουσιος rich
καὶ και and; even
εἷς εις.1 one; unit
πένης πενης poor
12:1
וַ wa וְ and
יִּשְׁלַ֧ח yyišlˈaḥ שׁלח send
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
נָתָ֖ן nāṯˌān נָתָן Nathan
אֶל־ ʔel- אֶל to
דָּוִ֑ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
אֵלָ֗יו ʔēlˈāʸw אֶל to
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לֹו֙ lˌô לְ to
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man
הָיוּ֙ hāyˌû היה be
בְּ bᵊ בְּ in
עִ֣יר ʕˈîr עִיר town
אֶחָ֔ת ʔeḥˈāṯ אֶחָד one
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
עָשִׁ֖יר ʕāšˌîr עָשִׁיר rich
וְ wᵊ וְ and
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
רָֽאשׁ׃ rˈāš רושׁ be poor
12:1. misit ergo Dominus Nathan ad David qui cum venisset ad eum dixit ei duo viri erant in civitate una unus dives et alter pauper
And the Lord sent Nathan to David: and when he was come to him, he said to him: There were two men in one city, the one rich, and the other poor.
12:1. Then the Lord sent Nathan to David. And when he had come to him, he said to him: “Two men were in one city: one wealthy, and the other poor.
12:1. And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7: "Пророк Нафан сначала переносит обвинение на прилично выдуманное для сего лицо, потому что иначе смотрим мы на грех других и иначе на собственные худые дела; почему неодинаково и судим о себе и о других. Над другими произносим праведный приговор, - сами же, прегрешая, или совершенно исторгаем из мысли сознание его, или, усматривая грех, находим для него извинение" (Блаж. Феодорит, толк. на 2: Цар., вопр. 24).

И за овечку он должен заплатить вчетверо. См. Исх. XXII:1.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Nathan's Parable; David's Repentance. B. C. 1036.

1 And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor. 2 The rich man had exceeding many flocks and herds: 3 But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. 4 And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him. 5 And David's anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die: 6 And he shall restore the lamb fourfold, because he did this thing, and because he had no pity. 7 And Nathan said to David, Thou art the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul; 8 And I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things. 9 Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon. 10 Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife. 11 Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun. 12 For thou didst it secretly: but I will do this thing before all Israel, and before the sun. 13 And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die. 14 Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die.
It seems to have been a great while after David had been guilty of adultery with Bath-sheba before he was brought to repentance for it. For, when Nathan was sent to him, the child was born (v. 14), so that it was about nine months that David lay under the guilt of that sin, and, for aught that appears, unrepented of. What shall we think of David's state all this while? Can we imagine that his heart never smote him for it, or that he never lamented it in secret before God? I would willingly hope that he did, and that Nathan was sent to him, immediately upon the birth of the child, when the thing by that means came to be publicly known and talked of, to draw from him an open confession of the sin, to the glory of God, the admonition of others, and that he might receive, by Nathan, absolution with certain limitations. But, during these nine months, we may well suppose his comforts and the exercises of his graces suspended, and his communion with God interrupted; during all that time, it is certain, he penned no psalms, his harp was out of tune, and his soul like a tree in winter, that has life in the root only. Therefore, after Nathan had been with him, he prays, Restore unto me the joy of thy salvation, and open thou my lips, Ps. li. 12, 15. Let us observe,
I. The messenger God sent to him. We were told by the last words of the foregoing chapter that the thing David had done displeased the Lord, upon which, one would think, it should have followed that the Lord sent enemies to invade him, terrors to take hold on him, and the messengers of death to arrest him. No, he sent a prophet to him--Nathan, his faithful friend and confidant, to instruct and counsel him, v. 1. David did not send for Nathan (though he had never had so much occasion as he had now for his confessor), but God sent Nathan to David. Note, Though God may suffer his people to fall into sin, he will not suffer them to lie still in it. He went on frowardly in the way of his heart, and if left to himself, would have wandered endlessly, but (saith God) I have seen his ways, and will heal him, Isa. lvii. 17, 18. He sends after us before we seek after him, else we should certainly be lost. Nathan was the prophet by whom God had sent him notice of his kind intentions towards him (ch. vii. 4), and now, by the same hand, he sends him this message of wrath. God's word in the mouth of his ministers must be received, whether it speak terror or comfort. Nathan was obedient to the heavenly vision, and went on God's errand to David. He did not say, "David has sinned, I will not come near him." No; count him not an enemy, but admonish him as a brother, 2 Thess. iii. 15. He did not say, "David is a king, I dare not reprove him." No; if God sends him, he sets his face like a flint, Isa. l. 7.
II. The message Nathan delivered to him, in order to his conviction.
1. He fetched a compass with a parable, which seemed to David as a complaint made to him by Nathan against one of his subjects that had wronged his poor neighbour, in order to his redressing the injury and punishing the injurious. Nathan, it is likely, used to come to him upon such errands, which made this the less suspected. It becomes those who have interest in princes, and have free access to them, to intercede for those that are wronged, that they may have justice done them. (1.) Nathan represented to David a grievous injury which a rich man had done to an honest neighbour that was not able to contend with him: The rich man had many flocks and herds (v. 2); the poor man had one lamb only; so unequally is the world divided; and yet infinite wisdom, righteousness, and goodness, make the distribution, that the rich may learn charity and the poor contentment. This poor man had but one lamb, a ewe-lamb, a little ewe-lamb, having not wherewithal to buy or keep more. But it was a cade--lamb (as we call it); it grew up with his children, v. 3. He was fond of it, and it was familiar with him at all times. The rich man, having occasion for a lamb to entertain a friend with, took the poor man's lamb from him by violence and made use of that (v. 4), either out of covetousness, because he grudged to make use of his own, or rather out of luxury, because he fancied the lamb that was thus tenderly kept, and ate and drank like a child, must needs be more delicate food than any of his own and have a better relish. (2.) In this he showed him the evil of the sin he had been guilty of in defiling Bath-sheba. He had many wives and concubines, whom he kept at a distance, as rich men keep their flocks in their fields. Had he had but one, and had she been dear to him, as the ewe-lamb was to its owner, had she been dear to him as the loving hind and the pleasant roe, her breasts would have satisfied him at all times, and he would have looked no further, Prov. v. 19. Marriage is a remedy against fornication, but marrying many is not; for, when once the law of unity is transgressed, the indulged lust will hardly stint itself. Uriah, like the poor man, had only one wife, who was to him as his own soul, and always lay in his bosom, for he had no other, he desired no other, to lie there. The traveller or wayfaring man was, as bishop Patrick explains it from the Jewish writers, the evil imagination, disposition, or desire, which came into David's heart, which he might have satisfied with some of his own, yet nothing would serve but Uriah's darling. They observe that this evil disposition is called a traveller, for in the beginning it is only so, but, in time, it becomes a guest, and, in conclusion, is master of the house. For he that is called a traveller in the beginning of the verse is called a man (ish--a husband) in the close of it. Yet some observe that in David's breast lust was but as a wayfaring man that tarries only for a night; it did not constantly dwell and rule there. (3.) By this parable he drew from David a sentence against himself. For David supposing it to be a case in fact, and not doubting the truth of it when he had it from Nathan himself, gave judgment immediately against the offender, and confirmed it with an oath, v. 5, 6. [1.] That, for his injustice in taking away the lamb, he should restore four-fold, according to the law (Exod. xxii. 1), four sheep for a sheep. [2.] That for his tyranny and cruelty, and the pleasure he took in abusing a poor man, he should be put to death. If a poor man steal from a rich man, to satisfy his soul when he is hungry, he shall make restitution, though it cost him all the substance of his house, Prov. vi. 30, 31 (and Solomon there compares the sin of adultery with that, v. 32); but if a rich man steal for stealing sake, not for want but wantonness, merely that he may be imperious and vexatious, he deserves to die for it, for to him the making of restitution is no punishment, or next to none. If the sentence be thought too severe, it must be imputed to the present roughness of David's temper, being under guilt, and not having himself as yet received mercy.
2. He closed in with him, at length, in the application of the parable. In beginning with a parable he showed his prudence, and great need there is of prudence in giving reproofs. It is well managed if, as here, the offender can be brought ere he is aware, to convict and condemn himself. But here, in his application, he shows his faithfulness, and deals as plainly and roundly with king David himself as if he had been a common person. In plain terms, "Thou art the man who hast done this wrong, and a much greater, to thy neighbour; and therefore, by thy own sentence, thou deservest to die, and shalt be judged out of thy own mouth. Did he deserve to die who took his neighbour's lamb? and dost not thou who hast taken thy neighbour's wife? Though he took the lamb, he did not cause the owner thereof to lose his life, as thou hast done, and therefore much more art thou worthy to die." Now he speaks immediately from God, and in his name. He begins with, Thus saith the Lord God of Israel, a name sacred and venerable to David, and which commanded his attention. Nathan now speaks, not as a petitioner for a poor man, but as an ambassador from the great God, with whom is no respect of persons.
(1.) God, by Nathan, reminds David of the great things he had done and designed for him, anointing him to be king, and preserving him to the kingdom (v. 7), giving him power over the house and household of his predecessor, and of others that had been his masters, Nabal for one. He had given him the house of Israel and Judah. The wealth of the kingdom was at his service and every body was willing to oblige him. Nay, he was ready to bestow any thing upon him to make him easy: I would have given thee such and such things, v. 8. See how liberal God is in his gifts; we are not straitened in him. Where he has given much, yet he gives more. And God's bounty to us is a great aggravation of our discontent and desire of forbidden fruit. It is ungrateful to covet what God has prohibited, while we have liberty to pray for what God has promised, and that is enough.
(2.) He charges him with a high contempt of the divine authority, in the sins he had been guilty of: Wherefore hast thou (presuming upon thy royal dignity and power) despised the commandment of the Lord? v. 9. This is the spring and this is the malignity of sin, that it is making light of the divine law and the law-maker; as if the obligation of it were weak, the precepts of it trifling, and the threats not at all formidable. Though no man ever wrote more honourably of the law of God than David did, yet, in this instance, he is justly charged with a contempt of it. His adultery with Bath-sheba, which began the mischief, is not mentioned, perhaps because he was already convinced of that, but, [1.] The murder of Uriah is twice mentioned: "Thou hast killed Uriah with the sword, though not with thy sword, yet, which is equally heinous, with thy pen, by ordering him to be set in the forefront of the battle." Those that contrive wickedness and command it are as truly guilty of it as those that execute it. It is repeated with an aggravation: Thou hast slain him with the sword of the children of Ammon, those uncircumcised enemies of God and Israel. [2.] The marrying of Bath-sheba is likewise twice mentioned, because he thought there was no harm in that (v. 9): Thou hast taken his wife to be thy wife, and again, v. 10. To marry her whom he had before defiled, and whose husband he had slain, was an affront upon the ordinance of marriage, making that not only to palliate, but in a manner to consecrate, such villanies. In all this he despised the word of the Lord (so it is in the Hebrew), not only his commandment in general which forbade such things, but the particular word of promise which God had, by Nathan, sent to him some time before, that he would build him a house. If he had had a due value and veneration for this sacred promise, he would not thus have polluted his house with lust and blood.
(3.) He threatens an entail of judgements upon his family for this sin (v. 10): "The sword shall never depart from thy house, not in thy time nor afterwards, but, for the most part, thou and thy posterity shall be engaged in war." Or it points at the slaughters that should be among his children, Amnon, Absalom, and Adonijah, all falling by the sword. God had promised that his mercy should not depart from him and his house (ch. vii. 15), yet here threatens that the sword should not depart. Can the mercy and the sword consist with each other? Yes, those may lie under great and long afflictions who yet shall not be excluded from the grace of the covenant. The reason given is, Because thou hast despised me. Note, Those who despise the word and law of God despise God himself and shall be lightly esteemed. It is particularly threatened, [1.] That his children should be his grief: I will raise up evil against thee out of thy own house. Sin brings trouble into a family, and one sin is often made the punishment of another. [2.] That his wives should be his shame, that by an unparalleled piece of villany they should be publicly debauched before all Israel, v. 11, 12. It is not said that this should be done by his own son, lest the accomplishment should have been hindered by the prediction being too plain; but it was done by Absalom, at the counsel of Ahithophel, ch. xvi. 21, 22. He that defiled his neighbour's wife should have his own defiled, for thus that sin used to be punished, as appears by Job's imprecation, Job xxxi. 10, Then let my wife grind unto another, and that threatening, Hos. iv. 14. The sin was secret, and industriously concealed, but the punishment should be open, and industriously proclaimed, to the shame of David, whose sin in the matter of Uriah, though committed many years before, would then be called to mind and commonly talked of upon that occasion. As face answers to face in a glass, so does the punishment often answer to the sin; here is blood for blood and uncleanness for uncleanness. And thus God would show how much he hates sin, even in his own people, and that, wherever he find it, he will not let it go unpunished.
3. David's penitent confession of his sin hereupon. He says not a word to excuse himself or extenuate his sin, but freely owns it: I have sinned against the Lord, v. 13. It is probable that he said more to this purport; but this is enough to show that he was truly humbled by what Nathan said, and submitted to the conviction. He owns his guilt--I have sinned, and aggravates it--It was against the Lord: on this string he harps in the psalm he penned on this occasion. Ps. li. 1, Against thee, thee only, have I sinned.
4. His pardon declared, upon this penitent confession, but with a proviso. When David said I have sinned, and Nathan perceived that he was a true penitent,
(1.) He did, in God's name, assure him that his sin was forgiven: "The Lord also has put away thy sin out of the sight of his avenging eye; thou shalt not die," that is, "not die eternally, nor be for ever put away from God, as thou wouldest have been if he had not put away the sin." The obligation to punishment is hereby cancelled and vacated. He shall not come into condemnation: that is the nature of forgiveness. "Thy iniquity shall not be thy everlasting ruin. The sword shall not depart from thy house, but, [1.] It shall not cut thee off, thou shalt come to thy grave in peace." David deserved to die as an adulterer and murderer, but God would not cut him off as he might justly have done. [2.] "Though thou shalt all thy days be chastened of the Lord, yet thou shalt not be condemned with the world." See how ready God is to forgive sin. To this instance, perhaps, David refers, Ps. xxxii. 5, I said, I will confess, and thou forgavest. Let not great sinners despair of finding mercy with God if they truly repent; for who is a God like unto him, pardoning iniquity?
(2.) Yet he pronounces a sentence of death upon the child, v. 14. Behold the sovereignty of God! The guilty parent lives, and the guiltless infant dies; but all souls are his, and he may, in what way he pleases, glorify himself in his creatures. [1.] David had, by his sin, wronged God in his honour; he had given occasion to the enemies of the Lord to blaspheme. The wicked people of that generation, the infidels, idolaters, and profane, would triumph in David's fall, and speak ill of God and of his law, when they saw one guilty of such foul enormities that professed such an honour both for him and it. "These are your professors! This is he that prays and sings psalms, and is so very devout! What good can there be in such exercises, if they will not restrain men from adultery and murder?" They would say, "Was not Saul rejected for a less matter? why then must David live and reign still?" not considering that God sees not as man sees, but searches the heart. To this day there are those who reproach God, and are hardened in sin, through the example of David. Now, though it is true that none have any just reason to speak ill of God, or of his word and ways, for David's sake, and it is their sin that do so, yet he shall be reckoned with that laid the stumbling-block in their way, and gave, though not cause, yet colour, for the reproach. Note, There is this great evil in the scandalous sins of those that profess religion, and relation to God, that they furnish the enemies of God and religion with matter for reproach and blasphemy, Rom. ii. 24. [2.] God will therefore vindicate his honour by showing his displeasure against David for this sin, and letting the world see that though he loves David he hates his sin; and he chooses to do it by the death of the child. The landlord may distrain on any part of the premises where he pleases. Perhaps the diseases and deaths of infants were not so common in those days as they are now, which might make this, as an unusual thing, the more evident token of God's displeasure; according to the word he had often said, that he would visit the sins of the fathers upon the children.
Adam Clarke: Commentary on the Bible - 1831
12:1: There were two men in one city - See a discourse on fables at the end of Jdg 9:56 (note), and a discourse on parabolic writing at the end of the thirteenth chapter of Matthew.
There is nothing in this parable that requires illustration; its bent is evident; and it was construed to make David, unwittingly, pass sentence on himself. It was in David's hand, what his own letters were in the hands of the brave but unfortunate Uriah.
2 Kings (2 Samuel) 12:3
Albert Barnes: Notes on the Bible - 1834
12:1: Nathan came to David as if to ask his judicial decision on the case about to be submitted to him (compare Sa2 14:2-11; Kg1 20:35-41). The circumstances of the story are exquisitely contrived to heighten the pity of David for the oppressed, and his indignation against the oppressor Sa1 25:13, Sa1 25:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: am 2970, bc 1034, An, Ex, Is, 457
the Lord: Sa2 7:1-5, Sa2 24:11-13; Kg1 13:1, Kg1 18:1; Kg2 1:3
unto David: Sa2 11:10-17, Sa2 11:25, Sa2 14:14; Isa 57:17, Isa 57:18
he came: Psa 51:1 *title
There were: There is nothing in this parable which requires illustration. Its bent is evident; and it was wisely constructed, by not having too near a resemblance, to make David unwittingly pass sentence on himself. The parable was in David's hand what his own letter was in the hands of the brave Uriah. Nathan at length closed in with him in the application of it. In beginning with a parable he shewed his prudence, and great need there is of prudence in giving reproof; but now he speaks as an ambassador from God. He reminds David of the great things God had designed and done for him, and then charges him with a high contempt of the Divine authority, and threatens an entail of judgments upon his family for this sin. Those who despise the word and law of God, despise God himself, and will assuredly suffer for such contempt. Sa2 14:5-11; Jdg 9:7-15; Kg1 20:35-41; Isa 5:1-7; Mat 21:33-45; Luke 15:11-32, Luk 16:19-31
Carl Friedrich Keil and Franz Delitzsch

2Kings 12:1-4
Nathan's Reproof. - 2Kings 12:1. To ensure the success of his mission, viz., to charge the king with his crimes, Nathan resorted to a parable by which he led on the king to pronounce sentence of death upon himself. The parable is a very simple one, and drawn from life. Two men were living in a certain city: the one was rich, and had many sheep and oxen; the other was poor, and possessed nothing at all but one small lamb which he had bought and nourished (יחיּה, lit. kept alive), so that it grew up in his house along with his son, and was treated most tenderly and loved like a daughter. The custom of keeping pet-sheep in the house, as we keep lap-dogs, is still met with among the Arabs (vid., Bochart, Hieroz. i. p. 594). There came a traveller (הלך, a journey, for a traveller) to the rich man (לאישׁ without an article, the express definition being introduced afterwards in connection with the adjective העשׁיר; vid., Ewald, 293a, p. 741), and he grudged to take of his own sheep and oxen to prepare (sc., a meal) for the traveller who had come to his house; "and he took the poor man's lamb, and dressed it for the man that had come to him."
2Kings 12:5-6
David was so enraged at this act of violence on the part of the rich man, that in the heat of his anger he pronounced this sentence at once: "As the Lord liveth, the man who did this deserves to die; and the lamb he shall restore fourfold." The fourfold restoration corresponds to the law in Ex 22:1. The culprit himself was also to be put to death, because the forcible robbery of a poor man's pet-lamb was almost as bad as man-stealing.
2Kings 12:7-8
The parable was so selected that David could not suspect that it had reference to him and to his son. With all the greater shock therefore did the words of the prophet, "Thou art the man," come upon the king. Just as in the parable the sin is traced to its root - namely, insatiable covetousness - so now, in the words of Jehovah which follow, and in which the prophet charges the king directly with his crime, he brings out again in the most unsparing manner this hidden background of all sins, for the purpose of bringing thoroughly home to his heart the greatness of his iniquity, and the condemnation it deserved. "Jehovah the God of Israel hath said, I anointed thee king over Israel, and I delivered thee out of the hand of Saul, and I gave thee thy master's house and thy master's wives into thy bosom." These words refer to the fact that, according to the general custom in the East, when a king died, his successor upon the throne also succeeded to his harem, so that David was at liberty to take his predecessor's wives; though we cannot infer from this that he actually did so: in fact this is by no means probable, since, according to 1Kings 14:50, Saul had but one wife, and according to 2Kings 3:7 only one concubine, whom Abner appropriated to himself. "And gave thee the house of Israel and Judah;" i.e., I handed over the whole nation to thee as king, so that thou couldst have chosen young virgins as wives from all the daughters of Judah and Israel. מעט ואם, "and if (all this was) too little, I would have added to thee this and that."
2Kings 12:9
"Why hast thou despised the word of Jehovah, to do evil in His eyes? Thou hast slain Uriah the Hethite with the sword, and taken his wife to be thy wife, and slain him with the sword of the Ammonites." The last clause does not contain any tautology, but serves to strengthen the thought by defining more sharply the manner in which David destroyed Uriah. הרג, to murder, is stronger than הכּה; and the fact that it was by the sword of the Ammonites, the enemies of the people of God, that the deed was done, added to the wickedness.
2Kings 12:10-12
The punishment answers to the sin. There is first of all (2Kings 12:10) the punishment for the murder of Uriah: "The sword shall not depart from thy house for ever, because thou hast despised me, and hast taken the wife," etc. "For ever" must not be toned down to the indefinite idea of a long period, but must be held firmly in its literal signification. the expression "thy house," however, does not refer to the house of David as continued in his descendants, but simply as existing under David himself until it was broken up by his death. The fulfilment of this threat commenced with the murder of Amnon by Absalom (2Kings 13:29); it was continued in the death of Absalom the rebel (2Kings 18:14), and was consummated in the execution of Adonijah (3Kings 2:24-25).
2Kings 12:11-12
But David had also sinned in committing adultery. It was therefore announced to him by Jehovah, "Behold, I raise up mischief over thee out of thine own house, and will take thy wives before thine eyes, and give them to thy neighbour, that he may lie with thy wives before the eyes of this sun (for the fulfilment of this by Absalom, see 2Kings 16:21-22). "For thou hast done it in secret; but I will do this thing before all Israel, and before (in the face of) the sun." David's twofold sin was to be followed by a twofold punishment. For his murder he would have to witness the commission of murder in his own family, and for his adultery the violation of his wives, and both of them in an intensified form. As his sin began with adultery, and was consummated in murder, so the law of just retribution was also carried out in the punishment, in the fact that the judgments which fell upon his house commenced with Amnon's incest, whilst Absalom's rebellion culminated in the open violation of his father's concubines, and even Adonijah lost his life, simply because he asked for Abishag the Shunammite, who had lain in David's bosom to warm and cherish him in his old age (3Kings 2:23-24).
2Kings 12:13-14
These words went to David's heart, and removed the ban of hardening which pressed upon it. He confessed to the prophet, "I have sinned against the Lord." "The words are very few, just as in the case of the publican in the Gospel of Luke (Lk 18:13). But that is a good sign of a thoroughly broken spirit ... There is no excuse, no cloaking, no palliation of the sin. There is no searching for a loophole, ... no pretext put forward, no human weakness pleaded. He acknowledges his guilt openly, candidly, and without prevarication" (Berleb. Bible). In response to this candid confession of his sin, Nathan announced to him, "The Lord also hath let thy sin pass by (i.e., forgiven it). Thou wilt not die. Only because by this deed thou hast given the enemies of the Lord occasion to blaspheme, the son that is born unto thee shall die." נאץ, inf. abs. Piel, with chirek, because of its similarity in sound to the following perfect (see Ewald, 240, c.). גּם, with which the apodosis commences, belongs to the הבּן which follows, and serves to give emphasis to the expression: "Nevertheless the son" (vid., Ges. 155, 2, a.). David himself had deserved to die as an adulterer and murderer. The Lord remitted the punishment of death, not so much because of his heartfelt repentance, as from His own fatherly grace and compassion, and because of the promise that He had given to David (2Kings 7:11-12), - a promise which rested upon the assumption that David would not altogether fall away from a state of grace, or commit a mortal sin, but that even in the worst cases he would turn to the Lord again and seek forgiveness. The Lord therefore punished him for this sin with the judgments announced in 2Kings 12:10-12, as about to break upon him and his house. But as his sin had given occasion to the enemies of the Lord - i.e., not only to the heathen, but also to the unbelieving among the Israelites themselves - to blaspheme or ridicule his religion and that of all other believers also, the child that was begotten in adultery and had just been born should die; in order, on the one hand, that the father should atone for his adultery in the death of the son, and, on the other hand, that the visible occasion for any further blasphemy should be taken away: so that David was not only to feel the pain of punishment in the death of his son, but was also to discern in it a distinct token of the grace of God.
John Gill
And the Lord sent Nathan unto David,.... Quickly after the child was born begotten on Bathsheba, and when it was known and became the public talk of people, and the enemies of religion were full of it, and blasphemed on account of it, 2Kings 12:14; so that David was nine months or more without any true sense of his sin, his heart hardened, his graces dormant, the joys of salvation taken from him, and he without any communion with God, and having little concern about it; though perhaps he might have some pangs at times, which quickly went off; though some think he exercised repentance in a private way before; acknowledged his sin to the Lord, and had a sense of pardon, and before this time penned the thirty second and the hundred thirtieth psalms on this occasion, Ps 32:1; but Nathan is sent to awaken and arouse him, to express a sense of his sin, and repentance for it in public, which he did by penning and publishing the fifty first psalm after Nathan had been with him, Ps 51:1; for though the Lord may leave his people to fall into sin, and suffer them to continue therein some time, yet not always; they shall rise again through the assistance of his Spirit and grace, in the acts of repentance and faith, both in private and public:
and he came unto him, and said unto him: he came as if he had a case to lay before him, and to have justice done, and he told the story as if it was a real fact, and so David understood it:
there were two men in one city: pointing at David and Uriah, who both lived in Jerusalem:
the one rich and the other poor; David the rich man, king over all Israel; Uriah a subject, an officer in his army, comparatively poor.
12:212:2: Եւ մեծատանն էին հօ՛տք եւ անդեայք բազում յոյժ.
2 Հարուստն ունէր շատ ու շատ հօտեր ու նախիրներ, իսկ աղքատը ոչինչ չունէր, բացի մի փոքրիկ էգ գառնուկից, որը ծախու էր առել ու պահում էր:
2 Հարուստը խիստ շատ հօտեր ու արջառներ ունէր,
Եւ մեծատանն էին հօտք եւ անդեայք բազում յոյժ:

12:2: Եւ մեծատանն էին հօ՛տք եւ անդեայք բազում յոյժ.
2 Հարուստն ունէր շատ ու շատ հօտեր ու նախիրներ, իսկ աղքատը ոչինչ չունէր, բացի մի փոքրիկ էգ գառնուկից, որը ծախու էր առել ու պահում էր:
2 Հարուստը խիստ շատ հօտեր ու արջառներ ունէր,
zohrab-1805▾ eastern-1994▾ western am▾
12:212:2 у богатого было очень много мелкого и крупного скота,
12:2 καὶ και and; even τῷ ο the πλουσίῳ πλουσιος rich ἦν ειμι be ποίμνια ποιμνιον flock καὶ και and; even βουκόλια βουκολιον much; many σφόδρα σφοδρα vehemently; tremendously
12:2 לְ lᵊ לְ to עָשִׁ֗יר ʕāšˈîr עָשִׁיר rich הָיָ֛ה hāyˈā היה be צֹ֥אן ṣˌōn צֹאן cattle וּ û וְ and בָקָ֖ר vāqˌār בָּקָר cattle הַרְבֵּ֥ה harbˌē רבה be many מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
12:2. dives habebat oves et boves plurimos valdeThe rich man had exceeding many sheep and oxen.
2. The rich man had exceeding many flocks and herds:
12:2. The wealthy man had very many sheep and oxen.
12:2. The rich [man] had exceeding many flocks and herds:
The rich [man] had exceeding many flocks and herds:

12:2 у богатого было очень много мелкого и крупного скота,
12:2
καὶ και and; even
τῷ ο the
πλουσίῳ πλουσιος rich
ἦν ειμι be
ποίμνια ποιμνιον flock
καὶ και and; even
βουκόλια βουκολιον much; many
σφόδρα σφοδρα vehemently; tremendously
12:2
לְ lᵊ לְ to
עָשִׁ֗יר ʕāšˈîr עָשִׁיר rich
הָיָ֛ה hāyˈā היה be
צֹ֥אן ṣˌōn צֹאן cattle
וּ û וְ and
בָקָ֖ר vāqˌār בָּקָר cattle
הַרְבֵּ֥ה harbˌē רבה be many
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
12:2. dives habebat oves et boves plurimos valde
The rich man had exceeding many sheep and oxen.
12:2. The wealthy man had very many sheep and oxen.
12:2. The rich [man] had exceeding many flocks and herds:
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
12:2: exceeding: Sa2 12:8, Sa2 3:2-5, Sa2 5:13-16, Sa2 15:16; Job 1:3
John Gill
The rich man had exceeding many flocks and herds. In which the wealth of men lay in those times and countries; these in the parable signify David's wives and concubines, which were many; he had six wives in Hebron, and he took more wives and concubines out of Jerusalem, when he was come from Hebron, 2Kings 3:2; and besides his master's, or Saul's wives, given to him, 2Kings 12:8.
John Wesley
Many flocks - Noting David's many wives and concubines.
12:312:3: եւ աղքատին եւ ո՛չ ինչ. բայց որոջ մի փոքր զոր ստացեալ եւ ապրեցուցեալ եւ սնուցեալ էր զնա, եւ հաստատեալ էր ընդ նմա, եւ ընդ որդիս նորա ՚ի միասին ՚ի հացէ՛ նորա ուտէր եւ ՚ի բաժակէ՛ նորա ըմպէր, եւ ՚ի ծո՛ց նորա ննջէր. եւ է՛ր նորա իբրեւ զդուստր[3253]։ [3253] Ոմանք. ՚Ի հացէ անտի նորա ուտէր։
3 Գառնուկը մեծացաւ նրա ու նրա որդիների հետ: Նա ուտում էր նրա հացից, նրա բաժակից խմում, նրա ծոցում էր քնում.
3 Բայց աղքատը ուրիշ բան մը չունէր, միայն էգ գառնուկ մը, որ ծախու առեր էր ու կը սնուցանէր։ Գառնուկը անոր հետ ու անոր տղոցը հետ մէկտեղ մեծցաւ։ Անոր պատառէն կ’ուտէր ու անոր գաւաթէն կը խմէր եւ անոր ծոցը կը պառկէր ու անոր՝ աղջկան մը պէս էր։
եւ աղքատին եւ ոչ ինչ, բայց որոջ մի փոքր զոր ստացեալ եւ ապրեցուցեալ եւ սնուցեալ էր զնա, եւ հաստատեալ էր ընդ նմա եւ ընդ որդիս նորա ի միասին. ի հացէ նորա ուտէր եւ ի բաժակէ նորա ըմպէր եւ ի ծոց նորա ննջէր, եւ էր նորա իբրեւ զդուստր:

12:3: եւ աղքատին եւ ո՛չ ինչ. բայց որոջ մի փոքր զոր ստացեալ եւ ապրեցուցեալ եւ սնուցեալ էր զնա, եւ հաստատեալ էր ընդ նմա, եւ ընդ որդիս նորա ՚ի միասին ՚ի հացէ՛ նորա ուտէր եւ ՚ի բաժակէ՛ նորա ըմպէր, եւ ՚ի ծո՛ց նորա ննջէր. եւ է՛ր նորա իբրեւ զդուստր[3253]։
[3253] Ոմանք. ՚Ի հացէ անտի նորա ուտէր։
3 Գառնուկը մեծացաւ նրա ու նրա որդիների հետ: Նա ուտում էր նրա հացից, նրա բաժակից խմում, նրա ծոցում էր քնում.
3 Բայց աղքատը ուրիշ բան մը չունէր, միայն էգ գառնուկ մը, որ ծախու առեր էր ու կը սնուցանէր։ Գառնուկը անոր հետ ու անոր տղոցը հետ մէկտեղ մեծցաւ։ Անոր պատառէն կ’ուտէր ու անոր գաւաթէն կը խմէր եւ անոր ծոցը կը պառկէր ու անոր՝ աղջկան մը պէս էր։
zohrab-1805▾ eastern-1994▾ western am▾
12:312:3 а у бедного ничего, кроме одной овечки, которую он купил маленькую и выкормил, и она выросла у него вместе с детьми его; от хлеба его она ела, и из его чаши пила, и на груди у него спала, и была для него, как дочь;
12:3 καὶ και and; even τῷ ο the πένητι πενης poor οὐδὲν ουδεις no one; not one ἀλλ᾿ αλλα but ἢ η or; than ἀμνὰς αμνας one; unit μικρά μικρος little; small ἣν ος who; what ἐκτήσατο κταομαι acquire καὶ και and; even περιεποιήσατο περιποιεω preserve; acquire καὶ και and; even ἐξέθρεψεν εκτρεφω cherish; nourish αὐτήν αυτος he; him καὶ και and; even ἡδρύνθη αδρυνω with; amid αὐτοῦ αυτος he; him καὶ και and; even μετὰ μετα with; amid τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him ἐκ εκ from; out of τοῦ ο the ἄρτου αρτος bread; loaves αὐτοῦ αυτος he; him ἤσθιεν εσθιω eat; consume καὶ και and; even ἐκ εκ from; out of τοῦ ο the ποτηρίου ποτηριον cup αὐτοῦ αυτος he; him ἔπινεν πινω drink καὶ και and; even ἐν εν in τῷ ο the κόλπῳ κολπος bosom; bay αὐτοῦ αυτος he; him ἐκάθευδεν καθευδω asleep; sleep καὶ και and; even ἦν ειμι be αὐτῷ αυτος he; him ὡς ως.1 as; how θυγάτηρ θυγατηρ daughter
12:3 וְ wᵊ וְ and לָ lā לְ to † הַ the רָ֣שׁ rˈāš רושׁ be poor אֵֽין־ ʔˈên- אַיִן [NEG] כֹּ֗ל kˈōl כֹּל whole כִּי֩ kˌî כִּי that אִם־ ʔim- אִם if כִּבְשָׂ֨ה kivśˌā כִּבְשָׂה young ewe-lamb אַחַ֤ת ʔaḥˈaṯ אֶחָד one קְטַנָּה֙ qᵊṭannˌā קָטָן small אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] קָנָ֔ה qānˈā קנה buy וַ wa וְ and יְחַיֶּ֕הָ yᵊḥayyˈehā חיה be alive וַ wa וְ and תִּגְדַּ֥ל ttiḡdˌal גדל be strong עִמֹּ֛ו ʕimmˈô עִם with וְ wᵊ וְ and עִם־ ʕim- עִם with בָּנָ֖יו bānˌāʸw בֵּן son יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together מִ mi מִן from פִּתֹּ֨ו ppittˌô פַּת bit תֹאכַ֜ל ṯōḵˈal אכל eat וּ û וְ and מִ mi מִן from כֹּסֹ֤ו kkōsˈô כֹּוס cup תִשְׁתֶּה֙ ṯištˌeh שׁתה drink וּ û וְ and בְ vᵊ בְּ in חֵיקֹ֣ו ḥêqˈô חֵיק lap תִשְׁכָּ֔ב ṯiškˈāv שׁכב lie down וַ wa וְ and תְּהִי־ ttᵊhî- היה be לֹ֖ו lˌô לְ to כְּ kᵊ כְּ as בַֽת׃ vˈaṯ בַּת daughter
12:3. pauper autem nihil habebat omnino praeter ovem unam parvulam quam emerat et nutrierat et quae creverat apud eum cum filiis eius simul de pane illius comedens et de calice eius bibens et in sinu illius dormiens eratque illi sicut filiaBut the poor man had nothing at all but one little ewe lamb, which he had bought and nourished up, and which had grown up in his house together with his children, eating of his bread, and drinking of his cup, and sleeping in his bosom: and it was unto him as a daughter.
3. but the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own morsel, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.
12:3. But the poor man had nothing at all, except one little sheep, which he had bought and nourished. And she had grown up before him, together with his children, eating from his bread, and drinking from his cup, and sleeping in his bosom. And she was like a daughter to him.
12:3. But the poor [man] had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.
But the poor [man] had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter:

12:3 а у бедного ничего, кроме одной овечки, которую он купил маленькую и выкормил, и она выросла у него вместе с детьми его; от хлеба его она ела, и из его чаши пила, и на груди у него спала, и была для него, как дочь;
12:3
καὶ και and; even
τῷ ο the
πένητι πενης poor
οὐδὲν ουδεις no one; not one
ἀλλ᾿ αλλα but
η or; than
ἀμνὰς αμνας one; unit
μικρά μικρος little; small
ἣν ος who; what
ἐκτήσατο κταομαι acquire
καὶ και and; even
περιεποιήσατο περιποιεω preserve; acquire
καὶ και and; even
ἐξέθρεψεν εκτρεφω cherish; nourish
αὐτήν αυτος he; him
καὶ και and; even
ἡδρύνθη αδρυνω with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
μετὰ μετα with; amid
τῶν ο the
υἱῶν υιος son
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὸ ο the
αὐτό αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
ἄρτου αρτος bread; loaves
αὐτοῦ αυτος he; him
ἤσθιεν εσθιω eat; consume
καὶ και and; even
ἐκ εκ from; out of
τοῦ ο the
ποτηρίου ποτηριον cup
αὐτοῦ αυτος he; him
ἔπινεν πινω drink
καὶ και and; even
ἐν εν in
τῷ ο the
κόλπῳ κολπος bosom; bay
αὐτοῦ αυτος he; him
ἐκάθευδεν καθευδω asleep; sleep
καὶ και and; even
ἦν ειμι be
αὐτῷ αυτος he; him
ὡς ως.1 as; how
θυγάτηρ θυγατηρ daughter
12:3
וְ wᵊ וְ and
לָ לְ to
הַ the
רָ֣שׁ rˈāš רושׁ be poor
אֵֽין־ ʔˈên- אַיִן [NEG]
כֹּ֗ל kˈōl כֹּל whole
כִּי֩ kˌî כִּי that
אִם־ ʔim- אִם if
כִּבְשָׂ֨ה kivśˌā כִּבְשָׂה young ewe-lamb
אַחַ֤ת ʔaḥˈaṯ אֶחָד one
קְטַנָּה֙ qᵊṭannˌā קָטָן small
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
קָנָ֔ה qānˈā קנה buy
וַ wa וְ and
יְחַיֶּ֕הָ yᵊḥayyˈehā חיה be alive
וַ wa וְ and
תִּגְדַּ֥ל ttiḡdˌal גדל be strong
עִמֹּ֛ו ʕimmˈô עִם with
וְ wᵊ וְ and
עִם־ ʕim- עִם with
בָּנָ֖יו bānˌāʸw בֵּן son
יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together
מִ mi מִן from
פִּתֹּ֨ו ppittˌô פַּת bit
תֹאכַ֜ל ṯōḵˈal אכל eat
וּ û וְ and
מִ mi מִן from
כֹּסֹ֤ו kkōsˈô כֹּוס cup
תִשְׁתֶּה֙ ṯištˌeh שׁתה drink
וּ û וְ and
בְ vᵊ בְּ in
חֵיקֹ֣ו ḥêqˈô חֵיק lap
תִשְׁכָּ֔ב ṯiškˈāv שׁכב lie down
וַ wa וְ and
תְּהִי־ ttᵊhî- היה be
לֹ֖ו lˌô לְ to
כְּ kᵊ כְּ as
בַֽת׃ vˈaṯ בַּת daughter
12:3. pauper autem nihil habebat omnino praeter ovem unam parvulam quam emerat et nutrierat et quae creverat apud eum cum filiis eius simul de pane illius comedens et de calice eius bibens et in sinu illius dormiens eratque illi sicut filia
But the poor man had nothing at all but one little ewe lamb, which he had bought and nourished up, and which had grown up in his house together with his children, eating of his bread, and drinking of his cup, and sleeping in his bosom: and it was unto him as a daughter.
12:3. But the poor man had nothing at all, except one little sheep, which he had bought and nourished. And she had grown up before him, together with his children, eating from his bread, and drinking from his cup, and sleeping in his bosom. And she was like a daughter to him.
12:3. But the poor [man] had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:3: And lay in his bosom - This can only mean that this lamb was what we call a pet or favourite in the family, else the circumstance would be very unnatural, and most likely would have prevented David from making the application which he did, as otherwise it would have appeared absurd. It is the only part of this parable which is at variance with nature and fact.
2 Kings (2 Samuel) 12:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: one little: Sa2 11:3; Pro 5:18, Pro 5:19
meat: Heb. morsel
lay in his: Deu 13:6; Mic 7:5
John Gill
But the poor man had nothing, save one little ewe lamb,.... Uriah had but one wife, who was much younger than he, called a lamb, an ewe lamb, a little one. Abarbinel thinks Uriah had been a widower; and had children by another wife, supposed in the parable, and was much older than Bathsheba:
which he had bought; for men in those times and countries did not receive portions with their wives, but gave dowries to them, and for them:
and nourished up; as his own flesh, as husbands should their wives, Eph 5:29,
and it grew up together with him, and with his children; which Kimchi also supposes Uriah had by a former wife:
Tit did eat of his own meat, and drink of his own cup, and lay in his bosom, and was unto him as a daughter; all which are expressive of the care, kindness, love, and tenderness of a loving husband, whose affections are endeared to his wife, making her partaker of all he has, and to share in whatever he eats and drinks, and in his dearest embraces; and as there were instances of creatures, lambs and others, particularly tame or pet lambs, used in this way in a literal sense, to which the reference in the parable is, David had no suspicion of its being a parable. Bochart (q) has given many instances of creatures nourished and brought up in such a familiar manner.
(q) Hierozoic. par. 1. l. 2. c. 46. col. 521, 522.
John Wesley
Bought - As men then used to buy their wives: or, had procured.
12:412:4: Եւ ե՛կն անցաւոր առ այրն մեծատուն. եւ խնայեաց առնուլ ՚ի հօտից իւրոց եւ յանդէո՛ց իւրոց առնել հիւրոյն անցաւորի եկելոյ առ նա. եւ էա՛ռ զորոջ աղքատին եւ արար առնն եկելոյ կերակուր առ նա[3254]։[3254] ՚Ի բազումս պակասի. Կերակուր։ Իսկ օրինակ մի այսպէս ունի. Եւ ա՛ռ զորոջ աղքատին, արար առն եկելոյ առ նա կերակուր։
4 դա կարծես նրա դուստրն էր: Այդ հարուստ մարդու մօտ մի անցորդ եկաւ: հարուստը չուզեց իր հօտերից ու արջառներից մի անասուն մորթել, որ հիւրասիրի իր մօտ եկած անցորդին, առաւ աղքատի գառնուկը եւ կերակուր պատրաստեց իր մօտ եկած մարդու համար»:
4 Ճամբորդ մը եկաւ այն հարուստ մարդուն, ան ալ չուզեց իր հօտերէն ու արջառներէն առնել ու իրեն եկող ճամբորդին կերակուր պատրաստել, գնաց այն աղքատ մարդուն էգ գառնուկը առաւ ու զանիկա իրեն եկող մարդուն համար պատրաստեց»։
Եւ եկն անցաւոր առ այրն մեծատուն. եւ խնայեաց առնուլ ի հօտից իւրոց եւ յանդէոց իւրոց առնել հիւրոյն անցաւորի եկելոյ առ նա, եւ էառ զորոջ աղքատին եւ արար առնն եկելոյ առ նա կերակուր:

12:4: Եւ ե՛կն անցաւոր առ այրն մեծատուն. եւ խնայեաց առնուլ ՚ի հօտից իւրոց եւ յանդէո՛ց իւրոց առնել հիւրոյն անցաւորի եկելոյ առ նա. եւ էա՛ռ զորոջ աղքատին եւ արար առնն եկելոյ կերակուր առ նա[3254]։
[3254] ՚Ի բազումս պակասի. Կերակուր։ Իսկ օրինակ մի այսպէս ունի. Եւ ա՛ռ զորոջ աղքատին, արար առն եկելոյ առ նա կերակուր։
4 դա կարծես նրա դուստրն էր: Այդ հարուստ մարդու մօտ մի անցորդ եկաւ: հարուստը չուզեց իր հօտերից ու արջառներից մի անասուն մորթել, որ հիւրասիրի իր մօտ եկած անցորդին, առաւ աղքատի գառնուկը եւ կերակուր պատրաստեց իր մօտ եկած մարդու համար»:
4 Ճամբորդ մը եկաւ այն հարուստ մարդուն, ան ալ չուզեց իր հօտերէն ու արջառներէն առնել ու իրեն եկող ճամբորդին կերակուր պատրաստել, գնաց այն աղքատ մարդուն էգ գառնուկը առաւ ու զանիկա իրեն եկող մարդուն համար պատրաստեց»։
zohrab-1805▾ eastern-1994▾ western am▾
12:412:4 и пришел к богатому человеку странник, и тот пожалел взять из своих овец или волов, чтобы приготовить [обед] для странника, который пришел к нему, а взял овечку бедняка и приготовил ее для человека, который пришел к нему.
12:4 καὶ και and; even ἦλθεν ερχομαι come; go πάροδος παροδος passing τῷ ο the ἀνδρὶ ανηρ man; husband τῷ ο the πλουσίῳ πλουσιος rich καὶ και and; even ἐφείσατο φειδομαι spare; refrain λαβεῖν λαμβανω take; get ἐκ εκ from; out of τῶν ο the ποιμνίων ποιμνιον flock αὐτοῦ αυτος he; him καὶ και and; even ἐκ εκ from; out of τῶν ο the βουκολίων βουλολιον he; him τοῦ ο the ποιῆσαι ποιεω do; make τῷ ο the ξένῳ ξενος alien; foreigner ὁδοιπόρῳ οδοιπορος come; go πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even ἔλαβεν λαμβανω take; get τὴν ο the ἀμνάδα αμνας the πένητος πενης poor καὶ και and; even ἐποίησεν ποιεω do; make αὐτὴν αυτος he; him τῷ ο the ἀνδρὶ ανηρ man; husband τῷ ο the ἐλθόντι ερχομαι come; go πρὸς προς to; toward αὐτόν αυτος he; him
12:4 וַ wa וְ and יָּ֣בֹא yyˈāvō בוא come הֵלֶךְ֮ hēleḵ הֵלֶךְ going לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man הֶֽ hˈe הַ the עָשִׁיר֒ ʕāšîr עָשִׁיר rich וַ wa וְ and יַּחְמֹ֗ל yyaḥmˈōl חמל have compassion לָ lā לְ to קַ֤חַת qˈaḥaṯ לקח take מִ mi מִן from צֹּאנֹו֙ ṣṣōnˌô צֹאן cattle וּ û וְ and מִ mi מִן from בְּקָרֹ֔ו bbᵊqārˈô בָּקָר cattle לַ la לְ to עֲשֹׂ֕ות ʕᵃśˈôṯ עשׂה make לָ lā לְ to † הַ the אֹרֵ֖חַ ʔōrˌēₐḥ ארח wander הַ ha הַ the בָּא־ bbā- בוא come לֹ֑ו lˈô לְ to וַ wa וְ and יִּקַּ֗ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] כִּבְשַׂת֙ kivśˌaṯ כִּבְשָׂה young ewe-lamb הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the רָ֔אשׁ rˈāš רושׁ be poor וַֽ wˈa וְ and יַּעֲשֶׂ֔הָ yyaʕᵃśˈehā עשׂה make לָ lā לְ to † הַ the אִ֖ישׁ ʔˌîš אִישׁ man הַ ha הַ the בָּ֥א bbˌā בוא come אֵלָֽיו׃ ʔēlˈāʸw אֶל to
12:4. cum autem peregrinus quidam venisset ad divitem parcens ille sumere de ovibus et de bubus suis ut exhiberet convivium peregrino illi qui venerat ad se tulit ovem viri pauperis et praeparavit cibos homini qui venerat ad seAnd when a certain stranger was come to the rich man, he spared to take of his own sheep and oxen, to make a feast for that stranger, who was come to him, but took the poor man's ewe, and dressed it for the man that was come to him.
4. And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him, but took the poor man’s lamb, and dressed it for the man that was come to him.
12:4. But when a certain traveler had come to the wealthy man, neglecting to take from his own sheep and oxen, so that he might present a feast for that traveler, who had come to him, he took the sheep of the poor man, and he prepared a meal for the man who had come to him.”
12:4. And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man’s lamb, and dressed it for the man that was come to him.
And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man' s lamb, and dressed it for the man that was come to him:

12:4 и пришел к богатому человеку странник, и тот пожалел взять из своих овец или волов, чтобы приготовить [обед] для странника, который пришел к нему, а взял овечку бедняка и приготовил ее для человека, который пришел к нему.
12:4
καὶ και and; even
ἦλθεν ερχομαι come; go
πάροδος παροδος passing
τῷ ο the
ἀνδρὶ ανηρ man; husband
τῷ ο the
πλουσίῳ πλουσιος rich
καὶ και and; even
ἐφείσατο φειδομαι spare; refrain
λαβεῖν λαμβανω take; get
ἐκ εκ from; out of
τῶν ο the
ποιμνίων ποιμνιον flock
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
βουκολίων βουλολιον he; him
τοῦ ο the
ποιῆσαι ποιεω do; make
τῷ ο the
ξένῳ ξενος alien; foreigner
ὁδοιπόρῳ οδοιπορος come; go
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὴν ο the
ἀμνάδα αμνας the
πένητος πενης poor
καὶ και and; even
ἐποίησεν ποιεω do; make
αὐτὴν αυτος he; him
τῷ ο the
ἀνδρὶ ανηρ man; husband
τῷ ο the
ἐλθόντι ερχομαι come; go
πρὸς προς to; toward
αὐτόν αυτος he; him
12:4
וַ wa וְ and
יָּ֣בֹא yyˈāvō בוא come
הֵלֶךְ֮ hēleḵ הֵלֶךְ going
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
הֶֽ hˈe הַ the
עָשִׁיר֒ ʕāšîr עָשִׁיר rich
וַ wa וְ and
יַּחְמֹ֗ל yyaḥmˈōl חמל have compassion
לָ לְ to
קַ֤חַת qˈaḥaṯ לקח take
מִ mi מִן from
צֹּאנֹו֙ ṣṣōnˌô צֹאן cattle
וּ û וְ and
מִ mi מִן from
בְּקָרֹ֔ו bbᵊqārˈô בָּקָר cattle
לַ la לְ to
עֲשֹׂ֕ות ʕᵃśˈôṯ עשׂה make
לָ לְ to
הַ the
אֹרֵ֖חַ ʔōrˌēₐḥ ארח wander
הַ ha הַ the
בָּא־ bbā- בוא come
לֹ֑ו lˈô לְ to
וַ wa וְ and
יִּקַּ֗ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
כִּבְשַׂת֙ kivśˌaṯ כִּבְשָׂה young ewe-lamb
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
רָ֔אשׁ rˈāš רושׁ be poor
וַֽ wˈa וְ and
יַּעֲשֶׂ֔הָ yyaʕᵃśˈehā עשׂה make
לָ לְ to
הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
הַ ha הַ the
בָּ֥א bbˌā בוא come
אֵלָֽיו׃ ʔēlˈāʸw אֶל to
12:4. cum autem peregrinus quidam venisset ad divitem parcens ille sumere de ovibus et de bubus suis ut exhiberet convivium peregrino illi qui venerat ad se tulit ovem viri pauperis et praeparavit cibos homini qui venerat ad se
And when a certain stranger was come to the rich man, he spared to take of his own sheep and oxen, to make a feast for that stranger, who was come to him, but took the poor man's ewe, and dressed it for the man that was come to him.
12:4. But when a certain traveler had come to the wealthy man, neglecting to take from his own sheep and oxen, so that he might present a feast for that traveler, who had come to him, he took the sheep of the poor man, and he prepared a meal for the man who had come to him.”
12:4. And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man’s lamb, and dressed it for the man that was come to him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: a traveller: Gen 18:2-7; Jam 1:14
took the: Sa2 11:3, Sa2 11:4
John Gill
And there came a traveller unto the rich man,.... By which some understand Satan, who came to David, and stirred up his lust by the temptations that offered; who is a walker, as the word used signifies, that goes about seeking whom he may devour, and is with good men only as a wayfaring man, who does not abide with them; and whose temptations, when they succeed with such, are as meat and drink to him, very entertaining but the Jews generally understand it of the evil imagination or concupiscence in man, the lustful appetite in David, that wandered after another man's wife, and wanted to be satiated with her:
and he spared to take of his own flock, and of his own herd, to dress for the wayfaring man that came unto him; when his heart was inflamed with lust at the sight of Bathsheba, he did not go as he might, and take one of his wives and concubines, whereby he might have satisfied and repressed his lust:
but took the poor man's lamb, and dressed it for the man that came to him; sent for Bathsheba and lay with her, for the gratification of his lust, she being a young beautiful woman, and more agreeable to his lustful appetite. The Jews, in their Talmud (r), observe a gradation in these words that the evil imagination is represented first as a traveller that passes by a man, and lodges not with him; then as a wayfaring man or host, that passes in and lodges with him; and at last as a man, as the master of the house that rules over him, and therefore called the man that came to him.
(r) T. Bab. Succah, fol. 52. 2. Jarchi, Kimchi, & Abarbinel in loc.
12:512:5: Եւ բարկացա՛ւ սրտմտութեամբ Դաւիթ յոյժ առնն. եւ ասէ Դաւիթ ցՆաթան. Կենդանի՛ է Տէր զի որդի մահո՛ւ է այրն որ արար զայն.
5 Դաւիթը խիստ բարկանալով այդ մարդու վրայ՝ ասաց Նաթանին. «Կենդանի է Տէրը. այդ բանն անող մարդը արժանի է մահուան:
5 Այն ատեն Դաւիթին բարկութիւնը այն մարդուն դէմ սաստիկ բորբոքեցաւ ու Նաթանին ըսաւ. «Տէրը կենդանի է, որ այդ բանը ընող մարդը մեռնելու արժանի է։
Եւ բարկացաւ սրտմտութեամբ Դաւիթ յոյժ առնն, եւ ասէ Դաւիթ ցՆաթան. Կենդանի է Տէր զի որդի մահու է այրն որ արար զայն:

12:5: Եւ բարկացա՛ւ սրտմտութեամբ Դաւիթ յոյժ առնն. եւ ասէ Դաւիթ ցՆաթան. Կենդանի՛ է Տէր զի որդի մահո՛ւ է այրն որ արար զայն.
5 Դաւիթը խիստ բարկանալով այդ մարդու վրայ՝ ասաց Նաթանին. «Կենդանի է Տէրը. այդ բանն անող մարդը արժանի է մահուան:
5 Այն ատեն Դաւիթին բարկութիւնը այն մարդուն դէմ սաստիկ բորբոքեցաւ ու Նաթանին ըսաւ. «Տէրը կենդանի է, որ այդ բանը ընող մարդը մեռնելու արժանի է։
zohrab-1805▾ eastern-1994▾ western am▾
12:512:5 Сильно разгневался Давид на этого человека и сказал Нафану: жив Господь! достоин смерти человек, сделавший это;
12:5 καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry ὀργῇ οργη passion; temperament Δαυιδ δαβιδ Dabid; Thavith σφόδρα σφοδρα vehemently; tremendously τῷ ο the ἀνδρί ανηρ man; husband καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Ναθαν ναθαν Nathan ζῇ ζαω live; alive κύριος κυριος lord; master ὅτι οτι since; that υἱὸς υιος son θανάτου θανατος death ὁ ο the ἀνὴρ ανηρ man; husband ὁ ο the ποιήσας ποιεω do; make τοῦτο ουτος this; he
12:5 וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֥ף ʔˌaf אַף nose דָּוִ֛ד dāwˈiḏ דָּוִד David בָּ bā בְּ in † הַ the אִ֖ישׁ ʔˌîš אִישׁ man מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to נָתָ֔ן nāṯˈān נָתָן Nathan חַי־ ḥay- חַי alive יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH כִּ֣י kˈî כִּי that בֶן־ ven- בֵּן son מָ֔וֶת mˈāweṯ מָוֶת death הָ hā הַ the אִ֖ישׁ ʔˌîš אִישׁ man הָ hā הַ the עֹשֶׂ֥ה ʕōśˌeh עשׂה make זֹֽאת׃ zˈōṯ זֹאת this
12:5. iratus autem indignatione David adversus hominem illum nimis dixit ad Nathan vivit Dominus quoniam filius mortis est vir qui fecit hocAnd David's anger being exceedingly kindled against that man, he said to Nathan: As the Lord liveth, the man that hath done this is a child of death.
5. And David’s anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this is worthy to die:
12:5. Then David’s indignation was enraged exceedingly against that man, and he said to Nathan: “As the Lord lives, the man who has done this is a son of death.
12:5. And David’s anger was greatly kindled against the man; and he said to Nathan, [As] the LORD liveth, the man that hath done this [thing] shall surely die:
And David' s anger was greatly kindled against the man; and he said to Nathan, [As] the LORD liveth, the man that hath done this [thing] shall surely die:

12:5 Сильно разгневался Давид на этого человека и сказал Нафану: жив Господь! достоин смерти человек, сделавший это;
12:5
καὶ και and; even
ἐθυμώθη θυμοω provoke; be / get angry
ὀργῇ οργη passion; temperament
Δαυιδ δαβιδ Dabid; Thavith
σφόδρα σφοδρα vehemently; tremendously
τῷ ο the
ἀνδρί ανηρ man; husband
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
Ναθαν ναθαν Nathan
ζῇ ζαω live; alive
κύριος κυριος lord; master
ὅτι οτι since; that
υἱὸς υιος son
θανάτου θανατος death
ο the
ἀνὴρ ανηρ man; husband
ο the
ποιήσας ποιεω do; make
τοῦτο ουτος this; he
12:5
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֥ף ʔˌaf אַף nose
דָּוִ֛ד dāwˈiḏ דָּוִד David
בָּ בְּ in
הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
נָתָ֔ן nāṯˈān נָתָן Nathan
חַי־ ḥay- חַי alive
יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֣י kˈî כִּי that
בֶן־ ven- בֵּן son
מָ֔וֶת mˈāweṯ מָוֶת death
הָ הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
הָ הַ the
עֹשֶׂ֥ה ʕōśˌeh עשׂה make
זֹֽאת׃ zˈōṯ זֹאת this
12:5. iratus autem indignatione David adversus hominem illum nimis dixit ad Nathan vivit Dominus quoniam filius mortis est vir qui fecit hoc
And David's anger being exceedingly kindled against that man, he said to Nathan: As the Lord liveth, the man that hath done this is a child of death.
12:5. Then David’s indignation was enraged exceedingly against that man, and he said to Nathan: “As the Lord lives, the man who has done this is a son of death.
12:5. And David’s anger was greatly kindled against the man; and he said to Nathan, [As] the LORD liveth, the man that hath done this [thing] shall surely die:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:5: The man - shall surely die - Literally בן מות ben maveth, "he is a son of death," a very bad man, and one who deserves to die. But the law did not sentence a sheep-stealer to death; let us hear it: If a man steal an ox or a sheep, he shall restore Five Oxen for an ox, and Four Sheep for a sheep, Exo 22:1; and hence David immediately says, He shall restore the lamb Fourfold.
2 Kings (2 Samuel) 12:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: David's: Gen 38:24; Sa1 25:21, Sa1 25:22; Luk 6:41, Luk 6:42, Luk 9:55; Rom 2:1
As the Lord: Sa1 14:39
shall surely die: or, is worthy to die, Heb. is a son of death, Sa1 20:31, Sa1 26:16 *marg.
John Gill
And David's anger was greatly kindled against the man,.... That had done this, taking it for a real fact:
and he said to Nathan, as the Lord liveth, the man that hath done this thing shall surely die; which be said in the transport of his wrath and fury; otherwise a thief, according to the law of Moses, was not to be put to death, but to make restitution; and if he was not able to make it, then to be sold, but he was not to die for it; but David thought the crime was so greatly aggravated by being done by a rich man, and by the loss the poor man sustained, it being his all, and the fact, in all its circumstances, so cruel and barbarous, that the guilty person ought to die: how much more vehemently, and indeed with justice, would he have passed the sentence of death on him, or condemned him to it, had it been put in the parable, that the rich man not only took the poor man's ewe lamb, but killed the poor man himself? but this Nathan left out, that David might not take his meaning, as Abarbinel thinks, who then would have been upon his guard, and not have condemned himself; and hereby also Nathan had this advantage against him, that if this man deserved to die, who had only taken the poor man's ewe lamb, then how much more ought he to die, who had not only committed adultery with Bathsheba, but had slain Uriah?
John Wesley
Is worthy to die - This seems to be more than the fact deserved, or than he had commission to inflict for it, Ex 22:1. But it is observable, that David now when he was most indulgent to himself, and to his own sin, was most severe and even unjust to others; as appears by this passage, and the following relation, 2Kings 12:31, which was done in the time of David's impenitent continuance in his sin.
Robert Jamieson, A. R. Fausset and David Brown
the man that hath done this thing shall surely die--This punishment was more severe than the case deserved, or than was warranted by the divine statute (Ex 22:1). The sympathies of the king had been deeply enlisted, his indignation aroused, but his conscience was still asleep; and at the time when he was most fatally indulgent to his own sins, he was most ready to condemn the delinquencies and errors of others.
12:612:6: եւ զորոջն տուժեսցի եւթնպատիկ, փոխանակ առնելոյ զբանն զայն, վասն զի ո՛չ խնայեաց։
6 Նա այդ գառնուկի համար եօթնապատիկ պէտք է հատուցի այն բանի փոխարէն, որ նա արեց. այսինքն՝ մորթեց ուրիշի միակ գառը»:
6 Այն գառնուկին չորեքպատիկը պէտք է հատուցանէ, քանզի այս բանը ըրաւ ու գութ չունեցաւ»։
Եւ զորոջն տուժեսցի [142]եւթնպատիկ, փոխանակ առնելոյ զբանն զայն, վասն զի ոչ խնայեաց:

12:6: եւ զորոջն տուժեսցի եւթնպատիկ, փոխանակ առնելոյ զբանն զայն, վասն զի ո՛չ խնայեաց։
6 Նա այդ գառնուկի համար եօթնապատիկ պէտք է հատուցի այն բանի փոխարէն, որ նա արեց. այսինքն՝ մորթեց ուրիշի միակ գառը»:
6 Այն գառնուկին չորեքպատիկը պէտք է հատուցանէ, քանզի այս բանը ըրաւ ու գութ չունեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:612:6 и за овечку он должен заплатить вчетверо, за то, что он сделал это, и за то, что не имел сострадания.
12:6 καὶ και and; even τὴν ο the ἀμνάδα αμνας pay off; repay ἑπταπλασίονα επταπλασιων against; instead of ὧν ος who; what ὅτι οτι since; that ἐποίησεν ποιεω do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he καὶ και and; even περὶ περι about; around οὗ ος who; what οὐκ ου not ἐφείσατο φειδομαι spare; refrain
12:6 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כִּבְשָׂ֖ה kkivśˌā כִּבְשָׂה young ewe-lamb יְשַׁלֵּ֣ם yᵊšallˈēm שׁלם be complete אַרְבַּעְתָּ֑יִם ʔarbaʕtˈāyim אַרְבַּע four עֵ֗קֶב ʕˈēqev עֵקֶב end אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂה֙ ʕāśˌā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not חָמָֽל׃ ḥāmˈāl חמל have compassion
12:6. ovem reddet in quadruplum eo quod fecerit verbum istud et non peperceritHe shall restore the ewe fourfold, because he did this thing, and had no pity.
6. and he shall restore the lamb fourfold, because he did this thing, and because he had no pity.
12:6. He shall restore the sheep fourfold, because he did this word, and he did not take pity.”
12:6. And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.
And he shall restore the lamb fourfold, because he did this thing, and because he had no pity:

12:6 и за овечку он должен заплатить вчетверо, за то, что он сделал это, и за то, что не имел сострадания.
12:6
καὶ και and; even
τὴν ο the
ἀμνάδα αμνας pay off; repay
ἑπταπλασίονα επταπλασιων against; instead of
ὧν ος who; what
ὅτι οτι since; that
ἐποίησεν ποιεω do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
καὶ και and; even
περὶ περι about; around
οὗ ος who; what
οὐκ ου not
ἐφείσατο φειδομαι spare; refrain
12:6
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כִּבְשָׂ֖ה kkivśˌā כִּבְשָׂה young ewe-lamb
יְשַׁלֵּ֣ם yᵊšallˈēm שׁלם be complete
אַרְבַּעְתָּ֑יִם ʔarbaʕtˈāyim אַרְבַּע four
עֵ֗קֶב ʕˈēqev עֵקֶב end
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂה֙ ʕāśˌā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
חָמָֽל׃ ḥāmˈāl חמל have compassion
12:6. ovem reddet in quadruplum eo quod fecerit verbum istud et non pepercerit
He shall restore the ewe fourfold, because he did this thing, and had no pity.
12:6. He shall restore the sheep fourfold, because he did this word, and he did not take pity.”
12:6. And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.
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Albert Barnes: Notes on the Bible - 1834
12:6: Fourfold - The exact number prescribed by the Law (see the marginal references), and acted upon by Zaccheus. The Septuagint has "sevenfold," as in Pro 6:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: restore: Exo 22:1; Pro 6:31; Luk 19:8
because: Jam 2:13
John Gill
And he shall restore the lamb fourfold,.... Which was according to the law in Ex 22:1; but Kimchi thinks, because the word is of the dual number, it signifies double the number, and that the sentence was to restore eight lambs, because he being a rich man stole from the poor man; so Mr. Weemse (s) renders it, twice four, twice as much as was commanded in the law; for the Hebrews, he observes, double in the dual number till they come to seven:
because he did this thing; committed this theft:
and because he had no pity; on the poor man, but took his all. The Jews observe, that accordingly David was punished with the loss of four of his children, that which was born of Bathsheba, Ammon, Tamar, and Absalom; so most of the commentators, but Ben Gersom, instead of Tamar, has Adonijah.
(s) Of the Moral Law, l. 2. ch. 10. p. 252. Vid. Gusset. Ebr. Comment. p. 776.
12:712:7: Եւ ասէ Նաթան ցԴաւիթ. Դո՛ւ ես այրն որ արարեր զայն. ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ե՛ս եմ որ օծի զքեզ թագաւոր ՚ի վերայ ամենայն Իսրայէլի, եւ ես փրկեցի զքեզ ՚ի ձեռաց Սաւուղայ.
7 Նաթանն ասաց Դաւթին. «Դո՛ւ ես այն մարդը, որ արել է այդ բանը: Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ես եմ, որ քեզ թագաւոր օծեցի ամբողջ Իսրայէլի վրայ, ես եմ, որ քեզ փրկեցի Սաւուղի ձեռքից,
7 Այն ատեն Նաթան Դաւիթին ըսաւ. «Այդ մարդը դո՛ւն ես։ Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Քեզ Իսրայէլի վրայ ե՛ս թագաւոր օծեցի ու քեզ Սաւուղին ձեռքէն ե՛ս ազատեցի
Եւ ասէ Նաթան ցԴաւիթ. Դու ես այրն [143]որ արարեր զայն``. այսպէս ասէ Տէր Աստուած Իսրայելի. Ես եմ որ օծի զքեզ թագաւոր ի վերայ [144]ամենայն Իսրայելի, եւ ես փրկեցի զքեզ ի ձեռաց Սաւուղայ:

12:7: Եւ ասէ Նաթան ցԴաւիթ. Դո՛ւ ես այրն որ արարեր զայն. ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ե՛ս եմ որ օծի զքեզ թագաւոր ՚ի վերայ ամենայն Իսրայէլի, եւ ես փրկեցի զքեզ ՚ի ձեռաց Սաւուղայ.
7 Նաթանն ասաց Դաւթին. «Դո՛ւ ես այն մարդը, որ արել է այդ բանը: Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ես եմ, որ քեզ թագաւոր օծեցի ամբողջ Իսրայէլի վրայ, ես եմ, որ քեզ փրկեցի Սաւուղի ձեռքից,
7 Այն ատեն Նաթան Դաւիթին ըսաւ. «Այդ մարդը դո՛ւն ես։ Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Քեզ Իսրայէլի վրայ ե՛ս թագաւոր օծեցի ու քեզ Սաւուղին ձեռքէն ե՛ս ազատեցի
zohrab-1805▾ eastern-1994▾ western am▾
12:712:7 И сказал Нафан Давиду: ты~--- тот человек, [который сделал это]. Так говорит Господь Бог Израилев: Я помазал тебя в царя над Израилем и Я избавил тебя от руки Саула,
12:7 καὶ και and; even εἶπεν επω say; speak Ναθαν ναθαν Nathan πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith σὺ συ you εἶ ειμι be ὁ ο the ἀνὴρ ανηρ man; husband ὁ ο the ποιήσας ποιεω do; make τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἐγώ εγω I εἰμι ειμι be ἔχρισά χριω anoint σε σε.1 you εἰς εις into; for βασιλέα βασιλευς monarch; king ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐγώ εγω I εἰμι ειμι be ἐρρυσάμην ρυομαι rescue σε σε.1 you ἐκ εκ from; out of χειρὸς χειρ hand Σαουλ σαουλ Saoul; Saul
12:7 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say נָתָ֛ן nāṯˈān נָתָן Nathan אֶל־ ʔel- אֶל to דָּוִ֖ד dāwˌiḏ דָּוִד David אַתָּ֣ה ʔattˈā אַתָּה you הָ hā הַ the אִ֑ישׁ ʔˈîš אִישׁ man כֹּה־ kō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i מְשַׁחְתִּ֤יךָֽ mᵊšaḥtˈîḵˈā משׁח smear לְ lᵊ לְ to מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i הִצַּלְתִּ֖יךָ hiṣṣaltˌîḵā נצל deliver מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand שָׁאֽוּל׃ šāʔˈûl שָׁאוּל Saul
12:7. dixit autem Nathan ad David tu es ille vir haec dicit Dominus Deus Israhel ego unxi te in regem super Israhel et ego erui te de manu SaulAnd Nathan said to David: Thou art the man. Thus saith the Lord the God of Israel: I anointed thee king over Israel, and I delivered thee from the hand of Saul,
7. And Nathan said to David, Thou art the man. Thus saith the LORD, the God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;
12:7. But Nathan said to David: “You are that man. Thus says the Lord, the God of Israel: ‘I anointed you as king over Israel, and I rescued you from the hand of Saul.
12:7. And Nathan said to David, Thou [art] the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;
And Nathan said to David, Thou [art] the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul:

12:7 И сказал Нафан Давиду: ты~--- тот человек, [который сделал это]. Так говорит Господь Бог Израилев: Я помазал тебя в царя над Израилем и Я избавил тебя от руки Саула,
12:7
καὶ και and; even
εἶπεν επω say; speak
Ναθαν ναθαν Nathan
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
σὺ συ you
εἶ ειμι be
ο the
ἀνὴρ ανηρ man; husband
ο the
ποιήσας ποιεω do; make
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἐγώ εγω I
εἰμι ειμι be
ἔχρισά χριω anoint
σε σε.1 you
εἰς εις into; for
βασιλέα βασιλευς monarch; king
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐγώ εγω I
εἰμι ειμι be
ἐρρυσάμην ρυομαι rescue
σε σε.1 you
ἐκ εκ from; out of
χειρὸς χειρ hand
Σαουλ σαουλ Saoul; Saul
12:7
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
נָתָ֛ן nāṯˈān נָתָן Nathan
אֶל־ ʔel- אֶל to
דָּוִ֖ד dāwˌiḏ דָּוִד David
אַתָּ֣ה ʔattˈā אַתָּה you
הָ הַ the
אִ֑ישׁ ʔˈîš אִישׁ man
כֹּה־ kō- כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i
מְשַׁחְתִּ֤יךָֽ mᵊšaḥtˈîḵˈā משׁח smear
לְ lᵊ לְ to
מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
הִצַּלְתִּ֖יךָ hiṣṣaltˌîḵā נצל deliver
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
שָׁאֽוּל׃ šāʔˈûl שָׁאוּל Saul
12:7. dixit autem Nathan ad David tu es ille vir haec dicit Dominus Deus Israhel ego unxi te in regem super Israhel et ego erui te de manu Saul
And Nathan said to David: Thou art the man. Thus saith the Lord the God of Israel: I anointed thee king over Israel, and I delivered thee from the hand of Saul,
12:7. But Nathan said to David: “You are that man. Thus says the Lord, the God of Israel: ‘I anointed you as king over Israel, and I rescued you from the hand of Saul.
12:7. And Nathan said to David, Thou [art] the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;
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Adam Clarke: Commentary on the Bible - 1831
12:7: Thou art the man - What a terrible word! And by it David appears to have been transfixed, and brought into the dust before the messenger of God.
Thou Art this son of death, and thou shalt restore this lamb Fourfold. It is indulging fancy too much to say David was called, in the course of a just Providence to pay this fourfold debt? to lose four sons by untimely deaths, viz., this son of Bath-sheba, on whom David had set his heart, was slain by the Lord; Amnon, murdered by his brother Absalom; Absalom, slain in the oak by Joab; and Adonijah, slain by the order of his brother Solomon, even at the altar of the Lord! The sword and calamity did not depart from his house, from the murder of wretched Amnon by his brother to the slaughter of the sons of Zedekiah, before their father's eyes, by the king of Babylon. His daughter was dishonored by her own brother, and his wives contaminated publicly by his own son! How dreadfully, then, was David punished for his sin! Who would repeat his transgression to share in its penalty? Can his conduct ever be an inducement to, or an encouragement in, sin? Surely, No. It must ever fill the reader and the hearer with horror. Behold the goodness and severity of God! Reader, lay all these solemn things to heart.
2 Kings (2 Samuel) 12:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: Thou art: Sa1 13:13; Kg1 18:18, Kg1 21:19, Kg1 21:20; Mat 14:14
I anointed: Sa2 7:8; Sa1 15:17, Sa1 16:13
I delivered: Sa2 22:1, Sa2 22:49; Sa1 18:11, Sa1 18:21, Sa1 19:10-15, Sa1 23:7, Sa1 23:14, Sa1 23:26-28; Psa 18:1 *title
John Gill
And Nathan said to David, thou art the man,.... The rich man, or who is designed by him in the parable, and answers to him (t):
thus saith the Lord God of Israel, I anointed thee king over Israel; that is, ordered Samuel to anoint him, who did, 1Kings 16:1; to which this chiefly refers; and after that he was anointed first by the tribe of Judah, and then by all the tribes of Israel, by the appointment and providence of God; and this was great dignity he designed for him, and raised him to:
and I delivered thee out of the hand of Saul; when he persecuted him, and sought to take away his life.
(t) "----- mutato nomine, de te Fabula narratur -----". Horat. Sermon. l. 1. Satyr. 1. ver. 69,70.
John Wesley
Thus saith the Lord God - Nathan now speaks, not as a petitioner for a poor man, but as an ambassador from the great God.
Robert Jamieson, A. R. Fausset and David Brown
HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Kings 12:7-23)
Nathan said to David, Thou art the man--These awful words pierced his heart, aroused his conscience, and brought him to his knees. The sincerity and depth of his penitent sorrow are evinced by the Psalms he composed (Ps 32:1-11; Psa. 51:1-19; Psa. 103:1-22). He was pardoned, so far as related to the restoration of the divine favor. But as from his high character for piety, and his eminent rank in society, his deplorable fall was calculated to do great injury to the cause of religion, it was necessary that God should testify His abhorrence of sin by leaving even His own servant to reap the bitter temporal fruits. David was not himself doomed, according to his own view of what justice demanded (2Kings 12:5); but he had to suffer a quadruple expiation in the successive deaths of four sons, besides a lengthened train of other evils.
12:812:8: եւ ետո՛ւ քեզ զտուն տեառն քոյ, եւ զկանայս տեառն քո ՚ի ծո՛ց քո. եւ ետու քեզ զԻսրայէլ եւ զՅուդայ. եւ թէ սակա՛ւ իցէ, յաւելի՛ց քեզ դո՛յն չափ[3255]. [3255] Բազումք. Եւ եթէ սակաւ իցէ։
8 քեզ յանձնեցի քո տիրոջ՝ Սաւուղի տունը, քո տիրոջ կանայք քո գրկում են, քեզ տուեցի Իսրայէլն ու Յուդայի երկիրը, եւ եթէ դրանք քիչ ես համարում, նոյնքան էլ կ’աւելացնեմ”:
8 Եւ տիրոջդ տունը քեզի ու տիրոջդ կիները քու ծոցդ տուի եւ Իսրայէլի ու Յուդայի տունը քեզի տուի ու եթէ քիչ կ’երեւնար, քեզի ասոնցմէ աւելի բաներ կու տայի*։
եւ ետու քեզ զտուն տեառն քո, եւ զկանայս տեառն քո ի ծոց քո. եւ ետու քեզ զԻսրայէլ եւ զՅուդայ. եւ թէ սակաւ իցէ, յաւելից քեզ դոյնչափ:

12:8: եւ ետո՛ւ քեզ զտուն տեառն քոյ, եւ զկանայս տեառն քո ՚ի ծո՛ց քո. եւ ետու քեզ զԻսրայէլ եւ զՅուդայ. եւ թէ սակա՛ւ իցէ, յաւելի՛ց քեզ դո՛յն չափ[3255].
[3255] Բազումք. Եւ եթէ սակաւ իցէ։
8 քեզ յանձնեցի քո տիրոջ՝ Սաւուղի տունը, քո տիրոջ կանայք քո գրկում են, քեզ տուեցի Իսրայէլն ու Յուդայի երկիրը, եւ եթէ դրանք քիչ ես համարում, նոյնքան էլ կ’աւելացնեմ”:
8 Եւ տիրոջդ տունը քեզի ու տիրոջդ կիները քու ծոցդ տուի եւ Իսրայէլի ու Յուդայի տունը քեզի տուի ու եթէ քիչ կ’երեւնար, քեզի ասոնցմէ աւելի բաներ կու տայի*։
zohrab-1805▾ eastern-1994▾ western am▾
12:812:8 и дал тебе дом господина твоего и жен господина твоего на лоно твое, и дал тебе дом Израилев и Иудин, и, если этого [для тебя] мало, прибавил бы тебе еще больше;
12:8 καὶ και and; even ἔδωκά διδωμι give; deposit σοι σοι you τὸν ο the οἶκον οικος home; household τοῦ ο the κυρίου κυριος lord; master σου σου of you; your καὶ και and; even τὰς ο the γυναῖκας γυνη woman; wife τοῦ ο the κυρίου κυριος lord; master σου σου of you; your ἐν εν in τῷ ο the κόλπῳ κολπος bosom; bay σου σου of you; your καὶ και and; even ἔδωκά διδωμι give; deposit σοι σοι you τὸν ο the οἶκον οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιουδα ιουδα Iouda; Iutha καὶ και and; even εἰ ει if; whether μικρόν μικρος little; small ἐστιν ειμι be προσθήσω προστιθημι add; continue σοι σοι you κατὰ κατα down; by ταῦτα ουτος this; he
12:8 וָ wā וְ and אֶתְּנָ֨ה ʔettᵊnˌā נתן give לְךָ֜ lᵊḵˈā לְ to אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house אֲדֹנֶ֗יךָ ʔᵃḏōnˈeʸḵā אָדֹון lord וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נְשֵׁ֤י nᵊšˈê אִשָּׁה woman אֲדֹנֶ֨יךָ֙ ʔᵃḏōnˈeʸḵā אָדֹון lord בְּ bᵊ בְּ in חֵיקֶ֔ךָ ḥêqˈeḵā חֵיק lap וָ wā וְ and אֶתְּנָ֣ה ʔettᵊnˈā נתן give לְךָ֔ lᵊḵˈā לְ to אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וִֽ wˈi וְ and יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אִ֨ם־ ʔˌim- אִם if מְעָ֔ט mᵊʕˈāṭ מְעַט little וְ wᵊ וְ and אֹסִ֥פָה ʔōsˌifā יסף add לְּךָ֖ llᵊḵˌā לְ to כָּ kā כְּ as הֵ֥נָּה hˌēnnā הֵנָּה they וְ wᵊ וְ and כָ ḵā כְּ as הֵֽנָּה׃ hˈēnnā הֵנָּה they
12:8. et dedi tibi domum domini tui et uxores domini tui in sinu tuo dedique tibi domum Israhel et Iuda et si parva sunt ista adiciam tibi multo maioraAnd gave thee thy master's house and thy master's wives into thy bosom, and gave thee the house of Israel and Juda: and if these things be little, I shall add far greater things unto thee.
8. and I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would have added unto thee such and such things.
12:8. And I gave the house of your lord to you, and the wives of your lord into your bosom. And I gave the house of Israel and of Judah to you. And as if these things were small, I shall add much greater things to you.
12:8. And I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Israel and of Judah; and if [that had been] too little, I would moreover have given unto thee such and such things.
And I gave thee thy master' s house, and thy master' s wives into thy bosom, and gave thee the house of Israel and of Judah; and if [that had been] too little, I would moreover have given unto thee such and such things:

12:8 и дал тебе дом господина твоего и жен господина твоего на лоно твое, и дал тебе дом Израилев и Иудин, и, если этого [для тебя] мало, прибавил бы тебе еще больше;
12:8
καὶ και and; even
ἔδωκά διδωμι give; deposit
σοι σοι you
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
κυρίου κυριος lord; master
σου σου of you; your
καὶ και and; even
τὰς ο the
γυναῖκας γυνη woman; wife
τοῦ ο the
κυρίου κυριος lord; master
σου σου of you; your
ἐν εν in
τῷ ο the
κόλπῳ κολπος bosom; bay
σου σου of you; your
καὶ και and; even
ἔδωκά διδωμι give; deposit
σοι σοι you
τὸν ο the
οἶκον οικος home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
εἰ ει if; whether
μικρόν μικρος little; small
ἐστιν ειμι be
προσθήσω προστιθημι add; continue
σοι σοι you
κατὰ κατα down; by
ταῦτα ουτος this; he
12:8
וָ וְ and
אֶתְּנָ֨ה ʔettᵊnˌā נתן give
לְךָ֜ lᵊḵˈā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
אֲדֹנֶ֗יךָ ʔᵃḏōnˈeʸḵā אָדֹון lord
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נְשֵׁ֤י nᵊšˈê אִשָּׁה woman
אֲדֹנֶ֨יךָ֙ ʔᵃḏōnˈeʸḵā אָדֹון lord
בְּ bᵊ בְּ in
חֵיקֶ֔ךָ ḥêqˈeḵā חֵיק lap
וָ וְ and
אֶתְּנָ֣ה ʔettᵊnˈā נתן give
לְךָ֔ lᵊḵˈā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וִֽ wˈi וְ and
יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
אִ֨ם־ ʔˌim- אִם if
מְעָ֔ט mᵊʕˈāṭ מְעַט little
וְ wᵊ וְ and
אֹסִ֥פָה ʔōsˌifā יסף add
לְּךָ֖ llᵊḵˌā לְ to
כָּ כְּ as
הֵ֥נָּה hˌēnnā הֵנָּה they
וְ wᵊ וְ and
כָ ḵā כְּ as
הֵֽנָּה׃ hˈēnnā הֵנָּה they
12:8. et dedi tibi domum domini tui et uxores domini tui in sinu tuo dedique tibi domum Israhel et Iuda et si parva sunt ista adiciam tibi multo maiora
And gave thee thy master's house and thy master's wives into thy bosom, and gave thee the house of Israel and Juda: and if these things be little, I shall add far greater things unto thee.
12:8. And I gave the house of your lord to you, and the wives of your lord into your bosom. And I gave the house of Israel and of Judah to you. And as if these things were small, I shall add much greater things to you.
12:8. And I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Israel and of Judah; and if [that had been] too little, I would moreover have given unto thee such and such things.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: И дал тебе дом господина твоего (Саула) и жен господина твоего на лоно твое, т. е. предал их в твою полную власть.
Adam Clarke: Commentary on the Bible - 1831
12:8: Thy master's wives into thy bosom - Perhaps this means no more than that he had given him absolute power over every thing possessed by Saul; and as it was the custom for the new king to succeed even to the wives and concubines, the whole harem of the deceased king, so it was in this case; and the possession of the wives was a sure proof that he had got all regal rights. But could David, as the son-in-law of Saul, take the wives of his father-in-law? However, we find delicacy was seldom consulted in these cases; and Absalom lay with his own father's wives in the most public manner, to show that he had seized on the kingdom, because the wives of the preceding belonged to the succeeding king, and to none other.
2 Kings (2 Samuel) 12:9
Albert Barnes: Notes on the Bible - 1834
12:8: And thy master's wives ... - According to Eastern custom, the royal harem was a part of the royal inheritance. The prophets spoke in such matters according to the received opinions of their day, and not always according to the abstract rule of right. (Compare Mat 19:4-9.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: thy master's wives: Sa2 12:11; Kg1 2:22
gave thee: Sa2 2:4, Sa2 5:5; Sa1 15:19
I would: Sa2 7:19; Psa 84:11, Psa 86:15; Rom 8:32
Geneva 1599
And I gave thee thy master's (b) house, and thy master's (c) wives into thy bosom, and gave thee the house of Israel and of Judah; and if [that had been] too little, I would moreover have given unto thee (d) such and such things.
(b) For David succeeded Saul in his kingdom.
(c) The Jews take this to be Eglah and Michal, or Rizpah and Michal.
(d) That is, greater things than these: for God's love and benefits increase toward his own, if they do not hinder him by their ingratitude.
John Gill
And I gave thee thy master's house,.... Not his palace at Gibeah, but rather his family, his wives, servants, wealth, and riches, all being confiscated through the rebellion of Ishbosheth; or rather his kingdom he succeeded him in:
and thy master's wives into thy bosom; though we read of no more than one that belonged to Saul, if he is meant by his master, excepting Rizpah his concubine, nor ever of David taking them into his bosom and bed; wherefore this can be understood only of his having them at his disposal, to give them to whom he pleased; the word may be rendered his "women", as well as his "wives", and may design his daughters, Merab and Michal, who were both given to David, though taken again and given to others: the Jews say, that Eglah, David's sixth wife, was the wife of Saul; see Gill on 2Kings 3:5,
and gave thee the house of Israel and of Judah; the kingdom of both; gave him to be king over all the tribes of Israel:
and if that had been too little; either his wives too few, as the Jews interpret it, or his kingdom too small:
I would moreover have given unto thee such and such things; more and greater favours; and indeed such he had promised him, as a firm or stable house or kingdom, and that the Messiah should spring from him.
Robert Jamieson, A. R. Fausset and David Brown
I gave thee thy master's house, and thy master's wives--The phraseology means nothing more than that God in His providence had given David, as king of Israel, everything that was Saul's. The history furnishes conclusive evidence that he never actually married any of the wives of Saul. But the harem of the preceding king belongs, according to Oriental notions, as a part of the regalia to his successor.
12:912:9: եւ ընդէ՞ր անարգեցեր զբանն Տեառն առնել չա՛ր առաջի աչաց նորա։ ԶՈւրիա Քետացի հարե՛ր դու սրով, եւ զկին նորա առե՛ր դու քեզ կնութեան. եւ զնա սպանե՛ր սրով որդւոցն Ամոնայ։
9 Ինչո՞ւ Տիրոջ խօսքն անարգեցիր նրա աչքի առաջ չարիք գործելով: Դու սրով սպանեցիր քետացի Ուրիային եւ նրա կնոջը քեզ կնութեան առար, նրան սպանեցիր ամոնացիների սրով:
9 Ինչո՞ւ համար Տէրոջը խօսքը անարգեցիր անոր աչքերուն առջեւ չարութիւն ընելով եւ Ուրիային կինը քեզի կին առիր ու զանիկա Ամմոնի որդիներուն սրովը սպաննեցիր։
Եւ ընդէ՞ր անարգեցեր զբան Տեառն առնել չար առաջի աչաց նորա. զՈւրիա Քետացի հարեր դու սրով, եւ զկին նորա առեր դու քեզ կնութեան, եւ զնա սպաներ սրով որդւոցն Ամոնայ:

12:9: եւ ընդէ՞ր անարգեցեր զբանն Տեառն առնել չա՛ր առաջի աչաց նորա։ ԶՈւրիա Քետացի հարե՛ր դու սրով, եւ զկին նորա առե՛ր դու քեզ կնութեան. եւ զնա սպանե՛ր սրով որդւոցն Ամոնայ։
9 Ինչո՞ւ Տիրոջ խօսքն անարգեցիր նրա աչքի առաջ չարիք գործելով: Դու սրով սպանեցիր քետացի Ուրիային եւ նրա կնոջը քեզ կնութեան առար, նրան սպանեցիր ամոնացիների սրով:
9 Ինչո՞ւ համար Տէրոջը խօսքը անարգեցիր անոր աչքերուն առջեւ չարութիւն ընելով եւ Ուրիային կինը քեզի կին առիր ու զանիկա Ամմոնի որդիներուն սրովը սպաննեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
12:912:9 зачем же ты пренебрег слово Господа, сделав злое пред очами Его? Урию Хеттеянина ты поразил мечом; жену его взял себе в жену, а его ты убил мечом Аммонитян;
12:9 τί τις.1 who?; what? ὅτι οτι since; that ἐφαύλισας φαυλιζω the λόγον λογος word; log κυρίου κυριος lord; master τοῦ ο the ποιῆσαι ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight αὐτοῦ αυτος he; him τὸν ο the Ουριαν ουριας Ourias; Urias τὸν ο the Χετταῖον χετταιος pat; impact ἐν εν in ῥομφαίᾳ ρομφαια broadsword καὶ και and; even τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him ἔλαβες λαμβανω take; get σεαυτῷ σεαυτου of yourself εἰς εις into; for γυναῖκα γυνη woman; wife καὶ και and; even αὐτὸν αυτος he; him ἀπέκτεινας αποκτεινω kill ἐν εν in ῥομφαίᾳ ρομφαια broadsword υἱῶν υιος son Αμμων αμμων Ammōn; Ammon
12:9 מַדּ֜וּעַ maddˈûₐʕ מַדּוּעַ why בָּזִ֣יתָ׀ bāzˈîṯā בזה despise אֶת־ ʔeṯ- אֵת [object marker] דְּבַ֣ר dᵊvˈar דָּבָר word יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make הָ hā הַ the רַע֮ raʕ רַע evil בְּב *bᵊ בְּ in עֵינַי֒עינו *ʕênˌay עַיִן eye אֵ֣ת ʔˈēṯ אֵת [object marker] אוּרִיָּ֤ה ʔûriyyˈā אוּרִיָּה Uriah הַֽ hˈa הַ the חִתִּי֙ ḥittˌî חִתִּי Hittite הִכִּ֣יתָ hikkˈîṯā נכה strike בַ va בְּ in † הַ the חֶ֔רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and אֶ֨ת־ ʔˌeṯ- אֵת [object marker] אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman לָקַ֥חְתָּ lāqˌaḥtā לקח take לְּךָ֖ llᵊḵˌā לְ to לְ lᵊ לְ to אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and אֹתֹ֣ו ʔōṯˈô אֵת [object marker] הָרַ֔גְתָּ hārˈaḡtā הרג kill בְּ bᵊ בְּ in חֶ֖רֶב ḥˌerev חֶרֶב dagger בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
12:9. quare ergo contempsisti verbum Domini ut faceres malum in conspectu meo Uriam Hettheum percussisti gladio et uxorem illius accepisti uxorem et interfecisti eum gladio filiorum AmmonWhy therefore hast thou despised the word of the Lord, to do evil in my sight? Thou hast killed Urias the Hethite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.
9. Wherefore hast thou despised the word of the LORD, to do that which is evil in his sight? thou hast smitten Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.
12:9. Therefore, why have you despised the word of the Lord, so that you did evil in my sight? You have struck down Uriah the Hittite with the sword. And you have taken his wife as a wife for yourself. And you have put him to death with the sword of the sons of Ammon.
12:9. Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife [to be] thy wife, and hast slain him with the sword of the children of Ammon.
Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife [to be] thy wife, and hast slain him with the sword of the children of Ammon:

12:9 зачем же ты пренебрег слово Господа, сделав злое пред очами Его? Урию Хеттеянина ты поразил мечом; жену его взял себе в жену, а его ты убил мечом Аммонитян;
12:9
τί τις.1 who?; what?
ὅτι οτι since; that
ἐφαύλισας φαυλιζω the
λόγον λογος word; log
κυρίου κυριος lord; master
τοῦ ο the
ποιῆσαι ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
τὸν ο the
Ουριαν ουριας Ourias; Urias
τὸν ο the
Χετταῖον χετταιος pat; impact
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
καὶ και and; even
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
ἔλαβες λαμβανω take; get
σεαυτῷ σεαυτου of yourself
εἰς εις into; for
γυναῖκα γυνη woman; wife
καὶ και and; even
αὐτὸν αυτος he; him
ἀπέκτεινας αποκτεινω kill
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
υἱῶν υιος son
Αμμων αμμων Ammōn; Ammon
12:9
מַדּ֜וּעַ maddˈûₐʕ מַדּוּעַ why
בָּזִ֣יתָ׀ bāzˈîṯā בזה despise
אֶת־ ʔeṯ- אֵת [object marker]
דְּבַ֣ר dᵊvˈar דָּבָר word
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
לַ la לְ to
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
הָ הַ the
רַע֮ raʕ רַע evil
בְּב
*bᵊ בְּ in
עֵינַי֒עינו
*ʕênˌay עַיִן eye
אֵ֣ת ʔˈēṯ אֵת [object marker]
אוּרִיָּ֤ה ʔûriyyˈā אוּרִיָּה Uriah
הַֽ hˈa הַ the
חִתִּי֙ ḥittˌî חִתִּי Hittite
הִכִּ֣יתָ hikkˈîṯā נכה strike
בַ va בְּ in
הַ the
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
אֶ֨ת־ ʔˌeṯ- אֵת [object marker]
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
לָקַ֥חְתָּ lāqˌaḥtā לקח take
לְּךָ֖ llᵊḵˌā לְ to
לְ lᵊ לְ to
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וְ wᵊ וְ and
אֹתֹ֣ו ʔōṯˈô אֵת [object marker]
הָרַ֔גְתָּ hārˈaḡtā הרג kill
בְּ bᵊ בְּ in
חֶ֖רֶב ḥˌerev חֶרֶב dagger
בְּנֵ֥י bᵊnˌê בֵּן son
עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
12:9. quare ergo contempsisti verbum Domini ut faceres malum in conspectu meo Uriam Hettheum percussisti gladio et uxorem illius accepisti uxorem et interfecisti eum gladio filiorum Ammon
Why therefore hast thou despised the word of the Lord, to do evil in my sight? Thou hast killed Urias the Hethite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.
12:9. Therefore, why have you despised the word of the Lord, so that you did evil in my sight? You have struck down Uriah the Hittite with the sword. And you have taken his wife as a wife for yourself. And you have put him to death with the sword of the sons of Ammon.
12:9. Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife [to be] thy wife, and hast slain him with the sword of the children of Ammon.
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
12:9: Thou hast killed Uriah - Thou art the Murderer, as having planned his death; the sword of the Ammonites was Thy instrument only.
2 Kings (2 Samuel) 12:11
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: despised: Sa2 12:10, Sa2 11:4, Sa2 11:14-17; Gen 9:5, Gen 9:6; Exo 20:13, Exo 20:14; Num 15:30, Num 15:31; Sa1 15:19, Sa1 15:23; Isa 5:24; Amo 2:4; Heb 10:28, Heb 10:29
to do evil: Ch2 33:6; Psa 51:4, Psa 90:8, Psa 139:1, Psa 139:2; Jer 18:10
thou hast: Sa2 11:15-27
Geneva 1599
Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife [to be] thy wife, and hast slain him with the sword of the (e) children of Ammon.
(e) You have most cruelly given him into the hands of God's enemies.
John Gill
Wherefore hast thou despised the commandment of the Lord, to do evil in his sight?.... The commandment referred to is the law of God, particularly the sixth and seventh precepts of it, Ex 20:13; which David had shown no regard unto, and by his breaking them had slighted and despised them:
thou hast killed Uriah the Hittite with the sword; and so had despised and broken the sixth command, Ex 20:13; for though he had not taken away his life with his own hand, he had plotted and contrived it, and had given orders to put him in such a position as would issue in it:
and hast taken his wife to be thy wife; after he had defiled her, being another man's wife, and had taken such unlawful methods to make her his wife, whereby he had despised and broken both the sixth and the seventh commands, Ex 20:13,
and hast slain him with the sword of the children of Ammon; though he had not put him to death with his own sword, he had done that which was as bad or worse in some respects, he had exposed him to the sword of the Ammonites, by which it was taken away; and not his only, but that of some of the Israelites also, which gave that uncircumcised people reason to triumph over the children of Israel, and even to blaspheme the God of Israel.
John Wesley
To be thy wife - To marry her whom he had defiled, and whose husband he had slain, was an affront upon the ordinance of marriage, making that not only to palliate, but in a manner to consecrate such villainies. In all this he despised the word of the Lord; (so it is in the Hebrew.) Not only his commandment in general, but the particular word of promise, which God had before sent him by Nathan, that he would build him an house: which sacred promise if he had had a due value for, he would not have polluted his house with lust and blood.
12:1012:10: Եւ արդ՝ մի՛ հեռասցի սուր ՚ի տանէ քումմէ մինչեւ ցյաւիտեան՝ փոխանակ զի անարգեցե՛ր զիս, եւ առեր զկինն Ուրիայ Քետացւոյ լինել քեզ կնութեան։
10 Արդ, սուրը յաւիտեանս թող չհեռանայ քո տնից փոխարէնն այն բանի, որ ինձ անարգեցիր եւ քետացի Ուրիայի կնոջը քեզ կնութեան առար:
10 Հիմա զիս անարգելուդ համար ու Քետացի Ուրիային կինը քեզի կին առնելուդ համար, քու տունէդ սուրը յաւիտեան պակաս պիտի չըլլայ։
Եւ արդ մի՛ հեռասցի սուր ի տանէ քումմէ մինչեւ ցյաւիտեան, փոխանակ զի անարգեցեր զիս, եւ առեր զկինն Ուրիայ Քետացւոյ լինել քեզ կնութեան:

12:10: Եւ արդ՝ մի՛ հեռասցի սուր ՚ի տանէ քումմէ մինչեւ ցյաւիտեան՝ փոխանակ զի անարգեցե՛ր զիս, եւ առեր զկինն Ուրիայ Քետացւոյ լինել քեզ կնութեան։
10 Արդ, սուրը յաւիտեանս թող չհեռանայ քո տնից փոխարէնն այն բանի, որ ինձ անարգեցիր եւ քետացի Ուրիայի կնոջը քեզ կնութեան առար:
10 Հիմա զիս անարգելուդ համար ու Քետացի Ուրիային կինը քեզի կին առնելուդ համար, քու տունէդ սուրը յաւիտեան պակաս պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1012:10 итак не отступит меч от дома твоего во веки, за то, что ты пренебрег Меня и взял жену Урии Хеттеянина, чтоб она была тебе женою.
12:10 καὶ και and; even νῦν νυν now; present οὐκ ου not ἀποστήσεται αφιστημι distance; keep distance ῥομφαία ρομφαια broadsword ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household σου σου of you; your ἕως εως till; until αἰῶνος αιων age; -ever ἀνθ᾿ αντι against; instead of ὧν ος who; what ὅτι οτι since; that ἐξουδένωσάς εξουδενοω set at naught με με me καὶ και and; even ἔλαβες λαμβανω take; get τὴν ο the γυναῖκα γυνη woman; wife τοῦ ο the Ουριου ουριας Ourias; Urias τοῦ ο the Χετταίου χετταιος the εἶναί ειμι be σοι σοι you εἰς εις into; for γυναῖκα γυνη woman; wife
12:10 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now לֹא־ lō- לֹא not תָס֥וּר ṯāsˌûr סור turn aside חֶ֛רֶב ḥˈerev חֶרֶב dagger מִ mi מִן from בֵּיתְךָ֖ bbêṯᵊḵˌā בַּיִת house עַד־ ʕaḏ- עַד unto עֹולָ֑ם ʕôlˈām עֹולָם eternity עֵ֚קֶב ˈʕēqev עֵקֶב end כִּ֣י kˈî כִּי that בְזִתָ֔נִי vᵊziṯˈānî בזה despise וַ wa וְ and תִּקַּ֗ח ttiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] אֵ֨שֶׁת֙ ʔˈēšeṯ אִשָּׁה woman אוּרִיָּ֣ה ʔûriyyˈā אוּרִיָּה Uriah הַ ha הַ the חִתִּ֔י ḥittˈî חִתִּי Hittite לִ li לְ to הְיֹ֥ות hᵊyˌôṯ היה be לְךָ֖ lᵊḵˌā לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ס ʔiššˈā . s אִשָּׁה woman
12:10. quam ob rem non recedet gladius de domo tua usque in sempiternum eo quod despexeris me et tuleris uxorem Uriae Hetthei ut esset uxor tuaTherefore the sword shall never depart from thy house, because thou hast despised me, and hast taken the wife of Urias the Hethite to be thy wife.
10. Now therefore, the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.
12:10. For this reason, the sword shall not withdraw from your house, even perpetually, because you have despised me, and you have taken the wife of Uriah the Hittite, so that she may be your wife.’
12:10. Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.
Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife:

12:10 итак не отступит меч от дома твоего во веки, за то, что ты пренебрег Меня и взял жену Урии Хеттеянина, чтоб она была тебе женою.
12:10
καὶ και and; even
νῦν νυν now; present
οὐκ ου not
ἀποστήσεται αφιστημι distance; keep distance
ῥομφαία ρομφαια broadsword
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
σου σου of you; your
ἕως εως till; until
αἰῶνος αιων age; -ever
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ὅτι οτι since; that
ἐξουδένωσάς εξουδενοω set at naught
με με me
καὶ και and; even
ἔλαβες λαμβανω take; get
τὴν ο the
γυναῖκα γυνη woman; wife
τοῦ ο the
Ουριου ουριας Ourias; Urias
τοῦ ο the
Χετταίου χετταιος the
εἶναί ειμι be
σοι σοι you
εἰς εις into; for
γυναῖκα γυνη woman; wife
12:10
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
לֹא־ lō- לֹא not
תָס֥וּר ṯāsˌûr סור turn aside
חֶ֛רֶב ḥˈerev חֶרֶב dagger
מִ mi מִן from
בֵּיתְךָ֖ bbêṯᵊḵˌā בַּיִת house
עַד־ ʕaḏ- עַד unto
עֹולָ֑ם ʕôlˈām עֹולָם eternity
עֵ֚קֶב ˈʕēqev עֵקֶב end
כִּ֣י kˈî כִּי that
בְזִתָ֔נִי vᵊziṯˈānî בזה despise
וַ wa וְ and
תִּקַּ֗ח ttiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֨שֶׁת֙ ʔˈēšeṯ אִשָּׁה woman
אוּרִיָּ֣ה ʔûriyyˈā אוּרִיָּה Uriah
הַ ha הַ the
חִתִּ֔י ḥittˈî חִתִּי Hittite
לִ li לְ to
הְיֹ֥ות hᵊyˌôṯ היה be
לְךָ֖ lᵊḵˌā לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ס ʔiššˈā . s אִשָּׁה woman
12:10. quam ob rem non recedet gladius de domo tua usque in sempiternum eo quod despexeris me et tuleris uxorem Uriae Hetthei ut esset uxor tua
Therefore the sword shall never depart from thy house, because thou hast despised me, and hast taken the wife of Urias the Hethite to be thy wife.
12:10. For this reason, the sword shall not withdraw from your house, even perpetually, because you have despised me, and you have taken the wife of Uriah the Hittite, so that she may be your wife.’
12:10. Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.
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
10: Не отступит меч от дома твоего во веки. Имеются в виду последовавшие затем нестроения в семейной жизни Давида и в жизни его государства: кровосмешение Амнона с Фамарью, смерть Амнона от руки Авессалома, возмущение и смерть Авессалома, возмущение Адонии, а также несчастия в жизни еврейского народа при преемниках Давида.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: the sword: Sa2 13:28, Sa2 13:29, Sa2 18:14, Sa2 18:15, Sa2 18:33; Kg1 2:23-25; Amo 7:9; Mat 26:52
because: Num 11:20; Sa1 2:30; Mal 1:6, Mal 1:7; Mat 6:24; Rom 2:4; Th1 4:8
hast taken: Gen 20:3; Pro 6:32, Pro 6:33
John Gill
Now therefore the sword shall never depart from thine house,.... During his life, and as appeared in the slaughter of his sons Ammon and Absalom before his death, and of Adonijah quickly after, and in his posterity through their wars with the children of Israel, and other nations:
because thou hast despised me; his commandments, and that in effect was despising him the lawgiver:
and hast taken the wife of Uriah the Hittite to be thy wife; which being repeated shows that it was very displeasing to God, and a very heinous crime in his sight.
John Wesley
Never depart - During the residue of thy life.
12:1112:11: Ա՛յսպէս ասէ Տէր. Ահա ես յարուցից ՚ի վերայ քո չարիս ՚ի տանէ՛ քումմէ. եւ առից զկանայս քո առաջի աչաց քոց, եւ տա՛ց ընկերի քում. եւ ննջեսցէ ընդ կանայս քո յանդիման արեգականս այսորիկ։
11 Այսպէս է ասում Տէրը. “Ահա ես քո դէմ չարիք կը յարուցեմ քո տնից. աչքերիդ առաջ քո կանանց պիտի վերցնեմ եւ տամ քո ընկերոջը, նա այս արեգակի լոյսի տակ[34] պառկելու է քո կանանց հետ:[34] 34. Օրը ցերեկով:
11 Եւ Տէրը այսպէս կ’ըսէ. ‘Քու տունէդ քեզի դէմ չարիք մը պիտի հանեմ ու քու աչքերուդ առջեւ քու կիներդ պիտի առնեմ եւ զանոնք քու դրացիիդ պիտի տամ ու անիկա այս արեգակին առջեւ քու կիներուդ հետ պիտի պառկի։
Այսպէս ասէ Տէր. Ահա ես յարուցից ի վերայ քո չարիս ի տանէ քումմէ. եւ առից զկանայս քո առաջի աչաց քոց եւ տաց ընկերի քում, եւ ննջեսցէ ընդ կանայս քո յանդիման արեգականս այսորիկ:

12:11: Ա՛յսպէս ասէ Տէր. Ահա ես յարուցից ՚ի վերայ քո չարիս ՚ի տանէ՛ քումմէ. եւ առից զկանայս քո առաջի աչաց քոց, եւ տա՛ց ընկերի քում. եւ ննջեսցէ ընդ կանայս քո յանդիման արեգականս այսորիկ։
11 Այսպէս է ասում Տէրը. “Ահա ես քո դէմ չարիք կը յարուցեմ քո տնից. աչքերիդ առաջ քո կանանց պիտի վերցնեմ եւ տամ քո ընկերոջը, նա այս արեգակի լոյսի տակ[34] պառկելու է քո կանանց հետ:
[34] 34. Օրը ցերեկով:
11 Եւ Տէրը այսպէս կ’ըսէ. ‘Քու տունէդ քեզի դէմ չարիք մը պիտի հանեմ ու քու աչքերուդ առջեւ քու կիներդ պիտի առնեմ եւ զանոնք քու դրացիիդ պիտի տամ ու անիկա այս արեգակին առջեւ քու կիներուդ հետ պիտի պառկի։
zohrab-1805▾ eastern-1994▾ western am▾
12:1112:11 Так говорит Господь: вот, Я воздвигну на тебя зло из дома твоего, и возьму жен твоих пред глазами твоими, и отдам ближнему твоему, и будет он спать с женами твоими пред этим солнцем;
12:11 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐξεγείρω εξεγειρω raise up; awakened ἐπὶ επι in; on σὲ σε.1 you κακὰ κακος bad; ugly ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household σου σου of you; your καὶ και and; even λήμψομαι λαμβανω take; get τὰς ο the γυναῖκάς γυνη woman; wife σου σου of you; your κατ᾿ κατα down; by ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your καὶ και and; even δώσω διδωμι give; deposit τῷ ο the πλησίον πλησιον near; neighbor σου σου of you; your καὶ και and; even κοιμηθήσεται κοιμαω doze; fall asleep μετὰ μετα with; amid τῶν ο the γυναικῶν γυνη woman; wife σου σου of you; your ἐναντίον εναντιος contrary; opposite τοῦ ο the ἡλίου ηλιος sun τούτου ουτος this; he
12:11 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִי֩ hinnˌî הִנֵּה behold מֵקִ֨ים mēqˌîm קום arise עָלֶ֤יךָ ʕālˈeʸḵā עַל upon רָעָה֙ rāʕˌā רָעָה evil מִ mi מִן from בֵּיתֶ֔ךָ bbêṯˈeḵā בַּיִת house וְ wᵊ וְ and לָקַחְתִּ֤י lāqaḥtˈî לקח take אֶת־ ʔeṯ- אֵת [object marker] נָשֶׁ֨יךָ֙ nāšˈeʸḵā אִשָּׁה woman לְ lᵊ לְ to עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye וְ wᵊ וְ and נָתַתִּ֖י nāṯattˌî נתן give לְ lᵊ לְ to רֵעֶ֑יךָ rēʕˈeʸḵā רֵעַ fellow וְ wᵊ וְ and שָׁכַב֙ šāḵˌav שׁכב lie down עִם־ ʕim- עִם with נָשֶׁ֔יךָ nāšˈeʸḵā אִשָּׁה woman לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye הַ ha הַ the שֶּׁ֥מֶשׁ ššˌemeš שֶׁמֶשׁ sun הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
12:11. itaque haec dicit Dominus ecce ego suscitabo super te malum de domo tua et tollam uxores tuas in oculis tuis et dabo proximo tuo et dormiet cum uxoribus tuis in oculis solis huiusThus saith the Lord: Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes and give them to thy neighbour, and he shall lie with thy wives in the sight of this sun.
11. Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun.
12:11. And so, thus says the Lord: ‘Behold, I will raise up over you an evil from your own house. And I will take your wives away before your eyes, and I will give them to your neighbor. And he will sleep with your wives in the sight of this sun.
12:11. Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give [them] unto thy neighbour, and he shall lie with thy wives in the sight of this sun.
Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give [them] unto thy neighbour, and he shall lie with thy wives in the sight of this sun:

12:11 Так говорит Господь: вот, Я воздвигну на тебя зло из дома твоего, и возьму жен твоих пред глазами твоими, и отдам ближнему твоему, и будет он спать с женами твоими пред этим солнцем;
12:11
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐξεγείρω εξεγειρω raise up; awakened
ἐπὶ επι in; on
σὲ σε.1 you
κακὰ κακος bad; ugly
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
σου σου of you; your
καὶ και and; even
λήμψομαι λαμβανω take; get
τὰς ο the
γυναῖκάς γυνη woman; wife
σου σου of you; your
κατ᾿ κατα down; by
ὀφθαλμούς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
δώσω διδωμι give; deposit
τῷ ο the
πλησίον πλησιον near; neighbor
σου σου of you; your
καὶ και and; even
κοιμηθήσεται κοιμαω doze; fall asleep
μετὰ μετα with; amid
τῶν ο the
γυναικῶν γυνη woman; wife
σου σου of you; your
ἐναντίον εναντιος contrary; opposite
τοῦ ο the
ἡλίου ηλιος sun
τούτου ουτος this; he
12:11
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הִנְנִי֩ hinnˌî הִנֵּה behold
מֵקִ֨ים mēqˌîm קום arise
עָלֶ֤יךָ ʕālˈeʸḵā עַל upon
רָעָה֙ rāʕˌā רָעָה evil
מִ mi מִן from
בֵּיתֶ֔ךָ bbêṯˈeḵā בַּיִת house
וְ wᵊ וְ and
לָקַחְתִּ֤י lāqaḥtˈî לקח take
אֶת־ ʔeṯ- אֵת [object marker]
נָשֶׁ֨יךָ֙ nāšˈeʸḵā אִשָּׁה woman
לְ lᵊ לְ to
עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye
וְ wᵊ וְ and
נָתַתִּ֖י nāṯattˌî נתן give
לְ lᵊ לְ to
רֵעֶ֑יךָ rēʕˈeʸḵā רֵעַ fellow
וְ wᵊ וְ and
שָׁכַב֙ šāḵˌav שׁכב lie down
עִם־ ʕim- עִם with
נָשֶׁ֔יךָ nāšˈeʸḵā אִשָּׁה woman
לְ lᵊ לְ to
עֵינֵ֖י ʕênˌê עַיִן eye
הַ ha הַ the
שֶּׁ֥מֶשׁ ššˌemeš שֶׁמֶשׁ sun
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
12:11. itaque haec dicit Dominus ecce ego suscitabo super te malum de domo tua et tollam uxores tuas in oculis tuis et dabo proximo tuo et dormiet cum uxoribus tuis in oculis solis huius
Thus saith the Lord: Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes and give them to thy neighbour, and he shall lie with thy wives in the sight of this sun.
12:11. And so, thus says the Lord: ‘Behold, I will raise up over you an evil from your own house. And I will take your wives away before your eyes, and I will give them to your neighbor. And he will sleep with your wives in the sight of this sun.
12:11. Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give [them] unto thy neighbour, and he shall lie with thy wives in the sight of this sun.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Воздвигну на тебя зло из дома твоего. Последовавшие затем огорчения Давида были причинены людьми наиболее близкими ему (Амнон, Авессалом, Адония).

Возьму жен твоих и прочее См. XVI:20-22.
Adam Clarke: Commentary on the Bible - 1831
12:11: I will take thy wives - That is, In the course of my providence I will permit all this to be done. Had David been faithful, God, by his providence, would have turned all this aside; but now, by his sin, he has made that providence his enemy which before was his friend.
2 Kings (2 Samuel) 12:13
Albert Barnes: Notes on the Bible - 1834
12:11: See the marginal references. In both the points of David's crime the retribution was according to his sin. His adultery was punished by Absalom's outrage, his murder by the bloodshed of domestic fights, which cost the lives of at least three of his favorite sons, Amnon, Absalom, and Adonijah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: I will raise: Sa2 13:1-14, Sa2 13:28, Sa2 13:29, Sa2 15:6, Sa2 15:10
I will take: That is, in the course of my providence I will permit this to be done. Such phrases in Scripture do not mean that God either does or can do evil himself; but only that he permits such evil to be done as he foresaw would be done, and which, had he pleased, he might have pRev_ented. Sa2 16:21, Sa2 16:22; Deu 28:30; Eze 14:9, Eze 20:25, Eze 20:26; Hos 4:13, Hos 4:14
Geneva 1599
Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give [them] unto thy neighbour, and he shall lie with thy wives in the sight of this (f) sun.
(f) Meaning openly, at noon.
John Gill
Thus saith the Lord,.... For what he said was not of himself, but under a spirit of prophecy:
behold, I will raise up evil against thee out of thine own house: that is, evil persons, who should be guilty of evil things, and that as a chastisement of him for the sins he had committed, and those out of his own family, as Amnon and Absalom:
and I will take thy wives before thine eyes; which is so expressed, because it was done in his lifetime, and he knowing it, but not able to hinder it, though he did not, strictly speaking, see it with his eyes:
and give them unto thy neighbour; or friend, meaning his son Absalom, as they were:
and he shall lie with thy wives in the sight of this sun; pointing to the sun in the firmament, and which might be then shining in the room where they were: and which is represented by Homer (u) as seeing all things, "and eyes" are ascribed to it here in the original; the meaning is, that this fact should be done in the daytime, openly and publicly, and was fulfilled, when by the advice of Ahithophel a tent was spread on the top of the house, and Absalom went in to his father's concubines in the sight of all Israel, 2Kings 16:22.
(u) Odyss. 11. ver. 119. & 12. ver. 380.
John Wesley
Own house - From thy own children and family. Thine eyes - Openly, so that thou shalt know it as certainly as if thou didst see it, and yet not be able to hinder it. And give them - I shall by my providence, give him power over them. Neighbor - To one who is very near thee. But God expresseth this darkly, that the accomplishment of it might not be hindered.
Robert Jamieson, A. R. Fausset and David Brown
I will raise up evil against thee out of thine own house, &c.--The prophet speaks of God threatening to do what He only permitted to be done. The fact is, that David's loss of character by the discovery of his crimes, tended, in the natural course of things, to diminish the respect of his family, to weaken the authority of his government, and to encourage the prevalence of many disorders throughout his kingdom.
12:1212:12: Զի դու արարեր զայդ ՚ի ծածուկ, եւ ես արարից զբանդ զայդ յանդիման ամենայն Իսրայէլի, եւ առաջի արեգականս այսորիկ։
12 Դու այդ բանը ծածուկ արեցիր, իսկ ես այն անելու եմ ամբողջ Իսրայէլի աչքի առաջ, օրը ցերեկով”»:
12 Թէեւ դուն ծածկաբար ըրիր, բայց ես այս բանը բոլոր Իսրայէլին առջեւ ու արեգակին առջեւ պիտի ընեմ’»։
Զի դու արարեր զայդ ի ծածուկ, եւ ես արարից զբանդ զայդ յանդիման ամենայն Իսրայելի եւ առաջի արեգականս այսորիկ:

12:12: Զի դու արարեր զայդ ՚ի ծածուկ, եւ ես արարից զբանդ զայդ յանդիման ամենայն Իսրայէլի, եւ առաջի արեգականս այսորիկ։
12 Դու այդ բանը ծածուկ արեցիր, իսկ ես այն անելու եմ ամբողջ Իսրայէլի աչքի առաջ, օրը ցերեկով”»:
12 Թէեւ դուն ծածկաբար ըրիր, բայց ես այս բանը բոլոր Իսրայէլին առջեւ ու արեգակին առջեւ պիտի ընեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212:12 ты сделал тайно, а Я сделаю это пред всем Израилем и пред солнцем.
12:12 ὅτι οτι since; that σὺ συ you ἐποίησας ποιεω do; make κρυβῇ κρυβη and I ποιήσω ποιεω do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ἐναντίον εναντιος contrary; opposite παντὸς πας all; every Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀπέναντι απεναντι before; contrary τούτου ουτος this; he τοῦ ο the ἡλίου ηλιος sun
12:12 כִּ֥י kˌî כִּי that אַתָּ֖ה ʔattˌā אַתָּה you עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make בַ va בְּ in † הַ the סָּ֑תֶר ssˈāṯer סֵתֶר hiding place וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i אֶעֱשֶׂה֙ ʔeʕᵉśˌeh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart כָּל־ kol- כֹּל whole יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart הַ ha הַ the שָּֽׁמֶשׁ׃ ס ššˈāmeš . s שֶׁמֶשׁ sun
12:12. tu enim fecisti abscondite ego vero faciam verbum istud in conspectu omnis Israhel et in conspectu solisFor thou didst it secretly: but I will do this thing in the sight of all Israel, and in the sight of the sun.
12. For thou didst it secretly: but I will do this thing before all Israel, and before the sun.
12:12. For you acted secretly. But I will do this word in the sight of all of Israel, and in the sight of the sun.’ ”
12:12. For thou didst [it] secretly: but I will do this thing before all Israel, and before the sun.
For thou didst [it] secretly: but I will do this thing before all Israel, and before the sun:

12:12 ты сделал тайно, а Я сделаю это пред всем Израилем и пред солнцем.
12:12
ὅτι οτι since; that
σὺ συ you
ἐποίησας ποιεω do; make
κρυβῇ κρυβη and I
ποιήσω ποιεω do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ἐναντίον εναντιος contrary; opposite
παντὸς πας all; every
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀπέναντι απεναντι before; contrary
τούτου ουτος this; he
τοῦ ο the
ἡλίου ηλιος sun
12:12
כִּ֥י kˌî כִּי that
אַתָּ֖ה ʔattˌā אַתָּה you
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
בַ va בְּ in
הַ the
סָּ֑תֶר ssˈāṯer סֵתֶר hiding place
וַ wa וְ and
אֲנִ֗י ʔᵃnˈî אֲנִי i
אֶעֱשֶׂה֙ ʔeʕᵉśˌeh עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
כָּל־ kol- כֹּל whole
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
הַ ha הַ the
שָּֽׁמֶשׁ׃ ס ššˈāmeš . s שֶׁמֶשׁ sun
12:12. tu enim fecisti abscondite ego vero faciam verbum istud in conspectu omnis Israhel et in conspectu solis
For thou didst it secretly: but I will do this thing in the sight of all Israel, and in the sight of the sun.
12:12. For you acted secretly. But I will do this word in the sight of all of Israel, and in the sight of the sun.’ ”
12:12. For thou didst [it] secretly: but I will do this thing before all Israel, and before the sun.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: secretly: Sa2 11:4, Sa2 11:8, Sa2 11:13, Sa2 11:15; Ecc 12:14; Luk 12:1, Luk 12:2; Co1 4:5
John Gill
For thou didst it secretly,.... Committed adultery with Bathsheba privately, and endeavoured to conceal it, by getting her husband killed in battle, and then marrying her as soon as he could to hide the shame of it:
but one will do this thing before all Israel, and before the sun; as the above fact was; that is, he would suffer it to he done, and so order it in his providence, that everything should concur to the doing of it; as David's leaving his wives behind him, Ahithophel's wicked counsel he was suffered to give, and the lustful inclination Absalom was left unto, and not any of the people of Israel having religion, spirit, and courage enough to remonstrate against it.
12:1312:13: Եւ ասէ Դաւիթ ցՆաթան. Մեղա՛յ Տեառն։ Եւ ասէ Նաթան ցԴաւիթ. Եւ Տէր անցո՛յց զքեւ զմեղս քո՝ եւ մի՛ մեռցիս[3256]։ [3256] Ոմանք. Եւ մի՛ մեռցես։
13 Դաւիթն ասաց Նաթանին. «Մեղանչել եմ Տիրոջ դէմ»: Նաթանն ասաց Դաւթին.
13 Դաւիթ Նաթանին ըսաւ. «Տէրոջը դէմ մեղք գործեցի»։ Եւ Նաթան Դաւիթին ըսաւ. «Տէրն ալ քու մեղքդ ներեց*, պիտի չմեռնիս
Եւ ասէ Դաւիթ ցՆաթան. Մեղայ Տեառն: Եւ ասէ Նաթան ցԴաւիթ. Եւ Տէր անցոյց զքեւ զմեղս քո եւ մի՛ մեռցիս:

12:13: Եւ ասէ Դաւիթ ցՆաթան. Մեղա՛յ Տեառն։ Եւ ասէ Նաթան ցԴաւիթ. Եւ Տէր անցո՛յց զքեւ զմեղս քո՝ եւ մի՛ մեռցիս[3256]։
[3256] Ոմանք. Եւ մի՛ մեռցես։
13 Դաւիթն ասաց Նաթանին. «Մեղանչել եմ Տիրոջ դէմ»: Նաթանն ասաց Դաւթին.
13 Դաւիթ Նաթանին ըսաւ. «Տէրոջը դէմ մեղք գործեցի»։ Եւ Նաթան Դաւիթին ըսաւ. «Տէրն ալ քու մեղքդ ներեց*, պիտի չմեռնիս
zohrab-1805▾ eastern-1994▾ western am▾
12:1312:13 И сказал Давид Нафану: согрешил я пред Господом. И сказал Нафан Давиду: и Господь снял {с тебя} грех твой; ты не умрешь;
12:13 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith τῷ ο the Ναθαν ναθαν Nathan ἡμάρτηκα αμαρτανω sin τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even εἶπεν επω say; speak Ναθαν ναθαν Nathan πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even κύριος κυριος lord; master παρεβίβασεν παραβιβαζω the ἁμάρτημά αμαρτημα sinfulness σου σου of you; your οὐ ου not μὴ μη not ἀποθάνῃς αποθνησκω die
12:13 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say דָּוִד֙ dāwˌiḏ דָּוִד David אֶל־ ʔel- אֶל to נָתָ֔ן nāṯˈān נָתָן Nathan חָטָ֖אתִי ḥāṭˌāṯî חטא miss לַֽ lˈa לְ to יהוָ֑ה ס [yhwˈāh] s יְהוָה YHWH וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say נָתָ֜ן nāṯˈān נָתָן Nathan אֶל־ ʔel- אֶל to דָּוִ֗ד dāwˈiḏ דָּוִד David גַּם־ gam- גַּם even יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH הֶעֱבִ֥יר heʕᵉvˌîr עבר pass חַטָּאתְךָ֖ ḥaṭṭāṯᵊḵˌā חַטָּאת sin לֹ֥א lˌō לֹא not תָמֽוּת׃ ṯāmˈûṯ מות die
12:13. et dixit David ad Nathan peccavi Domino dixitque Nathan ad David Dominus quoque transtulit peccatum tuum non morierisAnd David said to Nathan: I have sinned against the Lord. And Nathan said to David: The Lord also hath taken away thy sin: thou shalt not die.
13. And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die.
12:13. And David said to Nathan, “I have sinned against the Lord.” And Nathan said to David: “The Lord has also taken away your sin. You shall not die.
12:13. And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die.
And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die:

12:13 И сказал Давид Нафану: согрешил я пред Господом. И сказал Нафан Давиду: и Господь снял {с тебя} грех твой; ты не умрешь;
12:13
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
τῷ ο the
Ναθαν ναθαν Nathan
ἡμάρτηκα αμαρτανω sin
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
Ναθαν ναθαν Nathan
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
κύριος κυριος lord; master
παρεβίβασεν παραβιβαζω the
ἁμάρτημά αμαρτημα sinfulness
σου σου of you; your
οὐ ου not
μὴ μη not
ἀποθάνῃς αποθνησκω die
12:13
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
דָּוִד֙ dāwˌiḏ דָּוִד David
אֶל־ ʔel- אֶל to
נָתָ֔ן nāṯˈān נָתָן Nathan
חָטָ֖אתִי ḥāṭˌāṯî חטא miss
לַֽ lˈa לְ to
יהוָ֑ה ס [yhwˈāh] s יְהוָה YHWH
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
נָתָ֜ן nāṯˈān נָתָן Nathan
אֶל־ ʔel- אֶל to
דָּוִ֗ד dāwˈiḏ דָּוִד David
גַּם־ gam- גַּם even
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
הֶעֱבִ֥יר heʕᵉvˌîr עבר pass
חַטָּאתְךָ֖ ḥaṭṭāṯᵊḵˌā חַטָּאת sin
לֹ֥א lˌō לֹא not
תָמֽוּת׃ ṯāmˈûṯ מות die
12:13. et dixit David ad Nathan peccavi Domino dixitque Nathan ad David Dominus quoque transtulit peccatum tuum non morieris
And David said to Nathan: I have sinned against the Lord. And Nathan said to David: The Lord also hath taken away thy sin: thou shalt not die.
12:13. And David said to Nathan, “I have sinned against the Lord.” And Nathan said to David: “The Lord has also taken away your sin. You shall not die.
12:13. And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: И сказал Давид: согрешил я пред Господом. То же сказал некогда (1: Цар. XV:24) и Саул, но, как замечает Рамбах, "duo cum Saint idem, - non est idem". Слова царя и пророка Давида выражали полное сознание им своего падения, жгучее раскаяние в совершенном и несомненную решимость не повторять ошибки. Саул же, как мы заметили выше (см. пр. к 1: Цар. XV:24-31), сознавал свой грех, но не чувствовал его. - Выразительным памятником душевных мук согрешившего Давида является его 50: псалом.
Adam Clarke: Commentary on the Bible - 1831
12:13: The Lord - hath put away thy sin - Many have supposed that David's sin was now actually pardoned, but this is perfectly erroneous; David, as an adulterer, was condemned to death by the law of God; and he had according to that law passed sentence of death upon himself. God alone, whose law that was could revoke that sentence, or dispense with its execution; therefore Nathan, who had charged the guilt home upon his conscience, is authorized to give him the assurance that he should not die a temporal death for it: The Lord hath put away thy sin; thou shalt not die. This is all that is contained in the assurance given by Nathan: Thou shalt not die that temporal death; thou shalt be preserved alive, that thou mayest have time to repent, turn to God, and find mercy. If the fifty-first Psalm, as is generally supposed, was written on this occasion, then it is evident (as the Psalm must have been written after this interview) that David had not received pardon for his sin from God at the time he composed it; for in it he confesses the crime in order to find mercy.
There is something very remarkable in the words of Nathan: The Lord also hath Put Away thy sin; thou shalt not die; גם יהוה העביר חטאתך לא תמות gam Yehovah heebir chattathecha lo thamuth, Also Jehovah Hath Caused thy sin To Pass Over, or transferred thy sin; Thou shalt not die. God has transferred the legal punishment of this sin to the child; He shall die, Thou shalt not die; and this is the very point on which the prophet gives him the most direct information: The child that is born unto thee shall Surely die; מות ימות moth yamuth, dying he shall die - he shall be in a dying state seven days, and then he shall die. So God immediately struck the child, and it was very sick.
2 Kings (2 Samuel) 12:16
Albert Barnes: Notes on the Bible - 1834
12:13: For a comment on David's words, read Ps. 51; Psa 32:1-11.
Thou shalt not die - Not spoken of the punishment of death as affixed to adultery by the Mosaic Law: the application of that law Lev 20:10; Deu 22:22; Joh 8:5 to an absolute Eastern monarch was out of the question. The death of the soul is meant (compare Eze 18:4, Eze 18:13, Eze 18:18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: David: Sa1 15:20, Sa1 15:24; Kg1 13:4, Kg1 21:20, Kg1 22:8; Kg2 1:9; Ch2 16:10, Ch2 24:20-22; Ch2 25:16; Mat 14:3-5, Mat 14:10
I have sinned: Sa2 24:10; Sa1 15:24, Sa1 15:25, Sa1 15:30; Job 7:20, Job 33:27; Psa 32:3-5, Psa 51:4; Pro 25:12; Pro 28:13; Luk 15:21; Act 2:37; Jo1 1:8-10
The Lord: Job 7:21; Psa 32:1, Psa 32:2, Psa 130:3, Psa 130:4; Isa 6:5-7, Isa 38:17, Isa 43:24, Isa 44:22; Lam 3:32; Mic 7:18, Mic 7:19; Zac 3:4; Heb 9:26; Jo1 1:7, Jo1 1:9, Jo1 2:1; Rev 1:5
thou: Lev 20:10; Num 35:31-33; Psa 51:16; Act 13:38, Act 13:39; Rom 8:33, Rom 8:34
Geneva 1599
And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath (g) put away thy sin; thou shalt not die.
(g) For the Lord seeks the sinner to turn to him.
John Gill
And David said unto Nathan, I have sinned against the Lord,.... Which confession, though short, was a full one, arising from a thorough conviction of the evil of the sin he had been guilty of, accompanied with real brokenness of heart, sincere humiliation, and a sorrow after a godly sort, as the fifty first psalm, that penitential psalm composed upon this occasion shows, Ps 51:1,
and Nathan said unto David; being fully satisfied with the sincerity and genuineness of his repentance, of which he gave proof by words and deeds, and being under the direction and impulse of the Spirit of God:
the Lord hath put away thy sin; would not charge it upon him, impute it to him, or punish him for it, but freely and fully forgive it, cast it behind his back, and into the depth of the sea; cause it to pass from him and never more bring it against him, and which is the Lord's act, and his only, against whom sin is committed:
thou shall not die; though he should die a corporeal death, yet not by the immediate hand of God, or by the sword of justice as a malefactor, a murderer, and adulterer, as he, according to the law, deserved to die; nor should he die a spiritual death, though his grace had been so low, and his corruptions had risen so high; nor an eternal death, the second death, the lost wages of sin.
John Wesley
I have sinned - How serious this confession was, we may see, Psa. 51:1-19. Put away thy sin - That is, so far as concerns thy own life. Not die - As by thy own sentence, 2Kings 12:5, thou dost deserve, and may expect to be done by my immediate stroke.
12:1412:14: Բայց քանզի զայրացուցանելո՛վ զայրացուցեր զթշնամիս Տեառն բանիւն այնուիկ. որդին քո զոր ծնանելոց է քեզ՝ մահո՛ւ մեռցի[3257]։[3257] Այլք. Որդին քո որ ծնանելոց է։
14 «Տէրը ներեց քո մեղքը, եւ դու չես մեռնի, բայց քանի որ դրանով թշնամիներին առիթ տուեցիր Տիրոջը հայհոյելու, քեզանից ծնուելիք որդիդ պէտք է մեռնի»:
14 Եւ որովհետեւ այս բանով Տէրոջը թշնամիներուն հայհոյութիւն ընելու առիթ տուիր, անոր համար այս քեզի ծնած տղան անշուշտ պիտի մեռնի»։
Բայց քանզի զայրացուցանելով զայրացուցեր զթշնամիս Տեառն բանիւն այնուիկ, որդին քո որ ծնանելոց է քեզ` մահու մեռցի:

12:14: Բայց քանզի զայրացուցանելո՛վ զայրացուցեր զթշնամիս Տեառն բանիւն այնուիկ. որդին քո զոր ծնանելոց է քեզ՝ մահո՛ւ մեռցի[3257]։
[3257] Այլք. Որդին քո որ ծնանելոց է։
14 «Տէրը ներեց քո մեղքը, եւ դու չես մեռնի, բայց քանի որ դրանով թշնամիներին առիթ տուեցիր Տիրոջը հայհոյելու, քեզանից ծնուելիք որդիդ պէտք է մեռնի»:
14 Եւ որովհետեւ այս բանով Տէրոջը թշնամիներուն հայհոյութիւն ընելու առիթ տուիր, անոր համար այս քեզի ծնած տղան անշուշտ պիտի մեռնի»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1412:14 но как ты этим делом подал повод врагам Господа хулить Его, то умрет родившийся у тебя сын.
12:14 πλὴν πλην besides; only ὅτι οτι since; that παροξύνων παροξυνω goad; irritate παρώξυνας παροξυνω goad; irritate τοὺς ο the ἐχθροὺς εχθρος hostile; enemy κυρίου κυριος lord; master ἐν εν in τῷ ο the ῥήματι ρημα statement; phrase τούτῳ ουτος this; he καί και and; even γε γε in fact ὁ ο the υἱός υιος son σου σου of you; your ὁ ο the τεχθείς τικτω give birth; produce σοι σοι you θανάτῳ θανατος death ἀποθανεῖται αποθνησκω die
12:14 אֶ֗פֶס ʔˈefes אֶפֶס end כִּֽי־ kˈî- כִּי that נִאֵ֤ץ niʔˈēṣ נאץ contemn נִאַ֨צְתָּ֙ niʔˈaṣtā נאץ contemn אֶת־ ʔeṯ- אֵת [object marker] אֹיְבֵ֣י ʔōyᵊvˈê איב be hostile יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בַּ ba בְּ in † הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this גַּ֗ם gˈam גַּם even הַ ha הַ the בֵּ֛ן bbˈēn בֵּן son הַ ha הַ the יִּלֹּ֥וד yyillˌôḏ יִלֹּוד new-born לְךָ֖ lᵊḵˌā לְ to מֹ֥ות mˌôṯ מות die יָמֽוּת׃ yāmˈûṯ מות die
12:14. verumtamen quoniam blasphemare fecisti inimicos Domini propter verbum hoc filius qui natus est tibi morte morieturNevertheless, because thou hast given occasion to the enemies of the Lord to blaspheme, for this thing, the child that is born to thee, shall surely die.
14. Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die.
12:14. Yet truly, because you have given occasion to the enemies of the Lord to blaspheme, because of this word, the son who was born to you: dying he shall die.”
12:14. Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also [that is] born unto thee shall surely die.
Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also [that is] born unto thee shall surely die:

12:14 но как ты этим делом подал повод врагам Господа хулить Его, то умрет родившийся у тебя сын.
12:14
πλὴν πλην besides; only
ὅτι οτι since; that
παροξύνων παροξυνω goad; irritate
παρώξυνας παροξυνω goad; irritate
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
κυρίου κυριος lord; master
ἐν εν in
τῷ ο the
ῥήματι ρημα statement; phrase
τούτῳ ουτος this; he
καί και and; even
γε γε in fact
ο the
υἱός υιος son
σου σου of you; your
ο the
τεχθείς τικτω give birth; produce
σοι σοι you
θανάτῳ θανατος death
ἀποθανεῖται αποθνησκω die
12:14
אֶ֗פֶס ʔˈefes אֶפֶס end
כִּֽי־ kˈî- כִּי that
נִאֵ֤ץ niʔˈēṣ נאץ contemn
נִאַ֨צְתָּ֙ niʔˈaṣtā נאץ contemn
אֶת־ ʔeṯ- אֵת [object marker]
אֹיְבֵ֣י ʔōyᵊvˈê איב be hostile
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
גַּ֗ם gˈam גַּם even
הַ ha הַ the
בֵּ֛ן bbˈēn בֵּן son
הַ ha הַ the
יִּלֹּ֥וד yyillˌôḏ יִלֹּוד new-born
לְךָ֖ lᵊḵˌā לְ to
מֹ֥ות mˌôṯ מות die
יָמֽוּת׃ yāmˈûṯ מות die
12:14. verumtamen quoniam blasphemare fecisti inimicos Domini propter verbum hoc filius qui natus est tibi morte morietur
Nevertheless, because thou hast given occasion to the enemies of the Lord to blaspheme, for this thing, the child that is born to thee, shall surely die.
12:14. Yet truly, because you have given occasion to the enemies of the Lord to blaspheme, because of this word, the son who was born to you: dying he shall die.”
12:14. Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also [that is] born unto thee shall surely die.
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
12:14: by this deed: Neh 5:9; Psa 74:10; Isa 52:5; Eze 36:20-23; Mat 18:7; Rom 2:24
the child: Psa 89:31-33, Psa 94:12; Pro 3:11, Pro 3:12; Amo 3:2; Co1 11:32; Heb 12:6; Rev 3:19
Geneva 1599
Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to (h) blaspheme, the child also [that is] born unto thee shall surely die.
(h) In saying, that the Lord has appointed a wicked man to reign over his people.
John Gill
Howbeit, because by this deed,.... This complicated wickedness, adultery with Bathsheba, and the murder of her husband, and occasioning the death of others:
thou hast given great reason to the enemies of the Lord to blaspheme; to insult over Israel, and the God of Israel, and to magnify their own idols on account of the advantage they got when Uriah and other Israelites were slain; and to speak ill of God as a respecter of persons, who had cast off Saul and his family from the kingdom, and yet established David in it, guilty of crimes the other was not; and of the word, ways, and worship of God, and of the true religion, as all hypocrisy and deceit, when men that made such pretensions to it were guilty of such atrocious crimes; wherefore to let such see and know that the Lord did not approve of and countenance such actions, but abhorred and resented them:
the child also that is born unto thee shall surely die; which would be a visible testimony of God's displeasure at his sin, to all men that should hear of it, and know it; and being taken away in such a manner would be a great affliction to him, and the more as his affections were much towards the child, as appears by what follows; or otherwise the removal of it might have been considered as a mercy, since its life would have kept up the remembrance of the sin, and have been a standing reproach to him.
12:1512:15: Եւ գնա՛ց Նաթան ՚ի տուն իւր. եւ եհար Տէր զմանուկն, զոր ծնաւ կինն Ուրիայ Դաւթի, եւ հիւանդացաւ։
15 Նաթանը գնաց իր տունը, եւ Տէրը հարուածեց Դաւթի համար Ուրիայի կնոջ ծնած մանկանը, եւ սա հիւանդացաւ:
15 Նաթան իր տունը գնաց։ Տէրը զարկաւ այն մանուկը, որ Ուրիային կինը Դաւիթին ծներ էր ու սաստիկ հիւանդացաւ։
Եւ գնաց Նաթան ի տուն իւր. եւ եհար Տէր զմանուկն զոր ծնաւ կինն Ուրիայ Դաւթի, եւ հիւանդացաւ:

12:15: Եւ գնա՛ց Նաթան ՚ի տուն իւր. եւ եհար Տէր զմանուկն, զոր ծնաւ կինն Ուրիայ Դաւթի, եւ հիւանդացաւ։
15 Նաթանը գնաց իր տունը, եւ Տէրը հարուածեց Դաւթի համար Ուրիայի կնոջ ծնած մանկանը, եւ սա հիւանդացաւ:
15 Նաթան իր տունը գնաց։ Տէրը զարկաւ այն մանուկը, որ Ուրիային կինը Դաւիթին ծներ էր ու սաստիկ հիւանդացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1512:15 И пошел Нафан в дом свой. И поразил Господь дитя, которое родила жена Урии Давиду, и оно заболело.
12:15 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away Ναθαν ναθαν Nathan εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him καὶ και and; even ἔθραυσεν θραυω crush κύριος κυριος lord; master τὸ ο the παιδίον παιδιον toddler; little child ὃ ος who; what ἔτεκεν τικτω give birth; produce ἡ ο the γυνὴ γυνη woman; wife Ουριου ουριας Ourias; Urias τῷ ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἠρρώστησεν αρρωστεω weak and sickly
12:15 וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk נָתָ֖ן nāṯˌān נָתָן Nathan אֶל־ ʔel- אֶל to בֵּיתֹ֑ו bêṯˈô בַּיִת house וַ wa וְ and יִּגֹּ֣ף yyiggˈōf נגף hurt יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֶּ֜לֶד yyˈeleḏ יֶלֶד boy אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָלְדָ֧ה yālᵊḏˈā ילד bear אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman אוּרִיָּ֛ה ʔûriyyˈā אוּרִיָּה Uriah לְ lᵊ לְ to דָוִ֖ד ḏāwˌiḏ דָּוִד David וַ wa וְ and יֵּאָנַֽשׁ׃ yyēʔānˈaš אנשׁ be sickly
12:15. et reversus est Nathan domum suam percussitque Dominus parvulum quem pepererat uxor Uriae David et desperatus estAnd Nathan returned to his house. The Lord also struck the child which the wife of Urias had borne to David, and his life was despaired of.
15. And Nathan departed unto his house. And the LORD struck the child that Uriah’s wife bare unto David, and it was very sick.
12:15. And Nathan returned to his own house. And the Lord struck the little one, whom the wife of Uriah had borne to David, and he was despaired of.
12:15. And Nathan departed unto his house. And the LORD struck the child that Uriah’s wife bare unto David, and it was very sick.
And Nathan departed unto his house. And the LORD struck the child that Uriah' s wife bare unto David, and it was very sick:

12:15 И пошел Нафан в дом свой. И поразил Господь дитя, которое родила жена Урии Давиду, и оно заболело.
12:15
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
Ναθαν ναθαν Nathan
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
ἔθραυσεν θραυω crush
κύριος κυριος lord; master
τὸ ο the
παιδίον παιδιον toddler; little child
ος who; what
ἔτεκεν τικτω give birth; produce
ο the
γυνὴ γυνη woman; wife
Ουριου ουριας Ourias; Urias
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἠρρώστησεν αρρωστεω weak and sickly
12:15
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
נָתָ֖ן nāṯˌān נָתָן Nathan
אֶל־ ʔel- אֶל to
בֵּיתֹ֑ו bêṯˈô בַּיִת house
וַ wa וְ and
יִּגֹּ֣ף yyiggˈōf נגף hurt
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֶּ֜לֶד yyˈeleḏ יֶלֶד boy
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָלְדָ֧ה yālᵊḏˈā ילד bear
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
אוּרִיָּ֛ה ʔûriyyˈā אוּרִיָּה Uriah
לְ lᵊ לְ to
דָוִ֖ד ḏāwˌiḏ דָּוִד David
וַ wa וְ and
יֵּאָנַֽשׁ׃ yyēʔānˈaš אנשׁ be sickly
12:15. et reversus est Nathan domum suam percussitque Dominus parvulum quem pepererat uxor Uriae David et desperatus est
And Nathan returned to his house. The Lord also struck the child which the wife of Urias had borne to David, and his life was despaired of.
12:15. And Nathan returned to his own house. And the Lord struck the little one, whom the wife of Uriah had borne to David, and he was despaired of.
12:15. And Nathan departed unto his house. And the LORD struck the child that Uriah’s wife bare unto David, and it was very sick.
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
David's Humiliation; Birth of Solomon. B. C. 1036.

15 And Nathan departed unto his house. And the LORD struck the child that Uriah's wife bare unto David, and it was very sick. 16 David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth. 17 And the elders of his house arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them. 18 And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead? 19 But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said, He is dead. 20 Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat. 21 Then said his servants unto him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread. 22 And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether GOD will be gracious to me, that the child may live? 23 But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me. 24 And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him. 25 And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.
Nathan, having delivered his message, staid not at court, but went home, probably to pray for David, to whom he had been preaching. God, in making use of him as an instrument to bring David to repentance, and as the herald both of mercy and judgment, put an honour upon the ministry, and magnified his word above all his name. David named one of his sons by Bath-sheba Nathan, in honour of this prophet (1 Chron. iii. 5), and it was that son of whom Christ, the great prophet, lineally descended, Lu. iii. 31. When Nathan retired, David, it is probable, retired likewise, and penned the 51st Psalm, in which (though he had been assured that his sin was pardoned) he prays earnestly for pardon, and greatly laments his sin; for then will true penitents be ashamed of what they have done when God is pacified towards them, Ezek. xvi. 63.
Here is, I. The child's illness: The Lord struck it, and it was very sick, perhaps with convulsions, or some other dreadful distemper, v. 15. The diseases and death of infants that have not sinned after the similitude of Adam's transgression, especially as they are sometimes sadly circumstanced, are sensible proofs of the original sin in which they are conceived.
II. David's humiliation under this token of God's displeasure, and the intercession he made with God for the life of the child (v. 16, 17): He fasted, and lay all night upon the earth, and would not suffer any of his attendants either to feed him or help him up. This was an evidence of the truth of his repentance. For, 1. Hereby it appeared that he was willing to bear the shame of his sin, to have it ever before him, and to be continually upbraided with it; for this child would be a continual memorandum of it, both to himself and others, if he lived: and therefore he was so far from desiring its death, as most in such circumstances do, that he prayed earnestly for its life. True penitents patiently bear the reproach of their youth, and of their youthful lusts, Jer. xxxi. 19. 2. A very tender compassionate spirit appeared in this, and great humanity, above what is commonly found in men, especially men of war, towards little children, even their own; and this was another sign of a broken contrite spirit. Those that are penitent will be pitiful. 3. He discovered, in this, a great concern for another world, which is an evidence of repentance. Nathan had told him that certainly the child should die; yet, while it is in the reach of prayer, he earnestly intercedes with God for it, chiefly (as we may suppose) that its soul might be safe and happy in another world, and that his sin might not come against the child, and that it might not fare the worse for that in the future state. 4. He discovered, in this, a holy dread of God and of his displeasure. He deprecated the death of the child chiefly as it was a token of God's anger against him and his house, and was inflicted in performance of a threatening; therefore he prayed thus earnestly that, if it were the will of God, the child might live, because that would be to him a token of God's being reconciled to him. Lord, chasten me not in thy hot displeasure. Ps. vi. 1.
III. The death of the child: It died on the seventh day (v. 18), when it was seven days old, and therefore not circumcised, which David might perhaps interpret as a further token of God's displeasure, that it died before it was brought under the seal of the covenant; yet he does not therefore doubt of its being happy for the benefits of the covenant do not depend upon the seals. David's servants, judging of him by themselves, were afraid to tell him that the child was dead, concluding that then he would disquiet himself most of all; so that he knew not till he asked, v. 19.
IV. David's wonderful calmness and composure of mind when he understood the child was dead. Observe,
1. What he did. (1.) He laid aside the expressions of his sorrow, washed and anointed himself, and called for clean linen, that he might decently appear before God in his house. (2.) He went up to the tabernacle and worshipped, like Job when he heard of the death of his children. He went to acknowledge the hand of God in the affliction, and to humble himself under it, and to submit to his holy will in it, to thank God that he himself was spared and his sin pardoned, and to pray that God would not proceed in his controversy with him, nor stir up all his wrath. Is any afflicted? Let him pray. Weeping must never hinder worshipping. (3.) Then he went to his own house and refreshed himself, as one who found benefit by his religion in the day of his affliction; for, having worshipped, he did eat, and his countenance was no more sad.
2. The reason he gave for what he did. His servants thought it strange that he should afflict himself so for the sickness of the child and yet take the death of it so easily, and asked him the reason of it (v. 21), in answer to which he gives this plain account of his conduct, (1.) That while the child was alive he thought it his duty to importune the divine favour towards it, v. 22. Nathan had indeed said the child should die, but, for aught that he knew, the threatening might be conditional, as that concerning Hezekiah: upon his great humiliation and earnest prayer, he that had so often heard the voice of his weeping might be pleased to reverse the sentence, and spare the child: Who can tell whether God will yet be gracious to me? God gives us leave to be earnest with him in prayer for particular blessings, from a confidence in his power and general mercy, though we have no particular promise to build upon: we cannot be sure, yet let us pray, for who can tell but God will be gracious to us, in this or that particular? When our relations and friends have fallen sick, the prayer of faith has prevailed much; while there is life there is hope, and, while there is hope, there is room for prayer. (2.) That now the child was dead he thought it as much his duty to be satisfied in the divine disposal concerning it (v. 23): Now, wherefore should I fast? Two things checked his grief:-- [1.] I cannot bring him back again; and again, He shall not return to me. Those that are dead are out of the reach of prayer; nor can our tears profit them. We can neither weep nor pray them back to this life. Wherefore then should we fast? To what purpose is this waste? Yet David fasted and wept for Jonathan when he was dead, in honour to him. [2.] I shall go to him. First, To him to the grave. Note, The consideration of our own death should moderate our sorrow at the death of our relations. It is the common lot; instead of mourning for their death, we should think of our own: and, whatever loss we have of them now, we shall die shortly, and go to them. Secondly, To him to heaven, to a state of blessedness, which even the Old Testament saints had some expectation of. Godly parents have great reason to hope concerning their children that die in infancy that it is well with their souls in the other world; for the promise is to us and to our seed, which shall be performed to those that do not put a bar in their own door, as infants do not. Favores sunt ampliandi--Favours received should produce the hope of more. God calls those his children that are born unto him; and, if they be his, he will save them. This may comfort us when our children are removed from us by death, they are better provided for, both in work and wealth, than they could have been in this world. We shall be with them shortly, to part no more.
V. The birth of Solomon. Though David's marrying Bath-sheba had displeased the Lord, yet he was not therefore commanded to divorce her; so far from this that God gave him that son by her on whom the covenant of royalty should be entailed. Bath-sheba, no doubt, was greatly afflicted with the sense of her sin and the tokens of God's displeasure. But, God having restored to David the joys of his salvation, he comforted her with the same comforts with which he himself was comforted of God (v. 24): He comforted Bath-sheba. And both he and she had reason to be comforted in the tokens of God's reconciliation to them, 1. Inasmuch as, by his providence, he gave them a son, not as the former, who was given in anger and taken away in wrath, but a child graciously given, and written among the living in Jerusalem. They called him Solomon--peaceful, because his birth was a token of God's being at peace with them, because of the prosperity which was entailed upon him, and because he was to be a type of Christ, the prince of peace. God had removed one son from them, but now gave them another instead of him, like Seth instead of Abel, Gen. iv. 25. Thus God often balances the griefs of his people with comforts in the same thing wherein he hath afflicted them, setting the one over-against the other. David had very patiently submitted to the will of God in the death of the other child, and now God made up the loss of that, abundantly to his advantage, in the birth of this. The way to have our creature-comforts either continued or restored, or the loss of them made up some other way, is cheerfully to resign them to God. 2. Inasmuch as, by his grace, he particularly owned and favoured that son: The Lord loved him (v. 24 and 25), ordered him, by the prophet Nathan, to be called Jedidiah--Beloved of the Lord: though a seed of evil-doers (for such David and Bath-sheba were), yet so well ordered was the covenant, and the crown entailed by it, that it took away all attainders and corruption of blood, signifying that those who were by nature children of wrath and disobedience should, by the covenant of grace, not only be reconciled, but made favourites. And, in this name, he typified Jesus Christ, that blessed Jedidiah, the son of God's love, concerning whom God declared again and again, This is my beloved Son, in whom I am well pleased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: struck the child: Deu 32:39; Sa1 25:38, Sa1 26:10; Kg2 15:5; Ch2 13:20; Psa 104:29; Act 12:23
Carl Friedrich Keil and Franz Delitzsch

David's Penitential Grief, and the Birth of Solomon. - 2Kings 12:15. The last-mentioned punishment was inflicted without delay. When Nathan had gone home, the Lord smote the child, so that it became very ill.
2Kings 12:16-17
Then David sought God (in prayer) for the boy, and fasted, and went and lay all night upon the earth. וּבא, "he came," not into the sanctuary of the Lord (2Kings 12:20 is proof to the contrary), but into his house, or into his chamber, to pour out his heart before God, and bend beneath His chastising hand, and refused the appeal of his most confidential servants, who tried to raise him up, and strengthen him with food. "The elders of his house," judging from Gen 24:2, were the oldest and most confidential servants, "the most highly honoured of his servants, and those who had the greatest influence with him" (Clericus).
2Kings 12:18
On the seventh day, when the child died, the servants of David were afraid to tell him of its death; for they said (to one another), "Behold, while the child was still living, we spoke to him, and he did not hearken to our voice; how should we say to him, now the child is dead, that he should do harm?" (i.e., do himself an injury in the depth of his anguish.)
2Kings 12:19-20
David saw at once what had happened from their whispering conversation, and asked whether the child was dead. When they answered in the affirmative, he rose up from the ground, washed and anointed himself, and changed his clothes; that is to say, he laid aside all the signs of penitential grief and mourning, went into the house of the Lord (the holy tent upon Mount Zion) and worshipped, and then returned to his house, and had food set before him.
2Kings 12:21-22
When his servants expressed their astonishment at all this, David replied, "As long as the boy lived, I fasted and wept: for I thought (said), Perhaps (who knows) the Lord may be gracious to me, that the child may remain alive. But now he is dead, why should I fast? can I bring him back again? I shall go to him, but he will not return to me." On this O. v. Gerlach has the following admirable remarks: "In the case of a man whose penitence was so earnest and so deep, the prayer for the preservation of his child must have sprung from some other source than excessive love of any created object. His great desire was to avert the stroke, as a sign of the wrath of God, in the hope that he might be able to discern, in the preservation of the child, a proof of divine favour consequent upon the restoration of his fellowship with God. But when the child was dead, he humbled himself under the mighty hand of God, and rested satisfied with His grace, without giving himself up to fruitless pain." This state of mind is fully explained in Ps 51, though his servants could not comprehend it. The form יחנּני is the imperfect Kal, יחנּני according to the Chethibh, though the Masoretes have substituted as the Keri וחנּני, the perfect with vav consec.
2Kings 12:23-25
2Kings 12:23 is paraphrased very correctly by Clericus: "I shall go to the dead, the dead will not come to me." - 2Kings 12:24. David then comforted his wife Bathsheba, and lived with her again; and she bare a son, whom he called Solomon, the man of peace (cf. 1Chron 22:9). David gave the child this name, because he regarded his birth as a pledge that he should now become a partaker again of peace with God, and not from any reference to the fact that the war with the Ammonites was over, and peace prevailed when he was born; although in all probability Solomon was not born till after the capture of Rabbah and the termination of the Ammonitish war. His birth is mentioned here simply because of its connection with what immediately precedes. The writer adds (in 2Kings 12:24, 2Kings 12:25), "And Jehovah loved him, and sent by the hand (through the medium) of Nathan the prophet; and he called his son Jedidiah (i.e., beloved of Jehovah), for Jehovah's sake." The subject to ויּשׁלח (he sent) cannot be David, because this would not yield any appropriate sense, but must be Jehovah, the subject of the clause immediately preceding. "To send by the hand," i.e., to make a mission by a person (vid., Ex 4:13, etc.), is equivalent to having a commission performed by a person, or entrusting a person with a commission to another. We learn from what follows, in what the commission with which Jehovah entrusted Nathan consisted: "And he (Nathan, not Jehovah) called his (the boy's) name Jedidiah." And if Nathan is the subject to "called," there is nothing to astonish in the expression "because of the Lord." The idea is this: Nathan came to David according to Jehovah's instructions, and gave Solomon the name Jedidiah for Jehovah's sake, i.e., because Jehovah loved him. The giving of such a name was a practical declaration on the part of Jehovah that He loved Solomon, from which David could and was intended to discern that the Lord had blessed his marriage with Bathsheba. Jedidiah, therefore, was not actually adopted as Solomon's name.
John Gill
And Nathan departed unto his house,.... His own house, which probably was in the city of Jerusalem, having delivered his message, and brought David to a sense of his sin, and declared to him from the Lord the forgiveness of it; yet for the honour of religion, and the stopping of the mouths of blasphemers, the death of the child is threatened and foretold, and then Nathan took his leave of him, having nothing more from the Lord to say to him:
and the Lord struck the child that Uriah's wife bare unto David; for so she was, and not David's wife, when this child was begotten of her; and, as a mark of God's displeasure at the sin of adultery, the child was struck with a sore disease by the immediate hand of God:
and it was very sick; even unto death, as the event showed.
Robert Jamieson, A. R. Fausset and David Brown
the Lord struck the child . . . and it was very sick--The first visible chastisement inflicted on David appeared on the person of that child which was the evidence and monument of his guilt. His domestics were surprised at his conduct, and in explanation of its singularity, it is necessary to remark that the custom in the East is to leave the nearest relative of a deceased person to the full and undisturbed indulgence of his grief, till on the third or fourth day at farthest (Jn 11:17). Then the other relatives and friends visit him, invite him to eat, lead him to a bath, and bring him a change of dress, which is necessary from his having sat or lain on the ground. The surprise of David's servants, then, who had seen his bitter anguish while the child was sick, arose apparently from this, that when he found it was dead, he who had so deeply lamented arose of himself from the earth, without waiting for their coming to him, immediately bathed and anointed himself, instead of appearing as a mourner, and after worshiping God with solemnity, returned to his wonted repast, without any interposition of others.
12:1612:16: Եւ խնդրեա՛ց Դաւիթ յԱստուծոյ վասն մանկանն, եւ պահեաց Դաւիթ պահս, եւ եմուտ անկա՛ւ ՚ի վերայ գետնոյ։
16 Դաւիթը մանկան համար աղաչեց Աստծուն. Դաւիթը ծոմ պահեց ու գիշերը գետնին քնեց:
16 Դաւիթ մանուկին համար Աստուծոյ աղաչեց ու ծոմ պահեց ու գնաց բոլոր գիշերը գետնին վրայ պառկեցաւ։
Եւ խնդրեաց Դաւիթ յԱստուծոյ վասն մանկանն, եւ պահեաց Դաւիթ պահս, եւ եմուտ[145] անկաւ ի վերայ գետնոյ:

12:16: Եւ խնդրեա՛ց Դաւիթ յԱստուծոյ վասն մանկանն, եւ պահեաց Դաւիթ պահս, եւ եմուտ անկա՛ւ ՚ի վերայ գետնոյ։
16 Դաւիթը մանկան համար աղաչեց Աստծուն. Դաւիթը ծոմ պահեց ու գիշերը գետնին քնեց:
16 Դաւիթ մանուկին համար Աստուծոյ աղաչեց ու ծոմ պահեց ու գնաց բոլոր գիշերը գետնին վրայ պառկեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1612:16 И молился Давид Богу о младенце, и постился Давид, и, уединившись провел ночь, лежа на земле.
12:16 καὶ και and; even ἐζήτησεν ζητεω seek; desire Δαυιδ δαβιδ Dabid; Thavith τὸν ο the θεὸν θεος God περὶ περι about; around τοῦ ο the παιδαρίου παιδαριον little boy καὶ και and; even ἐνήστευσεν νηστευω fast Δαυιδ δαβιδ Dabid; Thavith νηστείαν νηστεια fast καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in καὶ και and; even ηὐλίσθη αυλιζομαι spend the night ἐν εν in σάκκῳ σακκος sackcloth; sack ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
12:16 וַ wa וְ and יְבַקֵּ֥שׁ yᵊvaqqˌēš בקשׁ seek דָּוִ֛ד dāwˈiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance הַ ha הַ the נָּ֑עַר nnˈāʕar נַעַר boy וַ wa וְ and יָּ֤צָם yyˈāṣom צום fast דָּוִד֙ dāwˌiḏ דָּוִד David צֹ֔ום ṣˈôm צֹום fasting וּ û וְ and בָ֥א vˌā בוא come וְ wᵊ וְ and לָ֖ן lˌān לין lodge וְ wᵊ וְ and שָׁכַ֥ב šāḵˌav שׁכב lie down אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
12:16. deprecatusque est David Dominum pro parvulo et ieiunavit David ieiunio et ingressus seorsum iacuit super terramAnd David besought the Lord for the child: and David kept a fast, and going in by himself lay upon the ground.
16. David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth.
12:16. And David begged the Lord on behalf of the little one. And David fasted strictly, and entering alone, he lay upon the ground.
12:16. David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth.
David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth:

12:16 И молился Давид Богу о младенце, и постился Давид, и, уединившись провел ночь, лежа на земле.
12:16
καὶ και and; even
ἐζήτησεν ζητεω seek; desire
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
θεὸν θεος God
περὶ περι about; around
τοῦ ο the
παιδαρίου παιδαριον little boy
καὶ και and; even
ἐνήστευσεν νηστευω fast
Δαυιδ δαβιδ Dabid; Thavith
νηστείαν νηστεια fast
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
καὶ και and; even
ηὐλίσθη αυλιζομαι spend the night
ἐν εν in
σάκκῳ σακκος sackcloth; sack
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
12:16
וַ wa וְ and
יְבַקֵּ֥שׁ yᵊvaqqˌēš בקשׁ seek
דָּוִ֛ד dāwˈiḏ דָּוִד David
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance
הַ ha הַ the
נָּ֑עַר nnˈāʕar נַעַר boy
וַ wa וְ and
יָּ֤צָם yyˈāṣom צום fast
דָּוִד֙ dāwˌiḏ דָּוִד David
צֹ֔ום ṣˈôm צֹום fasting
וּ û וְ and
בָ֥א vˌā בוא come
וְ wᵊ וְ and
לָ֖ן lˌān לין lodge
וְ wᵊ וְ and
שָׁכַ֥ב šāḵˌav שׁכב lie down
אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
12:16. deprecatusque est David Dominum pro parvulo et ieiunavit David ieiunio et ingressus seorsum iacuit super terram
And David besought the Lord for the child: and David kept a fast, and going in by himself lay upon the ground.
12:16. And David begged the Lord on behalf of the little one. And David fasted strictly, and entering alone, he lay upon the ground.
12:16. David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth.
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
12:16: David - besought God for the child - How could he do so, after the solemn assurance that he had from God that the child should die? The justice of God absolutely required that the penalty of the law should be exacted; either the father or the son shall die. This could not be reversed.
2 Kings (2 Samuel) 12:20
Albert Barnes: Notes on the Bible - 1834
12:16: The death of the infant child of one of the numerous harem of an Oriental monarch would in general be a matter of little moment to the father. The deep feeling shown by David on this occasion is both an indication of his affectionate and tender nature, and also a proof of the strength of his passion for Bath-sheba. He went into his most private chamber, his closet Mat 6:6, and "lay upon the earth" Sa2 13:31, rather "the ground," meaning the floor of his chamber as opposed to his couch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: besought: Sa2 12:22; Psa 50:15; Isa 26:16; Joe 2:12-14; Jon 3:9
fasted: Heb. fasted a fast, Est 4:16; Psa 69:10; Isa 22:12; Act 9:9
lay all night: Sa2 13:31; Job 20:12-14
Geneva 1599
David therefore besought God for the child; and David fasted, and (i) went in, and lay all night upon the earth.
(i) That is, to his private chamber.
John Gill
David therefore besought God for the child,.... Perhaps went into the tabernacle he had built for the ark, and prayed to the Lord to restore the child, and spare its life; for though the Lord had said it should die, he might hope that that was a conditional threatening, and that the Lord might be gracious and reverse it, 2Kings 12:22,
and David fasted: all that day:
and went in; to his own house from the house of God:
and lay all night upon the earth; would neither go into, nor lie upon a bed, but lay on the floor all night, weeping and praying for the child's life, and especially for its eternal welfare: he having through sin been the means of its coming into a sinful and afflicted state.
John Wesley
Besought - Supposing the threatening might be conditional, and so the execution of it prevented by prayer. Went - Into his closet.
12:1712:17: Եւ յարեան ՚ի վերայ նորա ծառայք տանն յարուցանել զնա. եւ ո՛չ կամէր յառնել ՚ի գետնոյն, եւ ո՛չ եկեր ընդ նոսա հաց։
17 Պալատականները ելան գնացին նրա մօտ, որ նրան գետնից բարձրացնեն, բայց նա չուզեց գետնից վեր կենալ եւ նրանց հետ հաց չկերաւ:
17 Անոր տանը ծերերը անոր քով գացին*, որպէս զի զանիկա գետնէն վերցնեն. բայց անիկա չուզեց ու անոնց հետ հաց չկերաւ։
Եւ յարեան ի վերայ նորա [146]ծառայք տանն յարուցանել զնա, եւ ոչ կամէր յառնել ի գետնոյն, եւ ոչ եկեր ընդ նոսա հաց:

12:17: Եւ յարեան ՚ի վերայ նորա ծառայք տանն յարուցանել զնա. եւ ո՛չ կամէր յառնել ՚ի գետնոյն, եւ ո՛չ եկեր ընդ նոսա հաց։
17 Պալատականները ելան գնացին նրա մօտ, որ նրան գետնից բարձրացնեն, բայց նա չուզեց գետնից վեր կենալ եւ նրանց հետ հաց չկերաւ:
17 Անոր տանը ծերերը անոր քով գացին*, որպէս զի զանիկա գետնէն վերցնեն. բայց անիկա չուզեց ու անոնց հետ հաց չկերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1712:17 И вошли к нему старейшины дома его, чтобы поднять его с земли; но он не хотел, и не ел с ними хлеба.
12:17 καὶ και and; even ἀνέστησαν ανιστημι stand up; resurrect ἐπ᾿ επι in; on αὐτὸν αυτος he; him οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him τοῦ ο the ἐγεῖραι εγειρω rise; arise αὐτὸν αυτος he; him ἀπὸ απο from; away τῆς ο the γῆς γη earth; land καὶ και and; even οὐκ ου not ἠθέλησεν θελω determine; will καὶ και and; even οὐ ου not συνέφαγεν συνεσθιω eat with αὐτοῖς αυτος he; him ἄρτον αρτος bread; loaves
12:17 וַ wa וְ and יָּקֻ֜מוּ yyāqˈumû קום arise זִקְנֵ֤י ziqnˈê זָקֵן old בֵיתֹו֙ vêṯˌô בַּיִת house עָלָ֔יו ʕālˈāʸw עַל upon לַ la לְ to הֲקִימֹ֖ו hᵃqîmˌô קום arise מִן־ min- מִן from הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and לֹ֣א lˈō לֹא not אָבָ֔ה ʔāvˈā אבה want וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not בָרָ֥א vārˌā ברה eat אִתָּ֖ם ʔittˌām אֵת together with לָֽחֶם׃ lˈāḥem לֶחֶם bread
12:17. venerunt autem seniores domus eius cogentes eum ut surgeret de terra qui noluit neque comedit cum eis cibumAnd the ancients of his house came, to make him rise from the ground: but he would not, neither did he eat meat with them.
17. And the elders of his house arose, beside him, to raise him up from the earth: but he would not, neither did he eat bread with them.
12:17. Then the elders of his house came, urging him to rise up from the ground. And he was not willing, nor would he eat a meal with them.
12:17. And the elders of his house arose, [and went] to him, to raise him up from the earth: but he would not, neither did he eat bread with them.
And the elders of his house arose, [and went] to him, to raise him up from the earth: but he would not, neither did he eat bread with them:

12:17 И вошли к нему старейшины дома его, чтобы поднять его с земли; но он не хотел, и не ел с ними хлеба.
12:17
καὶ και and; even
ἀνέστησαν ανιστημι stand up; resurrect
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
τοῦ ο the
ἐγεῖραι εγειρω rise; arise
αὐτὸν αυτος he; him
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
καὶ και and; even
οὐκ ου not
ἠθέλησεν θελω determine; will
καὶ και and; even
οὐ ου not
συνέφαγεν συνεσθιω eat with
αὐτοῖς αυτος he; him
ἄρτον αρτος bread; loaves
12:17
וַ wa וְ and
יָּקֻ֜מוּ yyāqˈumû קום arise
זִקְנֵ֤י ziqnˈê זָקֵן old
בֵיתֹו֙ vêṯˌô בַּיִת house
עָלָ֔יו ʕālˈāʸw עַל upon
לַ la לְ to
הֲקִימֹ֖ו hᵃqîmˌô קום arise
מִן־ min- מִן from
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אָבָ֔ה ʔāvˈā אבה want
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
בָרָ֥א vārˌā ברה eat
אִתָּ֖ם ʔittˌām אֵת together with
לָֽחֶם׃ lˈāḥem לֶחֶם bread
12:17. venerunt autem seniores domus eius cogentes eum ut surgeret de terra qui noluit neque comedit cum eis cibum
And the ancients of his house came, to make him rise from the ground: but he would not, neither did he eat meat with them.
12:17. Then the elders of his house came, urging him to rise up from the ground. And he was not willing, nor would he eat a meal with them.
12:17. And the elders of his house arose, [and went] to him, to raise him up from the earth: but he would not, neither did he eat bread with them.
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
12:17: the elders: Sa2 3:35; Sa1 28:23
Geneva 1599
And the elders of his house arose, [and went] to him, to raise him up from the earth: but he would not, neither did he eat (k) bread with them.
(k) Thinking by his constant prayer that God would have restored his child, but God had determined otherwise.
John Gill
And the elders of his house arose, and went to him, to raise him up from the earth,.... To persuade him to rise up, and sit upon a seat, and go to bed, after having taken some food; these were some of the chief officers at court, and had the management of the affairs of his household:
but he would not; they could not persuade him to it:
neither did he eat bread with them; that evening, as he had used to do; they being the princes of his court, who were wont to sit at table with him.
John Wesley
Elders - The chief officers of his kingdom and household. He would not - This excessive mourning did not proceed simply from the fear of the loss of the child; but from a deep sense of his sin, and the divine displeasure manifested herein.
12:1812:18: Եւ եղեւ յաւուրն եւթներորդի մեռանե՛լ մանկանն. եւ երկեան ծառայքն Դաւթի պատմել նմա եթէ մեռաւ մանուկն. զի ասացին եթէ մինչդեռ կենդանի էր մանուկն՝ խօսեցա՛ք ընդ նմա՝ եւ ո՛չ լուաւ ձայնի մերում, եւ զիա՞րդ ասասցուք նմա թէ մեռաւ մանուկն, եւ գործիցէ չարիս։
18 Երբ եօթներորդ օրը մանուկը մեռաւ, պալատականները վախենում էին Դաւթին յայտնել, թէ մանուկը մեռաւ, քանզի ասում էին. «Քանի դեռ մանուկը կենդանի էր, խօսեցինք նրա հետ, բայց նա մեր ասածը չլսեց: Հիմա ինչպէ՞ս ասենք, թէ մանուկը մեռաւ: Նա չարիք կը գործի»:
18 Եօթներորդ օրը մանուկը մեռաւ։ Դաւիթին ծառաները մանուկին մեռնիլը անոր իմացնել վախցան, քանզի ըսին. «Ահա քանի որ մանուկը ողջ էր՝ անոր ըսինք ու անիկա մեր խօսքին մտիկ չըրաւ. Ի՞նչպէս անոր ըսենք թէ՝ ‘Մանուկը մեռաւ’, որ գէշ բան մը ընէ»։
Եւ եղեւ յաւուրն եւթներորդի մեռանել մանկանն. եւ երկեան ծառայքն Դաւթի պատմել նմա եթէ` Մեռաւ մանուկն. զի ասացին. Եթէ մինչդեռ կենդանի էր մանուկն խօսեցաք ընդ նմա եւ ոչ լուաւ ձայնի մերում, եւ զիա՞րդ ասասցուք նմա թէ` Մեռաւ մանուկն, եւ գործիցէ չարիս:

12:18: Եւ եղեւ յաւուրն եւթներորդի մեռանե՛լ մանկանն. եւ երկեան ծառայքն Դաւթի պատմել նմա եթէ մեռաւ մանուկն. զի ասացին եթէ մինչդեռ կենդանի էր մանուկն՝ խօսեցա՛ք ընդ նմա՝ եւ ո՛չ լուաւ ձայնի մերում, եւ զիա՞րդ ասասցուք նմա թէ մեռաւ մանուկն, եւ գործիցէ չարիս։
18 Երբ եօթներորդ օրը մանուկը մեռաւ, պալատականները վախենում էին Դաւթին յայտնել, թէ մանուկը մեռաւ, քանզի ասում էին. «Քանի դեռ մանուկը կենդանի էր, խօսեցինք նրա հետ, բայց նա մեր ասածը չլսեց: Հիմա ինչպէ՞ս ասենք, թէ մանուկը մեռաւ: Նա չարիք կը գործի»:
18 Եօթներորդ օրը մանուկը մեռաւ։ Դաւիթին ծառաները մանուկին մեռնիլը անոր իմացնել վախցան, քանզի ըսին. «Ահա քանի որ մանուկը ողջ էր՝ անոր ըսինք ու անիկա մեր խօսքին մտիկ չըրաւ. Ի՞նչպէս անոր ըսենք թէ՝ ‘Մանուկը մեռաւ’, որ գէշ բան մը ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1812:18 На седьмой день дитя умерло, и слуги Давидовы боялись донести ему, что умер младенец; ибо, говорили они, когда дитя было еще живо, и мы уговаривали его, и он не слушал голоса нашего, как же мы скажем ему: >? Он сделает что-нибудь худое.
12:18 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh καὶ και and; even ἀπέθανε αποθνησκω die τὸ ο the παιδάριον παιδαριον little boy καὶ και and; even ἐφοβήθησαν φοβεω afraid; fear οἱ ο the δοῦλοι δουλος subject Δαυιδ δαβιδ Dabid; Thavith ἀναγγεῖλαι αναγγελλω announce αὐτῷ αυτος he; him ὅτι οτι since; that τέθνηκεν θνησκω die; departed τὸ ο the παιδάριον παιδαριον little boy ὅτι οτι since; that εἶπαν επω say; speak ἰδοὺ ιδου see!; here I am ἐν εν in τῷ ο the ἔτι ετι yet; still τὸ ο the παιδάριον παιδαριον little boy ζῆν ζαω live; alive ἐλαλήσαμεν λαλεω talk; speak πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even οὐκ ου not εἰσήκουσεν εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound ἡμῶν ημων our καὶ και and; even πῶς πως.1 how εἴπωμεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him ὅτι οτι since; that τέθνηκεν θνησκω die; departed τὸ ο the παιδάριον παιδαριον little boy καὶ και and; even ποιήσει ποιεω do; make κακά κακος bad; ugly
12:18 וַ wa וְ and יְהִ֛י yᵊhˈî היה be בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh וַ wa וְ and יָּ֣מָת yyˈāmoṯ מות die הַ ha הַ the יָּ֑לֶד yyˈāleḏ יֶלֶד boy וַ wa וְ and יִּֽרְאוּ֩ yyˈirʔû ירא fear עַבְדֵ֨י ʕavᵊḏˌê עֶבֶד servant דָוִ֜ד ḏāwˈiḏ דָּוִד David לְ lᵊ לְ to הַגִּ֥יד haggˌîḏ נגד report לֹ֣ו׀ lˈô לְ to כִּי־ kî- כִּי that מֵ֣ת mˈēṯ מות die הַ ha הַ the יֶּ֗לֶד yyˈeleḏ יֶלֶד boy כִּ֤י kˈî כִּי that אָֽמְרוּ֙ ʔˈāmᵊrû אמר say הִנֵּה֩ hinnˌē הִנֵּה behold בִ vi בְּ in הְיֹ֨ות hᵊyˌôṯ היה be הַ ha הַ the יֶּ֜לֶד yyˈeleḏ יֶלֶד boy חַ֗י ḥˈay חַי alive דִּבַּ֤רְנוּ dibbˈarnû דבר speak אֵלָיו֙ ʔēlāʸw אֶל to וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁמַ֣ע šāmˈaʕ שׁמע hear בְּ bᵊ בְּ in קֹולֵ֔נוּ qôlˈēnû קֹול sound וְ wᵊ וְ and אֵ֨יךְ ʔˌêḵ אֵיךְ how נֹאמַ֥ר nōmˌar אמר say אֵלָ֛יו ʔēlˈāʸw אֶל to מֵ֥ת mˌēṯ מות die הַ ha הַ the יֶּ֖לֶד yyˌeleḏ יֶלֶד boy וְ wᵊ וְ and עָשָׂ֥ה ʕāśˌā עשׂה make רָעָֽה׃ rāʕˈā רָעָה evil
12:18. accidit autem die septima ut moreretur infans timueruntque servi David nuntiare ei quod mortuus esset parvulus dixerunt enim ecce cum parvulus adhuc viveret loquebamur ad eum et non audiebat vocem nostram quanto magis si dixerimus mortuus est puer se adfligetAnd it came to pass on the seventh day that the child died: and the servants of David feared to tell him, that the child was dead. For they said: Behold when the child was yet alive, we spoke to him, and he would not hearken to our voice: how much more will he afflict himself if we tell him that the child is dead?
18. And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he hearkened not unto our voice: how will he then vex himself, if we tell him that the child is dead?
12:18. Then, on the seventh day, it happened that the infant died. And the servants of David were afraid to report to him that the little one had died. For they said: “Behold, when the child was still alive, we were speaking to him, but he would not listen to our voice. How much more will he afflict himself, if we tell him that the boy is dead?”
12:18. And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead?
And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead:

12:18 На седьмой день дитя умерло, и слуги Давидовы боялись донести ему, что умер младенец; ибо, говорили они, когда дитя было еще живо, и мы уговаривали его, и он не слушал голоса нашего, как же мы скажем ему: <<умерло дитя>>? Он сделает что-нибудь худое.
12:18
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
καὶ και and; even
ἀπέθανε αποθνησκω die
τὸ ο the
παιδάριον παιδαριον little boy
καὶ και and; even
ἐφοβήθησαν φοβεω afraid; fear
οἱ ο the
δοῦλοι δουλος subject
Δαυιδ δαβιδ Dabid; Thavith
ἀναγγεῖλαι αναγγελλω announce
αὐτῷ αυτος he; him
ὅτι οτι since; that
τέθνηκεν θνησκω die; departed
τὸ ο the
παιδάριον παιδαριον little boy
ὅτι οτι since; that
εἶπαν επω say; speak
ἰδοὺ ιδου see!; here I am
ἐν εν in
τῷ ο the
ἔτι ετι yet; still
τὸ ο the
παιδάριον παιδαριον little boy
ζῆν ζαω live; alive
ἐλαλήσαμεν λαλεω talk; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
οὐκ ου not
εἰσήκουσεν εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
ἡμῶν ημων our
καὶ και and; even
πῶς πως.1 how
εἴπωμεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
ὅτι οτι since; that
τέθνηκεν θνησκω die; departed
τὸ ο the
παιδάριον παιδαριον little boy
καὶ και and; even
ποιήσει ποιεω do; make
κακά κακος bad; ugly
12:18
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh
וַ wa וְ and
יָּ֣מָת yyˈāmoṯ מות die
הַ ha הַ the
יָּ֑לֶד yyˈāleḏ יֶלֶד boy
וַ wa וְ and
יִּֽרְאוּ֩ yyˈirʔû ירא fear
עַבְדֵ֨י ʕavᵊḏˌê עֶבֶד servant
דָוִ֜ד ḏāwˈiḏ דָּוִד David
לְ lᵊ לְ to
הַגִּ֥יד haggˌîḏ נגד report
לֹ֣ו׀ lˈô לְ to
כִּי־ kî- כִּי that
מֵ֣ת mˈēṯ מות die
הַ ha הַ the
יֶּ֗לֶד yyˈeleḏ יֶלֶד boy
כִּ֤י kˈî כִּי that
אָֽמְרוּ֙ ʔˈāmᵊrû אמר say
הִנֵּה֩ hinnˌē הִנֵּה behold
בִ vi בְּ in
הְיֹ֨ות hᵊyˌôṯ היה be
הַ ha הַ the
יֶּ֜לֶד yyˈeleḏ יֶלֶד boy
חַ֗י ḥˈay חַי alive
דִּבַּ֤רְנוּ dibbˈarnû דבר speak
אֵלָיו֙ ʔēlāʸw אֶל to
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁמַ֣ע šāmˈaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹולֵ֔נוּ qôlˈēnû קֹול sound
וְ wᵊ וְ and
אֵ֨יךְ ʔˌêḵ אֵיךְ how
נֹאמַ֥ר nōmˌar אמר say
אֵלָ֛יו ʔēlˈāʸw אֶל to
מֵ֥ת mˌēṯ מות die
הַ ha הַ the
יֶּ֖לֶד yyˌeleḏ יֶלֶד boy
וְ wᵊ וְ and
עָשָׂ֥ה ʕāśˌā עשׂה make
רָעָֽה׃ rāʕˈā רָעָה evil
12:18. accidit autem die septima ut moreretur infans timueruntque servi David nuntiare ei quod mortuus esset parvulus dixerunt enim ecce cum parvulus adhuc viveret loquebamur ad eum et non audiebat vocem nostram quanto magis si dixerimus mortuus est puer se adfliget
And it came to pass on the seventh day that the child died: and the servants of David feared to tell him, that the child was dead. For they said: Behold when the child was yet alive, we spoke to him, and he would not hearken to our voice: how much more will he afflict himself if we tell him that the child is dead?
12:18. Then, on the seventh day, it happened that the infant died. And the servants of David were afraid to report to him that the little one had died. For they said: “Behold, when the child was still alive, we were speaking to him, but he would not listen to our voice. How much more will he afflict himself, if we tell him that the boy is dead?”
12:18. And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead?
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
12:18: seventh day: vex, Heb. do hurt to, Sa2 12:18; Num 20:15
John Gill
And it came to pass on the seventh day, that the child died,.... Not the seventh day from its being taken ill, but from its birth; for it cannot be thought that David should fast seven days:
and the servants of David feared to tell him that the child was dead; lest he should be overwhelmed with too much sorrow:
for they said, behold, while the child was yet alive, we spake unto him; to rise from the ground, and eat food:
and he would not hearken unto our voice; we could not prevail upon him to do the one nor the other:
how will he then vex himself if we tell him that the child is dead? or should we acquaint him with it, "he will do mischief" (w) to himself, to his body; he will tear his flesh to pieces, and cut and kill himself; this they were afraid of, observing the distress and agony he was in while it was living, and therefore they concluded these would increase upon hearing of its death.
(w) , Sept. "faciat malum", Pagninus, Montanus; "malum sibi inferet", Syr. Ar.
John Wesley
Seventh day - From the beginning of the distemper.
12:1912:19: Եւ ետես Դաւիթ եթէ շշնջեն ծառայք նորա. եւ իմացաւ Դաւիթ եթէ մեռա՛ւ մանուկն, եւ ասէ Դաւիթ ցծառայսն իւր, եթէ մեռեա՞լ իցէ մանուկն. եւ ասեն. Մեռա՛ւ։
19 Դաւիթը տեսնելով, որ պալատականները փսփսում են եւ հասկանալով, որ մանուկը մահացել է, ասաց պալատականներին. «Մի՞թէ մանուկը մեռաւ»: Նրանք ասացին՝ «Մեռաւ»:
19 Բայց Դաւիթ իր ծառաներուն շշնջիւնը տեսնելով՝ իմացաւ որ մանուկը մեռեր է ու Դաւիթ իր ծառաներուն ըսաւ. «Մանուկը մեռա՞ւ»։ Անոնք ըսին. «Մեռաւ»։
Եւ ետես Դաւիթ եթէ շշնջեն ծառայք նորա, եւ իմացաւ Դաւիթ եթէ մեռաւ մանուկն. եւ ասէ Դաւիթ ցծառայսն իւր, եթէ` Մեռեա՞լ իցէ մանուկն, եւ ասեն. Մեռաւ:

12:19: Եւ ետես Դաւիթ եթէ շշնջեն ծառայք նորա. եւ իմացաւ Դաւիթ եթէ մեռա՛ւ մանուկն, եւ ասէ Դաւիթ ցծառայսն իւր, եթէ մեռեա՞լ իցէ մանուկն. եւ ասեն. Մեռա՛ւ։
19 Դաւիթը տեսնելով, որ պալատականները փսփսում են եւ հասկանալով, որ մանուկը մահացել է, ասաց պալատականներին. «Մի՞թէ մանուկը մեռաւ»: Նրանք ասացին՝ «Մեռաւ»:
19 Բայց Դաւիթ իր ծառաներուն շշնջիւնը տեսնելով՝ իմացաւ որ մանուկը մեռեր է ու Դաւիթ իր ծառաներուն ըսաւ. «Մանուկը մեռա՞ւ»։ Անոնք ըսին. «Մեռաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1912:19 И увидел Давид, что слуги его перешептываются между собою, и понял Давид, что дитя умерло, и спросил Давид слуг своих: умерло дитя? И сказали: умерло.
12:19 καὶ και and; even συνῆκεν συνιημι comprehend Δαυιδ δαβιδ Dabid; Thavith ὅτι οτι since; that οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him ψιθυρίζουσιν ψιθυριζω and; even ἐνόησεν νοεω perceive Δαυιδ δαβιδ Dabid; Thavith ὅτι οτι since; that τέθνηκεν θνησκω die; departed τὸ ο the παιδάριον παιδαριον little boy καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him εἰ ει if; whether τέθνηκεν θνησκω die; departed τὸ ο the παιδάριον παιδαριον little boy καὶ και and; even εἶπαν επω say; speak τέθνηκεν θνησκω die; departed
12:19 וַ wa וְ and יַּ֣רְא yyˈar ראה see דָּוִ֗ד dāwˈiḏ דָּוִד David כִּ֤י kˈî כִּי that עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant מִֽתְלַחֲשִׁ֔ים mˈiṯlaḥᵃšˈîm לחשׁ whisper וַ wa וְ and יָּ֥בֶן yyˌāven בין understand דָּוִ֖ד dāwˌiḏ דָּוִד David כִּ֣י kˈî כִּי that מֵ֣ת mˈēṯ מות die הַ ha הַ the יָּ֑לֶד yyˈāleḏ יֶלֶד boy וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say דָּוִ֧ד dāwˈiḏ דָּוִד David אֶל־ ʔel- אֶל to עֲבָדָ֛יו ʕᵃvāḏˈāʸw עֶבֶד servant הֲ hᵃ הֲ [interrogative] מֵ֥ת mˌēṯ מות die הַ ha הַ the יֶּ֖לֶד yyˌeleḏ יֶלֶד boy וַ wa וְ and יֹּ֥אמְרוּ yyˌōmᵊrû אמר say מֵֽת׃ mˈēṯ מות die
12:19. cum ergo vidisset David servos suos musitantes intellexit quod mortuus esset infantulus dixitque ad servos suos num mortuus est puer qui responderunt ei mortuus estBut when David saw his servants whispering, he understood that the child was dead: and he said to his servants: Is the child dead? They answered him He is dead.
19. But when David saw that his servants whispered together, David perceived that the child was dead: and David said unto his servants, Is the child dead? And they said, He is dead.
12:19. But when David had seen his servants whispering, he realized that the infant had died. And he said to his servants, “Is the child dead?” And they responded to him, “He is dead.”
12:19. But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said, He is dead.
But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said, He is dead:

12:19 И увидел Давид, что слуги его перешептываются между собою, и понял Давид, что дитя умерло, и спросил Давид слуг своих: умерло дитя? И сказали: умерло.
12:19
καὶ και and; even
συνῆκεν συνιημι comprehend
Δαυιδ δαβιδ Dabid; Thavith
ὅτι οτι since; that
οἱ ο the
παῖδες παις child; boy
αὐτοῦ αυτος he; him
ψιθυρίζουσιν ψιθυριζω and; even
ἐνόησεν νοεω perceive
Δαυιδ δαβιδ Dabid; Thavith
ὅτι οτι since; that
τέθνηκεν θνησκω die; departed
τὸ ο the
παιδάριον παιδαριον little boy
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
τοὺς ο the
παῖδας παις child; boy
αὐτοῦ αυτος he; him
εἰ ει if; whether
τέθνηκεν θνησκω die; departed
τὸ ο the
παιδάριον παιδαριον little boy
καὶ και and; even
εἶπαν επω say; speak
τέθνηκεν θνησκω die; departed
12:19
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
דָּוִ֗ד dāwˈiḏ דָּוִד David
כִּ֤י kˈî כִּי that
עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant
מִֽתְלַחֲשִׁ֔ים mˈiṯlaḥᵃšˈîm לחשׁ whisper
וַ wa וְ and
יָּ֥בֶן yyˌāven בין understand
דָּוִ֖ד dāwˌiḏ דָּוִד David
כִּ֣י kˈî כִּי that
מֵ֣ת mˈēṯ מות die
הַ ha הַ the
יָּ֑לֶד yyˈāleḏ יֶלֶד boy
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
דָּוִ֧ד dāwˈiḏ דָּוִד David
אֶל־ ʔel- אֶל to
עֲבָדָ֛יו ʕᵃvāḏˈāʸw עֶבֶד servant
הֲ hᵃ הֲ [interrogative]
מֵ֥ת mˌēṯ מות die
הַ ha הַ the
יֶּ֖לֶד yyˌeleḏ יֶלֶד boy
וַ wa וְ and
יֹּ֥אמְרוּ yyˌōmᵊrû אמר say
מֵֽת׃ mˈēṯ מות die
12:19. cum ergo vidisset David servos suos musitantes intellexit quod mortuus esset infantulus dixitque ad servos suos num mortuus est puer qui responderunt ei mortuus est
But when David saw his servants whispering, he understood that the child was dead: and he said to his servants: Is the child dead? They answered him He is dead.
12:19. But when David had seen his servants whispering, he realized that the infant had died. And he said to his servants, “Is the child dead?” And they responded to him, “He is dead.”
12:19. But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said, He is dead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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John Gill
And when David saw that his servants whispered,.... For they said the above to one another with a low voice, that he might not hear them, though in the same room with them:
David perceived the child was dead; he guessed it was, and that this was the thing they were whispering about among themselves:
therefore David said unto his servants, is the child dead? and they said, he is dead; for putting the question to them so closely, they could not avoid giving the answer they did, and which he was prepared to receive, by what he had observed in them.
12:2012:20: Եւ յարեաւ Դաւիթ ՚ի գետնոյն, եւ լուացաւ, եւ օծաւ, եւ փոխեաց զհանդերձս իւր, եւ եմո՛ւտ ՚ի տունն Աստուծոյ, եւ երկիր եպագ նմա. եւ եմուտ ՚ի տուն իւր, եւ խնդրեաց հաց ուտել. եւ եդին առաջի նորա հաց՝ եւ եկեր։
20 Դաւիթը գետնից վեր կացաւ, լուացուեց ու օծուեց, փոխեց իր զգեստները, մտաւ Աստծու տունն ու երկրպագեց նրան: Ապա նա իր տունը մտաւ, ուզեց հաց ուտել:
20 Այն ատեն Դաւիթ գետնէն ելաւ, լուացուեցաւ, օծուեցաւ, հանդերձները փոխեց ու Տէրոջը տունը մտնելով՝ երկրպագութիւն ըրաւ։ Յետոյ իր տունը դարձաւ եւ ուզեց ու անոր առջեւ հաց դրին ու կերաւ։
Եւ յարեաւ Դաւիթ ի գետնոյն, եւ լուացաւ եւ օծաւ, եւ փոխեաց զհանդերձ իւր, եւ եմուտ ի տունն [147]Աստուծոյ եւ երկիր եպագ նմա. եւ եմուտ ի տուն իւր, եւ խնդրեաց հաց ուտել. եւ եդին առաջի նորա հաց, եւ եկեր:

12:20: Եւ յարեաւ Դաւիթ ՚ի գետնոյն, եւ լուացաւ, եւ օծաւ, եւ փոխեաց զհանդերձս իւր, եւ եմո՛ւտ ՚ի տունն Աստուծոյ, եւ երկիր եպագ նմա. եւ եմուտ ՚ի տուն իւր, եւ խնդրեաց հաց ուտել. եւ եդին առաջի նորա հաց՝ եւ եկեր։
20 Դաւիթը գետնից վեր կացաւ, լուացուեց ու օծուեց, փոխեց իր զգեստները, մտաւ Աստծու տունն ու երկրպագեց նրան: Ապա նա իր տունը մտաւ, ուզեց հաց ուտել:
20 Այն ատեն Դաւիթ գետնէն ելաւ, լուացուեցաւ, օծուեցաւ, հանդերձները փոխեց ու Տէրոջը տունը մտնելով՝ երկրպագութիւն ըրաւ։ Յետոյ իր տունը դարձաւ եւ ուզեց ու անոր առջեւ հաց դրին ու կերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2012:20 Тогда Давид встал с земли и умылся, и помазался, и переменил одежды свои, и пошел в дом Господень, и молился. Возвратившись домой, потребовал, чтобы подали ему хлеба, и он ел.
12:20 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Δαυιδ δαβιδ Dabid; Thavith ἐκ εκ from; out of τῆς ο the γῆς γη earth; land καὶ και and; even ἐλούσατο λουω bathe καὶ και and; even ἠλείψατο αλειφω rub καὶ και and; even ἤλλαξεν αλλασσω change τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the θεοῦ θεος God καὶ και and; even προσεκύνησεν προσκυνεω worship αὐτῷ αυτος he; him καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him καὶ και and; even ᾔτησεν αιτεω ask ἄρτον αρτος bread; loaves φαγεῖν φαγω swallow; eat καὶ και and; even παρέθηκαν παρατιθημι pose; serve αὐτῷ αυτος he; him ἄρτον αρτος bread; loaves καὶ και and; even ἔφαγεν φαγω swallow; eat
12:20 וַ wa וְ and יָּקָם֩ yyāqˌām קום arise דָּוִ֨ד dāwˌiḏ דָּוִד David מֵ mē מִן from הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יִּרְחַ֣ץ yyirḥˈaṣ רחץ wash וַ wa וְ and יָּ֗סֶךְ yyˈāseḵ סוך anoint וַ wa וְ and יְחַלֵּף֙ yᵊḥallˌēf חלף come after שִׂמְלֹתָ֔יושׂמלתו *śimlōṯˈāʸw שִׂמְלָה mantle וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come בֵית־ vêṯ- בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יִּשְׁתָּ֑חוּ yyištˈāḥû חוה bow down וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come אֶל־ ʔel- אֶל to בֵּיתֹ֔ו bêṯˈô בַּיִת house וַ wa וְ and יִּשְׁאַ֕ל yyišʔˈal שׁאל ask וַ wa וְ and יָּשִׂ֥ימוּ yyāśˌîmû שׂים put לֹ֛ו lˈô לְ to לֶ֖חֶם lˌeḥem לֶחֶם bread וַ wa וְ and יֹּאכַֽל׃ yyōḵˈal אכל eat
12:20. surrexit igitur David de terra et lotus unctusque est cumque mutasset vestem ingressus est domum Domini et adoravit et venit in domum suam petivitque ut ponerent ei panem et comeditThen David arose from the ground, and washed and anointed himself: and when he had changed his apparel, he went into the house of the Lord: and worshipped, and then he came into his own house, and he called for bread, and ate.
20. Then David arose from the earth, and washed, and anointed himself, and changed his apparel; and he came into the house of the LORD, and worshipped: then he came to his own house; and when he required they set bread before him, and he did eat.
12:20. Therefore, David rose up from the ground. And he washed and anointed himself. And when he had changed his clothing, he entered the house of the Lord, and he worshiped. Then he went to his own house, and he asked them to place bread before him, and he ate.
12:20. Then David arose from the earth, and washed, and anointed [himself], and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.
Then David arose from the earth, and washed, and anointed [himself], and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat:

12:20 Тогда Давид встал с земли и умылся, и помазался, и переменил одежды свои, и пошел в дом Господень, и молился. Возвратившись домой, потребовал, чтобы подали ему хлеба, и он ел.
12:20
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Δαυιδ δαβιδ Dabid; Thavith
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐλούσατο λουω bathe
καὶ και and; even
ἠλείψατο αλειφω rub
καὶ και and; even
ἤλλαξεν αλλασσω change
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
προσεκύνησεν προσκυνεω worship
αὐτῷ αυτος he; him
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
ᾔτησεν αιτεω ask
ἄρτον αρτος bread; loaves
φαγεῖν φαγω swallow; eat
καὶ και and; even
παρέθηκαν παρατιθημι pose; serve
αὐτῷ αυτος he; him
ἄρτον αρτος bread; loaves
καὶ και and; even
ἔφαγεν φαγω swallow; eat
12:20
וַ wa וְ and
יָּקָם֩ yyāqˌām קום arise
דָּוִ֨ד dāwˌiḏ דָּוִד David
מֵ מִן from
הָ הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יִּרְחַ֣ץ yyirḥˈaṣ רחץ wash
וַ wa וְ and
יָּ֗סֶךְ yyˈāseḵ סוך anoint
וַ wa וְ and
יְחַלֵּף֙ yᵊḥallˌēf חלף come after
שִׂמְלֹתָ֔יושׂמלתו
*śimlōṯˈāʸw שִׂמְלָה mantle
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
בֵית־ vêṯ- בַּיִת house
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יִּשְׁתָּ֑חוּ yyištˈāḥû חוה bow down
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
אֶל־ ʔel- אֶל to
בֵּיתֹ֔ו bêṯˈô בַּיִת house
וַ wa וְ and
יִּשְׁאַ֕ל yyišʔˈal שׁאל ask
וַ wa וְ and
יָּשִׂ֥ימוּ yyāśˌîmû שׂים put
לֹ֛ו lˈô לְ to
לֶ֖חֶם lˌeḥem לֶחֶם bread
וַ wa וְ and
יֹּאכַֽל׃ yyōḵˈal אכל eat
12:20. surrexit igitur David de terra et lotus unctusque est cumque mutasset vestem ingressus est domum Domini et adoravit et venit in domum suam petivitque ut ponerent ei panem et comedit
Then David arose from the ground, and washed and anointed himself: and when he had changed his apparel, he went into the house of the Lord: and worshipped, and then he came into his own house, and he called for bread, and ate.
12:20. Therefore, David rose up from the ground. And he washed and anointed himself. And when he had changed his clothing, he entered the house of the Lord, and he worshiped. Then he went to his own house, and he asked them to place bread before him, and he ate.
12:20. Then David arose from the earth, and washed, and anointed [himself], and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.
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
12:20: David arose from the earth, and washed - Bathing, anointing the body, and changing the apparel, are the first outward signs among the Hindoos of coming out of a state of mourning or sickness.
2 Kings (2 Samuel) 12:22
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:20: arose: Job 1:20, Job 2:10; Psa 39:9; Lam 3:39-41
anointed: Rut 3:3; Ecc 9:8
the house: Sa2 6:17, Sa2 7:18; Job 1:20
Geneva 1599
Then David (l) arose from the earth, and washed, and anointed [himself], and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.
(l) Showing that our lamentations should not be excessive, but moderate: and that we must praise God in all his doings.
John Gill
Then David arose from the earth,.... From the floor on which he lay:
and washed, and anointed himself, and changed his apparel; neither of which he had done during his time of fasting:
and came into the house of the Lord, and worshipped; went into the tabernacle he had built for the ark of God, and then in prayer submitted himself to the will of God, and acknowledged his justice in what he had done; gave thanks to God that he had brought him to a sense of his sin, and repentance for it, and had applied his pardoning grace to him, and given him satisfaction as to the eternal welfare and happiness of the child, as appears from 2Kings 12:23,
then he, came to his own house; from the house of God, having finished his devotion there:
and when he required; ordered food to be brought in:
they set bread before him, and he did eat: whereas before, while the child was living, he refused to eat.
John Wesley
And came - That is, to the tabernacle, to confess his sin before the Lord, to own his justice in this stroke, to deprecate his just displeasure, to acknowledge God's rich mercy, in sparing his own life; and to offer such sacrifices as were required in such cases.
12:2112:21: Եւ ասեն ցնա ծառայքն իւր. Զի՞նչ է բանդ այդ զոր արարեր վասն մանկանն. մինչդեռ կենդանին էր, պահէիր, եւ լայիր, եւ տքնէիր. եւ իբրեւ մեռաւ մանուկն՝ յարեա՛ր կերար եւ արբեր[3258]։ [3258] Ոմանք. Մինչ կենդանի էր, պա՛՛։
21 Նրա առաջ հաց դրեցին, ու նա կերաւ: Պալատականները նրան ասացին. «Այս ի՞նչ արեցիր մանկան համար. քանի նա կենդանի էր, ծոմ էիր պահում, լալիս ու տանջւում, իսկ երբ մանուկը մեռաւ, վեր կացար, կերար ու խմեցիր»:
21 Ծառաները անոր ըսին. «Այս ըրած բանդ ի՞նչ պիտի ըլլայ. քանի որ մանուկը ողջ էր, անոր համար ծոմ պահեցիր ու լացիր. իսկ մանուկը մեռածին պէս ելար հաց կերար»։
Եւ ասեն ցնա ծառայքն իւր. Զի՞նչ է բանդ այդ զոր արարեր վասն մանկանն. մինչդեռ կենդանին էր, պահէիր եւ լայիր [148]եւ տքնէիր``. եւ իբրեւ մեռաւ մանուկն, յարեար կերար եւ արբեր:

12:21: Եւ ասեն ցնա ծառայքն իւր. Զի՞նչ է բանդ այդ զոր արարեր վասն մանկանն. մինչդեռ կենդանին էր, պահէիր, եւ լայիր, եւ տքնէիր. եւ իբրեւ մեռաւ մանուկն՝ յարեա՛ր կերար եւ արբեր[3258]։
[3258] Ոմանք. Մինչ կենդանի էր, պա՛՛։
21 Նրա առաջ հաց դրեցին, ու նա կերաւ: Պալատականները նրան ասացին. «Այս ի՞նչ արեցիր մանկան համար. քանի նա կենդանի էր, ծոմ էիր պահում, լալիս ու տանջւում, իսկ երբ մանուկը մեռաւ, վեր կացար, կերար ու խմեցիր»:
21 Ծառաները անոր ըսին. «Այս ըրած բանդ ի՞նչ պիտի ըլլայ. քանի որ մանուկը ողջ էր, անոր համար ծոմ պահեցիր ու լացիր. իսկ մանուկը մեռածին պէս ելար հաց կերար»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2112:21 И сказали ему слуги его: что значит, что ты так поступаешь: когда дитя было еще живо, ты постился и плакал [и не спал]; а когда дитя умерло, ты встал и ел хлеб [и пил]?
12:21 καὶ και and; even εἶπαν επω say; speak οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him πρὸς προς to; toward αὐτόν αυτος he; him τί τις.1 who?; what? τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ὃ ος who; what ἐποίησας ποιεω do; make ἕνεκα ενεκα for the sake of; on account of τοῦ ο the παιδαρίου παιδαριον little boy ἔτι ετι yet; still ζῶντος ζαω live; alive ἐνήστευες νηστευω fast καὶ και and; even ἔκλαιες κλαιω weep; cry καὶ και and; even ἠγρύπνεις αγρυπνεω slumberless; sleepless καὶ και and; even ἡνίκα ηνικα whenever; when ἀπέθανεν αποθνησκω die τὸ ο the παιδάριον παιδαριον little boy ἀνέστης ανιστημι stand up; resurrect καὶ και and; even ἔφαγες εσθιω eat; consume ἄρτον αρτος bread; loaves καὶ και and; even πέπωκας πινω drink
12:21 וַ wa וְ and יֹּאמְר֤וּ yyōmᵊrˈû אמר say עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant אֵלָ֔יו ʔēlˈāʸw אֶל to מָֽה־ mˈā- מָה what הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֑יתָה ʕāśˈîṯā עשׂה make בַּ ba בְּ in עֲב֞וּר ʕᵃvˈûr עֲבוּר way הַ ha הַ the יֶּ֤לֶד yyˈeleḏ יֶלֶד boy חַי֙ ḥˌay חַי alive צַ֣מְתָּ ṣˈamtā צום fast וַ wa וְ and תֵּ֔בְךְּ ttˈēvk בכה weep וְ wᵊ וְ and כַֽ ḵˈa כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] מֵ֣ת mˈēṯ מות die הַ ha הַ the יֶּ֔לֶד yyˈeleḏ יֶלֶד boy קַ֖מְתָּ qˌamtā קום arise וַ wa וְ and תֹּ֥אכַל ttˌōḵal אכל eat לָֽחֶם׃ lˈāḥem לֶחֶם bread
12:21. dixerunt autem ei servi sui quis est sermo quem fecisti propter infantem cum adhuc viveret ieiunasti et flebas mortuo autem puero surrexisti et comedisti panemAnd his servants said to him: What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive, but when the child was dead, thou didst rise up, and eat bread.
21. Then said his servants unto him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread.
12:21. But his servants said to him: “What is this word that you have done? You fasted and were weeping, on behalf of the infant, while he was still alive. But when the boy was dead, you arose and ate bread.”
12:21. Then said his servants unto him, What thing [is] this that thou hast done? thou didst fast and weep for the child, [while it was] alive; but when the child was dead, thou didst rise and eat bread.
Then said his servants unto him, What thing [is] this that thou hast done? thou didst fast and weep for the child, [while it was] alive; but when the child was dead, thou didst rise and eat bread:

12:21 И сказали ему слуги его: что значит, что ты так поступаешь: когда дитя было еще живо, ты постился и плакал [и не спал]; а когда дитя умерло, ты встал и ел хлеб [и пил]?
12:21
καὶ και and; even
εἶπαν επω say; speak
οἱ ο the
παῖδες παις child; boy
αὐτοῦ αυτος he; him
πρὸς προς to; toward
αὐτόν αυτος he; him
τί τις.1 who?; what?
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ος who; what
ἐποίησας ποιεω do; make
ἕνεκα ενεκα for the sake of; on account of
τοῦ ο the
παιδαρίου παιδαριον little boy
ἔτι ετι yet; still
ζῶντος ζαω live; alive
ἐνήστευες νηστευω fast
καὶ και and; even
ἔκλαιες κλαιω weep; cry
καὶ και and; even
ἠγρύπνεις αγρυπνεω slumberless; sleepless
καὶ και and; even
ἡνίκα ηνικα whenever; when
ἀπέθανεν αποθνησκω die
τὸ ο the
παιδάριον παιδαριον little boy
ἀνέστης ανιστημι stand up; resurrect
καὶ και and; even
ἔφαγες εσθιω eat; consume
ἄρτον αρτος bread; loaves
καὶ και and; even
πέπωκας πινω drink
12:21
וַ wa וְ and
יֹּאמְר֤וּ yyōmᵊrˈû אמר say
עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant
אֵלָ֔יו ʔēlˈāʸw אֶל to
מָֽה־ mˈā- מָה what
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֑יתָה ʕāśˈîṯā עשׂה make
בַּ ba בְּ in
עֲב֞וּר ʕᵃvˈûr עֲבוּר way
הַ ha הַ the
יֶּ֤לֶד yyˈeleḏ יֶלֶד boy
חַי֙ ḥˌay חַי alive
צַ֣מְתָּ ṣˈamtā צום fast
וַ wa וְ and
תֵּ֔בְךְּ ttˈēvk בכה weep
וְ wᵊ וְ and
כַֽ ḵˈa כְּ as
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
מֵ֣ת mˈēṯ מות die
הַ ha הַ the
יֶּ֔לֶד yyˈeleḏ יֶלֶד boy
קַ֖מְתָּ qˌamtā קום arise
וַ wa וְ and
תֹּ֥אכַל ttˌōḵal אכל eat
לָֽחֶם׃ lˈāḥem לֶחֶם bread
12:21. dixerunt autem ei servi sui quis est sermo quem fecisti propter infantem cum adhuc viveret ieiunasti et flebas mortuo autem puero surrexisti et comedisti panem
And his servants said to him: What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive, but when the child was dead, thou didst rise up, and eat bread.
12:21. But his servants said to him: “What is this word that you have done? You fasted and were weeping, on behalf of the infant, while he was still alive. But when the boy was dead, you arose and ate bread.”
12:21. Then said his servants unto him, What thing [is] this that thou hast done? thou didst fast and weep for the child, [while it was] alive; but when the child was dead, thou didst rise and eat bread.
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
12:21: What thing: Co1 2:15
Geneva 1599
Then (m) said his servants unto him, What thing [is] this that thou hast done? thou didst fast and weep for the child, [while it was] alive; but when the child was dead, thou didst rise and eat bread.
(m) As they who did not consider that God grants many things to the sobs and tears of the faithful.
John Gill
Then said his servants unto him, what thing is this that thou hast done?.... Or what is the reason of such conduct and behaviour? they knew what was done, but they did not know the meaning of it, which is what they inquired after:
thou didst fast and weep for the child, while it was alive; prayed with fasting and weeping for it, that it might live and not die:
but when the child was dead thou didst rise and eat bread; and appeared cheerful; this seemed strange to them, when they expected his sorrow would be increased.
12:2212:22: Եւ ասէ Դաւիթ. Մինչդեռ կենդանի՛ էր մանուկն՝ պահէի եւ լայի. քանզի ասէի. Ո՞ գիտէ, ողորմեսցի Տէր, եւ կեցցէ մանուկն։
22 Դաւիթն ասաց. «Քանի մանուկը կենդանի էր, ծոմ էի պահում ու լալիս, որովհետեւ մտածում էի. “Ո՞վ գիտի, գուցէ Տէրը ողորմի, եւ մանուկն ապրի”:
22 Դաւիթ ըսաւ. «Քանի որ մանուկը ողջ էր, ծոմ պահեցի ու լացի. քանզի ըսի. ‘Ո՞վ գիտէ, թերեւս Աստուած ինծի ողորմի ու մանուկը առողջանայ’։
Եւ ասէ Դաւիթ. Մինչդեռ կենդանի էր մանուկն, պահէի եւ լայի. քանզի ասէի` Ո՞ գիտէ, ողորմեսցի Տէր, եւ կեցցէ մանուկն:

12:22: Եւ ասէ Դաւիթ. Մինչդեռ կենդանի՛ էր մանուկն՝ պահէի եւ լայի. քանզի ասէի. Ո՞ գիտէ, ողորմեսցի Տէր, եւ կեցցէ մանուկն։
22 Դաւիթն ասաց. «Քանի մանուկը կենդանի էր, ծոմ էի պահում ու լալիս, որովհետեւ մտածում էի. “Ո՞վ գիտի, գուցէ Տէրը ողորմի, եւ մանուկն ապրի”:
22 Դաւիթ ըսաւ. «Քանի որ մանուկը ողջ էր, ծոմ պահեցի ու լացի. քանզի ըսի. ‘Ո՞վ գիտէ, թերեւս Աստուած ինծի ողորմի ու մանուկը առողջանայ’։
zohrab-1805▾ eastern-1994▾ western am▾
12:2212:22 И сказал Давид: доколе дитя было живо, я постился и плакал, ибо думал: кто знает, не помилует ли меня Господь, и дитя останется живо?
12:22 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith ἐν εν in τῷ ο the τὸ ο the παιδάριον παιδαριον little boy ἔτι ετι yet; still ζῆν ζαω live; alive ἐνήστευσα νηστευω fast καὶ και and; even ἔκλαυσα κλαιω weep; cry ὅτι οτι since; that εἶπα επω say; speak τίς τις.1 who?; what? οἶδεν οιδα aware εἰ ει if; whether ἐλεήσει ελεεω show mercy; have mercy on με με me κύριος κυριος lord; master καὶ και and; even ζήσεται ζαω live; alive τὸ ο the παιδάριον παιδαριον little boy
12:22 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say בְּ bᵊ בְּ in עֹוד֙ ʕôḏ עֹוד duration הַ ha הַ the יֶּ֣לֶד yyˈeleḏ יֶלֶד boy חַ֔י ḥˈay חַי alive צַ֖מְתִּי ṣˌamtî צום fast וָֽ wˈā וְ and אֶבְכֶּ֑ה ʔevkˈeh בכה weep כִּ֤י kˈî כִּי that אָמַ֨רְתִּי֙ ʔāmˈartî אמר say מִ֣י mˈî מִי who יֹודֵ֔עַ yôḏˈēₐʕ ידע know וְי *wᵊ וְ and חַנַּ֥נִיחנני *ḥannˌanî חנן favour יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and חַ֥י ḥˌay חיה be alive הַ ha הַ the יָּֽלֶד׃ yyˈāleḏ יֶלֶד boy
12:22. qui ait propter infantem dum adhuc viveret ieiunavi et flevi dicebam enim quis scit si forte donet eum mihi Dominus et vivet infansAnd he said: While the child was yet alive, I fasted and wept for him: for I said: Who knoweth whether the Lord may not give him to me, and the child may live?
22. And he said, While the child was yet alive, I fasted and wept: for I said, Who knoweth whether the LORD will not be gracious to me, that the child may live?
12:22. And he said: “While he was yet alive, I fasted and wept on behalf of the infant. For I said: Who knows if the Lord may perhaps give him to me, and let the infant live?
12:22. And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell [whether] GOD will be gracious to me, that the child may live?
And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell [whether] GOD will be gracious to me, that the child may live:

12:22 И сказал Давид: доколе дитя было живо, я постился и плакал, ибо думал: кто знает, не помилует ли меня Господь, и дитя останется живо?
12:22
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
ἐν εν in
τῷ ο the
τὸ ο the
παιδάριον παιδαριον little boy
ἔτι ετι yet; still
ζῆν ζαω live; alive
ἐνήστευσα νηστευω fast
καὶ και and; even
ἔκλαυσα κλαιω weep; cry
ὅτι οτι since; that
εἶπα επω say; speak
τίς τις.1 who?; what?
οἶδεν οιδα aware
εἰ ει if; whether
ἐλεήσει ελεεω show mercy; have mercy on
με με me
κύριος κυριος lord; master
καὶ και and; even
ζήσεται ζαω live; alive
τὸ ο the
παιδάριον παιδαριον little boy
12:22
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
בְּ bᵊ בְּ in
עֹוד֙ ʕôḏ עֹוד duration
הַ ha הַ the
יֶּ֣לֶד yyˈeleḏ יֶלֶד boy
חַ֔י ḥˈay חַי alive
צַ֖מְתִּי ṣˌamtî צום fast
וָֽ wˈā וְ and
אֶבְכֶּ֑ה ʔevkˈeh בכה weep
כִּ֤י kˈî כִּי that
אָמַ֨רְתִּי֙ ʔāmˈartî אמר say
מִ֣י mˈî מִי who
יֹודֵ֔עַ yôḏˈēₐʕ ידע know
וְי
*wᵊ וְ and
חַנַּ֥נִיחנני
*ḥannˌanî חנן favour
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
חַ֥י ḥˌay חיה be alive
הַ ha הַ the
יָּֽלֶד׃ yyˈāleḏ יֶלֶד boy
12:22. qui ait propter infantem dum adhuc viveret ieiunavi et flevi dicebam enim quis scit si forte donet eum mihi Dominus et vivet infans
And he said: While the child was yet alive, I fasted and wept for him: for I said: Who knoweth whether the Lord may not give him to me, and the child may live?
12:22. And he said: “While he was yet alive, I fasted and wept on behalf of the infant. For I said: Who knows if the Lord may perhaps give him to me, and let the infant live?
12:22. And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell [whether] GOD will be gracious to me, that the child may live?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:22: Who can tell - David, and indeed all others under the Mosaic dispensation, were so satisfied that all God's threatenings and promises were conditional, that even in the most positive assertions relative to judgments, etc., they sought for a change of purpose. And notwithstanding the positive declaration of Nathan, relative to the death of the child, David sought for its life, not knowing but that might depend on some unexpressed condition, such as earnest prayer, fasting, humiliation, etc., and in these he continued while there was hope. When the child died, he ceased to grieve, as he now saw that this must be fruitless. This appears to be the sole reason of David's importunity.
2 Kings (2 Samuel) 12:23
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:22: I fasted: Isa 38:1-3, Isa 38:5; Joe 1:14, Joe 2:14; Amo 5:15; Jon 1:6, Jon 3:9, Jon 3:10; Jam 4:9, Jam 4:10
John Gill
And he said, while the child was yet alive,.... And so there was hope it might be continued:
I fasted and wept; or sought the Lord by prayer, and fasting, and weeping, that the threatening might not take place, that the child's life might be spared:
for I said; within himself, thus he reasoned in his own mind:
who can tell whether God will be gracious to me, that the child may live? and in hope of this he kept praying, fasting, and weeping; he could not tell but God might repent of the evil he had threatened, as in some cases he has done; see Joel 2:13. Abarbinel thinks that David fasted and wept to hide this matter from his wife, and his servants, and did not let them know that this was in his punishment, that the child should die.
12:2312:23: Արդ՝ որովհետեւ մեռա՛ւ մանուկն, ես ընդէ՞ր պահիցեմ. միթէ կարօ՞ղ իցեմ դարձուցանել զնա այսրէն. ես՝ առ նա՛ երթալոց եմ, եւ նա առ իս ո՛չ դարձցի։
23 Հիմա որ մանուկը մեռաւ, ես ինչո՞ւ ծոմ պահեմ, մի՞թէ կարող եմ նրան յետ կեանքի կոչել: Ես եմ նրա մօտ գնալու, իսկ նա ինձ մօտ չի վերադառնայ»:
23 Բայց հիմա անիկա մեռած է, ինչո՞ւ համար ծոմ պահեմ. միթէ ես կրնա՞մ զանիկա ետ դարձնել։ Ես անոր պիտի երթամ, բայց անիկա ինծի պիտի չդառնայ»։
Արդ որովհետեւ մեռաւ մանուկն, ես ընդէ՞ր պահիցեմ. միթէ կարո՞ղ իցեմ դարձուցանել զնա այսրէն. ես առ նա երթալոց եմ, եւ նա առ իս ոչ դարձցի:

12:23: Արդ՝ որովհետեւ մեռա՛ւ մանուկն, ես ընդէ՞ր պահիցեմ. միթէ կարօ՞ղ իցեմ դարձուցանել զնա այսրէն. ես՝ առ նա՛ երթալոց եմ, եւ նա առ իս ո՛չ դարձցի։
23 Հիմա որ մանուկը մեռաւ, ես ինչո՞ւ ծոմ պահեմ, մի՞թէ կարող եմ նրան յետ կեանքի կոչել: Ես եմ նրա մօտ գնալու, իսկ նա ինձ մօտ չի վերադառնայ»:
23 Բայց հիմա անիկա մեռած է, ինչո՞ւ համար ծոմ պահեմ. միթէ ես կրնա՞մ զանիկա ետ դարձնել։ Ես անոր պիտի երթամ, բայց անիկա ինծի պիտի չդառնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2312:23 А теперь оно умерло; зачем же мне поститься? Разве я могу возвратить его? Я пойду к нему, а оно не возвратится ко мне.
12:23 καὶ και and; even νῦν νυν now; present τέθνηκεν θνησκω die; departed ἵνα ινα so; that τί τις.1 who?; what? τοῦτο ουτος this; he ἐγὼ εγω I νηστεύω νηστευω fast μὴ μη not δυνήσομαι δυναμαι able; can ἐπιστρέψαι επιστρεφω turn around; return αὐτὸ αυτος he; him ἔτι ετι yet; still ἐγὼ εγω I πορεύσομαι πορευομαι travel; go πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even αὐτὸς αυτος he; him οὐκ ου not ἀναστρέψει αναστρεφω overturn; turn up / back πρός προς to; toward με με me
12:23 וְ wᵊ וְ and עַתָּ֣ה׀ ʕattˈā עַתָּה now מֵ֗ת mˈēṯ מות die לָ֤מָּה lˈāmmā לָמָה why זֶּה֙ zzˌeh זֶה this אֲנִ֣י ʔᵃnˈî אֲנִי i צָ֔ם ṣˈām צום fast הַ ha הֲ [interrogative] אוּכַ֥ל ʔûḵˌal יכל be able לַ la לְ to הֲשִׁיבֹ֖ו hᵃšîvˌô שׁוב return עֹ֑וד ʕˈôḏ עֹוד duration אֲנִי֙ ʔᵃnˌî אֲנִי i הֹלֵ֣ךְ hōlˈēḵ הלך walk אֵלָ֔יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and ה֖וּא hˌû הוּא he לֹֽא־ lˈō- לֹא not יָשׁ֥וּב yāšˌûv שׁוב return אֵלָֽי׃ ʔēlˈāy אֶל to
12:23. nunc autem quia mortuus est quare ieiuno numquid potero revocare eum amplius ego vadam magis ad eum ille vero non revertetur ad meBut now that he is dead, why should I fast? Shall I be able to bring him back any more? I shall go to him rather: but he shall not return to me.
23. But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.
12:23. But now that he is dead, why should I fast? Would I be able to bring him back anymore? Instead, I will go to him. Yet truly, he will not return to me.”
12:23. But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.
But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me:

12:23 А теперь оно умерло; зачем же мне поститься? Разве я могу возвратить его? Я пойду к нему, а оно не возвратится ко мне.
12:23
καὶ και and; even
νῦν νυν now; present
τέθνηκεν θνησκω die; departed
ἵνα ινα so; that
τί τις.1 who?; what?
τοῦτο ουτος this; he
ἐγὼ εγω I
νηστεύω νηστευω fast
μὴ μη not
δυνήσομαι δυναμαι able; can
ἐπιστρέψαι επιστρεφω turn around; return
αὐτὸ αυτος he; him
ἔτι ετι yet; still
ἐγὼ εγω I
πορεύσομαι πορευομαι travel; go
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
οὐκ ου not
ἀναστρέψει αναστρεφω overturn; turn up / back
πρός προς to; toward
με με me
12:23
וְ wᵊ וְ and
עַתָּ֣ה׀ ʕattˈā עַתָּה now
מֵ֗ת mˈēṯ מות die
לָ֤מָּה lˈāmmā לָמָה why
זֶּה֙ zzˌeh זֶה this
אֲנִ֣י ʔᵃnˈî אֲנִי i
צָ֔ם ṣˈām צום fast
הַ ha הֲ [interrogative]
אוּכַ֥ל ʔûḵˌal יכל be able
לַ la לְ to
הֲשִׁיבֹ֖ו hᵃšîvˌô שׁוב return
עֹ֑וד ʕˈôḏ עֹוד duration
אֲנִי֙ ʔᵃnˌî אֲנִי i
הֹלֵ֣ךְ hōlˈēḵ הלך walk
אֵלָ֔יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
לֹֽא־ lˈō- לֹא not
יָשׁ֥וּב yāšˌûv שׁוב return
אֵלָֽי׃ ʔēlˈāy אֶל to
12:23. nunc autem quia mortuus est quare ieiuno numquid potero revocare eum amplius ego vadam magis ad eum ille vero non revertetur ad me
But now that he is dead, why should I fast? Shall I be able to bring him back any more? I shall go to him rather: but he shall not return to me.
12:23. But now that he is dead, why should I fast? Would I be able to bring him back anymore? Instead, I will go to him. Yet truly, he will not return to me.”
12:23. But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.
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
12:23: I shall go to him, but he shall not return to me - It is not clear whether David by this expressed his faith in the immortality of the soul; going to him may only mean, I also shall die, and be gathered to my fathers, as he is. But whether David expressed this or not, we know that the thing is true; and it is one of the most solid grounds of consolation to surviving friends that they shall by and by be joined to them in a state of conscious existence. This doctrine has a very powerful tendency to alleviate the miseries of human life and reconcile us to the death of most beloved friends. And were we to admit the contrary, grief, in many cases, would wear out its subject before it wore out itself. Even the heathens derived consolation from the reflection that they should meet their friends in a state of conscious existence. And a saying in Cicero De Senectute, which he puts in the mouth of Cato of Utica, has been often quoted, and is universally admired: -
O praelarum diem, cum ad illud divinum animorum concilium coetumque proficiscar, cumque ex hac turba et colluvione discedam! Proficiscar enim non ad eos solum viros de quibus ante dixi; sed etiam ad Catonem meum quo nemo vir melior natus est, nemo pietate praestantior: cujus a me corpus crematum est; quod contra decuit ab illo meum. Animus vero non me deserens, sed respectans, in ea profecto loca discessit, quo mihi ipsi cernebat esse veniendum: quem ego meum catum fortiter ferre visus sum: non quod aequo animo ferrem: sed me ipse consolabar, existimans, non longinquum inter nos digressum et discessum fore. Cato Major, De Senectute, in fin.
"O happy day, (says he), when I shall quit this impure and corrupt multitude, and join myself to that divine company and council of souls who have quitted the earth before me! There I shall find, not only those illustrious personages to whom I have spoken, but also my Cato, who I can say was one of the best men ever born, and whom none ever excelled in virtue and piety. I have placed his body on that funeral pyre whereon he ought to have laid mine. But his soul has not left me; and, without losing sight of me, he has only gone before into a country where he saw I should soon rejoin him. This my lot I seem to bear courageously; not indeed that I do bear it with resignation, but I shall comfort myself with the persuasion that the interval between his departure and mine will not be long."
And we well know who has taught us not to sorrow as those without hope for departed friends.
2 Kings (2 Samuel) 12:24
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:23: I shall go: Gen 37:35; Job 30:23; Luk 23:43
he shall not: Job 7:8-10
Geneva 1599
But now he is dead, wherefore should I fast? (n) can I bring him back again? I shall go to him, but he shall not return to me.
(n) By this consideration he appeased his sorrow.
John Gill
But now he is dead, wherefore should I fast?.... And pray; it is to no purpose, no end can be thought to be answered by it:
can I bring him back again? from the state of the dead, bring him to life by fasting, and praying, and weeping; that is not to e expected:
I shall go to him; to the state of the dead, to the grave, where his body was, or would be; to heaven and eternal happiness, where his soul was, as he comfortably hoped and believed: from whence it appears, that the Old Testament saints did not suppose an annihilation at death; but believed the immortality of the soul, a future state after death of eternal life and bliss:
but he shall not return to me; in the present mortal state, though at the resurrection they should meet again.
John Wesley
I fast - Seeing fasting and prayer cannot now prevail with God for his life. I shall go to him - Into the state of the dead in which he is, and into heaven, where I doubt not I shall find him.
12:2412:24: Եւ մխիթարեաց Դաւիթ զԲերսաբեէ զկին իւր. եւ եմո՛ւտ առ նա եւ ննջեաց ընդ նմա. եւ յղացաւ եւ ծնաւ որդի. եւ կոչեաց զանուն նորա Սողոմոն. եւ Տէր սիրեաց զնա.
24 Դաւիթը մխիթարեց իր կնոջը՝ Բերսաբէէին: Դաւիթը գնաց նրա մօտ, պառկեց նրա հետ, կինը յղիացաւ ու ծնեց որդի: Դաւիթը նրա անունը դրեց Սողոմոն:
24 Դաւիթ իր կինը Բերսաբէն մխիթարեց ու անոր քով մտաւ եւ անոր հետ պառկեցաւ ու անիկա որդի մը ծնաւ ու անոր անունը Սողոմոն դրաւ։ Տէրը զանիկա սիրեց։
Եւ մխիթարեաց Դաւիթ զԲերսաբէէ զկին իւր, եւ եմուտ առ նա եւ ննջեաց ընդ նմա. եւ յղացաւ եւ ծնաւ որդի, եւ կոչեաց զանուն նորա Սողոմոն. եւ Տէր սիրեաց զնա:

12:24: Եւ մխիթարեաց Դաւիթ զԲերսաբեէ զկին իւր. եւ եմո՛ւտ առ նա եւ ննջեաց ընդ նմա. եւ յղացաւ եւ ծնաւ որդի. եւ կոչեաց զանուն նորա Սողոմոն. եւ Տէր սիրեաց զնա.
24 Դաւիթը մխիթարեց իր կնոջը՝ Բերսաբէէին: Դաւիթը գնաց նրա մօտ, պառկեց նրա հետ, կինը յղիացաւ ու ծնեց որդի: Դաւիթը նրա անունը դրեց Սողոմոն:
24 Դաւիթ իր կինը Բերսաբէն մխիթարեց ու անոր քով մտաւ եւ անոր հետ պառկեցաւ ու անիկա որդի մը ծնաւ ու անոր անունը Սողոմոն դրաւ։ Տէրը զանիկա սիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
12:2412:24 И утешил Давид Вирсавию, жену свою, и вошел к ней и спал с нею; и она [зачала и] родила сына, и нарекла ему имя: Соломон. И Господь возлюбил его
12:24 καὶ και and; even παρεκάλεσεν παρακαλεω counsel; appeal to Δαυιδ δαβιδ Dabid; Thavith Βηρσαβεε βηρσαβεε the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward αὐτὴν αυτος he; him καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep μετ᾿ μετα with; amid αὐτῆς αυτος he; him καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive καὶ και and; even ἔτεκεν τικτω give birth; produce υἱόν υιος son καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Σαλωμων σαλωμων and; even κύριος κυριος lord; master ἠγάπησεν αγαπαω love αὐτόν αυτος he; him
12:24 וַ wa וְ and יְנַחֵ֣ם yᵊnaḥˈēm נחם repent, console דָּוִ֗ד dāwˈiḏ דָּוִד David אֵ֚ת ˈʔēṯ אֵת [object marker] בַּת־שֶׁ֣בַע baṯ-šˈevaʕ בַּת שֶׁבַע Bathsheba אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to וַ wa וְ and יִּשְׁכַּ֣ב yyiškˈav שׁכב lie down עִמָּ֑הּ ʕimmˈāh עִם with וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֗ן bˈēn בֵּן son וַו *wa וְ and תִּקְרָ֤איקרא *ttiqrˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹו֙ šᵊmˌô שֵׁם name שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon וַ wa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֲהֵבֹֽו׃ ʔᵃhēvˈô אהב love
12:24. et consolatus est David Bethsabee uxorem suam ingressusque ad eam dormivit cum ea quae genuit filium et vocavit nomen eius Salomon et Dominus dilexit eumAnd David comforted Bethsabee his wife, and went in unto her, and slept with her: and she bore a son, and he called his name Solomon, and the Lord loved him.
24. And David comforted Bath-sheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon. And the LORD loved him;
12:24. And David consoled his wife Bathsheba. And entering to her, he slept with her. And she bore a son, and he called his name Solomon, and the Lord loved him.
12:24. And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him.
And David comforted Bath- sheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him:

12:24 И утешил Давид Вирсавию, жену свою, и вошел к ней и спал с нею; и она [зачала и] родила сына, и нарекла ему имя: Соломон. И Господь возлюбил его
12:24
καὶ και and; even
παρεκάλεσεν παρακαλεω counsel; appeal to
Δαυιδ δαβιδ Dabid; Thavith
Βηρσαβεε βηρσαβεε the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
αὐτὴν αυτος he; him
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
καὶ και and; even
ἔτεκεν τικτω give birth; produce
υἱόν υιος son
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Σαλωμων σαλωμων and; even
κύριος κυριος lord; master
ἠγάπησεν αγαπαω love
αὐτόν αυτος he; him
12:24
וַ wa וְ and
יְנַחֵ֣ם yᵊnaḥˈēm נחם repent, console
דָּוִ֗ד dāwˈiḏ דָּוִד David
אֵ֚ת ˈʔēṯ אֵת [object marker]
בַּת־שֶׁ֣בַע baṯ-šˈevaʕ בַּת שֶׁבַע Bathsheba
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to
וַ wa וְ and
יִּשְׁכַּ֣ב yyiškˈav שׁכב lie down
עִמָּ֑הּ ʕimmˈāh עִם with
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּ֗ן bˈēn בֵּן son
וַו
*wa וְ and
תִּקְרָ֤איקרא
*ttiqrˈā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹו֙ šᵊmˌô שֵׁם name
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
וַ wa וְ and
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֲהֵבֹֽו׃ ʔᵃhēvˈô אהב love
12:24. et consolatus est David Bethsabee uxorem suam ingressusque ad eam dormivit cum ea quae genuit filium et vocavit nomen eius Salomon et Dominus dilexit eum
And David comforted Bethsabee his wife, and went in unto her, and slept with her: and she bore a son, and he called his name Solomon, and the Lord loved him.
12:24. And David consoled his wife Bathsheba. And entering to her, he slept with her. And she bore a son, and he called his name Solomon, and the Lord loved him.
12:24. And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him.
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
12:24: David comforted Bath-sheba - His extraordinary attachment to this beautiful woman was the cause of all his misfortunes.
He called his name Solomon - This name seems to have been given prophetically, for שלמה sholomah signifies peaceable, and there was almost uninterrupted peace during his reign.
2 Kings (2 Samuel) 12:25
Albert Barnes: Notes on the Bible - 1834
12:24: Solomon - Or "peaceable," a name given to him at his circumcision. Compare Luk 1:59. The giving of the name Jedidiah, by the Lord through Nathan, signified God's favor to the child, as in the cases of Abraham, Sarah, and Israel. The name Jedidiah (which contains the same root as the name David, namely, "to love") indicated, prophetically, what God's Providence brought about actually, namely, the succession and glorious reign of Solomon over Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:24: am 2971, bc 1033, An, Ex, Is, 458
she bare: Sa2 7:12; Ch1 3:5, Ch1 22:9, Ch1 22:10, Ch1 28:5, Ch1 28:6, Ch1 29:1; Mat 1:6
Geneva 1599
And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and (o) he called his name Solomon: and the LORD loved him.
(o) That is, the Lord, (1Chron 22:9).
John Gill
And David comforted Bathsheba his wife,.... Which is the first time she is so called, Uriah being dead, and David having married her; which though at first displeasing to the Lord, because the circumstances attending it, was afterwards confirmed by him. Bathsheba no doubt was very much distressed, and greatly disconsolate, on account of the sin she had committed, and because of the wrath and displeasure of God, and because of the death of the child, which was a token of it; and she might have some scruples in her mind whether it was lawful to continue cohabiting with David. Now David comforted her, by telling her that God had pardoned that iniquity they had been guilty of, and that he would give them another son, who should succeed him in the throne, and build an house for his name:
and went in unto her, and lay with her, as his wife:
and she bare a son; at the proper time:
and he called his name Solomon; either the Lord called him so, or David by his direction; for this name was given before his birth, 1Chron 22:9; the Keri or marginal reading is, "and she called his name", &c. that is, Bathsheba, who had been informed by David that this was the name the Lord would have him called by, which signifies "peaceable"; and the birth of this son was a confirmation of the peace and reconciliation between God and them, and which his name carried in it; as well as pointed to the peaceable times that should be during his reign, and in which be was a type of Christ, the Prince; of peace; who is the author of peace between God and men by the blood of his cross, and from whom spiritual peace flows, and by whom eternal peace and happiness is:
and the Lord loved him; and was to him a father, and he to him a son, as was promised, 2Kings 7:14. This love and affection of the Lord to Solomon was signified to David by Nathan, as follows.
John Wesley
His wife - Who was now much dejected, both for her former sin, and for the loss of the child. Loved him - That is, the Lord declared to David, that he loved his son, notwithstanding the just cause David had given to God to alienate his affections from him.
Robert Jamieson, A. R. Fausset and David Brown
SOLOMON IS BORN. (2Kings 12:24-25)
Bath-sheba . . . bare a son, and he called his name Solomon--that is, "peaceable." But Nathan gave him the name of Jedediah, by command of God, or perhaps only as an expression of God's love. This love and the noble gifts with which he was endowed, considering the criminality of the marriage from which he sprang, is a remarkable instance of divine goodness and grace.
12:2512:25: եւ առաքեաց ՚ի ձեռն Նաթանայ մարգարէի, եւ կոչեաց զանուն նորա Յեդէդի՛ վասն Տեառն[3259]։[3259] ՚Ի լուս՛՛. ՚ի վերայ՝ Եդեդի, նշանակի՝ գգուանս, համաձայն ոմանց ՚ի բնաբ՛՛. զոր եւ ոմանք գրեն Եդդի։
25 Տէրը սիրեց նրան, Նաթան մարգարէի միջոցով պատգամ յղեց, եւ սա մանկան անունը Տիրոջ համար Յեդեդի[35] դրեց:[35] 35. Նշանակում է՝ Տիրոջից սիրուած:
25 Նաթան մարգարէին ձեռքով պատգամ ղրկեց եւ անոր անունը Տէրոջը համար Յեդիդիա* կոչեց։
Եւ առաքեաց ի ձեռն Նաթանայ մարգարէի, եւ կոչեաց զանուն նորա [149]Յեդեդի վասն Տեառն:

12:25: եւ առաքեաց ՚ի ձեռն Նաթանայ մարգարէի, եւ կոչեաց զանուն նորա Յեդէդի՛ վասն Տեառն[3259]։
[3259] ՚Ի լուս՛՛. ՚ի վերայ՝ Եդեդի, նշանակի՝ գգուանս, համաձայն ոմանց ՚ի բնաբ՛՛. զոր եւ ոմանք գրեն Եդդի։
25 Տէրը սիրեց նրան, Նաթան մարգարէի միջոցով պատգամ յղեց, եւ սա մանկան անունը Տիրոջ համար Յեդեդի[35] դրեց:
[35] 35. Նշանակում է՝ Տիրոջից սիրուած:
25 Նաթան մարգարէին ձեռքով պատգամ ղրկեց եւ անոր անունը Տէրոջը համար Յեդիդիա* կոչեց։
zohrab-1805▾ eastern-1994▾ western am▾
12:2512:25 и послал пророка Нафана, и он нарек ему имя: Иедидиа ns{Возлюбленный Богом.} по слову Господа.
12:25 καὶ και and; even ἀπέστειλεν αποστελλω send off / away ἐν εν in χειρὶ χειρ hand Ναθαν ναθαν Nathan τοῦ ο the προφήτου προφητης prophet καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ιδεδι ιδεδι for the sake of; on account of κυρίου κυριος lord; master
12:25 וַ wa וְ and יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand נָתָ֣ן nāṯˈān נָתָן Nathan הַ ha הַ the נָּבִ֔יא nnāvˈî נָבִיא prophet וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name יְדִ֣ידְיָ֑הּ yᵊḏˈîḏᵊyˈāh יְדִידְיָהּ Jedidiah בַּ ba בְּ in עֲב֖וּר ʕᵃvˌûr עֲבוּר way יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
12:25. misitque in manu Nathan prophetae et vocavit nomen eius Amabilis Domino eo quod diligeret eum DominusAnd he sent by the hand of Nathan the prophet, and called his name, Amiable to the Lord, because the Lord loved him.
25. and he sent by the hand of Nathan the prophet, and he called his name Jedidiah, for the LORD’S sake.
12:25. And he sent, by the hand of Nathan the prophet, and he called his name, Beloved of the Lord, because the Lord loved him.
12:25. And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.
And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD:

12:25 и послал пророка Нафана, и он нарек ему имя: Иедидиа ns{Возлюбленный Богом.} по слову Господа.
12:25
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ἐν εν in
χειρὶ χειρ hand
Ναθαν ναθαν Nathan
τοῦ ο the
προφήτου προφητης prophet
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ιδεδι ιδεδι for the sake of; on account of
κυρίου κυριος lord; master
12:25
וַ wa וְ and
יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send
בְּ bᵊ בְּ in
יַד֙ yˌaḏ יָד hand
נָתָ֣ן nāṯˈān נָתָן Nathan
הַ ha הַ the
נָּבִ֔יא nnāvˈî נָבִיא prophet
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
יְדִ֣ידְיָ֑הּ yᵊḏˈîḏᵊyˈāh יְדִידְיָהּ Jedidiah
בַּ ba בְּ in
עֲב֖וּר ʕᵃvˌûr עֲבוּר way
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
12:25. misitque in manu Nathan prophetae et vocavit nomen eius Amabilis Domino eo quod diligeret eum Dominus
And he sent by the hand of Nathan the prophet, and called his name, Amiable to the Lord, because the Lord loved him.
12:25. And he sent, by the hand of Nathan the prophet, and he called his name, Beloved of the Lord, because the Lord loved him.
12:25. And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Иедидиа - второе имя сына Давидова - Соломона.
Adam Clarke: Commentary on the Bible - 1831
12:25: Called - Jedidiah - ידידיה, literally, the beloved of the Lord. This is the first instance I remember of a minister of God being employed to give a name to the child of one of his servants. But it is strange that the name given by the father was that alone which prevailed.
2 Kings (2 Samuel) 12:26
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:25: Nathan: Sa2 12:1-14, Sa2 7:4; Kg1 1:11, Kg1 1:23
Jedidiah: that is, Beloved of the Lord, Neh 13:26; Mat 3:17, Mat 17:5
Geneva 1599
And he sent by the hand of Nathan the (p) prophet; and (q) he called his name Jedidiah, because of the LORD.
(p) To call him Solomon.
(q) Meaning, David.
John Gill
And he sent by the hand of Nathan the prophet,.... Either David did; he sent by him to Bathsheba, to acquaint her with the name of the child, that it was to be Solomon; which is not so likely: or "he, David, delivered it into the hand of Nathan the prophet"; to educate it, instruct it, and bring it up in the nurture of the Lord; or rather the Lord sent a message by Nathan the prophet to David, that he loved Solomon:
and he called his name Jedidiah, because of the Lord: that is, David also called him by this name, because of the love of the Lord unto him; for Jedidiah signifies "the beloved of the Lord"; a name and character which well agrees with the Messiah, Solomon's antitype, Mt 3:17.
John Wesley
Jedidiah - That is, beloved of the Lord. Because - Either, because of the Lord's love to him, or because the Lord commanded him to do so.
12:2612:26: Եւ պատերազմեցաւ Յովաբ յըՌաբա՛թ որդւոցն Ամոնայ, եւ եհաս յառնուլ զքաղաքն թագաւորութեան[3260]։ [3260] Ոմանք. ՅՌաբբաթ։
26 Յովաբը Ռաբաթում պատերազմում էր ամոնացիների դէմ եւ գրեթէ գրաւել էր թագաւորանիստ քաղաքը:
26 Յովաբ Ամմոնի որդիներուն Ռաբբային դէմ պատերազմ ըրաւ ու թագաւորանիստ քաղաքը առաւ։
Եւ պատերազմեցաւ Յովաբ յՌաբաթ որդւոցն Ամոնայ, եւ եհաս յառնուլ զքաղաքն թագաւորութեան:

12:26: Եւ պատերազմեցաւ Յովաբ յըՌաբա՛թ որդւոցն Ամոնայ, եւ եհաս յառնուլ զքաղաքն թագաւորութեան[3260]։
[3260] Ոմանք. ՅՌաբբաթ։
26 Յովաբը Ռաբաթում պատերազմում էր ամոնացիների դէմ եւ գրեթէ գրաւել էր թագաւորանիստ քաղաքը:
26 Յովաբ Ամմոնի որդիներուն Ռաբբային դէմ պատերազմ ըրաւ ու թագաւորանիստ քաղաքը առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2612:26 Иоав воевал против Раввы Аммонитской и взял {почти} царственный город.
12:26 καὶ και and; even ἐπολέμησεν πολεμεω battle Ιωαβ ιωαβ in Ραββαθ ραββαθ son Αμμων αμμων and; even κατέλαβεν καταλαμβανω apprehend τὴν ο the πόλιν πολις city τῆς ο the βασιλείας βασιλεια realm; kingdom
12:26 וַ wa וְ and יִּלָּ֣חֶם yyillˈāḥem לחם fight יֹואָ֔ב yôʔˈāv יֹואָב Joab בְּ bᵊ בְּ in רַבַּ֖ת rabbˌaṯ רַב much בְּנֵ֣י bᵊnˈê בֵּן son עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon וַ wa וְ and יִּלְכֹּ֖ד yyilkˌōḏ לכד seize אֶת־ ʔeṯ- אֵת [object marker] עִ֥יר ʕˌîr עִיר town הַ ha הַ the מְּלוּכָֽה׃ mmᵊlûḵˈā מְלוּכָה kingship
12:26. igitur pugnabat Ioab contra Rabbath filiorum Ammon et expugnabat urbem regiamAnd Joab fought against Rabbath of the children of Ammon, and laid close siege to the royal city.
26. Now Joab fought against Rabbah of the children of Ammon, and took the royal city.
12:26. And then Joab fought against Rabbah of the sons of Ammon, and he fought outside the royal city.
12:26. And Joab fought against Rabbah of the children of Ammon, and took the royal city.
And Joab fought against Rabbah of the children of Ammon, and took the royal city:

12:26 Иоав воевал против Раввы Аммонитской и взял {почти} царственный город.
12:26
καὶ και and; even
ἐπολέμησεν πολεμεω battle
Ιωαβ ιωαβ in
Ραββαθ ραββαθ son
Αμμων αμμων and; even
κατέλαβεν καταλαμβανω apprehend
τὴν ο the
πόλιν πολις city
τῆς ο the
βασιλείας βασιλεια realm; kingdom
12:26
וַ wa וְ and
יִּלָּ֣חֶם yyillˈāḥem לחם fight
יֹואָ֔ב yôʔˈāv יֹואָב Joab
בְּ bᵊ בְּ in
רַבַּ֖ת rabbˌaṯ רַב much
בְּנֵ֣י bᵊnˈê בֵּן son
עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon
וַ wa וְ and
יִּלְכֹּ֖ד yyilkˌōḏ לכד seize
אֶת־ ʔeṯ- אֵת [object marker]
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
מְּלוּכָֽה׃ mmᵊlûḵˈā מְלוּכָה kingship
12:26. igitur pugnabat Ioab contra Rabbath filiorum Ammon et expugnabat urbem regiam
And Joab fought against Rabbath of the children of Ammon, and laid close siege to the royal city.
12:26. And then Joab fought against Rabbah of the sons of Ammon, and he fought outside the royal city.
12:26. And Joab fought against Rabbah of the children of Ammon, and took the royal city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-28: Доведя столичный город неприятелей до необходимости сдаться, Иоав пригласил на поле битвы Давида, дабы доставить ему удовольствие и честь блистательного завершения войны.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Conquest of Rabbah. B. C. 1036.

26 And Joab fought against Rabbah of the children of Ammon, and took the royal city. 27 And Joab sent messengers to David, and said, I have fought against Rabbah, and have taken the city of waters. 28 Now therefore gather the rest of the people together, and encamp against the city, and take it: lest I take the city, and it be called after my name. 29 And David gathered all the people together, and went to Rabbah, and fought against it, and took it. 30 And he took their king's crown from off his head, the weight whereof was a talent of gold with the precious stones: and it was set on David's head. And he brought forth the spoil of the city in great abundance. 31 And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.
We have here an account of the conquest of Rabbah, and other cities of the Ammonites. Though this comes in here after the birth of David's child, yet it is most probable that it was effected a good while before, and soon after the death of Uriah, perhaps during the days of Bath-sheba's mourning for him. Observe, 1. That God was very gracious in giving David this great success against his enemies, notwithstanding the sin he had been guilty of just at that time when he was engaged in this war, and the wicked use he had made of the sword of the children of Ammon in the murder of Uriah. Justly might he have made that sword, thenceforward, a plague to David and his kingdom; yet he breaks it, and makes David's sword victorious, even before he repents, that this goodness of God might lead him to repentance. Good reason had David to own that God dealt not with him according to his sins, Ps. ciii. 10. 2. That Joab acted very honestly and honourably; for when he had taken the city of waters, the royal city, where the palace was, and from which the rest of the city was supplied with water (and therefore, upon the cutting off of that, would be obliged speedily to surrender), he sent to David to come in person to complete this great action, that he might have the praise of it, v. 26-28. Herein he showed himself a faithful servant, that sought his master's honour, and his own only in subordination to his, and left an example to the servants of the Lord Jesus, in every thing they do, to consult his honour. Not unto us, but to thy name, give glory. 3. That David was both too haughty and too severe upon this occasion, and neither so humble nor so tender as he should have been. (1.) He seems to have been too fond of the crown of the king of Ammon, v. 30. Because it was of extraordinary value, by reason of the precious stones with which it was set, David would have it set upon his head, though it would have been better to have cast it at God's feet, and at this time to have put his own mouth in the dust, under guilt. The heart that is truly humbled for sin is dead to worldly glory and looks upon it with a holy contempt. (2.) He seems to have been too harsh with his prisoners of war, v. 31. Taking the city by storm, after it had obstinately held out against a long and expensive siege, if he had put all whom he found in arms to the sword in the heat of battle, it would have been severe enough; but to kill them afterwards in cold blood, and by cruel tortures, with saws and harrows, tearing them to pieces, did not become him who, when he entered upon the government, promised to sing of mercy as well as judgment, Ps. ci. 1. Had he made examples of those only who had abused his ambassadors, or advised or assisted in it, that being a violation of the law of nations, it might have been looked upon as a piece of necessary justice for terror to other nations; but to be thus severe with all the cities of the children of Ammon (that is, the garrisons or soldiers of the cities) was extremely rigorous, and a sign that David's heart was not yet made soft by repentance, else the bowels of his compassion would not have been thus shut up--a sign that he had not yet found mercy, else he would have been more ready to show mercy.
Adam Clarke: Commentary on the Bible - 1831
12:26: And took the royal city - How can this be, when Joab sent to David to come to take the city, in consequence of which David did come and take that city? The explanation seems to be this: Rabbah was composed of a city and citadel; the former, in which was the king's residence, Joab had taken, and supposed he could soon render himself master of the latter, and therefore sends to David to come and take it, lest, he taking the whole, the city should be called after his name.
2 Kings (2 Samuel) 12:27
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:26: Joab: Sa2 11:25; Ch1 20:1
Rabbah: Rabbah, or Rabbath-Ammon, also called Philadelphia, from Ptolemy Philadelphus, king of Egypt, was situated east of Jordan, and, according to Eusebius, ten miles east from Jazer. It is sometimes mentioned as belonging to Arabia, sometimes to Coelo-Syria; and was one of the cities of the Decapolis east of Jordan. Josephus extends the region of Perea as far as Philadelphia. It is now, says Burckhardt, called Amman, distant about 19 miles to the se by e of Szalt, and lies along the banks of a river called Moiet Amman, which has its source in a pond, at a few hundred paces from the south-western end of the town, and empties itself in the Zerka, or Jabbok, about four hours to the northward. This river runs in a valley bordered on both sides by barren hills of flint, which advance on the south side close to the edge of the stream. The edifices which still remain, though in a decaying state, from being built of a calcareous stone of moderate hardness, sufficiently attest the former greatness and splendour of this metropolis of the children of Ammon.
Carl Friedrich Keil and Franz Delitzsch

Conquest of Rabbah, and Punishment of the Ammonites (comp. 1Chron 20:1-3). - "Joab fought against Rabbah of the children of Ammon, and took the king's city." המּלוּכה עיר, the capital of the kingdom, is the city with the exception of the acropolis, as 2Kings 12:27 clearly shows, where the captured city is called "the water-city." Rabbah was situated, as the ruins of Ammn show, on both banks of the river (Moiet) Ammn (the upper Jabbok), in a valley which is shut in upon the north and south by two bare ranges of hills of moderate height, and is not more than 200 paces in breadth. "The northern height is crowned by the castle, the ancient acropolis, which stands on the north-western side of the city, and commands the whole city" (see Burckhardt, Syria ii. pp. 612ff., and Ritter, Erdkunde xv. pp. 1145ff.). After taking the water-city, Joab sent messengers to David, to inform him of the result of the siege, and say to him, "Gather the rest of the people together, and besiege the city (i.e., the acropolis, which may have been peculiarly strong), and take it, that I may not take the city (also), and my name be named upon it," i.e., the glory of the conquest be ascribed to me. Luther adopts this explanation in his free rendering, "and I have a name from it."
John Gill
And Joab fought against Rabbah of the children of Ammon,.... Of his being sent against it, and of his besieging it, we read in 2Kings 11:1; but it can hardly be thought that he had been so long besieging it, as that David had two children by Bathsheba; but the account of the finishing of it is placed here, that the story concerning Bathsheba might lie together without any interruption:
and took the royal city; or that part of it in which the king's palace was, and which, as Abarbinel observes, was without the city, as the palaces of kings now usually are.
John Wesley
Royal city - That is, that part of the city where was the king's palace; though now it seems he was retired to a strong fort.
Robert Jamieson, A. R. Fausset and David Brown
RABBAH IS TAKEN. (2Kings 12:26-31)
Joab fought against Rabbah--The time during which this siege lasted, since the intercourse with Bath-sheba, and the birth of at least one child, if not two, occurred during the progress of it, probably extended over two years.
12:2712:27: Եւ առաքեաց Յովաբ հրեշտակս առ Դաւիթ եւ ասէ. Պատերազմեցայ ընդ Ռաբաթայ, եւ հասի յառնուլ զքաղաքս ջրոց[3261]. [3261] Ոմանք. ՅՌաբբաթ։
27 Յովաբը պատգամաբերներ ուղարկեց Դաւթին՝ ասելով.
27 Յովաբ Դաւիթին պատգամաւորներ ղրկեց ու ըսաւ. «Ռաբբային դէմ պատերազմ ըրի ու ջուրերուն քաղաքը առի։
Եւ առաքեաց Յովաբ հրեշտակս առ Դաւիթ եւ ասէ. Պատերազմեցայ ընդ Ռաբաթայ, եւ հասի յառնուլ զքաղաքս ջրոց:

12:27: Եւ առաքեաց Յովաբ հրեշտակս առ Դաւիթ եւ ասէ. Պատերազմեցայ ընդ Ռաբաթայ, եւ հասի յառնուլ զքաղաքս ջրոց[3261].
[3261] Ոմանք. ՅՌաբբաթ։
27 Յովաբը պատգամաբերներ ուղարկեց Դաւթին՝ ասելով.
27 Յովաբ Դաւիթին պատգամաւորներ ղրկեց ու ըսաւ. «Ռաբբային դէմ պատերազմ ըրի ու ջուրերուն քաղաքը առի։
zohrab-1805▾ eastern-1994▾ western am▾
12:2712:27 И послал Иоав к Давиду сказать ему: я нападал на Равву и овладел водою города;
12:27 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ιωαβ ιωαβ messenger πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶπεν επω say; speak ἐπολέμησα πολεμεω battle ἐν εν in Ραββαθ ραββαθ and; even κατελαβόμην καταλαμβανω apprehend τὴν ο the πόλιν πολις city τῶν ο the ὑδάτων υδωρ water
12:27 וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send יֹואָ֛ב yôʔˈāv יֹואָב Joab מַלְאָכִ֖ים malʔāḵˌîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say נִלְחַ֣מְתִּי nilḥˈamtî לחם fight בְ vᵊ בְּ in רַבָּ֔ה rabbˈā רַבָּה Rabbah גַּם־ gam- גַּם even לָכַ֖דְתִּי lāḵˌaḏtî לכד seize אֶת־ ʔeṯ- אֵת [object marker] עִ֥יר ʕˌîr עִיר town הַ ha הַ the מָּֽיִם׃ mmˈāyim מַיִם water
12:27. misitque Ioab nuntios ad David dicens dimicavi adversum Rabbath et capienda est urbs AquarumAnd Joab sent messengers to David, saying: I have fought against Rabbath, and the city of waters is about to be taken.
27. And Joab sent messengers to David, and said, I have fought against Rabbah, yea, I have taken the city of waters.
12:27. And Joab sent messengers to David, saying: “I have struggled against Rabbah, and so the City of Waters will soon be seized.
12:27. And Joab sent messengers to David, and said, I have fought against Rabbah, and have taken the city of waters.
And Joab sent messengers to David, and said, I have fought against Rabbah, and have taken the city of waters:

12:27 И послал Иоав к Давиду сказать ему: я нападал на Равву и овладел водою города;
12:27
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ιωαβ ιωαβ messenger
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶπεν επω say; speak
ἐπολέμησα πολεμεω battle
ἐν εν in
Ραββαθ ραββαθ and; even
κατελαβόμην καταλαμβανω apprehend
τὴν ο the
πόλιν πολις city
τῶν ο the
ὑδάτων υδωρ water
12:27
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
יֹואָ֛ב yôʔˈāv יֹואָב Joab
מַלְאָכִ֖ים malʔāḵˌîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
דָּוִ֑ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
נִלְחַ֣מְתִּי nilḥˈamtî לחם fight
בְ vᵊ בְּ in
רַבָּ֔ה rabbˈā רַבָּה Rabbah
גַּם־ gam- גַּם even
לָכַ֖דְתִּי lāḵˌaḏtî לכד seize
אֶת־ ʔeṯ- אֵת [object marker]
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
מָּֽיִם׃ mmˈāyim מַיִם water
12:27. misitque Ioab nuntios ad David dicens dimicavi adversum Rabbath et capienda est urbs Aquarum
And Joab sent messengers to David, saying: I have fought against Rabbath, and the city of waters is about to be taken.
12:27. And Joab sent messengers to David, saying: “I have struggled against Rabbah, and so the City of Waters will soon be seized.
12:27. And Joab sent messengers to David, and said, I have fought against Rabbah, and have taken the city of waters.
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
12:27: And have taken the city of waters - The city where the tank or reservoir was that supplied the city and suburbs with water. Some think that the original, לכדתי את עיר המים lachadti eth ir hammayim, should be translated I have intercepted, or cut off, the waters of the city: and Houbigant translates the place, et aquas ab urbe jam derivavi; "And I have already drawn off the waters from the city." This perfectly agrees with the account in Josephus, who says των τε ὑδατων αυτους αποτεμνομενος, having cut off their waters, Antiq., lib. vii., cap. 7. This was the reason why David should come speedily, as the citadel, deprived of water, could not long hold out.
2 Kings (2 Samuel) 12:30
Albert Barnes: Notes on the Bible - 1834
12:27: The city of waters - The lower town of Rabbah (the modern Ammam), so called from a stream which rises within it and flows through it. The upper town with the citadel lay on a hill to the north of the stream, and was probably not tenable for any length of time after the supply of water was cut off.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:27: Rabbah: Sa2 11:1; Deu 3:11; Eze 21:20
the city of waters: Probably that part of the city situated near the pond, from which the rest received their water.
Geneva 1599
And Joab sent messengers to David, and said, I have fought against Rabbah, and have taken the city of (r) waters.
(r) That is, the chief city and where all the water pipes are, is as good as taken.
John Gill
And Joab sent messengers to David,.... To acquaint him how he had proceeded, and what success he had had:
and said, I have fought against Rabbah; laid siege to it, and skirmished with parties that sallied out upon them:
and have taken the city of waters; the same with the royal city, and so the Targum here renders it; so called because situated by the waterside; Adrichomius says (x) the river Jabbok flowed round about it: or it abounded with fountains of water, from whence the other part of the city, or what was properly the city Rabbah, was supplied with water; and which communication being cut off, it could not hold out long, which Joab being sensible of, therefore sent for David. Junius and Tremellius render the words, "I have intercepted the water from the city"; with which the account of Josephus (y) agrees, who says, that he cut off the water from them, and precluded other supplies, so that they were in great distress for want of food and drink; and in like manner it was taken by Antiochus some hundreds of years later; for that; historian says (z) the siege by him lasted long, and they could not prevail, because of the multitude of men it, until one of the prisoners showed them a subterraneous passage, through which they came and fetched water; which they stopped up with stones and such like things, and then through want of water yielded.
(x) Theatrum T. S. p. 34. (y) Antiqu. l. 7. c. 7. sect. 5. (z) Polyb. Hist. l. 5. p. 414.
John Wesley
Of waters - Rabbah was so called because it was encompassed with water.
Robert Jamieson, A. R. Fausset and David Brown
the city of waters--Rabbah, like Aroer, was divided into two parts--one the lower town, insulated by the winding course of the Jabbok, which flowed almost round it, and the upper and stronger town, called the royal city. "The first was taken by Joab, but the honor of capturing so strongly a fortified place as the other was an honor reserved for the king himself."
12:2812:28: եւ արդ ժողովեա՛ զմնացորդս ժողովրդեանդ, եւ բանակեսցի՛ս զքաղաքաւս, եւ առցե՛ս զսա. զի մի՛ ես առից զքաղաքս՝ եւ կոչեսցի անուն իմ ՚ի վերայ սորա։
28 «Ռաբաթի դէմ պատերազմել եմ եւ գրաւել ջրերի քաղաքը: Արդ, հաւաքի՛ր մնացած ժողովրդին, քաղաքի դիմաց բանա՛կ դիր ու գրաւի՛ր այն, որպէսզի ե՛ս գրաւած չլինեմ քաղաքը, եւ իմ անունը չկապուի դրա հետ»:
28 Հիմա մնացած ժողովուրդը հաւաքէ ու քաղաքին դէմ բանակ դիր եւ զանիկա առ. չըլլայ որ քաղաքը ես առնեմ ու անոր վրայ իմ անունս դրուի»։
եւ արդ ժողովեա զմնացորդս ժողովրդեանդ, եւ բանակեսցիս զքաղաքաւս եւ առցես զսա. զի մի՛ ես առից զքաղաքս եւ կոչեսցի անուն իմ ի վերայ սորա:

12:28: եւ արդ ժողովեա՛ զմնացորդս ժողովրդեանդ, եւ բանակեսցի՛ս զքաղաքաւս, եւ առցե՛ս զսա. զի մի՛ ես առից զքաղաքս՝ եւ կոչեսցի անուն իմ ՚ի վերայ սորա։
28 «Ռաբաթի դէմ պատերազմել եմ եւ գրաւել ջրերի քաղաքը: Արդ, հաւաքի՛ր մնացած ժողովրդին, քաղաքի դիմաց բանա՛կ դիր ու գրաւի՛ր այն, որպէսզի ե՛ս գրաւած չլինեմ քաղաքը, եւ իմ անունը չկապուի դրա հետ»:
28 Հիմա մնացած ժողովուրդը հաւաքէ ու քաղաքին դէմ բանակ դիր եւ զանիկա առ. չըլլայ որ քաղաքը ես առնեմ ու անոր վրայ իմ անունս դրուի»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2812:28 теперь собери остальной народ и подступи к городу и возьми его; ибо, если я возьму его, то мое имя будет наречено ему.
12:28 καὶ και and; even νῦν νυν now; present συνάγαγε συναγω gather τὸ ο the κατάλοιπον καταλοιπος left behind τοῦ ο the λαοῦ λαος populace; population καὶ και and; even παρέμβαλε παρεμβαλλω insert against; interpose ἐπὶ επι in; on τὴν ο the πόλιν πολις city καὶ και and; even προκαταλαβοῦ προκαταλαμβανω he; him ἵνα ινα so; that μὴ μη not προκαταλάβωμαι προκαταλαμβανω I τὴν ο the πόλιν πολις city καὶ και and; even κληθῇ καλεω call; invite τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐπ᾿ επι in; on αὐτήν αυτος he; him
12:28 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now אֱסֹף֙ ʔᵉsˌōf אסף gather אֶת־ ʔeṯ- אֵת [object marker] יֶ֣תֶר yˈeṯer יֶתֶר remainder הָ hā הַ the עָ֔ם ʕˈām עַם people וַ wa וְ and חֲנֵ֥ה ḥᵃnˌē חנה encamp עַל־ ʕal- עַל upon הָ hā הַ the עִ֖יר ʕˌîr עִיר town וְ wᵊ וְ and לָכְדָ֑הּ lāḵᵊḏˈāh לכד seize פֶּן־ pen- פֶּן lest אֶלְכֹּ֤ד ʔelkˈōḏ לכד seize אֲנִי֙ ʔᵃnˌî אֲנִי i אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֔יר ʕˈîr עִיר town וְ wᵊ וְ and נִקְרָ֥א niqrˌā קרא call שְׁמִ֖י šᵊmˌî שֵׁם name עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
12:28. nunc igitur congrega reliquam partem populi et obside civitatem et cape eam ne cum a me vastata fuerit urbs nomini meo adscribatur victoriaNow therefore gather thou the rest of the people together, and besiege the city and take it: lest when the city shall be wasted by me, the victory be ascribed to my name.
28. Now therefore gather the rest of the people together, and encamp against the city, and take it: lest I take the city, and it be called after my name.
12:28. Now therefore, gather the remaining portion of the people together, and besiege the city and take it. Otherwise, when the city will have been laid waste by me, the victory will be ascribed to my name.”
12:28. Now therefore gather the rest of the people together, and encamp against the city, and take it: lest I take the city, and it be called after my name.
Now therefore gather the rest of the people together, and encamp against the city, and take it: lest I take the city, and it be called after my name:

12:28 теперь собери остальной народ и подступи к городу и возьми его; ибо, если я возьму его, то мое имя будет наречено ему.
12:28
καὶ και and; even
νῦν νυν now; present
συνάγαγε συναγω gather
τὸ ο the
κατάλοιπον καταλοιπος left behind
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
παρέμβαλε παρεμβαλλω insert against; interpose
ἐπὶ επι in; on
τὴν ο the
πόλιν πολις city
καὶ και and; even
προκαταλαβοῦ προκαταλαμβανω he; him
ἵνα ινα so; that
μὴ μη not
προκαταλάβωμαι προκαταλαμβανω I
τὴν ο the
πόλιν πολις city
καὶ και and; even
κληθῇ καλεω call; invite
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτήν αυτος he; him
12:28
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
אֱסֹף֙ ʔᵉsˌōf אסף gather
אֶת־ ʔeṯ- אֵת [object marker]
יֶ֣תֶר yˈeṯer יֶתֶר remainder
הָ הַ the
עָ֔ם ʕˈām עַם people
וַ wa וְ and
חֲנֵ֥ה ḥᵃnˌē חנה encamp
עַל־ ʕal- עַל upon
הָ הַ the
עִ֖יר ʕˌîr עִיר town
וְ wᵊ וְ and
לָכְדָ֑הּ lāḵᵊḏˈāh לכד seize
פֶּן־ pen- פֶּן lest
אֶלְכֹּ֤ד ʔelkˈōḏ לכד seize
אֲנִי֙ ʔᵃnˌî אֲנִי i
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וְ wᵊ וְ and
נִקְרָ֥א niqrˌā קרא call
שְׁמִ֖י šᵊmˌî שֵׁם name
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
12:28. nunc igitur congrega reliquam partem populi et obside civitatem et cape eam ne cum a me vastata fuerit urbs nomini meo adscribatur victoria
Now therefore gather thou the rest of the people together, and besiege the city and take it: lest when the city shall be wasted by me, the victory be ascribed to my name.
12:28. Now therefore, gather the remaining portion of the people together, and besiege the city and take it. Otherwise, when the city will have been laid waste by me, the victory will be ascribed to my name.”
12:28. Now therefore gather the rest of the people together, and encamp against the city, and take it: lest I take the city, and it be called after my name.
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
12:28: it be called after my name: Heb. my name be called upon it, Joh 7:18
John Gill
Now therefore gather the rest of the people together,.... The rest of the soldiers in the land of Israel, and come to Rabbah:
and encamp against the city; invest it in form:
and take it; upon a surrender or by storm; for it could not hold out long:
lest I take the city, and it be called after my name; so great a regard had Joab, though an ambitious man, to the fame and credit of David his king: so Craterus (a) at the siege of Artacacna, being prepared to take it, waited the coming of Alexander, that he might have the honour of it.
(a) Curt. Hist. l. 6. c. 6.
John Wesley
Take it - For having taken one part of the city, he concluded the remaining part of it could not long stand out. Lest - Lest I have the honour of taking it.
Robert Jamieson, A. R. Fausset and David Brown
encamp against the city, and take it--It has always been characteristic of Oriental despots to monopolize military honors; and as the ancient world knew nothing of the modern refinement of kings gaining victories by their generals, so Joab sent for David to command the final assault in person. A large force was levied for the purpose. David without much difficulty captured the royal city and obtained possession of its immense wealth.
lest I take the city, and it be called after my name--The circumstance of a city receiving a new name after some great person, as Alexandria, Constantinople, Hyderabad, is of frequent occurrence in the ancient and modern history of the East.
12:2912:29: Եւ ժողովեա՛ց Դաւիթ զամենայն ժողովուրդն եւ չոգա՛ւ յՌաբաթ, եւ պատերազմեցաւ ընդ նմա եւ ա՛ռ զնա[3262]։ [3262] Ոմանք. ՅՌաբբաթ։
29 Դաւիթը հաւաքեց ամբողջ ժողովրդին, գնաց Ռաբաթ ու պատերազմելով գրաւեց այն:
29 Ուստի Դաւիթ բոլոր ժողովուրդը հաւաքեց ու Ռաբբա գնաց եւ անոր դէմ պատերազմելով՝ զանիկա առաւ։
Եւ ժողովեաց Դաւիթ զամենայն ժողովուրդն եւ չոգաւ յՌաբաթ, եւ պատերազմեցաւ ընդ նմա եւ առ զնա:

12:29: Եւ ժողովեա՛ց Դաւիթ զամենայն ժողովուրդն եւ չոգա՛ւ յՌաբաթ, եւ պատերազմեցաւ ընդ նմա եւ ա՛ռ զնա[3262]։
[3262] Ոմանք. ՅՌաբբաթ։
29 Դաւիթը հաւաքեց ամբողջ ժողովրդին, գնաց Ռաբաթ ու պատերազմելով գրաւեց այն:
29 Ուստի Դաւիթ բոլոր ժողովուրդը հաւաքեց ու Ռաբբա գնաց եւ անոր դէմ պատերազմելով՝ զանիկա առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2912:29 И собрал Давид весь народ и пошел к Равве, и воевал против нее и взял ее.
12:29 καὶ και and; even συνήγαγεν συναγω gather Δαυιδ δαβιδ Dabid; Thavith πάντα πας all; every τὸν ο the λαὸν λαος populace; population καὶ και and; even ἐπορεύθη πορευομαι travel; go εἰς εις into; for Ραββαθ ραββαθ and; even ἐπολέμησεν πολεμεω battle ἐν εν in αὐτῇ αυτος he; him καὶ και and; even κατελάβετο καταλαμβανω apprehend αὐτήν αυτος he; him
12:29 וַ wa וְ and יֶּאֱסֹ֥ף yyeʔᵉsˌōf אסף gather דָּוִ֛ד dāwˈiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk רַבָּ֑תָה rabbˈāṯā רַבָּה Rabbah וַ wa וְ and יִּלָּ֥חֶם yyillˌāḥem לחם fight בָּ֖הּ bˌāh בְּ in וַֽ wˈa וְ and יִּלְכְּדָֽהּ׃ yyilkᵊḏˈāh לכד seize
12:29. congregavit itaque David omnem populum et profectus est adversum Rabbath cumque dimicasset cepit eamThen David gathered all the people together, and went out against Rabbath: and after fighting, he took it.
29. And David gathered all the people together, and went to Rabbah, and fought against it, and took it.
12:29. And so David gathered together all the people, and he set out against Rabbah. And after he had fought, he seized it.
12:29. And David gathered all the people together, and went to Rabbah, and fought against it, and took it.
And David gathered all the people together, and went to Rabbah, and fought against it, and took it:

12:29 И собрал Давид весь народ и пошел к Равве, и воевал против нее и взял ее.
12:29
καὶ και and; even
συνήγαγεν συναγω gather
Δαυιδ δαβιδ Dabid; Thavith
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
εἰς εις into; for
Ραββαθ ραββαθ and; even
ἐπολέμησεν πολεμεω battle
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
κατελάβετο καταλαμβανω apprehend
αὐτήν αυτος he; him
12:29
וַ wa וְ and
יֶּאֱסֹ֥ף yyeʔᵉsˌōf אסף gather
דָּוִ֛ד dāwˈiḏ דָּוִד David
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
רַבָּ֑תָה rabbˈāṯā רַבָּה Rabbah
וַ wa וְ and
יִּלָּ֥חֶם yyillˌāḥem לחם fight
בָּ֖הּ bˌāh בְּ in
וַֽ wˈa וְ and
יִּלְכְּדָֽהּ׃ yyilkᵊḏˈāh לכד seize
12:29. congregavit itaque David omnem populum et profectus est adversum Rabbath cumque dimicasset cepit eam
Then David gathered all the people together, and went out against Rabbath: and after fighting, he took it.
12:29. And so David gathered together all the people, and he set out against Rabbah. And after he had fought, he seized it.
12:29. And David gathered all the people together, and went to Rabbah, and fought against it, and took it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch

Accordingly David "gathered together all the people," - i.e., all the men of war who had remained behind in the land; from which we may see that Joab's besieging army had been considerably weakened during the long siege, and at the capture of the water-city, - "and fought against the acropolis, and took it."
John Gill
And David gathered all the people together,.... The soldiers that were with him, or near him; which was done partly to recruit Joab's troops, who, by the continuance of the siege, and the sallies of the enemy on them, might be greatly diminished; and partly to make conquests of other cities of the Ammonites, and to carry off the spoil of them:
and went to Rabbah; which must be after the death of Uriah, and very probably during the time of Bathsheba's mourning for him:
and fought against it, and took it; by assault.
12:3012:30: Եւ ա՛ռ զպսակն Մեղ՚քոմայ թագաւորին նոցա ՚ի գլխոյ նորա. եւ կշիռ նորա տաղանդ մի ոսկւոյ, եւ ականց պատուականաց. եւ է՛ր ՚ի գլուխ Դաւթի. եւ զառ քաղաքին՝ բազում յոյժ[3263]։ [3263] Ոմանք. Եւ զառ քաղաքին եհան բազում յոյժ։
30 Նա նրանց թագաւոր Մեղքոմի գլխից վերցրեց թագը, որի քաշը մի տաղանդ[36] ոսկի էր եւ զարդարուած էր թակարժէք քարերով: Դա դրեցին Դաւթի գլխին: Նա քաղաքից խիստ շատ աւար տարաւ:[36] 36. Շուրջ երեսուն կիլոգրամ:
30 Անոնց թագաւորին գլխէն թագը առաւ, որ տաղանդ մը ոսկիի ծանրութիւն ունէր՝ պատուական քարերով զարդարուած։ Անիկա Դաւիթին գլուխը դրուեցաւ։ Դաւիթ քաղաքէն խիստ շատ աւար առաւ։
Եւ առ զպսակն [150]Մեղքոմայ թագաւորին նոցա`` ի գլխոյ նորա. եւ կշիռ նորա տաղանդ մի ոսկւոյ, եւ ականց պատուականաց. եւ էր ի գլուխ Դաւթի. եւ զառ քաղաքին եհան բազում յոյժ:

12:30: Եւ ա՛ռ զպսակն Մեղ՚քոմայ թագաւորին նոցա ՚ի գլխոյ նորա. եւ կշիռ նորա տաղանդ մի ոսկւոյ, եւ ականց պատուականաց. եւ է՛ր ՚ի գլուխ Դաւթի. եւ զառ քաղաքին՝ բազում յոյժ[3263]։
[3263] Ոմանք. Եւ զառ քաղաքին եհան բազում յոյժ։
30 Նա նրանց թագաւոր Մեղքոմի գլխից վերցրեց թագը, որի քաշը մի տաղանդ[36] ոսկի էր եւ զարդարուած էր թակարժէք քարերով: Դա դրեցին Դաւթի գլխին: Նա քաղաքից խիստ շատ աւար տարաւ:
[36] 36. Շուրջ երեսուն կիլոգրամ:
30 Անոնց թագաւորին գլխէն թագը առաւ, որ տաղանդ մը ոսկիի ծանրութիւն ունէր՝ պատուական քարերով զարդարուած։ Անիկա Դաւիթին գլուխը դրուեցաւ։ Դաւիթ քաղաքէն խիստ շատ աւար առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:3012:30 И взял Давид венец царя их с головы его,~--- а в нем было золота талант и драгоценный камень,~--- и возложил его Давид на свою голову, и добычи из города вынес очень много.
12:30 καὶ και and; even ἔλαβεν λαμβανω take; get τὸν ο the στέφανον στεφανος.1 wreath; laurel Μελχολ μελχολ the βασιλέως βασιλευς monarch; king αὐτῶν αυτος he; him ἀπὸ απο from; away τῆς ο the κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ὁ ο the σταθμὸς σταθμος he; him τάλαντον ταλαντον 10,000 dollars; talent χρυσίου χρυσιον gold piece; gold leaf καὶ και and; even λίθου λιθος stone τιμίου τιμιος precious καὶ και and; even ἦν ειμι be ἐπὶ επι in; on τῆς ο the κεφαλῆς κεφαλη head; top Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even σκῦλα σκυλον spoil τῆς ο the πόλεως πολις city ἐξήνεγκεν εκφερω bring out / forth; carry out πολλὰ πολυς much; many σφόδρα σφοδρα vehemently; tremendously
12:30 וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] עֲטֶֽרֶת־ ʕᵃṭˈereṯ- עֲטֶרֶת wreath מַלְכָּם֩ malkˌām מֶלֶךְ king מֵ mē מִן from עַ֨ל ʕˌal עַל upon רֹאשֹׁ֜ו rōšˈô רֹאשׁ head וּ û וְ and מִשְׁקָלָ֨הּ mišqālˌāh מִשְׁקָל weight כִּכַּ֤ר kikkˈar כִּכָּר disk זָהָב֙ zāhˌāv זָהָב gold וְ wᵊ וְ and אֶ֣בֶן ʔˈeven אֶבֶן stone יְקָרָ֔ה yᵊqārˈā יָקָר rare וַ wa וְ and תְּהִ֖י ttᵊhˌî היה be עַל־ ʕal- עַל upon רֹ֣אשׁ rˈōš רֹאשׁ head דָּוִ֑ד dāwˈiḏ דָּוִד David וּ û וְ and שְׁלַ֥ל šᵊlˌal שָׁלָל plunder הָ hā הַ the עִ֛יר ʕˈîr עִיר town הֹוצִ֖יא hôṣˌî יצא go out הַרְבֵּ֥ה harbˌē רבה be many מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
12:30. et tulit diadema regis eorum de capite eius pondo auri talentum habens gemmas pretiosissimas et inpositum est super caput David sed et praedam civitatis asportavit multam valdeAnd he took the crown of their king from his head, the weight of which was a talent of gold, set with most precious stones, and it was put upon David's head, and the spoils of the city which were very great he carried away.
30. And he took the crown of their king from off his head; and the weight thereof was a talent of gold, and precious stones; and it was set on David’s head. And he brought forth the spoil of the city, exceeding much.
12:30. And he took the crown of their king from his head. The weight of it was a talent of gold, having the most precious gems. And it was placed upon the head of David. Moreover, he carried away the spoils of the city, which were very many.
12:30. And he took their king’s crown from off his head, the weight whereof [was] a talent of gold with the precious stones: and it was [set] on David’s head. And he brought forth the spoil of the city in great abundance.
And he took their king' s crown from off his head, the weight whereof [was] a talent of gold with the precious stones: and it was [set] on David' s head. And he brought forth the spoil of the city in great abundance:

12:30 И взял Давид венец царя их с головы его,~--- а в нем было золота талант и драгоценный камень,~--- и возложил его Давид на свою голову, и добычи из города вынес очень много.
12:30
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὸν ο the
στέφανον στεφανος.1 wreath; laurel
Μελχολ μελχολ the
βασιλέως βασιλευς monarch; king
αὐτῶν αυτος he; him
ἀπὸ απο from; away
τῆς ο the
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
σταθμὸς σταθμος he; him
τάλαντον ταλαντον 10,000 dollars; talent
χρυσίου χρυσιον gold piece; gold leaf
καὶ και and; even
λίθου λιθος stone
τιμίου τιμιος precious
καὶ και and; even
ἦν ειμι be
ἐπὶ επι in; on
τῆς ο the
κεφαλῆς κεφαλη head; top
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
σκῦλα σκυλον spoil
τῆς ο the
πόλεως πολις city
ἐξήνεγκεν εκφερω bring out / forth; carry out
πολλὰ πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
12:30
וַ wa וְ and
יִּקַּ֣ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
עֲטֶֽרֶת־ ʕᵃṭˈereṯ- עֲטֶרֶת wreath
מַלְכָּם֩ malkˌām מֶלֶךְ king
מֵ מִן from
עַ֨ל ʕˌal עַל upon
רֹאשֹׁ֜ו rōšˈô רֹאשׁ head
וּ û וְ and
מִשְׁקָלָ֨הּ mišqālˌāh מִשְׁקָל weight
כִּכַּ֤ר kikkˈar כִּכָּר disk
זָהָב֙ zāhˌāv זָהָב gold
וְ wᵊ וְ and
אֶ֣בֶן ʔˈeven אֶבֶן stone
יְקָרָ֔ה yᵊqārˈā יָקָר rare
וַ wa וְ and
תְּהִ֖י ttᵊhˌî היה be
עַל־ ʕal- עַל upon
רֹ֣אשׁ rˈōš רֹאשׁ head
דָּוִ֑ד dāwˈiḏ דָּוִד David
וּ û וְ and
שְׁלַ֥ל šᵊlˌal שָׁלָל plunder
הָ הַ the
עִ֛יר ʕˈîr עִיר town
הֹוצִ֖יא hôṣˌî יצא go out
הַרְבֵּ֥ה harbˌē רבה be many
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
12:30. et tulit diadema regis eorum de capite eius pondo auri talentum habens gemmas pretiosissimas et inpositum est super caput David sed et praedam civitatis asportavit multam valde
And he took the crown of their king from his head, the weight of which was a talent of gold, set with most precious stones, and it was put upon David's head, and the spoils of the city which were very great he carried away.
12:30. And he took the crown of their king from his head. The weight of it was a talent of gold, having the most precious gems. And it was placed upon the head of David. Moreover, he carried away the spoils of the city, which were very many.
12:30. And he took their king’s crown from off his head, the weight whereof [was] a talent of gold with the precious stones: and it was [set] on David’s head. And he brought forth the spoil of the city in great abundance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:30: The weight whereof was a talent of gold - If this talent was only seven pounds, as Whiston says, David might have carried it on his head with little difficulty; but this weight, according to common computation, would amount to more than one hundred pounds!
If, however, משקלה mishkalah be taken for the value, not the weight then all is plain as the worth of the crown will be about 5075 15s. 7d. sterling. Now this seems to be the true sense, because of the added words with the precious stones; i.e., the gold of the crown, and the jewels with which it was adorned, were equal in value to a talent of gold.
2 Kings (2 Samuel) 12:31
Albert Barnes: Notes on the Bible - 1834
12:30: Their king's crown - The word rendered their king (Malcham) is also the name of the national idol of the Ammonites (Jer 49:1, Jer 49:3 margin; Amo 1:15; Zep 1:5). Moreover, the weight of the crown, which is calculated to be equal to 100 or 125 pounds weight, is far too great for a man to wear. On the whole, it seems most probable that the idol Malcam is here meant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:30: took: Ch1 20:2
the weight: If this talent was only seven pounds, as Whiston says, David might have carried it on his head with little difficulty; but this weight, according to common computation, would amount to nearly 114 pounds! Some, therefore, think, that mishkelah should be taken for its value, not weight; which renders it perfectly plain, as the worth of the crown will be about 5, 074, 15s, 7d sterling. The ancients mention several such large crowns, made more for sight than use. Atheneus describes a crown of gold that was 24 feet in circumference; and mentions others that were two, some four, and others five feet deep. Pliny takes notice of some that were no less than eight pounds weight. Besides the crown usually worn, it was customary for kings, in some nations, to have such large ones as described, either hung or supported over the throne, where they sat at their coronation or other solemn occasions.
in great abundance: Heb. very great
Carl Friedrich Keil and Franz Delitzsch

He then took their king's crown ("their king," viz., the king of the Ammonites) from off his (the king's) head; so that he had either been taken prisoner or slain at the capture of the city. The weight of the crown was "a talent of gold, and precious stones" (sc., were upon it): as the writer of the Chronicles has correctly explained it by supplying בּהּ. The Hebrew talent (equal to 3000 shekels) was 83 1/2 Dresden pounds. But the strongest man could hardly have borne a crown of this weight upon his head for however short a time; and David could scarcely have placed it upon his own head. We must therefore assume that the account of the weight is not founded upon actual weighing, but simply upon an approximative estimate, which is somewhat too high. David also took a great quantity of booty out of the city.
Geneva 1599
And he took their king's crown from off his head, the weight whereof [was] a (s) talent of gold with the precious stones: and it was [set] on David's head. And he brought forth the spoil of the city in great abundance.
(s) That is, 60 pounds after the weight of the common talent.
John Gill
And he took their king's crown from off his head,.... The crown of Hanun the king of the Ammonites, who now fell into his hands, and whom he stripped of his ensigns of royalty, who had so shamefully abused his ambassadors, 2Kings 10:4,
(the weight whereof was a talent of gold with the precious stones): or, "and a precious stone"; there might be more, as our version suggests, but there was one in it remarkably large and valuable; Josephus (b) says it had in it a very precious stone, a sardonyx; and this, according to the Talmud (c) was of the value of a talent of gold. A talent was equal to three thousand shekels, as appears from Ex 38:25; and was in value, according to Brerewood (d) of our money, 4500 pounds; but according to Bishop Cumberland (e) 5067 pounds, three shillings and ten pence. This crown was of the same value with the golden candlestick in the tabernacle, Ex 25:39; and some think that value here is meant, and not the weight, a talent of gold being very heavy; according to Bishop Cumberland (f), ninety three and three quarter pounds; some say an hundred thirteen pounds ten ounces, and more; too great a weight to be borne on the head by Hanun or David; but, what with the gold and precious stones about it, it might be equal in value to a talent of gold; but weight is expressly mentioned, and the crowns of the eastern princes were of great bulk and weight, as well as value: Athenaeus (g) makes mention of one made of ten thousand pieces of gold, placed on the throne of King Ptolemy, and of some of two cubits, of six, yea, of sixteen cubits. Some (h) are of opinion that this crown was not the crown of the king of Ammon, but of Milcom or Molech, their idol, and that the proper name should be retained in the version, and that David had a crown made of it he could bear; but if, as others (i), the Syriac talent is meant, which was but the fourth part of an Hebrew one, the difficulty is greatly lessened; for it seems to be the same crown David afterwards wore, as follows:
and it was set on David's head; to show that the kingdom was translated to him, or was become subject to him; as Alexander, on the conquest of Darius, put the Persian diadem on his own head (k), in token of that monarchy being translated to him: though, after all, the phrase, "from off", may be rendered "from above" or "over" (l) his head, and so it was set "above" or "over" the head of David, being supported by some means or other, that its weight did not bear thereon however, Paschalius, who wrote a learned work, "De Coronis", must be mistaken when be says (m) this seems to be the first use of a crown in the kingdom of Judah, there being no mention of a crown before, either of Saul or David, only of anointing; since express mention is made of Saul's crown, 2Kings 1:10; though his observation may be just, that this crown, allowed to be worn by David, was a pledge of the renewal of his royal dignity, and of his acceptance with God upon his repentance for his above sins:
and he brought forth the spoil of the city in great abundance; which, or at least part of it, was dedicated to the building of the sanctuary, 2Kings 8:11.
(b) Ut supra. (Antiqu. l. 7. c. 7. sect. 5.) (c) T. Bab. Avodah Zarah, fol. 44. 1. (d) De Ponder. & Pret. Vet. Num. c. 4. (e) Of Scripture Weights and Measures, c. 4. p. 121. (f) Ib. p. 119. (g) Apud Paschalium de Coronis, l. 9. c, 8. p. 587. (h) Vid. Hieron. Trad. Heb. in 2 Reg. fol. 78. H. & in Paralipom. fol. 83. M. Weemse of Jewish Weights, p. 141. (i) Pfeiffer. Difficil. Script. Loc. cent. 2. loc. 87. (k) Diodor. Sic. l. 17. p. 549. (l) "desuper", Montanus, "supra caput David", Munster. (m) Ut supra, (Apud Paschalium de Coronis) l. 10. c. 10. p. 695.
John Wesley
The weight - Or rather, the price whereof, &c. For the same words both in Hebrew, Greek and Latin, are used, to signify either weight, or price. And the addition of precious stones, which are never valued by the weight of gold, makes this signification most probable. Moreover, the weight might seem too great either for the king of Ammon, or for David to wear it upon his head.
Robert Jamieson, A. R. Fausset and David Brown
he took their king's crown from off his head--While the treasures of the city were given as plunder to his soldiers, David reserved to himself the crown, which was of rarest value. Its great weight makes it probable that it was like many ancient crowns, not worn, but suspended over the head, or fixed on a canopy on the top of the throne.
the precious stones--Hebrew, "stone"; was a round ball composed of pearls and other jewels, which was in the crown, and probably taken out of it to be inserted in David's own crown.
12:3112:31: Եւ զժողովուրդն որ է՛ր ՚ի նմա՝ եհան արտաքս եւ արկ ընդ սղոցաւ՝ եւ ընդ քերանօք երկաթեօք, եւ շրջեցուցանէր զնոսա աղիւսով. եւ ա՛յնպէս առնէր ընդ ամենայն քաղաքս որդւոցն Ամոնայ. եւ դարձաւ Դաւիթ եւ ամենայն զօրն յԵրուսաղէմ[3264]։[3264] Ոմանք. Եւ արկ ընդ սղոցեաւ։
31 Նա դուրս հանեց այդտեղի ժողովրդին, նրանց լծեց սղոցի ու երկաթէ կացինների աշխատանքների, գործի դրեց աղիւսի փռում: Նա այսպէս վարուեց նաեւ ամոնացիների բոլոր քաղաքներում: Դաւիթն ու ամբողջ ժողովուրդը դրանից յետոյ վերադարձան Երուսաղէմ:
31 Եւ անոր մէջ եղած ժողովուրդը հանեց ու զանոնք սղոցներու ու երկաթէ կամնասայլերու ու երկաթէ տապարներու տակ դրաւ եւ զանոնք աղիւսէ փուռէ անցուց։ Ամմոնի որդիներուն բոլոր քաղաքներուն այսպէս ըրաւ։ Դաւիթ բոլոր ժողովուրդով Երուսաղէմ դարձաւ։
Եւ զժողովուրդն որ էր ի նմա` եհան արտաքս, եւ արկ ընդ սղոցաւ եւ ընդ քերանօք երկաթեօք, եւ [151]շրջեցուցանէր զնոսա աղիւսով``. եւ այնպէս առնէր ընդ ամենայն քաղաքս որդւոցն Ամոնայ. եւ դարձաւ Դաւիթ եւ ամենայն զօրն յԵրուսաղէմ:

12:31: Եւ զժողովուրդն որ է՛ր ՚ի նմա՝ եհան արտաքս եւ արկ ընդ սղոցաւ՝ եւ ընդ քերանօք երկաթեօք, եւ շրջեցուցանէր զնոսա աղիւսով. եւ ա՛յնպէս առնէր ընդ ամենայն քաղաքս որդւոցն Ամոնայ. եւ դարձաւ Դաւիթ եւ ամենայն զօրն յԵրուսաղէմ[3264]։
[3264] Ոմանք. Եւ արկ ընդ սղոցեաւ։
31 Նա դուրս հանեց այդտեղի ժողովրդին, նրանց լծեց սղոցի ու երկաթէ կացինների աշխատանքների, գործի դրեց աղիւսի փռում: Նա այսպէս վարուեց նաեւ ամոնացիների բոլոր քաղաքներում: Դաւիթն ու ամբողջ ժողովուրդը դրանից յետոյ վերադարձան Երուսաղէմ:
31 Եւ անոր մէջ եղած ժողովուրդը հանեց ու զանոնք սղոցներու ու երկաթէ կամնասայլերու ու երկաթէ տապարներու տակ դրաւ եւ զանոնք աղիւսէ փուռէ անցուց։ Ամմոնի որդիներուն բոլոր քաղաքներուն այսպէս ըրաւ։ Դաւիթ բոլոր ժողովուրդով Երուսաղէմ դարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:3112:31 А народ, бывший в нем, он вывел и положил их под пилы, под железные молотилки, под железные топоры, и бросил их в обжигательные печи. Так он поступил со всеми городами Аммонитскими. И возвратился после того Давид и весь народ в Иерусалим.
12:31 καὶ και and; even τὸν ο the λαὸν λαος populace; population τὸν ο the ὄντα ειμι be ἐν εν in αὐτῇ αυτος he; him ἐξήγαγεν εξαγω lead out; bring out καὶ και and; even ἔθηκεν τιθημι put; make ἐν εν in τῷ ο the πρίονι πριων and; even ἐν εν in τοῖς ο the τριβόλοις τριβολος thistle τοῖς ο the σιδηροῖς σιδηρεος of iron καὶ και and; even διήγαγεν διαγω head through; lead αὐτοὺς αυτος he; him διὰ δια through; because of τοῦ ο the πλινθείου πλινθειον and; even οὕτως ουτως so; this way ἐποίησεν ποιεω do; make πάσαις πας all; every ταῖς ο the πόλεσιν πολις city υἱῶν υιος son Αμμων αμμων and; even ἐπέστρεψεν επιστρεφω turn around; return Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem
12:31 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֨ם ʕˌām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֜הּ bˈāh בְּ in הֹוצִ֗יא hôṣˈî יצא go out וַ wa וְ and יָּ֣שֶׂם yyˈāśem שׂים put בַּ֠ ba בְּ in † הַ the מְּגֵרָה mmᵊḡērˌā מְגֵרָה stone-saw וּ û וְ and בַ va בְּ in חֲרִצֵ֨י ḥᵃriṣˌê חָרִיץ axe הַ ha הַ the בַּרְזֶ֜ל bbarzˈel בַּרְזֶל iron וּֽ ˈû וְ and בְ vᵊ בְּ in מַגְזְרֹ֣ת maḡzᵊrˈōṯ מַגְזֵרָה axe הַ ha הַ the בַּרְזֶ֗ל bbarzˈel בַּרְזֶל iron וְ wᵊ וְ and הֶעֱבִ֤יר heʕᵉvˈîr עבר pass אֹותָם֙ ʔôṯˌām אֵת [object marker] בַּב *ba בְּ in †† * הַ the מַּלְבֵּ֔ןמלכן *mmalbˈēn מַלְבֵּן brick וְ wᵊ וְ and כֵ֣ן ḵˈēn כֵּן thus יַעֲשֶׂ֔ה yaʕᵃśˈeh עשׂה make לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole עָרֵ֣י ʕārˈê עִיר town בְנֵֽי־ vᵊnˈê- בֵּן son עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon וַ wa וְ and יָּ֧שָׁב yyˈāšov שׁוב return דָּוִ֛ד dāwˈiḏ דָּוִד David וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people יְרוּשָׁלִָֽם׃ פ yᵊrûšālˈāim . f יְרוּשָׁלִַם Jerusalem
12:31. populum quoque eius adducens serravit et circumegit super eos ferrata carpenta divisitque cultris et transduxit in typo laterum sic fecit universis civitatibus filiorum Ammon et reversus est David et omnis exercitus HierusalemAnd bringing forth the people thereof he sawed them, and drove over them chariots armed with iron: and divided them with knives, and made them pass through brickkilns: so did he to all the cities of the children of Ammon: and David returned, with all the army to Jerusalem.
31. And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. And David and all the people returned unto Jerusalem.
12:31. Also, bringing forth its people, he sawed them, and he drove over them with iron wagons, and he divided them with knives, and he dragged them through brick kilns. So he did to all the citizens of the sons of Ammon. And David returned, with the entire army, to Jerusalem.
12:31. And he brought forth the people that [were] therein, and put [them] under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.
And he brought forth the people that [were] therein, and put [them] under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem:

12:31 А народ, бывший в нем, он вывел и положил их под пилы, под железные молотилки, под железные топоры, и бросил их в обжигательные печи. Так он поступил со всеми городами Аммонитскими. И возвратился после того Давид и весь народ в Иерусалим.
12:31
καὶ και and; even
τὸν ο the
λαὸν λαος populace; population
τὸν ο the
ὄντα ειμι be
ἐν εν in
αὐτῇ αυτος he; him
ἐξήγαγεν εξαγω lead out; bring out
καὶ και and; even
ἔθηκεν τιθημι put; make
ἐν εν in
τῷ ο the
πρίονι πριων and; even
ἐν εν in
τοῖς ο the
τριβόλοις τριβολος thistle
τοῖς ο the
σιδηροῖς σιδηρεος of iron
καὶ και and; even
διήγαγεν διαγω head through; lead
αὐτοὺς αυτος he; him
διὰ δια through; because of
τοῦ ο the
πλινθείου πλινθειον and; even
οὕτως ουτως so; this way
ἐποίησεν ποιεω do; make
πάσαις πας all; every
ταῖς ο the
πόλεσιν πολις city
υἱῶν υιος son
Αμμων αμμων and; even
ἐπέστρεψεν επιστρεφω turn around; return
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
12:31
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֨ם ʕˌām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֜הּ bˈāh בְּ in
הֹוצִ֗יא hôṣˈî יצא go out
וַ wa וְ and
יָּ֣שֶׂם yyˈāśem שׂים put
בַּ֠ ba בְּ in
הַ the
מְּגֵרָה mmᵊḡērˌā מְגֵרָה stone-saw
וּ û וְ and
בַ va בְּ in
חֲרִצֵ֨י ḥᵃriṣˌê חָרִיץ axe
הַ ha הַ the
בַּרְזֶ֜ל bbarzˈel בַּרְזֶל iron
וּֽ ˈû וְ and
בְ vᵊ בְּ in
מַגְזְרֹ֣ת maḡzᵊrˈōṯ מַגְזֵרָה axe
הַ ha הַ the
בַּרְזֶ֗ל bbarzˈel בַּרְזֶל iron
וְ wᵊ וְ and
הֶעֱבִ֤יר heʕᵉvˈîr עבר pass
אֹותָם֙ ʔôṯˌām אֵת [object marker]
בַּב
*ba בְּ in
* הַ the
מַּלְבֵּ֔ןמלכן
*mmalbˈēn מַלְבֵּן brick
וְ wᵊ וְ and
כֵ֣ן ḵˈēn כֵּן thus
יַעֲשֶׂ֔ה yaʕᵃśˈeh עשׂה make
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
עָרֵ֣י ʕārˈê עִיר town
בְנֵֽי־ vᵊnˈê- בֵּן son
עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon
וַ wa וְ and
יָּ֧שָׁב yyˈāšov שׁוב return
דָּוִ֛ד dāwˈiḏ דָּוִד David
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
יְרוּשָׁלִָֽם׃ פ yᵊrûšālˈāim . f יְרוּשָׁלִַם Jerusalem
12:31. populum quoque eius adducens serravit et circumegit super eos ferrata carpenta divisitque cultris et transduxit in typo laterum sic fecit universis civitatibus filiorum Ammon et reversus est David et omnis exercitus Hierusalem
And bringing forth the people thereof he sawed them, and drove over them chariots armed with iron: and divided them with knives, and made them pass through brickkilns: so did he to all the cities of the children of Ammon: and David returned, with all the army to Jerusalem.
12:31. Also, bringing forth its people, he sawed them, and he drove over them with iron wagons, and he divided them with knives, and he dragged them through brick kilns. So he did to all the citizens of the sons of Ammon. And David returned, with the entire army, to Jerusalem.
12:31. And he brought forth the people that [were] therein, and put [them] under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:31: He brought forth the people - And put them under saws. From this representation a great cry has been raised against "David's unparalleled, if not diabolic, cruelty." I believe this interpretation was chiefly taken from the parallel place, Ch1 20:3, where it is said, he cut them with saws, and with axes, etc. Instead of וישר vaiyasar, he sawed, we have here (in Samuel) וישם vaiyasem, he put them; and these two words differ from each other only in a part of a single letter, ר resh for ם mem. And it is worthy of remark, that instead of וישר vaiyasar, he sawed, in Ch1 20:3, six or seven MSS. collated by Dr. Kennicott have וישם vaiyasem, he put them; nor is there found any various reading in all the MSS. yet collated for the text in this chapter, that favors the common reading in Chronicles. The meaning therefore is, He made the people slaves, and employed them in sawing, making iron harrows, or mining, (for the word means both), and in hewing of wood, and making of brick. Sawing asunder, hacking, chopping, and hewing human beings, have no place in this text, no more than they had in David's conduct towards the Ammonites.
It is surprising, and a thing to be deplored, that in this and similar cases our translators had not been more careful to sift the sense of the original words by which they would have avoided a profusion of exceptionable meanings with which they have clothed many passages of the sacred writings. Though I believe our translation to be by far the best in any language, ancient or modern, yet I am satisfied it stands much in need of revision. Most of the advantages which our unbelievers have appeared to have over certain passages of Scripture, have arisen from an inaccurate or false translation of the terms in the original; and an appeal to this has generally silenced the gainsayers. But in the time in which our translation was made, Biblical criticism was in its infancy, if indeed it did exist; and we may rather wonder that we find things so well, than be surprised that they are no better.
Albert Barnes: Notes on the Bible - 1834
12:31: For the saw as an implement of torture compare Heb 11:37.
Harrows of iron - Or rather thrashing-machines (Isa 28:27; Isa 41:15, etc.).
Axes - The word so rendered occurs only here and in Ch1 20:3. It evidently means some cutting instrument.
Made them pass through the brick-kiln - The phrase is that always used of the cruel process of making their children pass through the fire to Moloch, and it is likely that David punished this idolatrous practice by inflicting something similar upon the worshippers of Moloch. The cruelty of these executions belongs to the barbarous manners of the age, and was provoked by the conduct of the Ammonites Sa2 10:1-4; Sa1 11:1-2, but is utterly indefensible under the light of the Gospel. If Rabbah was taken before David's penitence, he may have been in an unusually harsh and severe frame of mind. The unpleasant recollection of Uriah's death would be likely to sour and irritate him to the utmost.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:31: and put them: Rather, as the particle ב frequently signifies, "And he put them to saws, and to harrows, and to axes," etc., as we say, to put a person to the plough, to the anvil, to the last, etc. Ch1 20:3, Also, Sa2 8:2; Psa 21:8, Psa 21:9; Amo 1:3
Next: 2 Kings (2 Samuel) Chapter 13
Carl Friedrich Keil and Franz Delitzsch

He also had the inhabitants executed, and that with cruel tortures. "He sawed them in pieces with the saw and with iron harrows." בּמּגרה ויּשׂם, "he put them into the saw," does not give any appropriate sense; and there can be no doubt, that instead of וישׂם we should read ויּשׂר (from שׂוּר): "he cut (sawed) them in pieces." הבּרזל וּבמגזרות, "and with iron cutting tools." The meaning of the ἁπ. λεγ. מגזרות cannot be more precisely determined. The current rendering, "axes or hatchets," is simply founded upon the circumstance that גּזר, to cut, is applied in 4Kings 6:4 to the felling of trees. The reading in the Chronicles, וּבמּגרות, is evidently a copyist's error, as we have already had בּמּגרה, "with the saw." The meaning of the next clause is a disputed point, as the reading itself varies, and the Masoretes read בּמּלבּן instead of the Chethibh במלכן, "he made them go through brick-kilns," i.e., burnt them in brick-kilns, as the lxx and Vulgate render it. On the other hand, Thenius takes the Chethibh under his protection, and adopts Kimchi's explanation: "he led them through Malchan, i.e., through the place where the Ammonites burned their children in honour of their idol." Thenius would therefore alter בּמלכּם into בּמלכּם or בּמּלכּם: "he offered them as sacrifices in their image of Moloch. " But this explanation cannot be even grammatically sustained, to say nothing of the arbitrary character of the alteration proposed; for the technical expression למּלך בּאשׁ חעביר, "to cause to go through the fire for Moloch" (Lev 18:21), is essentially different from בּמּלך חעביר, to cause to pass through Moloch, an expression that we never meet with. Moreover, it is impossible to see how burning the Ammonites in the image of Moloch could possibly be "an obvious mode of punishing idolatry," since the idolatry itself consisted in the fact that the Ammonites burned their children to Moloch. So far as the circumstances themselves are concerned, the cruelties inflicted upon the prisoners are not to be softened down, as Daaz and others propose, by an arbitrary perversion of the words into a mere sentence to hard labour, such as sawing wood, burning bricks, etc. At the same time, the words of the text do not affirm that all the inhabitants of Rabbah were put to death in this cruel manner. בּהּ אשׁר העם (without כּל) refers no doubt simply to the fighting men that were taken prisoners, or at the most to the male population of the acropolis of Rabbah, who probably consisted of fighting men only. In doing this, David merely retaliated upon the Ammonites the cruelties with which they had treated their foes; since according to Amos 1:13 they ripped up women who were with child, and according to 1Kings 11:2 their king Nahash would only make peace with the inhabitants of Jabesh upon the condition that the right eye of every one of them should be put out. It is sufficiently evident from this, that the Ammonites had aimed at the most shameful extermination of the Israelites. "Thus did he unto all the cities of the Ammonites," i.e., to all the fortified cities that resisted the Israelites. After the close of this war, David returned to Jerusalem with all the men of war. The war with the Syrians and Ammonites, including as it did the Edomitish war as well, was the fiercest in which David was ever engaged, and was also the last great war of his life.
Geneva 1599
And he brought forth the people that [were] therein, and put [them] under (t) saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.
(t) Signifying that as they were malicious enemies of God, so he put them to cruel death.
John Gill
And he brought forth the people that were therein,.... Not all the inhabitants of the place, but the princes of the children of Ammon, the counsellors of Hattun, who advised him to use David's ambassadors in so shameful a manner, and others that expressed their pleasure and satisfaction in it:
and put them under saws, and under harrows of iron, and under axes of iron; whereby they were cut asunder, as some were by the Romans and others (n), or their flesh torn to pieces, and they put to extreme pain and agony, and so died most miserably; see 1Chron 20:3,
and made them pass through the brickkiln; where they burnt their bricks, by which they were not only scorched and blistered, but burnt to death; so the word in the "Keri", or margin, signifies, which we follow; but in the text it is, they caused them to pass through Malcem, the same with Milcom or Molech, the abomination of the children of Ammon, 3Kings 11:5; unto which they made their children pass through the fire, and burnt them; and now in the same place they themselves are made to pass through, and be burnt, as a righteous punishment of them for their barbarous and wicked idolatry. The word used in the Greek version, according to Suidas (o), signifies an army, or a battalion of men drawn up in a quadrangular form, like a brick; and in the same sense Josephus (p) uses it; hence a learned man (q) conjectures that David's army was drawn up in the like form, through which the Ammonites were obliged to pass, and as they passed were assailed with darts, and killed; a like punishment to which is what the Italians call "passing through the pikes":
and thus did he unto all the cities of the children of Ammon; to the inhabitants of them; that is, the chief, who bad expressed their joy at the ill usage of his ambassadors: this he did to strike terror into other nations, that they might fear to use his ambassadors in such like manner. This action of David's showing so much severity, is thought by most to be done when under the power of his lust with Bathsheba, in an hardened and impenitent state, when he had no sense of mercy himself, and so showed none; which is too injurious to his character; for this was a righteous retaliation of this cruel people, 1Kings 11:2. Which may be observed in other instances, Judg 8:6; but the charge of cruelty in David will be easily removed by following the translation of a learned (r) man, and which I think the words will bear, "and he obliged the people that were in it to go out, and put them to the saw", to cut stones; "and to the iron mines", to dig there; "and to the axes of iron", to cut wood, with; "after he had made them to pass with their king" out of the city.
So David and all the people returned unto Jerusalem; in triumph, and with great spoil.
(n) Suetonius in Vita Caii, c. 27. Vid. Herodot. l. 2. c. 139. (o) In voce (p) Antiqu. l. 13. c. 4. sect. 4. (q) Menochius de Repub. Heb. l. 8. c. 3. col 752. (r) Danzii Commentat. de miligat. David in Ammon. crudel. Jenae 1710, apud Michael. in 1 Chron. xx. 3. Vid. Stockium, p. 392.
John Wesley
The people - The words are indefinite, and therefore not necessarily to be understood of all the people; but of the men of war, and especially of those who had been the chief actors of that villainous action against David's ambassadors, and of the dreadful war ensuing upon it; for which, they deserved severe punishments. Altho' indeed there seems to have been too much rigour used; especially, because these deaths were inflicted not only upon those counsellors, who were the only authors of that vile usage of the ambassadors; but upon some number of the people. And therefore it is probable, David exercised this cruelty whilst his heart was hardened, and impenitent; and when he was bereaved of that good spirit of God, which would have taught him more mercy. Saws - He sawed them to death of which punishment, we have examples both in scripture, and in other authors. Brick - kiln - Or, made them to pass through the furnace of Malchen: that is, of Moloch; punishing them with their own sin, and with the same kind of punishment which they had inflicted upon their own children.
Robert Jamieson, A. R. Fausset and David Brown
he brought forth the people . . . and put them under saws, &c.--This excessive severity and employment of tortures, which the Hebrews on no other occasion are recorded to have practised, was an act of retributive justice on a people who were infamous for their cruelties (1Kings 11:2; Amos 1:13).