Թագաւորութիւններ Բ / 2 Samuel - 7 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Still the ark is David's care as well as his joy. In this chapter we have, I. His consultation with Nathan about building a house for it; he signifies his purpose to do it (ver. 1, 2) and Nathan approves his purpose, ver. 3. II. His communion with God about it. 1. A gracious message God sent him about it, accepting his purpose, countermanding the performance, and promising him an entail of blessings upon his family, ver. 4-17. 2. A very humble prayer which David offered up to God in return to that gracious message, thankfully accepting God's promises to him, and earnestly praying for the performance of them, ver. 18-29. And, in both these, there is an eye to the Messiah and his kingdom.
Adam Clarke: Commentary on the Bible - 1831
David consults the prophet Nathan about building a temple for the Lord, and is encouraged by him to do it, Sa2 7:1-3. That night Nathan receives a revelation from God, stating that Solomon, not David, should build the temple, Sa2 7:4-16. Nathan delivers the Divine message, and David magnifies God for his mercies, and makes prayer and supplication, Sa2 7:17-29.
2 Kings (2 Samuel) 7:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa2 7:1, Nathan, first approving the purpose of David to build God a house, Sa2 7:4, after by the word of God forbids him; Sa2 7:12, God promises him benefits and blessings in his seed; Sa2 7:18, David's prayer and thanksgiving.
Carl Friedrich Keil and Franz Delitzsch

David's Resolution to Build a Temple. The Promised Perpetuity of His Throne - 2 Samuel 7
To the erection of a sanctuary for the ark upon Mount Zion there is appended an account of David's desire to build a temple for the Lord. We find this not only in the text before us, but also in the parallel history in 1 Chron 17. When David had acquired rest from his enemies round about, he formed the resolution to build a house for the Lord, and this resolution was sanctioned by the prophet Nathan (2Kings 7:1-3). But the Lord revealed to the prophet, and through him to David, that He had not required the building of a temple from any of the tribes of Israel, and that He would first of all build a house himself for His servant David, and confirm the throne to his seed for ever, and then he should build Him a temple (2Kings 7:4-17). David then gave utterance to his thanksgiving for this glorious promise in a prayer, in which he praised the unmeasurable grace of God, and prayed for the fulfilment of this renewed promised of divine grace (2Kings 7:18-29).
(Note: With regard to the historical authenticity of this promise, Tholuck observes, in his Prophets and their Prophecies (pp. 165-6), that "it can be proved, with all the evidence which is ever to be obtained in support of historical testimony, that David actually received a prophetic promise that his family should sit upon the throne for ever, and consequently an intimation of a royal descendant whose government should be eternal. Anything like a merely subjective promise arising from human combinations is precluded here by the fact that Nathan, acting according to the best of his knowledge, gave his consent to David's plan of building a temple; and that it was not till afterwards, when he had been instructed by a divine vision, that he did the very opposite, and assured him on the contrary that God would build him a house." Thenius also affirms that "there is no reason for assuming, as De Wette has done, that Nathan's prophecies were not composed till after the time of Solomon;" that "their historical credibility is attested by Ps 89 (Ps 89:4, Ps 89:5, 20-38, and especially Ps 89:20), Ps 132:11-12, and Is 55:3; and that, properly interpreted, they are also Messianic." The principal evidence of this is to be found in the prophetic utterance of David in 2 Samuel 23, where, as is generally admitted, he takes a retrospective glance at the promise, and thereby attests the historical credibility of Nathan's prophecy (Thenius, p. 245). Nevertheless, Gust. Baur maintains that "a closer comparison of this more elaborate and simple description (2 Samuel 7) with the brief and altogether unexampled last words of David, more especially with 2Kings 23:5, can hardly leave the slightest doubt, that the relation in which the chapter before us stands to these words, is that of a later expansion to an authentic prophetic utterance of the king himself." For example, the distinct allusion to the birth of Solomon, and the building of the temple, which was to be completed by him, is said to have evidently sprung from a later development of the original promise after the time of Solomon, on account of the incongruity apparent in Nathan's prediction between the ideal picture of the Israelitish monarchy and the definite allusion to Solomon's building of the temple. But there is no such "incongruity" in Nathan's prediction; it is only to be found in the naturalistic assumptions of Baur himself, that the utterances of the prophets contained nothing more than subjective and ideal hopes of the future, and not supernatural predictions. This also applies to Diestel's opinion, that the section 2Kings 7:4-16 does not harmonize with the substance of David's glorious prayer in 2Kings 7:18-29, nor the latter again with itself, because the advice given him to relinquish the idea of building the temple is not supported by any reasons that answer either to the character of David or to his peculiar circumstances, with which the allusion to his son would have been in perfect keeping; but the prophet's dissuasion merely alludes to the fact that Jehovah did not stand in need of a stately house at all, and had never given utterance to any such desire. On account of this "obvious" fact, Diestel regards it as credible that the original dissuasion came from God, because it was founded upon an earlier view, but that the promise of the son of David which followed proceeded from Nathan, who no doubt looked with more favourable eyes upon the building of the temple. This discrepancy is also arbitrarily foisted upon the text. There is not a syllable about any "original dissuasion" in all that Nathan says; for he simply tells the king that Jehovah had hitherto dwelt in a tent, and had not asked any of the tribes of Israel to build a stately temple, but not that Jehovah did not need a stately house at all.)
Of the different exegetical treatises upon this passage, see Christ. Aug. Crusii Hypomnemata, ii. 190-219, and Hengstenberg's Christol. i. 123ff.
John Gill
INTRODUCTION TO SECOND SAMUEL 7
This chapter expresses David's concern for building an house for the ark of God, which he communicated to Nathan the prophet, and was approved of by him, 2Kings 7:1; and who was that night sent by the Lord to David, to acquaint him, that as he had for many years dwelt in a tent, and had never given directions to the tribes of Israel, and the rulers of them, to build him an house, so neither should David build him one; but his son that would succeed him in the throne should; and also observes to him the many great things he had done for him, and promises him more, and particularly the establishment of his throne and kingdom for ever, in which he has respect to the Messiah, that should spring from him, 2Kings 7:4. Then follows a prayer of David, in which he expresses the sense he had of the greatness and goodness of God, and of his own unworthiness to receive such favours from him he had, returns him thanks for the promises he had made, and prays for the performance of them, 2Kings 7:18.
John Wesley
Sat - That is, was settled in the house which Hiram's men had built for him, then he reflected upon the unsettled state of the ark.
7:17:1: Եւ եղեւ յորժամ նստա՛ւ Դաւիթ ՚ի տան իւրում. եւ Տէր հանգոյց նմա յամենայն թշնամեաց իւրոց շուրջանակի[3216]։ [3216] Ոսկան. Հանգոյց զնա։ Ուր ոմանք ՚ի բնաբանի եդեալ. Եւ Տէր ժառանգեցոյց նմա, ՚ի լուսանցսն նշանակեն՝ հանգոյց՝ եւ ծառայեցոյց։
1 Երբ Դաւիթը բնակուեց իր տանը, եւ Տէրը նրան ազատեց շրջապատի իր թշնամիներից, արքան ասաց Նաթան մարգարէին.
7 Երբ թագաւորը իր տունը նստաւ, Տէրը զանիկա իր բոլորտիքը եղող բոլոր թշնամիներէն ազատելով հանգստացուց,
Եւ եղեւ յորժամ նստաւ [79]Դաւիթ ի տան իւրում, եւ Տէր հանգոյց զնա յամենայն թշնամեաց իւրոց շուրջանակի:

7:1: Եւ եղեւ յորժամ նստա՛ւ Դաւիթ ՚ի տան իւրում. եւ Տէր հանգոյց նմա յամենայն թշնամեաց իւրոց շուրջանակի[3216]։
[3216] Ոսկան. Հանգոյց զնա։ Ուր ոմանք ՚ի բնաբանի եդեալ. Եւ Տէր ժառանգեցոյց նմա, ՚ի լուսանցսն նշանակեն՝ հանգոյց՝ եւ ծառայեցոյց։
1 Երբ Դաւիթը բնակուեց իր տանը, եւ Տէրը նրան ազատեց շրջապատի իր թշնամիներից, արքան ասաց Նաթան մարգարէին.
7 Երբ թագաւորը իր տունը նստաւ, Տէրը զանիկա իր բոլորտիքը եղող բոլոր թշնամիներէն ազատելով հանգստացուց,
zohrab-1805▾ eastern-1994▾ western am▾
7:17:1 Когда царь жил в доме своем, и Господь успокоил его от всех окрестных врагов его,
7:1 καὶ και and; even ἐγένετο γινομαι happen; become ὅτε οτε when ἐκάθισεν καθιζω sit down; seat ὁ ο the βασιλεὺς βασιλευς monarch; king ἐν εν in τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him καὶ και and; even κύριος κυριος lord; master κατεκληρονόμησεν κατακληρονομεω possess; give possession αὐτὸν αυτος he; him κύκλῳ κυκλω circling; in a circle ἀπὸ απο from; away πάντων πας all; every τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτοῦ αυτος he; him τῶν ο the κύκλῳ κυκλω circling; in a circle
7:1 וַ wa וְ and יְהִ֕י yᵊhˈî היה be כִּי־ kî- כִּי that יָשַׁ֥ב yāšˌav ישׁב sit הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king בְּ bᵊ בְּ in בֵיתֹ֑ו vêṯˈô בַּיִת house וַ wa וְ and יהוָ֛ה [yhwˈāh] יְהוָה YHWH הֵנִֽיחַ־ hēnˈîₐḥ- נוח settle לֹ֥ו lˌô לְ to מִ mi מִן from סָּבִ֖יב ssāvˌîv סָבִיב surrounding מִ mi מִן from כָּל־ kkol- כֹּל whole אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
7:1. factum est autem cum sedisset rex in domo sua et Dominus dedisset ei requiem undique ab universis inimicis suisAnd it came to pass when the king sat in his house, and the Lord had given him rest on every side from all his enemies,
1. And it came to pass, when the king dwelt in his house, and the LORD had given him rest from all his enemies round about,
7:1. Now it happened that, when the king had settled in his house, and the Lord had given him rest on every side from all his enemies,
7:1. And it came to pass, when the king sat in his house, and the LORD had given him rest round about from all his enemies;
And it came to pass, when the king sat in his house, and the LORD had given him rest round about from all his enemies:

7:1 Когда царь жил в доме своем, и Господь успокоил его от всех окрестных врагов его,
7:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ὅτε οτε when
ἐκάθισεν καθιζω sit down; seat
ο the
βασιλεὺς βασιλευς monarch; king
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
κύριος κυριος lord; master
κατεκληρονόμησεν κατακληρονομεω possess; give possession
αὐτὸν αυτος he; him
κύκλῳ κυκλω circling; in a circle
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
αὐτοῦ αυτος he; him
τῶν ο the
κύκλῳ κυκλω circling; in a circle
7:1
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
כִּי־ kî- כִּי that
יָשַׁ֥ב yāšˌav ישׁב sit
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
בְּ bᵊ בְּ in
בֵיתֹ֑ו vêṯˈô בַּיִת house
וַ wa וְ and
יהוָ֛ה [yhwˈāh] יְהוָה YHWH
הֵנִֽיחַ־ hēnˈîₐḥ- נוח settle
לֹ֥ו lˌô לְ to
מִ mi מִן from
סָּבִ֖יב ssāvˌîv סָבִיב surrounding
מִ mi מִן from
כָּל־ kkol- כֹּל whole
אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
7:1. factum est autem cum sedisset rex in domo sua et Dominus dedisset ei requiem undique ab universis inimicis suis
And it came to pass when the king sat in his house, and the Lord had given him rest on every side from all his enemies,
7:1. Now it happened that, when the king had settled in his house, and the Lord had given him rest on every side from all his enemies,
7:1. And it came to pass, when the king sat in his house, and the LORD had given him rest round about from all his enemies;
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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's Care of the Ark. B. C. 1042.

1 And it came to pass, when the king sat in his house, and the LORD had given him rest round about from all his enemies; 2 That the king said unto Nathan the prophet, See now, I dwell in a house of cedar, but the ark of God dwelleth within curtains. 3 And Nathan said to the king, Go, do all that is in thine heart; for the LORD is with thee.
Here is, I. David at rest. He sat in his house (v. 1), quiet and undisturbed, having no occasion to take the field: The Lord had given him rest round about, from all those that were enemies to his settlement in the throne, and he set himself to enjoy that rest. Though he was a man of war, he was for peace (Ps. cxx. 7) and did not delight in war. He had not been long at rest, nor was it long before he was again engaged in war; but at present he enjoyed a calm, and he was in his element when he was sitting in his house, meditating in the law of God.
II. David's thought of building a temple for the honour of God. He had built a palace for himself and a city for his servants; and now he thinks of building a habitation for the ark. 1. Thus he would make a grateful return for the honours God put upon him. Note, When God, in his providence, has remarkably done much for us, it should put us upon contriving what we may do for him and his glory. What shall I render unto the Lord? 2. Thus he would improve the present calm, and make a good use of the rest God had given him. Now that he was not called out to serve God and Israel in the high places of the field, he would employ his thoughts, and time, and estate, in serving him another way, and not indulge himself in ease, much less in luxury. When God, in his providence, gives us rest, and finds us little to do of worldly business, we must do so much the more for God and our souls. How different were the thoughts of David when he sat in his palace from Nebuchadnezzar's when he walked in his! Dan. iv. 29, 30. That proud man thought of nothing but the might of his own power, and the honour of his own majesty; this humble soul is full of contrivance how to glorify God, and give honour to him. And how God resisteth the proud, and giveth grace and glory to the humble, the event showed. David considered (v. 2) the stateliness of his own habitation (I dwell in a house of cedar) and compared with that the meanness of the habitation of the ark (the ark dwells within curtains), and thought this incongruous, that he should dwell in a palace and the ark in a tent. David had been uneasy till he found out a place for the ark (Ps. cxxxii. 4, 5), and now he is uneasy till he finds out a better place. Gracious grateful souls, (1.) Never think they can do enough for God, but, when they have done much, are still projecting to do more and devising liberal things. (2.) They cannot enjoy their own accommodations while they see the church of God in distress and under a cloud. David can take little pleasure in a house of cedar for himself, unless the ark have one. Those who stretched themselves upon beds of ivory, and were not grieved for the affliction of Joseph, though they had David's music, had not David's spirit (Amos vi. 4, 6) nor those who dwelt in their ceiled houses while God's house lay waste.
III. His communicating this thought to Nathan the prophet. He told him, as a friend and confidant, whom he used to advise with. Could not David have gone about it himself? Was it not a good work? Was not he himself a prophet? Yes, but in the multitude of counsellors there is safety. David told him, that by him he might know the mind of God. It was certainly a good work, but it was uncertain whether it was the will of God that David should have the doing of it.
IV. Nathan's approbation of it: Go, do all that is in thy heart; for the Lord is with thee, v. 3. We do not find that David told him that he purposed to build a temple, only that it was a trouble to him that there was not one built, from which Nathan easily gathered what was in his heart, and bade him go on and prosper. Note, We ought to do all we can to encourage and promote the good purposes and designs of others, and put in a good word, as we have opportunity, to forward a good work. Nathan spoke this, not in God's name, but as from himself; not as a prophet, but as a wise and good man; it was agreeable to the revealed will of God, which requires that all in their places should lay out themselves for the advancement of religion and the service of God, though it seems his secret will was otherwise, that David should not do this. It was Christ's prerogative always to speak the mind of God, which he perfectly knew. Other prophets spoke it only when the spirit of prophecy was upon them; but, if in any thing they mistook (as Samuel, 1 Sam. xvi. 6, and Nathan here) God soon rectified the mistake.
Adam Clarke: Commentary on the Bible - 1831
7:1: When the king sat in his house - That is, when he became resident in the palace which Hiram, king of Tyre, had built for him.
And the Lord had given him rest - This was after he had defeated the Philistines, and cast them out of all the strong places in Israel which they had possessed after the overthrow of Saul; but before he had carried his arms beyond the land of Israel, against the Moabites, Syrians, and Idumeans. See Sa2 8:1-14.
2 Kings (2 Samuel) 7:2
Albert Barnes: Notes on the Bible - 1834
7:1: There is no indication how soon after the bringing up of the ark these things occurred, but it was probably at no long interval.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: the king: Ch1 17:1-15; Dan 4:29, Dan 4:30
the Lord: Jos 21:44, Jos 23:1; Kg1 5:4; Ch2 14:6; Psa 18:1 *title Pro 16:7; Luk 1:74, Luk 1:75
Carl Friedrich Keil and Franz Delitzsch

2Kings 7:1-3
When David was dwelling in his house, i.e., the palace of cedar (2Kings 5:11), and Jehovah had given him rest from all his enemies round about, he said to Nathan the prophet: "See now, I dwell in a house of cedar, and the ark of God dwelleth within the curtains." היריעה in the singular is used, In Ex 26:2., to denote the inner covering, composed of a number of lengths of tapestry sewn together, which was spread over the planks of the tabernacle, and made it into a dwelling, whereas the separate pieces of tapestry are called יריעת in the plural; and hence, in the later writers, יריעות alternates sometimes with אהל (Is 54:2), and at other times with אהלים (Song 1:5; Jer 4:20; Jer 49:29). Consequently היריעה refers here to the tent-cloth or tent formed of pieces of tapestry. "Within (i.e., surrounded by) the tent-cloth:" in the Chronicles we find "under curtains." From the words "when the Lord had given him rest from all his enemies round about," it is evident that David did not form the resolution to build the temple in the first years of his reign upon Zion, nor immediately after the completion of his palace, but at a later period (see the remarks on 2Kings 5:11, note). It is true that the giving of rest from all his enemies round about does not definitely presuppose the termination of all the greater wars of David, since it is not affirmed that this rest was a definitive one; but the words cannot possibly be restricted to the two victories over the Philistines (2Kings 5:17-25), as Hengstenberg supposes, inasmuch as, however important the second may have been, their foes were not even permanently quieted by them, to say nothing of their being entirely subdued. Moreover, in the promise mentioned in 2Kings 7:9, God distinctly says, "I was with thee whithersoever thou wentest, and have cut off all thine enemies before thee." These words also show that at that time David had already fought against all the enemies round about, and humbled them. Now, as all David's principal wars are grouped together for the first time in 2 Samuel 8 and 10, there can be no doubt that the history is not arranged in a strictly chronological order. And the expression "after this" in 2Kings 8:1 is by no means at variance with this, since this formula does not at all express a strictly chronological sequence. From the words of the prophet, "Go, do all that is in thy heart, for the Lord is with thee," it is very evident that David had expressed the intention to build a splendid palatial temple. The word לך, go (equivalent to "quite right"), is omitted in the Chronicles as superfluous. Nathan sanctioned the king's resolution "from his own feelings, and not by divine revelation" (J. H. Michaelis); but he did not "afterwards perceive that the time for carrying out this intention had not yet come," as Thenius and Bertheau maintain; on the contrary, the Lord God revealed to the prophet that David was not to carry out his intention at all.
John Gill
And it came to pass, when the king sat in his house,.... Which Hiram's servants had built for him, having no occasion to go out to war:
and the Lord had given him rest round about from all his enemies; both at home and abroad; though this rest and peace did not last long; for the next chapter gives an account of each of the people he was engaged in war with, 2Kings 8:1.
7:27:2: Եւ ասէ արքայ ցՆաթա՛ն մարգարէ. Ահաւասիկ ես բնակեալ եմ ՚ի տա՛ն եղեւնափայտից, եւ տապանակն Աստուծոյ շրջիցի ՚ի մէջ խորանի՞[3217]։ [3217] Ոմանք. Եւ տապանակն Աստուծոյ նստիցի ՚ի մէջ խո՛՛։
2 «Ահաւասիկ ես բնակւում եմ եղեւնափայտից պատրաստուած տան մէջ, բայց Աստծու տապանակը վրանից մէջ է գտնւում»:
2 Թագաւորը Նաթան մարգարէին ըսաւ. «Ահա ես եղեւնափայտէ շինուած տան մը մէջ կը բնակիմ, բայց Աստուծոյ տապանակը վրանի մէջ կեցեր է»։
եւ ասէ արքայ ցՆաթան մարգարէ. Ահաւասիկ ես բնակեալ եմ ի տան եղեւնափայտից, եւ տապանակն Աստուծոյ [80]շրջիցի ի մէջ խորանի:

7:2: Եւ ասէ արքայ ցՆաթա՛ն մարգարէ. Ահաւասիկ ես բնակեալ եմ ՚ի տա՛ն եղեւնափայտից, եւ տապանակն Աստուծոյ շրջիցի ՚ի մէջ խորանի՞[3217]։
[3217] Ոմանք. Եւ տապանակն Աստուծոյ նստիցի ՚ի մէջ խո՛՛։
2 «Ահաւասիկ ես բնակւում եմ եղեւնափայտից պատրաստուած տան մէջ, բայց Աստծու տապանակը վրանից մէջ է գտնւում»:
2 Թագաւորը Նաթան մարգարէին ըսաւ. «Ահա ես եղեւնափայտէ շինուած տան մը մէջ կը բնակիմ, բայց Աստուծոյ տապանակը վրանի մէջ կեցեր է»։
zohrab-1805▾ eastern-1994▾ western am▾
7:27:2 тогда сказал царь пророку Нафану: вот, я живу в доме кедровом, а ковчег Божий находится под шатром.
7:2 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward Ναθαν ναθαν Nathan τὸν ο the προφήτην προφητης prophet ἰδοὺ ιδου see!; here I am δὴ δη in fact ἐγὼ εγω I κατοικῶ κατοικεω settle ἐν εν in οἴκῳ οικος home; household κεδρίνῳ κεδρινος and; even ἡ ο the κιβωτὸς κιβωτος ark τοῦ ο the θεοῦ θεος God κάθηται καθημαι sit; settle ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the σκηνῆς σκηνη tent
7:2 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to נָתָ֣ן nāṯˈān נָתָן Nathan הַ ha הַ the נָּבִ֔יא nnāvˈî נָבִיא prophet רְאֵ֣ה rᵊʔˈē ראה see נָ֔א nˈā נָא yeah אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i יֹושֵׁ֖ב yôšˌēv ישׁב sit בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house אֲרָזִ֑ים ʔᵃrāzˈîm אֶרֶז cedar וַֽ wˈa וְ and אֲרֹון֙ ʔᵃrôn אֲרֹון ark הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) יֹשֵׁ֖ב yōšˌēv ישׁב sit בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst הַ ha הַ the יְרִיעָֽה׃ yᵊrîʕˈā יְרִיעָה curtain
7:2. dixit ad Nathan prophetam videsne quod ego habitem in domo cedrina et arca Dei posita sit in medio pelliumHe said to Nathan the prophet: Dost thou see that I dwell in a house of cedar, and the ark of God is lodged within skins?
2. that the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains.
7:2. he said to the prophet Nathan, “Do you not see that I live in a house of cedar, and that the ark of God has been placed in the midst of tent skins?”
7:2. That the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains.
That the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains:

7:2 тогда сказал царь пророку Нафану: вот, я живу в доме кедровом, а ковчег Божий находится под шатром.
7:2
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεὺς βασιλευς monarch; king
πρὸς προς to; toward
Ναθαν ναθαν Nathan
τὸν ο the
προφήτην προφητης prophet
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
ἐγὼ εγω I
κατοικῶ κατοικεω settle
ἐν εν in
οἴκῳ οικος home; household
κεδρίνῳ κεδρινος and; even
ο the
κιβωτὸς κιβωτος ark
τοῦ ο the
θεοῦ θεος God
κάθηται καθημαι sit; settle
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῆς ο the
σκηνῆς σκηνη tent
7:2
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
אֶל־ ʔel- אֶל to
נָתָ֣ן nāṯˈān נָתָן Nathan
הַ ha הַ the
נָּבִ֔יא nnāvˈî נָבִיא prophet
רְאֵ֣ה rᵊʔˈē ראה see
נָ֔א nˈā נָא yeah
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
יֹושֵׁ֖ב yôšˌēv ישׁב sit
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
אֲרָזִ֑ים ʔᵃrāzˈîm אֶרֶז cedar
וַֽ wˈa וְ and
אֲרֹון֙ ʔᵃrôn אֲרֹון ark
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יֹשֵׁ֖ב yōšˌēv ישׁב sit
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
הַ ha הַ the
יְרִיעָֽה׃ yᵊrîʕˈā יְרִיעָה curtain
7:2. dixit ad Nathan prophetam videsne quod ego habitem in domo cedrina et arca Dei posita sit in medio pellium
He said to Nathan the prophet: Dost thou see that I dwell in a house of cedar, and the ark of God is lodged within skins?
7:2. he said to the prophet Nathan, “Do you not see that I live in a house of cedar, and that the ark of God has been placed in the midst of tent skins?”
7:2. That the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains.
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
2: Вот я живу в доме кедровом. См. V:11.
Adam Clarke: Commentary on the Bible - 1831
7:2: I dwell in a house of cedar - That is, a house whose principal beams, ceiling, and wainscot, were cedar.
Dwelleth within curtains - Having no other residence but the tabernacle, which was a place covered with the skins of beasts, Exo 26:14.
2 Kings (2 Samuel) 7:3
Albert Barnes: Notes on the Bible - 1834
7:2: Nathan the prophet - Here first mentioned, but playing an important part afterward (e. g. Sa2 12:1; Kg1 1:10; Ch1 29:29; Ch2 9:29). From the two last passages it appears that he wrote the history of David's reign, and a part at least of Solomon's. His distinctive title is the prophet, that of Gad the seer (compare Sa1 9:9). He was probably nuch younger than David. In Sa2 7:3, he spoke his own private opinion; in Sa2 7:4, this was corrected by the word of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: Nathan: Sa2 12:1; Ch1 29:29
I dwell: Sa2 5:11; Ch1 14:1; Jer 22:13-15; Hag 1:4
the ark: Psa 132:5; Joh 2:17; Act 7:46
curtains: Sa2 6:17; Exo 26:1-14, Exo 40:21; Ch1 16:1; Ch2 1:4
Geneva 1599
That the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within (a) curtains.
(a) Within the tabernacle covered with skins, (Ex 26:7).
John Gill
That the king said unto Nathan the prophet,.... This is the first time this prophet is made mention of, but often afterwards, yet who he was, and from whence he came, is not known; he appears to be a man of great piety and prudence, as well as endowed with a prophetic spirit, and was very familiar with David, and perhaps dwelt in his palace; being a man on all accounts fit for conversation with princes, to whom David imparted what he had been meditating upon in his heart. The Jews have a tradition (t) that he was the same with Jonathan the son of Shimea, the brother of David, 2Kings 21:21; which is not very likely:
see now, I dwell in an house of cedar; made of the cedars of Lebanon; see what a spacious palace it is:
but the ark of God dwelleth within curtains; in a tabernacle within curtains, as the Targum; not the tabernacle of Moses, for that was at Gibeon, 1Chron 21:29; but that which David had made for it, which consisted of curtains that were drawn around it, 2Kings 6:17. It gave him a concern that he should dwell in so magnificent a palace, and the ark of God should have so mean an habitation; wherefore it was upon his mind to build a grand edifice for it, and this he suggested hereby to Nathan, and so he understood him, as appears by what follows; and the rather he was led to such a thought, being now at rest and in peace; for then it was an house was to be built for God, in which he would cause his name to dwell, as David might easily learn from Deut 12:9; and who so proper to set forward such a work as a king, and he when at rest from his enemies?
(t) Hieron. Trad. Heb. in 2 Reg. fol. 79. M. & in lib. Paralipom. fol. 89. B. F.
John Wesley
Curtains - That is, in a tent or tabernacle, 2Kings 7:6, composed of several curtains.
Robert Jamieson, A. R. Fausset and David Brown
NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Kings 7:1-3)
the king said unto Nathan the prophet, See now, I dwell in an house of cedar--The palace which Hiram had sent men and materials to build in Jerusalem had been finished. It was magnificent for that age, though made wholly of wood: houses in warm countries not being required to possess the solidity and thickness of walls which are requisite for dwellings in regions exposed to rain and cold. Cedar was the rarest and most valuable timber. The elegance and splendor of his own royal mansion, contrasted with the mean and temporary tabernacle in which the ark of God was placed, distressed the pious mind of David.
7:37:3: Եւ ասէ Նաթան ցարքայ. Զամենայն որ ինչ իցէ ՚ի սրտի քում, ե՛րթ եւ արա. զի Տէր ընդ քեզ է։
3 Նաթանն ասաց արքային. «Ամէն ինչ, որ մտքիդ մէջ կայ, գնա՛ եւ արա՛, քանզի Տէրը քեզ հետ է»:
3 Նաթան ըսաւ թագաւորին. «Գնա՛, բոլոր սրտիդ մէջ եղածը ըրէ՛, քանզի Տէրը քեզի հետ է»։
Եւ ասէ Նաթան ցարքայ. Զամենայն որ ինչ իցէ ի սրտի քում, երթ եւ արա. զի Տէր ընդ քեզ է:

7:3: Եւ ասէ Նաթան ցարքայ. Զամենայն որ ինչ իցէ ՚ի սրտի քում, ե՛րթ եւ արա. զի Տէր ընդ քեզ է։
3 Նաթանն ասաց արքային. «Ամէն ինչ, որ մտքիդ մէջ կայ, գնա՛ եւ արա՛, քանզի Տէրը քեզ հետ է»:
3 Նաթան ըսաւ թագաւորին. «Գնա՛, բոլոր սրտիդ մէջ եղածը ըրէ՛, քանզի Տէրը քեզի հետ է»։
zohrab-1805▾ eastern-1994▾ western am▾
7:37:3 И сказал Нафан царю: все, что у тебя на сердце, иди, делай; ибо Господь с тобою.
7:3 καὶ και and; even εἶπεν επω say; speak Ναθαν ναθαν Nathan πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἐν εν in τῇ ο the καρδίᾳ καρδια heart σου σου of you; your βάδιζε βαδιζω and; even ποίει ποιεω do; make ὅτι οτι since; that κύριος κυριος lord; master μετὰ μετα with; amid σοῦ σου of you; your
7:3 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say נָתָן֙ nāṯˌān נָתָן Nathan אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king כֹּ֛ל kˈōl כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בִּֽ bˈi בְּ in לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart לֵ֣ךְ lˈēḵ הלך walk עֲשֵׂ֑ה ʕᵃśˈē עשׂה make כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עִמָּֽךְ׃ ס ʕimmˈāḵ . s עִם with
7:3. dixitque Nathan ad regem omne quod est in corde tuo vade fac quia Dominus tecum estAnd Nathan said to the king: Go, do all that is in thy heart: because the Lord is with thee.
3. And Nathan said to the king, Go, do all that is in thine heart; for the LORD is with thee.
7:3. And Nathan said to the king: “Go, do all that is in your heart. For the Lord is with you.”
7:3. And Nathan said to the king, Go, do all that [is] in thine heart; for the LORD [is] with thee.
And Nathan said to the king, Go, do all that [is] in thine heart; for the LORD [is] with thee:

7:3 И сказал Нафан царю: все, что у тебя на сердце, иди, делай; ибо Господь с тобою.
7:3
καὶ και and; even
εἶπεν επω say; speak
Ναθαν ναθαν Nathan
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
πάντα πας all; every
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
σου σου of you; your
βάδιζε βαδιζω and; even
ποίει ποιεω do; make
ὅτι οτι since; that
κύριος κυριος lord; master
μετὰ μετα with; amid
σοῦ σου of you; your
7:3
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
נָתָן֙ nāṯˌān נָתָן Nathan
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
כֹּ֛ל kˈōl כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בִּֽ bˈi בְּ in
לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart
לֵ֣ךְ lˈēḵ הלך walk
עֲשֵׂ֑ה ʕᵃśˈē עשׂה make
כִּ֥י kˌî כִּי that
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עִמָּֽךְ׃ ס ʕimmˈāḵ . s עִם with
7:3. dixitque Nathan ad regem omne quod est in corde tuo vade fac quia Dominus tecum est
And Nathan said to the king: Go, do all that is in thy heart: because the Lord is with thee.
7:3. And Nathan said to the king: “Go, do all that is in your heart. For the Lord is with you.”
7:3. And Nathan said to the king, Go, do all that [is] in thine heart; for the LORD [is] with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: На вопрос о том, "как Нафан, будучи пророком, не знал воли Божией и велел Давиду созидать дом Божий", блаж. (Феодорит отвечает: "Говорил я уже, что пророки знали не все, а только по мере того, как открывала им благодать Божия. Так Самуил не знал, кого должно помазать (на царство вместо Саула - 1: Цар. XVI); Елисей не знал горя сунамитянки (4: Цар. IV:27). Подобно сему и Нафан, похвалив намерение царя, думал угодить Богу всячески; но Владыка Бог, явившись ему ночью, изрек Свою действительную волю" относительно того, что было задумано Давидом (блаж. Феодорит, толк. на 2: Цар., вопр. 21).
Adam Clarke: Commentary on the Bible - 1831
7:3: Nathan said to the king - In this case he gave his judgment as a pious and prudent man, not as a prophet; for the prophets were not always under a Divine afflatus; it was only at select times they were thus honored.
For the Lord is with thee - Thou hast his blessing in all that thou doest, and this pious design of thine will most certainly meet with his approbation.
2 Kings (2 Samuel) 7:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: do: Kg2 4:27
all that: Sa1 16:7; Kg1 8:17, Kg1 8:18; Ch1 22:7, Ch1 28:2; Psa 20:4, Psa 37:4
for the: Sa1 10:7; Jo1 2:27
John Gill
And Nathan said to the king, go, do till that is in thine heart,.... He perceived it was in his heart to build an house for God; he knew an house was to be built at one time or another, by some person or another; he knew it was a good work, and fit for a king to do, and might think this was a proper time any, he being at leisure, and therefore encouraged him to it: but inasmuch as the time when and the person by whom this was to be built were not pointed out particularly in the word of God, David and he should have consulted the Lord about it; in this they erred, and for which they were tacitly reproved; for, as the event shows, this was not the time when, nor David the person by whom, it was to be built. Nathan said this as a pious and good man, in a private capacity, not as a prophet, or under a spirit of prophecy; for prophets did not always speak under such an influence, but, as private men, said some things ignorantly and through mistake; see 1Kings 16:6,
for the Lord is with thee; prospering and succeeding him in all he undertook, giving him rest from all his enemies; and he might think that this motion he now made of building an house was from the Lord; the Targum is,"the Word of the Lord shall be for thine help,''
or thine helper, and shall assist thee in this work. David being thus encouraged by the prophet, his thoughts were more employed about it, and he was resolute and eager to perform it; and now it was he penned the hundred thirty second psalm, in which he expresses his oath and vow to find a place to build on, Ps 132:1.
John Wesley
Nathan said - Pursue thy intentions, and build an house for the ark. The design being pious and the thing not forbidden by God, Nathan hastily approves it, before he had consulted God about it, as both he and David ought to have done in a matter of so great moment. And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it. For the holy prophets did not speak all things by prophetic inspiration, but some things by an human spirit.
Robert Jamieson, A. R. Fausset and David Brown
Nathan said to the king, Go, do all that is in thine heart--The piety of the design commended it to the prophet's mind, and he gave his hasty approval and encouragement to the royal plans. The prophets, when following the impulse of their own feelings, or forming conjectural opinions, fell into frequent mistakes. (See on 1Kings 16:6; 4Kings 4:27).
7:47:4: Եւ եղեւ ՚ի գիշերին յայնմիկ. եղեւ բա՛ն Տեառն առ Նաթան եւ ասէ.
4 Նոյն գիշերը Տէրը խօսեց Նաթանի հետ եւ ասաց. «Գնա՛ եւ ասա՛ իմ ծառայ Դաւթին.
4 Նոյն գիշերը Տէրոջը խօսքը Նաթանին եղաւ՝ ըսելով.
Եւ եղեւ ի գիշերին յայնմիկ եղեւ բան Տեառն առ Նաթան եւ ասէ:

7:4: Եւ եղեւ ՚ի գիշերին յայնմիկ. եղեւ բա՛ն Տեառն առ Նաթան եւ ասէ.
4 Նոյն գիշերը Տէրը խօսեց Նաթանի հետ եւ ասաց. «Գնա՛ եւ ասա՛ իմ ծառայ Դաւթին.
4 Նոյն գիշերը Տէրոջը խօսքը Նաթանին եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
7:47:4 Но в ту же ночь было слово Господа к Нафану:
7:4 καὶ και and; even ἐγένετο γινομαι happen; become τῇ ο the νυκτὶ νυξ night ἐκείνῃ εκεινος that καὶ και and; even ἐγένετο γινομαι happen; become ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master πρὸς προς to; toward Ναθαν ναθαν Nathan λέγων λεγω tell; declare
7:4 וַ wa וְ and יְהִ֖י yᵊhˌî היה be בַּ ba בְּ in † הַ the לַּ֣יְלָה llˈaylā לַיְלָה night הַ ha הַ the ה֑וּא hˈû הוּא he וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to נָתָ֖ן nāṯˌān נָתָן Nathan לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
7:4. factum est autem in nocte illa et ecce sermo Domini ad Nathan dicensBut it came to pass that night, that the word of the Lord came to Nathan, saying:
4. And it came to pass the same night, that the word of the LORD came unto Nathan, saying,
7:4. But it happened in that night, behold, the word of the Lord came to Nathan, saying:
7:4. And it came to pass that night, that the word of the LORD came unto Nathan, saying,
And it came to pass that night, that the word of the LORD came unto Nathan, saying:

7:4 Но в ту же ночь было слово Господа к Нафану:
7:4
καὶ και and; even
ἐγένετο γινομαι happen; become
τῇ ο the
νυκτὶ νυξ night
ἐκείνῃ εκεινος that
καὶ και and; even
ἐγένετο γινομαι happen; become
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
πρὸς προς to; toward
Ναθαν ναθαν Nathan
λέγων λεγω tell; declare
7:4
וַ wa וְ and
יְהִ֖י yᵊhˌî היה be
בַּ ba בְּ in
הַ the
לַּ֣יְלָה llˈaylā לַיְלָה night
הַ ha הַ the
ה֑וּא hˈû הוּא he
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
נָתָ֖ן nāṯˌān נָתָן Nathan
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
7:4. factum est autem in nocte illa et ecce sermo Domini ad Nathan dicens
But it came to pass that night, that the word of the Lord came to Nathan, saying:
7:4. But it happened in that night, behold, the word of the Lord came to Nathan, saying:
7:4. And it came to pass that night, that the word of the LORD came unto Nathan, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's Covenant with David. B. C. 1042.

4 And it came to pass that night, that the word of the LORD came unto Nathan, saying, 5 Go and tell my servant David, Thus saith the LORD, Shalt thou build me a house for me to dwell in? 6 Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. 7 In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me a house of cedar? 8 Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel: 9 And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth. 10 Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime, 11 And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house. 12 And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 13 He shall build a house for my name, and I will stablish the throne of his kingdom for ever. 14 I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: 15 But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. 16 And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever. 17 According to all these words, and according to all this vision, so did Nathan speak unto David.
We have here a full revelation of God's favour to David and the kind intentions of that favour, the notices and assurances of which God sent him by Nathan the prophet, whom he entrusted to deliver this long message to him. The design of it is to take him off from his purpose of building the temple and it was therefore sent, 1. By the same hand that had given him encouragement to do it, lest, if it had been sent by any other, Nathan should be despised and insulted and David should be perplexed, being encouraged by one prophet and discouraged by another. 2. The same night, that Nathan might not continue long in an error nor David have his head any further filled with thoughts of that which he must never bring to pass. God might have said this to David himself immediately, but he chose to send it by Nathan, to support the honour of his prophets, and to preserve in David a regard to them. Though he be the head, they must be the eyes by which he must see the visions of the Almighty, and the tongue by which he must hear the word of God. He that delivered this long message to Nathan assisted his memory to retain it, that he might deliver it fully (he being resolved to deliver it faithfully) as he received it of the Lord. Now in this message,
I. David's purpose to build God a house is superseded. God took notice of that purpose, for he knows what is in man; and he was well pleased with it, as appears 1 Kings viii. 18, Thou didst well that it was in thy heart; yet he forbade him to go on with his purpose (v. 5): "Shalt thou build me a house? No, thou shalt not (as it is explained in the parallel place, 1 Chron. xvii. 4); there is other work appointed for thee to do, which must be done first." David is a man of war, and he must enlarge the borders of Israel, by carrying on their conquests. David is a sweet psalmist, and he must prepare psalms for the use of the temple when it is built, and settle the courses of the Levites; but his son's genius will better suit for building the house, and he will have a better treasure to bear the charge of it, and therefore let it be reserved for him to do. As every man hath received the gift, so let him minister. The building of a temple was to be a work of time, and preparation made for it; but it was a thing that had never been spoken of till now. God tells him, 1. That hitherto he had never had a house built for him (v. 6), a tabernacle had served hitherto, and it might serve awhile longer. God regards not outward pomp in his service; his presence was as surely with his people when the ark was in a tent as when it was in a temple. David was uneasy that the ark was in curtains (a mean and movable habitation), but God never complained of it as any uneasiness to him. He did not dwell, but walk, and yet fainted not, nor was weary. Christ, like the ark, when here on earth walked in a tent or tabernacle, for he went about doing good, and dwelt not in any house of his own, till he ascended on high, to the mansions above, in his Father's house, and there he sat down. The church, like the ark, in this world is ambulatory, dwells in a tent, because its present state is both pastoral and military; its continuing city is to come. David, in his psalms, often calls the tabernacle a temple (as Ps. v. 7; xxvii. 4; xxix. 9; lxv. 4; cxxxviii. 2), because it answered the intention of a temple, though it was made but of curtains. Wise and good men value not the show, while they have the substance. David perhaps had more true devotion, and sweeter communion with God, in a house of curtains, than any of his successors in the house of cedar. 2. That he had never given any orders or directions, or the least intimation, to any of the sceptres of Israel, that is, to any of the judges, 1 Chron. xvii. 6 (for rulers are called sceptres, Ezek. xix. 14, the great Ruler is called so, Num. xxiv. 17), concerning the building of the temple, v. 7. That worship only is acceptable which is instituted; why should David therefore design what God never ordained? Let him wait for a warrant, and then let him do it. Better a tent of God's appointing than a temple of his own inventing.
II. David is reminded of the great things God had done for him, to let him know that he was a favourite of heaven, though he had not the favour to be employed in this service, as also that God was not indebted to him for his good intentions, but, whatever he did for God's honour, God was beforehand with him, v. 8, 9. 1. He had raised him from a very mean and low condition: He took him from the sheep-cote. It is good for those who have come to great preferment to be often reminded of their small beginnings, that they may always be humble and thankful. 2. He had given him success and victory over his enemies (v. 9): "I was with thee whithersoever thou wentest, to protect thee when pursued, to prosper thee when pursuing. I have cut off all thy enemies, that stood in the way of thy advancement and settlement." 3. He had crowned him not only with power and dominion in Israel, but with honour and reputation among the nations about: I have made thee a great name. He had become famous for his courage, conduct, and great achievements, and was more talked of than any of the great men of his day. A great name is what those who have it have great reason to be thankful for and may improve to good purposes, but what those who have it not have no reason to be ambitious of: a good name is more desirable. A man may pass through the world very obscurely and yet very comfortably.
III. A happy establishment is promised to God's Israel, v. 10, 11. This comes in in a parenthesis, before the promises made to David himself, to let him understand that what God designed to do for him was for Israel's sake, that they might be happy under his administration, and to give him the satisfaction of foreseeing peace upon Israel, when it was promised him that he should see his children's children, Ps. cxxviii. 6. A good king cannot think himself happy unless his kingdom be so. The promises that follow relate to his family and posterity; these therefore, which speak of the settlement of Israel, intend the happiness of his own reign. Two things are promised:-- 1. A quiet place: I will appoint a place for my people Israel. It was appointed long ago, yet they were disappointed, but now that appointment should be made good. Canaan should be clearly their own without any ejection or molestation. 2. A quiet enjoyment of that place: The children of wickedness (meaning especially the Philistines, who had been so long a plague to them) shall not afflict them any more; but, as in the time that I caused judges to be over my people Israel, I will cause thee to rest from all thy enemies (so v. 11 may be read), that is, "I will continue and complete that rest; the land shall rest from war, as it did under the judges."
IV. Blessings are entailed upon the family and posterity of David. David had purposed to build God a house, and, in requital, God promises to build him a house, v. 11. Whatever we do for God, or sincerely design to do though Providence prevents our doing it, we shall in no wise lose our reward. He had promised to make him a name (v. 9); here he promises to make him a house, which should bear up that name. It would be a great satisfaction to David, while he lived, to have the inviolable assurance of a divine promise that his family should flourish when he was dead. Next to the happiness of our souls, and the church of God, we should desire the happiness of our seed, that those who come of us may be praising God on earth when we are praising him in heaven.
1. Some of these promises relate to Solomon, his immediate successor, and to the royal line of Judah. (1.) That God would advance him to the throne. Those words, when thy days be fulfilled, and thou shalt sleep with thy fathers, intimate that David himself should come to his grave in peace; and then I will set up thy seed. This favour was so much the greater because it was more than God had done for Moses, or Joshua, or any of the judges whom he called to feed his people. David's government was the first that was entailed; for the promise made to Christ of the kingdom was to reach to his spiritual seed. If children, then heirs. (2.) That he would settle him in the throne: I will establish his kingdom (v. 12), the throne of his kingdom, v. 13. His title shall be clear and uncontested, his interest confirmed, and his administration steady. (3.) That he would employ him in that good work of building the temple, which David had only the satisfaction of designing: He shall build a house for my name, v. 13. The work shall be done, though David shall not have the doing of it. (4.) That he would take him into the covenant of adoption (v. 14, 15): I will be his father, and he shall be my son. We need no more to make us and ours happy than to have God to be a Father to us and them; and all those to whom God is a Father he by his grace makes his sons, by giving them the disposition of children. If he be a careful, tender, bountiful Father to us, we must be obedient, tractable, dutiful children to him. The promise here speaks as unto sons. [1.] That his Father would correct him when there was occasion; for what son is he whom the Father chasteneth not? Afflictions are an article of the covenant, and are not only consistent with, but flow from, God's fatherly love. "If he commit iniquity, as it proved he did (1 Kings xi. 1), I will chasten him to bring him to repentance, but it shall be with the rod of men, such a rod as men may wield--I will not plead against him with the great power of God," Job xxiii. 6. Or rather such a rod as men may bear--"I will consider his frame, and correct him with all possible tenderness and compassion when there is need, and no more than there is need of; it shall be with the stripes, the touches (so the word is) of the children of men; not a stroke, or wound, but a gentle touch." [2.] That yet he would not disinherit him (v. 15): My mercy (and that is the inheritance of sons) shall not depart from him. The revolt of the ten tribes from the house of David was their correction for iniquity, but the constant adherence of the other two to that family, which was a competent support of the royal dignity, perpetuated the mercy of God to the seed of David, according to this promise; though that family was cut short, yet it was not cut off, as the house of Saul was. Never any other family swayed the sceptre of Judah than that of David. This is that covenant of royalty celebrated (Ps. lxxxix. 3, &c.) as typical of the covenant of redemption and grace.
2. Others of them relate to Christ, who is often called David and the Son of David, that Son of David to whom these promises pointed and in whom they had their full accomplishment. He was of the seed of David, Acts xiii. 23. To him God gave the throne of his father David (Luke i. 32), all power both in heaven and earth, and authority to execute judgment. He was to build the gospel temple, a house for God's name, Zech. vi. 12, 13. That promise, I will be his Father, and he shall be my Son, is expressly applied to Christ by the apostle, Heb. i. 5. But the establishing of his house, and his throne, and his kingdom, for ever (v. 13, and again, and a third time v. 16. for ever), can be applied to no other than Christ and his kingdom. David's house and kingdom have long since come to an end; it is only the Messiah's kingdom that is everlasting, and of the increase of his government and peace there shall be no end. The supposition of committing iniquity cannot indeed be applied to the Messiah himself, but it is applicable (and very comfortable) to his spiritual seed. True believers have their infirmities, for which they may expect to be corrected, but they shall not be cast off. Every transgression in the covenant will not throw us out of covenant. Now, (1.) This message Nathan faithfully delivered to David (v. 17); though, in forbidding him to build the temple, he contradicted his own words, yet he was not backward to do it when he was better informed concerning the mind of God. (2.) These promises God faithfully performed to David and his seed in due time. Though David came short of making good his purpose to build God a house, yet God did not come short of making good his promise to build him a house. Such is the tenour of the covenant we are under; though there are many failures in our performances, there are none in God's.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: that night: Num 12:6; Ch1 17:3; Amo 3:7
Carl Friedrich Keil and Franz Delitzsch

The revelation and promise of God. - 2Kings 7:4. "That night," i.e., the night succeeding the day on which Nathan had talked with the king concerning the building of the temple, the Lord made known His decree to the prophet, with instructions to communicate it to the king. וגו האתּה, "Shouldest thou build me a house for me to dwell in?" The question involves a negative reply, and consequently in the Chronicles we find "thou shalt not."
John Gill
And it came to pass that night,.... The same night following the day in which David and Nathan had had the above conversation, that neither of them might continue long in their error and mistake, and especially lest David, in his great zeal and warm affection, should take an hasty and improper step:
that the word of the Lord came unto Nathan; the word of prophecy, as the Targum; before he was not under a prophetic influence, but spoke in his own words, and had not the word of God; but now it came to him:
saying; as follows.
John Wesley
The word of the Lord came - Because David's mistake was pious, and from an honest mind, God would not suffer him to lie long in it.
Robert Jamieson, A. R. Fausset and David Brown
GOD APPOINTS HIS SUCCESSOR TO BUILD IT. (2Kings 7:4-17)
Tit came to pass that night, that the word of the Lord came unto Nathan--The command was given to the prophet on the night immediately following; that is, before David could either take any measures or incur any expenses.
7:57:5: Ե՛րթ եւ ասա՛ ցծառա՛յ իմ Դաւիթ. Ա՛յսպէս ասէ Տէր. Ո՛չ շինեսցես դու ինձ տուն բնակելոյ.
5 այսպէս է ասում Տէրը. “Դու ինձ համար բնակուելու տուն չպէտք է շինես,
5 «Գնա՛, իմ ծառայիս Դաւիթին ըսէ, Տէրը այսպէս կ’ըսէ. ‘Դո՞ւն ինծի բնակելու համար տուն պիտի շինես։
Երթ եւ ասա ցծառայ իմ Դաւիթ. Այսպէս ասէ Տէր. [81]Ոչ շինեսցես դու`` ինձ տուն բնակելոյ:

7:5: Ե՛րթ եւ ասա՛ ցծառա՛յ իմ Դաւիթ. Ա՛յսպէս ասէ Տէր. Ո՛չ շինեսցես դու ինձ տուն բնակելոյ.
5 այսպէս է ասում Տէրը. “Դու ինձ համար բնակուելու տուն չպէտք է շինես,
5 «Գնա՛, իմ ծառայիս Դաւիթին ըսէ, Տէրը այսպէս կ’ըսէ. ‘Դո՞ւն ինծի բնակելու համար տուն պիտի շինես։
zohrab-1805▾ eastern-1994▾ western am▾
7:57:5 пойди, скажи рабу Моему Давиду: так говорит Господь: ты ли построишь Мне дом для Моего обитания,
7:5 πορεύου πορευομαι travel; go καὶ και and; even εἰπὸν επω say; speak πρὸς προς to; toward τὸν ο the δοῦλόν δουλος subject μου μου of me; mine Δαυιδ δαβιδ Dabid; Thavith τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master οὐ ου not σὺ συ you οἰκοδομήσεις οικοδομεω build μοι μοι me οἶκον οικος home; household τοῦ ο the κατοικῆσαί κατοικεω settle με με me
7:5 לֵ֤ךְ lˈēḵ הלך walk וְ wᵊ וְ and אָֽמַרְתָּ֙ ʔˈāmartā אמר say אֶל־ ʔel- אֶל to עַבְדִּ֣י ʕavdˈî עֶבֶד servant אֶל־ ʔel- אֶל to דָּוִ֔ד dāwˈiḏ דָּוִד David כֹּ֖ה kˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הֲ [interrogative] אַתָּ֛ה ʔattˈā אַתָּה you תִּבְנֶה־ tivneh- בנה build לִּ֥י llˌî לְ to בַ֖יִת vˌayiṯ בַּיִת house לְ lᵊ לְ to שִׁבְתִּֽי׃ šivtˈî ישׁב sit
7:5. vade et loquere ad servum meum David haec dicit Dominus numquid tu aedificabis mihi domum ad habitandumGo, and say to my servant David: Thus saith the Lord: Shalt thou build me a house to dwell in?
5. Go and tell my servant David, Thus saith the LORD, Shalt thou build me an house for me to dwell in?
7:5. “Go, and say to my servant David: ‘Thus says the Lord: Should you build a house for me as a dwelling place?
7:5. Go and tell my servant David, Thus saith the LORD, Shalt thou build me an house for me to dwell in?
Go and tell my servant David, Thus saith the LORD, Shalt thou build me an house for me to dwell in:

7:5 пойди, скажи рабу Моему Давиду: так говорит Господь: ты ли построишь Мне дом для Моего обитания,
7:5
πορεύου πορευομαι travel; go
καὶ και and; even
εἰπὸν επω say; speak
πρὸς προς to; toward
τὸν ο the
δοῦλόν δουλος subject
μου μου of me; mine
Δαυιδ δαβιδ Dabid; Thavith
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
οὐ ου not
σὺ συ you
οἰκοδομήσεις οικοδομεω build
μοι μοι me
οἶκον οικος home; household
τοῦ ο the
κατοικῆσαί κατοικεω settle
με με me
7:5
לֵ֤ךְ lˈēḵ הלך walk
וְ wᵊ וְ and
אָֽמַרְתָּ֙ ʔˈāmartā אמר say
אֶל־ ʔel- אֶל to
עַבְדִּ֣י ʕavdˈî עֶבֶד servant
אֶל־ ʔel- אֶל to
דָּוִ֔ד dāwˈiḏ דָּוִד David
כֹּ֖ה kˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הֲ [interrogative]
אַתָּ֛ה ʔattˈā אַתָּה you
תִּבְנֶה־ tivneh- בנה build
לִּ֥י llˌî לְ to
בַ֖יִת vˌayiṯ בַּיִת house
לְ lᵊ לְ to
שִׁבְתִּֽי׃ šivtˈî ישׁב sit
7:5. vade et loquere ad servum meum David haec dicit Dominus numquid tu aedificabis mihi domum ad habitandum
Go, and say to my servant David: Thus saith the Lord: Shalt thou build me a house to dwell in?
7:5. “Go, and say to my servant David: ‘Thus says the Lord: Should you build a house for me as a dwelling place?
7:5. Go and tell my servant David, Thus saith the LORD, Shalt thou build me an house for me to dwell in?
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
7:5: Shalt thou build me a house - That is, Thou shalt not: this is the force of the interrogative in such a case.
2 Kings (2 Samuel) 7:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: my servant David: Heb. to my servant, to David
Shalt: Kg1 5:3, Kg1 8:16-19; Ch1 17:4, Ch1 22:7, Ch1 22:8, Ch1 23:3-32
Geneva 1599
Go and tell my servant David, Thus saith the LORD, (b) Shalt thou build me an house for me to dwell in?
(b) Meaning, he should not: yet Nathan speaking according to man's judgment and not by the spirit of prophecy permitted him.
John Gill
Go and tell my servant David,.... The Lord speaks very honourably and respectfully of him, owns him to be his servant in other things, though he did not choose to employ him in this; and though he was not the person, nor this the time, to build the house of the Lord, yet, as he showed a good will towards it, so far it was acceptable to God:
thus saith the Lord, shalt thou build me an house for me to dwell in? no, thou shalt not, as appears from 1Chron 17:4; which seems to be expressed with much spirit, and some degree of resentment, to resolve on such a work, without seeking to know his mind in it. Eupolemus (u) an Heathen, confirms this account, only instead of a prophet he speaks of an angel, whose name he says was Dinnathan, who, when David was desirous of building a temple for God, and very anxious to be shown the place where the altar was to be erected, this angel appeared to him; and, though he showed him the place for the altar, forbad him building it, because he was polluted with human blood, and had been engaged in wars many years, and bid him leave the building of it to his son.
(u) Apud Euseb. Evangel. Praepar. l. 9. c. 30. p. 447.
John Wesley
Shalt thou - That is, thou shalt not.
7:67:6: զի ո՛չ բնակեցայ ՚ի տան՝ յօրէ յորմէ հետէ հանի զորդիսն Իսրայէլի յԵգիպտոսէ մինչեւ ցա՛յս օր. եւ շրջէի յիջաւանի խորանաւ[3218], [3218] Այլք. Եւ շրջէի յիջավանի։
6 որովհետեւ տան մէջ չեմ բնակուել այն օրից, որ իսրայէլացիներին հանեցի Եգիպտոսից:
6 Իսրայէլին որդիները Եգիպտոսէն հանած օրէս մինչեւ այսօր տան մէջ չբնակեցայ, այլ վրաններով ու խորաններով պտըտեցայ։
զի ոչ բնակեցայ ի տան յօրէ յորմէ հետէ հանի զորդիսն Իսրայելի յԵգիպտոսէ մինչեւ ցայսօր, եւ շրջէի [82]յիջավանի խորանաւ:

7:6: զի ո՛չ բնակեցայ ՚ի տան՝ յօրէ յորմէ հետէ հանի զորդիսն Իսրայէլի յԵգիպտոսէ մինչեւ ցա՛յս օր. եւ շրջէի յիջաւանի խորանաւ[3218],
[3218] Այլք. Եւ շրջէի յիջավանի։
6 որովհետեւ տան մէջ չեմ բնակուել այն օրից, որ իսրայէլացիներին հանեցի Եգիպտոսից:
6 Իսրայէլին որդիները Եգիպտոսէն հանած օրէս մինչեւ այսօր տան մէջ չբնակեցայ, այլ վրաններով ու խորաններով պտըտեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:67:6 когда Я не жил в доме с того времени, как вывел сынов Израилевых из Египта, и до сего дня, но переходил в шатре и в скинии?
7:6 ὅτι οτι since; that οὐ ου not κατῴκηκα κατοικεω settle ἐν εν in οἴκῳ οικος home; household ἀφ᾿ απο from; away ἧς ος who; what ἡμέρας ημερα day ἀνήγαγον αναγω lead up; head up ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he καὶ και and; even ἤμην ειμι be ἐμπεριπατῶν εμπεριπατεω walk around in ἐν εν in καταλύματι καταλυμα lodging καὶ και and; even ἐν εν in σκηνῇ σκηνη tent
7:6 כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not יָשַׁ֨בְתִּי֙ yāšˈavtî ישׁב sit בְּ bᵊ בְּ in בַ֔יִת vˈayiṯ בַּיִת house לְ֠ lᵊ לְ to מִ mi מִן from יֹּום yyôm יֹום day הַעֲלֹתִ֞י haʕᵃlōṯˈî עלה ascend אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֤י bᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וָ wā וְ and אֶֽהְיֶה֙ ʔˈehyeh היה be מִתְהַלֵּ֔ךְ miṯhallˈēḵ הלך walk בְּ bᵊ בְּ in אֹ֖הֶל ʔˌōhel אֹהֶל tent וּ û וְ and בְ vᵊ בְּ in מִשְׁכָּֽן׃ miškˈān מִשְׁכָּן dwelling-place
7:6. neque enim habitavi in domo ex die qua eduxi filios Israhel de terra Aegypti usque in diem hanc sed ambulans ambulabam in tabernaculo et in tentorioWhereas I have not dwelt in a house from the day that I brought the children of Israel out of the land of Egypt even to this day: but have walked in a tabernacle, and in a tent.
6. for I have not dwelt in an house since the day that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle.
7:6. For I have not lived in a house from the day that I led the sons of Israel away from the land of Egypt, even to this day. Instead, I have walked in a tabernacle, and in a tent.
7:6. Whereas I have not dwelt in [any] house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle.
Whereas I have not dwelt in [any] house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle:

7:6 когда Я не жил в доме с того времени, как вывел сынов Израилевых из Египта, и до сего дня, но переходил в шатре и в скинии?
7:6
ὅτι οτι since; that
οὐ ου not
κατῴκηκα κατοικεω settle
ἐν εν in
οἴκῳ οικος home; household
ἀφ᾿ απο from; away
ἧς ος who; what
ἡμέρας ημερα day
ἀνήγαγον αναγω lead up; head up
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
καὶ και and; even
ἤμην ειμι be
ἐμπεριπατῶν εμπεριπατεω walk around in
ἐν εν in
καταλύματι καταλυμα lodging
καὶ και and; even
ἐν εν in
σκηνῇ σκηνη tent
7:6
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
יָשַׁ֨בְתִּי֙ yāšˈavtî ישׁב sit
בְּ bᵊ בְּ in
בַ֔יִת vˈayiṯ בַּיִת house
לְ֠ lᵊ לְ to
מִ mi מִן from
יֹּום yyôm יֹום day
הַעֲלֹתִ֞י haʕᵃlōṯˈî עלה ascend
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֤י bᵊnˈê בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וָ וְ and
אֶֽהְיֶה֙ ʔˈehyeh היה be
מִתְהַלֵּ֔ךְ miṯhallˈēḵ הלך walk
בְּ bᵊ בְּ in
אֹ֖הֶל ʔˌōhel אֹהֶל tent
וּ û וְ and
בְ vᵊ בְּ in
מִשְׁכָּֽן׃ miškˈān מִשְׁכָּן dwelling-place
7:6. neque enim habitavi in domo ex die qua eduxi filios Israhel de terra Aegypti usque in diem hanc sed ambulans ambulabam in tabernaculo et in tentorio
Whereas I have not dwelt in a house from the day that I brought the children of Israel out of the land of Egypt even to this day: but have walked in a tabernacle, and in a tent.
7:6. For I have not lived in a house from the day that I led the sons of Israel away from the land of Egypt, even to this day. Instead, I have walked in a tabernacle, and in a tent.
7:6. Whereas I have not dwelt in [any] house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-11: До сих пор Господь Бог не требовал для себя постоянного храма, потому что еще не пришло время для его построения. Да и Давиду ли, одному из созданий Творца вселенной, заботиться о создании храма Его (ст. 5). Не Давид Господу, а благодеющий Давиду Господь устроит ему дом его (ст. 11). В 1: Пар. XXII:6-11: указывается еще и иное объяснение того, почему не Давид должен был построить храм Господень: величественный и прочный храм Владыки мира должен был построить избранный царь мира среди избранного народа Божия - Соломон ("Соломон" с еврейского означает "Мирный").
Albert Barnes: Notes on the Bible - 1834
7:6: Have walked - Implying the frequent moving of the tabernacle, in the times of the Judges, as opposed to a settled resting in one place. The word tent, refers especially to the outward covering of skins, etc.: the tabernacle denotes the framework of beards and bars. Observe the constant reference to the Exodus and to the details as given in the books of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: I have not: Jos 18:1; Kg1 8:16; Ch1 17:5, Ch1 17:6
walked: Exo 33:14, Exo 33:15, Exo 40:35-38; Lev 26:23, Lev 26:24, Lev 26:27, Lev 26:28; Num 10:33-36; Deu 23:14; Co2 6:16; Rev 2:1
tent: Exo 40:18, Exo 40:19, Exo 40:34; Act 7:44
Carl Friedrich Keil and Franz Delitzsch

The reason assigned for this answer: "I have not dwelt in a house from the day of the bringing up of Israel out of Egypt even to this day, but I was wandering about in a tent and in a dwelling." "And in a dwelling" (mishcan) is to be taken as explanatory, viz., in a tent which was my dwelling. As a tent is a traveller's dwelling, so, as long as God's dwelling was a tent, He himself appeared as if travelling or going from place to place. "In the whole of the time that I walked among all the children of Israel, ... have I spoken a word to one of the tribes of Israel, whom I commanded to feed my people, saying, Wherefore have ye not built me a cedar house?" A "cedar house" is equivalent to a palace built of costly materials. The expression ישׂראל שׁבטי אחד ("one of the tribes of Israel") is a striking one, as the feeding of the nation does not appear to be a duty belonging to the "tribes," and in the Chronicles we have שׁפטי (judges) instead of שׁבטי (tribes). But if שׁפטי had been the original expression used in the text, it would be impossible to explain the origin and general acceptance of the word שׁבטי. For this very reason, therefore, we must regard שׁבטי as the original word, and understand it as referring to the tribes, which had supplied the nation with judges and leaders before the tie of David, since the feeding, i.e., the government of Israel, which was in the hands of the judges, was transferred to the tribes to which the judges belonged. This view is confirmed by Ps 78:67-68, where the election of David as prince, and of Zion as the site of the sanctuary, is described as the election of the tribe of Judah and the rejection of the tribe of Ephraim. On the other hand, the assumption of Thenius, that שׁבטי, "shepherd-staffs," is used poetically for shepherds, cannot be established on the ground of Lev 27:32 and Mic 7:14. Jehovah gave two reasons why David's proposal to build Him a temple should not be carried out: (1) He had hitherto lived in a tent in the midst of His people; (2) He had not commanded any former prince or tribe to build a temple. This did not involve any blame, as though there had been something presumptuous in David's proposal, or in the fact that he had thought of undertaking such a work without an express command from God, but simply showed that it was not because of any negligence on the part of the former leaders of the people that they had not thought of erecting a temple, and that even now the time for carrying out such a work as that had not yet come.
John Gill
Whereas I have not dwelt in any house,.... Fixed, stated, habitation:
since the time that I brought up the children of Israel out of Egypt,
even to this day; a space of five or six hundred years, though he might before:
but have walked in a tent and in a tabernacle; moving from place to place while in the wilderness, and since in the land of Canaan, first at Gilgal, then at Shiloh, afterwards at Nob, and now at Gibeon. "Tent" and "tabernacle" are distinguished, though they were but one building and habitation; the tent was the curtains of goats' hair, and the tabernacle the linen curtains, see Ex 26:1. In 1Chron 17:5 it is "from tent to tent, and from one tabernacle to another"; which does not intend variety of tabernacles, but change of place.
John Wesley
Tent and tabernacle - These two seem thus to be distinguished, the one may note the curtains and hangings within, the other the frame of boards, and coverings upon it.
7:77:7: ամենայն ուրեք ուր շրջէի ՚ի մէջ ամենայն Իսրայէլի, եթէ խօսելով խօսեցա՞յ երբէք ընդ միում ցեղի Իսրայէլի՝ ում եւ հրամա՛ն ետու հովուե՛լ զժողովուրդ իմ զԻսրայէլ, ասել թէ ընդէ՞ր ո՛չ շինեցէք ինձ տուն եղեւնափայտեայ[3219]։ [3219] Ոմանք. Որում եւ հրաման ե՛՛։
7 Ես շրջում եմ՝ իջեւանելով վրաններում: Ամենուրեք, որ շրջել եմ իսրայէլացիների մէջ, մի՞թէ երբեւիցէ խօսել եմ Իսրայէլի ազգատոհմերից որեւէ մէկի հետ, հրաման տուել հովուելու Իսրայէլի իմ ժողովրդին, ասելով, թէ՝ “Ինչո՞ւ ինձ համար եղեւնափայտէ տուն չշինեցիք”:
7 Իսրայէլի բոլոր որդիներուն հետ որչափ տեղ որ պտըտեցայ, միթէ բան մը խօսեցա՞յ Իսրայէլի ցեղերէն* մէկուն հետ, որոնց իմ ժողովուրդս Իսրայէլը հովուելու հրաման տուեր էի ու ըսի՞ թէ «ինչո՞ւ համար ինծի եղեւնափայտէ տուն մը չշինեցիք»’։
Ամենայն ուրեք ուր շրջէի ի մէջ ամենայն Իսրայելի, եթէ խօսելով խօսեցա՞յ երբեք ընդ միում ցեղի Իսրայելի ում եւ հրաման ետու հովուել զժողովուրդ իմ զԻսրայէլ, ասել թէ` Ընդէ՞ր ոչ շինեցէք ինձ տուն եղեւնափայտեայ:

7:7: ամենայն ուրեք ուր շրջէի ՚ի մէջ ամենայն Իսրայէլի, եթէ խօսելով խօսեցա՞յ երբէք ընդ միում ցեղի Իսրայէլի՝ ում եւ հրամա՛ն ետու հովուե՛լ զժողովուրդ իմ զԻսրայէլ, ասել թէ ընդէ՞ր ո՛չ շինեցէք ինձ տուն եղեւնափայտեայ[3219]։
[3219] Ոմանք. Որում եւ հրաման ե՛՛։
7 Ես շրջում եմ՝ իջեւանելով վրաններում: Ամենուրեք, որ շրջել եմ իսրայէլացիների մէջ, մի՞թէ երբեւիցէ խօսել եմ Իսրայէլի ազգատոհմերից որեւէ մէկի հետ, հրաման տուել հովուելու Իսրայէլի իմ ժողովրդին, ասելով, թէ՝ “Ինչո՞ւ ինձ համար եղեւնափայտէ տուն չշինեցիք”:
7 Իսրայէլի բոլոր որդիներուն հետ որչափ տեղ որ պտըտեցայ, միթէ բան մը խօսեցա՞յ Իսրայէլի ցեղերէն* մէկուն հետ, որոնց իմ ժողովուրդս Իսրայէլը հովուելու հրաման տուեր էի ու ըսի՞ թէ «ինչո՞ւ համար ինծի եղեւնափայտէ տուն մը չշինեցիք»’։
zohrab-1805▾ eastern-1994▾ western am▾
7:77:7 Где Я ни ходил со всеми сынами Израиля, говорил ли Я хотя слово какому-либо из колен, которому Я назначил пасти народ Мой Израиля: >?
7:7 ἐν εν in πᾶσιν πας all; every οἷς ος who; what διῆλθον διερχομαι pass through; spread ἐν εν in παντὶ πας all; every Ισραηλ ισραηλ.1 Israel εἰ ει if; whether λαλῶν λαλεω talk; speak ἐλάλησα λαλεω talk; speak πρὸς προς to; toward μίαν εις.1 one; unit φυλὴν φυλη tribe τοῦ ο the Ισραηλ ισραηλ.1 Israel ᾧ ος who; what ἐνετειλάμην εντελλομαι direct; enjoin ποιμαίνειν ποιμαινω shepherd τὸν ο the λαόν λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare τί τις.1 who?; what? ὅτι οτι since; that οὐκ ου not ᾠκοδομήκατέ οικοδομεω build μοι μοι me οἶκον οικος home; household κέδρινον κεδρινος of cedar
7:7 בְּ bᵊ בְּ in כֹ֥ל ḵˌōl כֹּל whole אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] הִתְהַלַּכְתִּי֮ hiṯhallaḵtˈî הלך walk בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel הֲ hᵃ הֲ [interrogative] דָבָ֣ר ḏāvˈār דָּבָר word דִּבַּ֗רְתִּי dibbˈartî דבר speak אֶת־ ʔeṯ- אֵת together with אַחַד֙ ʔaḥˌaḏ אֶחָד one שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּ֗יתִי ṣiwwˈîṯî צוה command לִ li לְ to רְעֹ֛ות rᵊʕˈôṯ רעה pasture אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֥י ʕammˌî עַם people אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לָ֛מָּה lˈāmmā לָמָה why לֹֽא־ lˈō- לֹא not בְנִיתֶ֥ם vᵊnîṯˌem בנה build לִ֖י lˌî לְ to בֵּ֥ית bˌêṯ בַּיִת house אֲרָזִֽים׃ ʔᵃrāzˈîm אֶרֶז cedar
7:7. per cuncta loca quae transivi cum omnibus filiis Israhel numquid loquens locutus sum ad unam de tribubus Israhel cui praecepi ut pasceret populum meum Israhel dicens quare non aedificastis mihi domum cedrinamIn all the places that I have gone through with all the children of Israel, did ever I speak a word to any one of the tribes of Israel, whom I commanded to feed my people Israel, saying: Why have you not built me a house of cedar?
7. In all places wherein I have walked with all the children of Israel, spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why have ye not built me an house of cedar?
7:7. And in all the places that I have crossed through, with all the sons of Israel, did I ever speak a word to anyone from the tribes of Israel, whom I instructed to pasture my people Israel, saying: Why have you not built me a house of cedar?’
7:7. In all [the places] wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?
In all [the places] wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar:

7:7 Где Я ни ходил со всеми сынами Израиля, говорил ли Я хотя слово какому-либо из колен, которому Я назначил пасти народ Мой Израиля: <<почему не построите Мне кедрового дома>>?
7:7
ἐν εν in
πᾶσιν πας all; every
οἷς ος who; what
διῆλθον διερχομαι pass through; spread
ἐν εν in
παντὶ πας all; every
Ισραηλ ισραηλ.1 Israel
εἰ ει if; whether
λαλῶν λαλεω talk; speak
ἐλάλησα λαλεω talk; speak
πρὸς προς to; toward
μίαν εις.1 one; unit
φυλὴν φυλη tribe
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ος who; what
ἐνετειλάμην εντελλομαι direct; enjoin
ποιμαίνειν ποιμαινω shepherd
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
τί τις.1 who?; what?
ὅτι οτι since; that
οὐκ ου not
ᾠκοδομήκατέ οικοδομεω build
μοι μοι me
οἶκον οικος home; household
κέδρινον κεδρινος of cedar
7:7
בְּ bᵊ בְּ in
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
הִתְהַלַּכְתִּי֮ hiṯhallaḵtˈî הלך walk
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel
הֲ hᵃ הֲ [interrogative]
דָבָ֣ר ḏāvˈār דָּבָר word
דִּבַּ֗רְתִּי dibbˈartî דבר speak
אֶת־ ʔeṯ- אֵת together with
אַחַד֙ ʔaḥˌaḏ אֶחָד one
שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוִּ֗יתִי ṣiwwˈîṯî צוה command
לִ li לְ to
רְעֹ֛ות rᵊʕˈôṯ רעה pasture
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֥י ʕammˌî עַם people
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
לָ֛מָּה lˈāmmā לָמָה why
לֹֽא־ lˈō- לֹא not
בְנִיתֶ֥ם vᵊnîṯˌem בנה build
לִ֖י lˌî לְ to
בֵּ֥ית bˌêṯ בַּיִת house
אֲרָזִֽים׃ ʔᵃrāzˈîm אֶרֶז cedar
7:7. per cuncta loca quae transivi cum omnibus filiis Israhel numquid loquens locutus sum ad unam de tribubus Israhel cui praecepi ut pasceret populum meum Israhel dicens quare non aedificastis mihi domum cedrinam
In all the places that I have gone through with all the children of Israel, did ever I speak a word to any one of the tribes of Israel, whom I commanded to feed my people Israel, saying: Why have you not built me a house of cedar?
7:7. And in all the places that I have crossed through, with all the sons of Israel, did I ever speak a word to anyone from the tribes of Israel, whom I instructed to pasture my people Israel, saying: Why have you not built me a house of cedar?’
7:7. In all [the places] wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:7: With any of the tribes - "Spake I a word to any of the Judges" is the reading in the parallel place, Ch1 17:6, and this is probably the true reading. Indeed, there is but one letter of difference between them, and letters which might be easily mistaken for each other: שבטי shibtey, tribes, is almost the same in appearance with שפטי ht shophetey, judges; the ב beth and the פ pe being the same letter, the apex under the upper stroke of the פ pe excepted. If this were but a little effaced in a MS., it would be mistaken for the other, and then we should have tribes instead of judges. This reading seems confirmed by Sa2 7:11.
2 Kings (2 Samuel) 7:10
Albert Barnes: Notes on the Bible - 1834
7:7: The tribes of Israel - The duplicate passage reads judges (see margin and compare Sa2 7:11). But a comparison with such passages as Psa 78:67-68; Kg1 8:16; and Ch1 28:4, favors the reading "tribes," and the phrase is a condensed one, the meaning of which is, that whatever tribe had in times past supplied the ruler of Israel, whether Ephraim in the days of Joshua, or Benjamin in the time of Saul, or Judah in that of David, God had never required any of these tribes to build a house in one of their cities.
An house of cedar - See Kg1 7:2-3; Kg1 10:17, Kg1 10:21; Jer 22:14, Jer 22:23. Beams of cedar marked a costly building. The cedar of Lebanon is a totally different tree from what we improperly call the red or Virginian cedar, which supplies the sweet-scented cedar wood, and is really a kind of juniper. The cedar of Lebanon is a close-grained, light-colored, yellowish wood, with darker knots and veins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: walked: Lev 26:11, Lev 26:12
any of the tribes: Ch1 17:6, any of the judges, Instead of שׁבטי, shivtey, "tribes," we should probably read, with Houbigant, Drs. Waterland and A. Clarke, and others, שׁפטי, shophtey, "judges;" which is the reading in the parallel passage. Indeed there is but one letter of difference between them, and letters which might be easily mistaken for each other; the apex under the upper stroke of the פ, pay, being the only mark to distinguish it from the ב, baith. Compare with Sa2 7:11.
feed: Sa2 5:2; Psa 78:71, Psa 78:72; Isa 40:11; Jer 3:15, Jer 23:4; Eze 34:2, Eze 34:15, Eze 34:23; Mic 5:4; Mat 2:6 *marg. Joh 21:15-17; Act 20:28, Act 21:28; Pe1 5:1
Geneva 1599
In all [the places] wherein I have walked with all the children of Israel spake I a (c) word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?
(c) Concerning building a house: meaning without God's express word, nothing should be attempted.
John Gill
In all the places wherein I have walked with all the children of Israel,.... See Gill on 2Kings 7:6 on the places mentioned there:
spake I a word with any of the tribes of Israel; or rather the sceptres of Israel; so the word is rendered, Gen 49:10; the sceptre bearers, rulers, and governors, whose custom was to carry a sceptre in their hands, as Ben Melech observes; and so in a parallel text, 1Chron 17:6, it is, "to any of the judges of Israel"; any of those from the times of Moses and Joshua to the times of Saul and David, and this is confirmed by what follows:
whom I commanded to feed my people Israel; that is, to rule and govern them, protect and defend them, which cannot be said of the tribes, but of the rulers of them; and the Lord asks this question, whether ever he had said a word to any of those, in all that space of time, expressing anything of this kind:
saying, why build ye not me an house of cedar? they never were bid to do it, or expostulated with why they did not, or ever reproved for not doing it; therefore why should David think of doing it?
7:87:8: Եւ արդ՝ ա՛յսպէս ասասցես ցծառայ իմ Դաւիթ. Ա՛յսպէս ասէ Տէր ամենակալ. Առի՛ ես զքեզ ՚ի վանաց հօտից, լինել քեզ յառաջնո՛րդ ՚ի վերայ ժողովրդեան իմոյ Իսրայէլի.
8 Արդ, այսպէ՛ս ասա իմ ծառայ Դաւթին. Այսպէ՛ս է ասում ամենակալ Տէրը. “Ես քեզ վերցրել եմ ոչխարների հօտից, որ Իսրայէլի իմ ժողովրդի վրայ առաջնորդ լինես:
8 Հիմա իմ ծառայիս Դաւիթին գնա՛ ու ըսէ. «Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Քեզ փարախէն, ոչխարներուն ետեւէն առի, որպէս զի իմ Իսրայէլ ժողովուրդիս վրայ առաջնորդ ըլլաս
Եւ արդ այսպէս ասասցես ցծառայ իմ Դաւիթ. Այսպէս ասէ Տէր ամենակալ. Առի ես զքեզ ի վանաց հօտից լինել քեզ յառաջնորդ ի վերայ ժողովրդեան իմոյ Իսրայելի:

7:8: Եւ արդ՝ ա՛յսպէս ասասցես ցծառայ իմ Դաւիթ. Ա՛յսպէս ասէ Տէր ամենակալ. Առի՛ ես զքեզ ՚ի վանաց հօտից, լինել քեզ յառաջնո՛րդ ՚ի վերայ ժողովրդեան իմոյ Իսրայէլի.
8 Արդ, այսպէ՛ս ասա իմ ծառայ Դաւթին. Այսպէ՛ս է ասում ամենակալ Տէրը. “Ես քեզ վերցրել եմ ոչխարների հօտից, որ Իսրայէլի իմ ժողովրդի վրայ առաջնորդ լինես:
8 Հիմա իմ ծառայիս Դաւիթին գնա՛ ու ըսէ. «Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Քեզ փարախէն, ոչխարներուն ետեւէն առի, որպէս զի իմ Իսրայէլ ժողովուրդիս վրայ առաջնորդ ըլլաս
zohrab-1805▾ eastern-1994▾ western am▾
7:87:8 И теперь так скажи рабу Моему Давиду: так говорит Господь Саваоф: Я взял тебя от стада овец, чтобы ты был вождем народа Моего, Израиля;
7:8 καὶ και and; even νῦν νυν now; present τάδε οδε further; this ἐρεῖς ερεω.1 state; mentioned τῷ ο the δούλῳ δουλος subject μου μου of me; mine Δαυιδ δαβιδ Dabid; Thavith τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἔλαβόν λαμβανω take; get σε σε.1 you ἐκ εκ from; out of τῆς ο the μάνδρας μανδρα the προβάτων προβατον sheep τοῦ ο the εἶναί ειμι be σε σε.1 you εἰς εις into; for ἡγούμενον ηγεομαι lead; consider ἐπὶ επι in; on τὸν ο the λαόν λαος populace; population μου μου of me; mine ἐπὶ επι in; on τὸν ο the Ισραηλ ισραηλ.1 Israel
7:8 וְ֠ wᵊ וְ and עַתָּה ʕattˌā עַתָּה now כֹּֽה־ kˈō- כֹּה thus תֹאמַ֞ר ṯōmˈar אמר say לְ lᵊ לְ to עַבְדִּ֣י ʕavdˈî עֶבֶד servant לְ lᵊ לְ to דָוִ֗ד ḏāwˈiḏ דָּוִד David כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service אֲנִ֤י ʔᵃnˈî אֲנִי i לְקַחְתִּ֨יךָ֙ lᵊqaḥtˈîḵā לקח take מִן־ min- מִן from הַ ha הַ the נָּוֶ֔ה nnāwˈeh נָוֶה pasture מֵ mē מִן from אַחַ֖ר ʔaḥˌar אַחַר after הַ ha הַ the צֹּ֑אן ṣṣˈōn צֹאן cattle לִֽ lˈi לְ to הְיֹ֣ות hᵊyˈôṯ היה be נָגִ֔יד nāḡˈîḏ נָגִיד chief עַל־ ʕal- עַל upon עַמִּ֖י ʕammˌî עַם people עַל־ ʕal- עַל upon יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
7:8. et nunc haec dices servo meo David haec dicit Dominus exercituum ego tuli te de pascuis sequentem greges ut esses dux super populum meum IsrahelAnd now thus shalt thou speak to my servant David: Thus saith the Lord of hosts: I took thee out of the pastures from following the sheep to be ruler over my people Israel:
8. Now therefore thus shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, that thou shouldest be prince over my people, over Israel:
7:8. And now, so shall you speak to my servant David: ‘Thus says the Lord of hosts: I took you from the pastures, from following the sheep, so that you would be the leader over my people Israel.
7:8. Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel:
Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel:

7:8 И теперь так скажи рабу Моему Давиду: так говорит Господь Саваоф: Я взял тебя от стада овец, чтобы ты был вождем народа Моего, Израиля;
7:8
καὶ και and; even
νῦν νυν now; present
τάδε οδε further; this
ἐρεῖς ερεω.1 state; mentioned
τῷ ο the
δούλῳ δουλος subject
μου μου of me; mine
Δαυιδ δαβιδ Dabid; Thavith
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἔλαβόν λαμβανω take; get
σε σε.1 you
ἐκ εκ from; out of
τῆς ο the
μάνδρας μανδρα the
προβάτων προβατον sheep
τοῦ ο the
εἶναί ειμι be
σε σε.1 you
εἰς εις into; for
ἡγούμενον ηγεομαι lead; consider
ἐπὶ επι in; on
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἐπὶ επι in; on
τὸν ο the
Ισραηλ ισραηλ.1 Israel
7:8
וְ֠ wᵊ וְ and
עַתָּה ʕattˌā עַתָּה now
כֹּֽה־ kˈō- כֹּה thus
תֹאמַ֞ר ṯōmˈar אמר say
לְ lᵊ לְ to
עַבְדִּ֣י ʕavdˈî עֶבֶד servant
לְ lᵊ לְ to
דָוִ֗ד ḏāwˈiḏ דָּוִד David
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
אֲנִ֤י ʔᵃnˈî אֲנִי i
לְקַחְתִּ֨יךָ֙ lᵊqaḥtˈîḵā לקח take
מִן־ min- מִן from
הַ ha הַ the
נָּוֶ֔ה nnāwˈeh נָוֶה pasture
מֵ מִן from
אַחַ֖ר ʔaḥˌar אַחַר after
הַ ha הַ the
צֹּ֑אן ṣṣˈōn צֹאן cattle
לִֽ lˈi לְ to
הְיֹ֣ות hᵊyˈôṯ היה be
נָגִ֔יד nāḡˈîḏ נָגִיד chief
עַל־ ʕal- עַל upon
עַמִּ֖י ʕammˌî עַם people
עַל־ ʕal- עַל upon
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
7:8. et nunc haec dices servo meo David haec dicit Dominus exercituum ego tuli te de pascuis sequentem greges ut esses dux super populum meum Israhel
And now thus shalt thou speak to my servant David: Thus saith the Lord of hosts: I took thee out of the pastures from following the sheep to be ruler over my people Israel:
7:8. And now, so shall you speak to my servant David: ‘Thus says the Lord of hosts: I took you from the pastures, from following the sheep, so that you would be the leader over my people Israel.
7:8. Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: I took thee: Sa1 16:11, Sa1 16:12; Ch1 17:7; Psa 78:70
following: Heb. after
ruler: Sa2 6:21, Sa2 12:7; Sa1 9:16, Sa1 10:1
Carl Friedrich Keil and Franz Delitzsch

After thus declining his proposal, the Lord made known His gracious purpose to David: "Thus saith Jehovah of hosts" (not only Jehovah, as in 2Kings 7:5, but Jehovah Sebaoth, because He manifests himself in the following revelation as the God of the universe): "I have taken thee from the pasturage (grass-plat), behind the flock, to be prince over my people Israel; and was with thee whithersoever thou wentest, and exterminated all thine enemies before thee, and so made thee, ועשׂיתי (perfect with vav consec.), a great name, ... and created a place for my people Israel, and planted them, so that they dwell in their place, and do not tremble any more (before their oppressors); and the sons of wickedness do not oppress them any further, as at the beginning, and from the day when I appointed judges over my people Israel: and I create thee rest from all thine enemies. And Jehovah proclaims to thee, that Jehovah will make thee a house." The words ישׂ עמּי ... היּום למן are to be joined to בּראשׁונה, "as in the beginning," i.e., in Egypt, and from the time of the judges; that is to say, during the rule of the judges, when the surrounding nations constantly oppressed and subjugated Israel. The plan usually adopted, of connecting the words with והניחתי, does not yield any suitable thought at all, as God had not given David rest from the very beginning of the times of the judges; but the period of the judges was long antecedent to the time of David, and was not a period of rest for the Israelites. Again, והניחתי does not resume what is stated in 2Kings 7:9, and is not to be rendered as a preterite in the sense of "I have procured thee rest," but as a perfect with vav consec., "and I procure thee rest" from what is now about to come to pass. And והגּיד is to be taken in the same way: the Lord shows thee, first of all through His promise (which follows), and then through the fact itself, the realization of His word. והניחתי refers to the future, as well as the building of David's house, and therefore not to the rest from all his enemies, which God had already secured for David, but to that which He would still further secure for him, that is to say, to the maintenance and establishment of that rest. The commentary upon this is to be found in Ps 89:22-24. In the Chronicles (1Chron 17:10) there is a somewhat different turn given to the last clauses: "and I bend down all thine enemies, and make it (the bending-down) known to thee (by the fact), and a house will Jehovah build for thee." The thought is not essentially changed by this; consequently there is no ground for any emendation of the text, which is not even apparently necessary, unless, like Bertheau, we misinterpret the words, and connect והכנעתּי erroneously with the previous clause.
2Kings 7:8-11
The connection between 2Kings 7:5-7 and 2Kings 7:8-16 has been correctly indicated by Thenius as follows: Thou shalt not build a house for Me; but I, who have from the very beginning glorified myself in thee and my people (2Kings 7:8-11), will build a house for thee; and thy son shall erect a house for me (2Kings 7:13). This thought is not merely "a play upon words entirely in the spirit of prophecy," but contains the deep general truth that God must first of all build a man's house, before the man can build God's house, and applies it especially to the kingdom of God in Israel. As long as the quiet and full possession of the land of Canaan, which had been promised by the Lord to the people of God for their inheritance, was disputed by their enemies round about, even the dwelling-place of their God could not assume any other form than that of a wanderer's tent. The kingdom of God in Israel first acquired its rest and consolation through the efforts of David, when God had made all his foes subject to him and established his throne firmly, i.e., had assured to his descendants the possession of the kingdom for all future time. And it was this which ushered in the time for the building of a stationary house as a dwelling for the name of the Lord, i.e., for the visible manifestation of the presence of God in the midst of His people. The conquest of the citadel of Zion and the elevation of this fortress into the palace of the king, whom the Lord had given to His people, formed the commencement of the establishment of the kingdom of God. But this commencement received its first pledge of perpetuity from the divine assurance that the throne of David should be established for all future time. And this the Lord was about to accomplish: He would build David a house, and then his seed should build the house of the Lord. No definite reason is assigned why David himself was not to build the temple. We learn this first of all from David's last words (1Chron 28:3), in which he says to the assembled heads of the nation, "God said to me, Thou shalt not build a house for my name, because thou art a man of wars, and hast shed blood." Compare with this the similar words of David to Solomon in 1Chron 22:8, and Solomon's statement in his message to Hiram, that David had been prevented from building the temple in consequence of his many wars. It was probably not till afterwards that David was informed by Nathan what the true reason was. As Hengstenberg has correctly observed, the fact that David was not permitted to build the temple on account of his own personal unworthiness, did not involve any blame for what he had done; for David stood in a closer relation to the Lord than Solomon did, and the wars which he waged were wars of the Lord (1Kings 25:28) for the maintenance and defence of the kingdom of God. But inasmuch as these wars were necessary and inevitable, they were practical proofs that David's kingdom and government were not yet established, and therefore that the time for the building of the temple had not yet come, and the rest of peace was not yet secured. The temple, as the symbolical representation of the kingdom of God, as also to correspond to the nature of that kingdom, and shadow forth the peace of the kingdom of God. For this reason, David, the man of war, was not to build the temple; but that was to be reserved for Solomon, the man of peace, the type of the Prince of Peace (Is 9:5).
2Kings 7:12-13
In 2Kings 7:12-16 there follows a more precise definition of the way in which the Lord would build a house for His servant David: "When thy days shall become full, and thou shalt lie with thy fathers, I will set up thy seed after thee, who shall come from thy body, and establish his kingdom. He will build a house for my name, and I shall establish the throne of his kingdom for ever." הקים, to set up i.e., to promote to royal dignity. יצא אשׁר is not to be altered into יצא אשׁר, as Thenius and others maintain. The assumption that Solomon had already been born, is an unfounded one (see the note to 2Kings 5:11); and it by no means follows from the statement in 2Kings 7:1, to the effect that God had given David rest from all his enemies, that his resolution to build a temple was not formed till the closing years of his reign.
2Kings 7:14-16
"I will be a father to him, and he will be a son to me; so that if he go astray, I shall chastise him with rods of men, and with strokes of the children of men (i.e., not 'with moderate punishment, such as parents are accustomed to inflict,' as Clericus explains it, but with such punishments as are inflicted upon all men who go astray, and from which even the seed of David is not to be excepted). But my mercy shall not depart from him, as I caused it to depart from Saul, whom I put away before thee. And thy house and thy kingdom shall be established for ever before thee; thy throne shall be established for ever." It is very obvious, from all the separate details of this promise, that it related primarily to Solomon, and had a certain fulfilment in him and his reign. On the death of David, his son Solomon ascended the throne, and God defended his kingdom against the machinations of Adonijah (3Kings 2:12); so that Solomon was able to say, "The Lord hath fulfilled His word that He spoke; for I have risen up in the stead of my father David," etc. (3Kings 8:20). Solomon built the temple, as the Lord said to David (3Kings 6:1; 3Kings 8:15.). But in his old age Solomon sinned against the Lord by falling into idolatry; and as a punishment for this, after his death his kingdom was rent from his son, not indeed entirely, as one portion was still preserved to the family for David's sake (3Kings 11:9.). Thus the Lord punished him with rods of men, but did not withdraw from him His grace. At the same time, however unmistakeable the allusions to Solomon are, the substance of the promise is not fully exhausted in him. The threefold repetition of the expression "for ever," the establishment of the kingdom and throne of David for ever, points incontrovertibly beyond the time of Solomon, and to the eternal continuance of the seed of David. The word seed denotes the posterity of a person, which may consist either in one son or in several children, or in a long line of successive generations. The idea of a number of persons living at the same time, is here precluded by the context of the promise, as only one of David's successors could sit upon the throne at a time. On the other hand, the idea of a number of descendants following one another, is evidently contained in the promise, that God would not withdraw His favour from the seed, even if it went astray, as He had done from Saul, since this implies that even in that case the throne should be transmitted from father to son. There is still more, however, involved in the expression "for ever." When the promise was given that the throne of the kingdom of David should continue "to eternity," an eternal duration was also promised to the seed that should occupy this throne, just as in 2Kings 7:16 the house and kingdom of David are spoken of as existing for ever, side by side. We must not reduce the idea of eternity to the popular notion of a long incalculable period, but must take it in an absolute sense, as the promise is evidently understood in Ps 89:30 : "I set his seed for ever, and this throne as the days of heaven." No earthly kingdom, and no posterity of any single man, has eternal duration like the heaven and the earth; but the different families of men become extinct, as the different earthly kingdoms perish, and other families and kingdoms take their place. The posterity of David, therefore, could only last for ever by running out in a person who lives for ever, i.e., by culminating in the Messiah, who lives for ever, and of whose kingdom there is no end. The promise consequently refers to the posterity of David, commencing with Solomon and closing with Christ: so that by the "seed" we are not to understand Solomon alone, with the kings who succeeded him, nor Christ alone, to the exclusion of Solomon and the earthly kings of the family of David; nor is the allusion to Solomon and Christ to be regarded as a double allusion to two different objects.
But if this is established, - namely, that the promise given to the seed of David that his kingdom should endure for ever only attained its ultimate fulfilment in Christ, - we must not restrict the building of the house of God to the erection of Solomon's temple. "The building of the house of the Lord goes hand in hand with the eternity of the kingdom" (Hengstenberg). As the kingdom endures for ever, so the house built for the dwelling-place of the Lord must also endure for ever, as Solomon said at the dedication of the temple (3Kings 8:13): "I have surely built Thee an house to dwell in, a settled place for Thee to abide in for ever." The everlasting continuance of Solomon's temple must not be reduced, however, to the simple fact, that even if the temple of Solomon should be destroyed, a new building would be erected in its place by the earthly descendants of Solomon, although this is also implied in the words, and the temple of Zerubbabel is included as the restoration of that of Solomon. For it is not merely in its earthly form, as a building of wood and stone, that the temple is referred to, but also and chiefly in its essential characteristic, as the place of the manifestation and presence of God in the midst of His people. The earthly form is perishable, the essence eternal. This essence was the dwelling of God in the midst of His people, which did not cease with the destruction of the temple at Jerusalem, but culminated in the appearance of Jesus Christ, in whom Jehovah came to His people, and, as God the Word, made human nature His dwelling-place (ἐσκήνωσεν ἐν ἡμῖν, Jn 1:14) in the glory of the only-begotten Son of the Father; so that Christ could say to the Jews, "Destroy this temple (i.e., the temple of His body), and in three days I will build it up again" (Jn 2:19). It is with this building up of the temple destroyed by the Jews, through the resurrection of Jesus Christ from the dead, that the complete and essential fulfilment of our promise begins. It is perpetuated with the Christian church in the indwelling of the Father and Son through the Holy Ghost in the hearts of believers (Jn 14:23; 1Cor 6:19), by which the church of Jesus Christ is built up a spiritual house of God, composed of living stones (Ti1 3:15; 1Pet 2:5; compare 2Cor 6:16; Heb 3:6); and it will be perfected in the completion of the kingdom of God at the end of time in the new Jerusalem, which shall come down upon the new earth out of heaven from God, as the true tabernacle of God with men (Rev_ 21:1-3).
As the building of the house of God receives its fulfilment first of all through Christ, so the promise, "I will be to him a father, and he shall be to me a son," is first fully realized in Jesus Christ, the only-begotten Son of the heavenly Father (vid., Heb 1:5). In the Old Testament the relation between father and son denotes the deepest intimacy of love; and love is perfected in unity of nature, in the communication to the son of all that the father hath. The Father loveth the Son, and hath given all things into His hand (Jn 3:35). Sonship therefore includes the government of the world. This not only applied to Christ, the only-begotten Son of God, but also to the seed of David generally, so far as they truly attained to the relation of children of God. So long as Solomon walked in the ways of the Lord, he ruled over all the kingdoms from the river (Euphrates) to the border of Egypt (3Kings 5:1); but when his heart turned away from the Lord in his old age, adversaries rose up against him (3Kings 11:14., 3Kings 11:23.), and after his death the greater part of the kingdom was rent from his son. The seed of David was chastised for its sins; and as its apostasy continued, it was humbled yet more and more, until the earthly throne of David became extinct. Nevertheless the Lord did not cause His mercy to depart from him. When the house of David had fallen into decay, Jesus Christ was born of the seed of David according to the flesh, to raise up the throne of His father David again, and to reign for ever as King over the house of Jacob (Lk 1:32-33), and to establish the house and kingdom of David for ever. - In 2Kings 7:16, where the promise returns to David again with the words, "thy house and thy kingdom shall be established for ever," the expression לפניך (before thee), which the lxx and Syriac have arbitrarily changed into לפני (before me), should be particularly observed. David, as the tribe-father and founder of the line of kings, is regarded either "as seeing all his descendants pass before him in a vision," as O. v. Gerlach supposes, or as continuing to exist in his descendants.
John Gill
Now therefore so shalt thou say unto my servant David,.... For it was taken well at his hands, in part, that it was in his heart, and he had a desire to build an house for God, though he was wrong in determining upon it without seeking the Lord; and lest he should be discouraged by the prohibition of him from building, the following things are observed to assure him it was not from disregard unto him, or displeasure at him, that he would not be employed in this service; since the Lord had given sufficient tokens of his favour to him, and with which he should be content, as having honour enough done him; it was enough that God had raised him up from a low estate to great grandeur and dignity:
thus saith the Lord of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel; for that was his employment, to keep his father's sheep, before he was taken into Saul's court, and married his daughter, when after his death he came to have the crown, of Israel: now this is said, not to upbraid him with his former meanness, but to observe the goodness of God unto him, and what reason he had for thankfulness, and to look upon himself as a favourite of God, who of a keeper of sheep was made a shepherd of men, to rule and feed them; so Cyrus is called a shepherd, Is 44:28; and Agamemnon, in Homer (w), is called "the shepherd of the people".
(w) Iliad. 2.
John Wesley
My servant - Lest David should be too much discouraged, or judge himself neglected of God, as one thought unworthy of so great an honour, God here gives him the honourable title of his servant, thereby signifying that he accepted of his service, and good intentions.
7:97:9: եւ էի ընդ քեզ ամենայն ուրեք ուր եւ երթայիր. եւ սատակեցի զամենայն թշնամիս քո յերեսաց քոց. եւ արարի զքեզ անուանի՛ ըստ անուանց մեծամեծաց որ ՚ի վերայ երկրի[3220]։ [3220] Յօրինակին. Յերեսաց քո։
9 Ես քեզ հետ էի ամենուրեք, ուր գնում էիր, քո առջեւից քո բոլոր թշնամիներին ոչնչացրի եւ քեզ անուանի դարձրի երկրի վրայ եղած մեծամեծների անուանը հաւասար:
9 Եւ ուր որ կ’երթայիր՝ քեզի հետ էի եւ քու առջեւէդ բոլոր թշնամիներդ կոտորեցի ու երկրի վրայ եղող մեծերուն անուանը պէս քու անունդ մեծցուցի։
եւ էի ընդ քեզ ամենայն ուրեք ուր եւ երթայիր. եւ սատակեցի զամենայն թշնամիս քո յերեսաց քոց, եւ արարի զքեզ անուանի ըստ անուանց մեծամեծաց որ ի վերայ երկրի:

7:9: եւ էի ընդ քեզ ամենայն ուրեք ուր եւ երթայիր. եւ սատակեցի զամենայն թշնամիս քո յերեսաց քոց. եւ արարի զքեզ անուանի՛ ըստ անուանց մեծամեծաց որ ՚ի վերայ երկրի[3220]։
[3220] Յօրինակին. Յերեսաց քո։
9 Ես քեզ հետ էի ամենուրեք, ուր գնում էիր, քո առջեւից քո բոլոր թշնամիներին ոչնչացրի եւ քեզ անուանի դարձրի երկրի վրայ եղած մեծամեծների անուանը հաւասար:
9 Եւ ուր որ կ’երթայիր՝ քեզի հետ էի եւ քու առջեւէդ բոլոր թշնամիներդ կոտորեցի ու երկրի վրայ եղող մեծերուն անուանը պէս քու անունդ մեծցուցի։
zohrab-1805▾ eastern-1994▾ western am▾
7:97:9 и был с тобою везде, куда ни ходил ты, и истребил всех врагов твоих пред лицем твоим, и сделал имя твое великим, как имя великих на земле.
7:9 καὶ και and; even ἤμην ειμι be μετὰ μετα with; amid σοῦ σου of you; your ἐν εν in πᾶσιν πας all; every οἷς ος who; what ἐπορεύου πορευομαι travel; go καὶ και and; even ἐξωλέθρευσα εξολοθρευω utterly ruin πάντας πας all; every τοὺς ο the ἐχθρούς εχθρος hostile; enemy σου σου of you; your ἀπὸ απο from; away προσώπου προσωπον face; ahead of σου σου of you; your καὶ και and; even ἐποίησά ποιεω do; make σε σε.1 you ὀνομαστὸν ονομαστος down; by τὸ ο the ὄνομα ονομα name; notable τῶν ο the μεγάλων μεγας great; loud τῶν ο the ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
7:9 וָ wā וְ and אֶהְיֶ֣ה ʔehyˈeh היה be עִמְּךָ֗ ʕimmᵊḵˈā עִם with בְּ bᵊ בְּ in כֹל֙ ḵˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָלַ֔כְתָּ hālˈaḵtā הלך walk וָ wā וְ and אַכְרִ֥תָה ʔaḵrˌiṯā כרת cut אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֹיְבֶ֖יךָ ʔōyᵊvˌeʸḵā איב be hostile מִ mi מִן from פָּנֶ֑יךָ ppānˈeʸḵā פָּנֶה face וְ wᵊ וְ and עָשִׂ֤תִֽי ʕāśˈiṯˈî עשׂה make לְךָ֙ lᵊḵˌā לְ to שֵׁ֣ם šˈēm שֵׁם name גָּדֹ֔ול gāḏˈôl גָּדֹול great כְּ kᵊ כְּ as שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the גְּדֹלִ֖ים ggᵊḏōlˌîm גָּדֹול great אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
7:9. et fui tecum in omnibus ubicumque ambulasti et interfeci universos inimicos tuos a facie tua fecique tibi nomen grande iuxta nomen magnorum qui sunt in terraAnd I have been with thee wheresoever thou hast walked, and have slain all thy enemies from before thy face: and I have made thee a great man, like unto the name of the great ones that are on the earth.
9. and I have been with thee whithersoever thou wentest, and have cut off all thine enemies from before thee; and I will make thee a great name, like unto the name of the great ones that are in the earth.
7:9. And I have been with you everywhere that you walked. And I have slain all your enemies before your face. And I have made you a great name, beside the name of the great ones who are upon the earth.
7:9. And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great [men] that [are] in the earth.
And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great [men] that [are] in the earth:

7:9 и был с тобою везде, куда ни ходил ты, и истребил всех врагов твоих пред лицем твоим, и сделал имя твое великим, как имя великих на земле.
7:9
καὶ και and; even
ἤμην ειμι be
μετὰ μετα with; amid
σοῦ σου of you; your
ἐν εν in
πᾶσιν πας all; every
οἷς ος who; what
ἐπορεύου πορευομαι travel; go
καὶ και and; even
ἐξωλέθρευσα εξολοθρευω utterly ruin
πάντας πας all; every
τοὺς ο the
ἐχθρούς εχθρος hostile; enemy
σου σου of you; your
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
ἐποίησά ποιεω do; make
σε σε.1 you
ὀνομαστὸν ονομαστος down; by
τὸ ο the
ὄνομα ονομα name; notable
τῶν ο the
μεγάλων μεγας great; loud
τῶν ο the
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
7:9
וָ וְ and
אֶהְיֶ֣ה ʔehyˈeh היה be
עִמְּךָ֗ ʕimmᵊḵˈā עִם with
בְּ bᵊ בְּ in
כֹל֙ ḵˌōl כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָלַ֔כְתָּ hālˈaḵtā הלך walk
וָ וְ and
אַכְרִ֥תָה ʔaḵrˌiṯā כרת cut
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֹיְבֶ֖יךָ ʔōyᵊvˌeʸḵā איב be hostile
מִ mi מִן from
פָּנֶ֑יךָ ppānˈeʸḵā פָּנֶה face
וְ wᵊ וְ and
עָשִׂ֤תִֽי ʕāśˈiṯˈî עשׂה make
לְךָ֙ lᵊḵˌā לְ to
שֵׁ֣ם šˈēm שֵׁם name
גָּדֹ֔ול gāḏˈôl גָּדֹול great
כְּ kᵊ כְּ as
שֵׁ֥ם šˌēm שֵׁם name
הַ ha הַ the
גְּדֹלִ֖ים ggᵊḏōlˌîm גָּדֹול great
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בָּ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
7:9. et fui tecum in omnibus ubicumque ambulasti et interfeci universos inimicos tuos a facie tua fecique tibi nomen grande iuxta nomen magnorum qui sunt in terra
And I have been with thee wheresoever thou hast walked, and have slain all thy enemies from before thy face: and I have made thee a great man, like unto the name of the great ones that are on the earth.
7:9. And I have been with you everywhere that you walked. And I have slain all your enemies before your face. And I have made you a great name, beside the name of the great ones who are upon the earth.
7:9. And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great [men] that [are] in the earth.
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
7:9: And I was: Sa2 5:10, Sa2 8:6, Sa2 8:14, Sa2 22:30, Sa2 22:34-38; Sa1 18:14; Ch1 17:8
cut off: Sa2 22:1; Sa1 31:6; Psa 18:37-42, Psa 89:23
out of thy sight: Heb. from thy face
a great: Gen 12:2; Sa1 2:8; Ch1 17:8; Psa 113:7, Psa 113:8; Luk 1:52
like unto: Psa 87:3-6
Geneva 1599
And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a (d) great name, like unto the name of the great [men] that [are] in the earth.
(d) I have made you famous through all the world.
John Gill
And I was with thee whithersoever thou wentest,.... When he went against Goliath, when he went forth against the Philistines, when in Saul's court, when he fled from Saul, and was obliged to go to various places, God was with him protecting and preserving him, prospering and succeeding him every where, and in everything:
and have cut off all thine enemies out of thy sight: as Saul, and others in the land of Israel, and the Philistines, and other enemies round about him, so that he had rest from them all:
and have made thee a great name, like unto the name of the great men that are in the earth; a name for a mighty king, warrior, and conqueror, such as some mighty kings and great men of the earth had obtained, and such fame, being made king over all Israel; and his success against the Jebusites had got him a name, as well as former victories he had been favoured with; on account of all which his name and fame had been spread abroad in the world, and he was reckoned as one of the greatest princes in it.
7:107:10: Եւ եդից տեղի ժողովրդեան իմոյ Իսրայէլի, եւ տնկեցի՛ց զնա. եւ բնակեսցէ՛ առանձինն. եւ մի՛ եւս հոգասցի, եւ ո՛չ եւս յաւելցէ որդի անօրէնութեան լլկե՛լ զնա իբրեւ զառաջինն[3221]. [3221] Ոմանք. Որդի անիրաւութեան լլկել։
10 Իսրայէլի իմ ժողովրդի համար տեղ պիտի որոշեմ ու ամրացնեմ նրան այնտեղ, որ նա առանձին բնակուի եւ այլեւս հոգս չունենայ, որպէսզի անօրէն մարդիկ առաջուայ պէս չխոշտանգեն նրան,
10 Իմ ժողովուրդիս Իսրայէլին ալ տեղ մը պիտի որոշեմ ու զանիկա պիտի տնկեմ, որ իր տեղը բնակի ու ալ չշարժի։ Անիրաւութեան որդիները առաջուան պէս անգամ մըն ալ պիտի չնեղեն զանիկա,
Եւ եդից տեղի ժողովրդեան իմոյ Իսրայելի, եւ տնկեցից զնա եւ բնակեսցէ [83]առանձինն. եւ մի՛ եւս հոգասցի`` եւ ոչ եւս յաւելցէ որդի անօրէնութեան լլկել զնա իբրեւ զառաջինն:

7:10: Եւ եդից տեղի ժողովրդեան իմոյ Իսրայէլի, եւ տնկեցի՛ց զնա. եւ բնակեսցէ՛ առանձինն. եւ մի՛ եւս հոգասցի, եւ ո՛չ եւս յաւելցէ որդի անօրէնութեան լլկե՛լ զնա իբրեւ զառաջինն[3221].
[3221] Ոմանք. Որդի անիրաւութեան լլկել։
10 Իսրայէլի իմ ժողովրդի համար տեղ պիտի որոշեմ ու ամրացնեմ նրան այնտեղ, որ նա առանձին բնակուի եւ այլեւս հոգս չունենայ, որպէսզի անօրէն մարդիկ առաջուայ պէս չխոշտանգեն նրան,
10 Իմ ժողովուրդիս Իսրայէլին ալ տեղ մը պիտի որոշեմ ու զանիկա պիտի տնկեմ, որ իր տեղը բնակի ու ալ չշարժի։ Անիրաւութեան որդիները առաջուան պէս անգամ մըն ալ պիտի չնեղեն զանիկա,
zohrab-1805▾ eastern-1994▾ western am▾
7:107:10 И Я устрою место для народа Моего, для Израиля, и укореню его, и будет он спокойно жить на месте своем, и не будет тревожиться больше, и люди нечестивые не станут более теснить его, как прежде,
7:10 καὶ και and; even θήσομαι τιθημι put; make τόπον τοπος place; locality τῷ ο the λαῷ λαος populace; population μου μου of me; mine τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even καταφυτεύσω καταφυτευω he; him καὶ και and; even κατασκηνώσει κατασκηνοω nest; camp καθ᾿ κατα down; by ἑαυτὸν εαυτου of himself; his own καὶ και and; even οὐ ου not μεριμνήσει μεριμναω anxious; care οὐκέτι ουκετι no longer καὶ και and; even οὐ ου not προσθήσει προστιθημι add; continue υἱὸς υιος son ἀδικίας αδικια injury; injustice τοῦ ο the ταπεινῶσαι ταπεινοω humble; bring low αὐτὸν αυτος he; him καθὼς καθως just as / like ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning
7:10 וְ wᵊ וְ and שַׂמְתִּ֣י śamtˈî שׂים put מָ֠קֹום māqôm מָקֹום place לְ lᵊ לְ to עַמִּ֨י ʕammˌî עַם people לְ lᵊ לְ to יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and נְטַעְתִּיו֙ nᵊṭaʕtiʸw נטע plant וְ wᵊ וְ and שָׁכַ֣ן šāḵˈan שׁכן dwell תַּחְתָּ֔יו taḥtˈāʸw תַּחַת under part וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִרְגַּ֖ז yirgˌaz רגז quake עֹ֑וד ʕˈôḏ עֹוד duration וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֹסִ֤יפוּ yōsˈîfû יסף add בְנֵֽי־ vᵊnˈê- בֵּן son עַוְלָה֙ ʕawlˌā עַוְלָה wickedness לְ lᵊ לְ to עַנֹּותֹ֔ו ʕannôṯˈô ענה be lowly כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בָּ bā בְּ in † הַ the רִאשֹׁונָֽה׃ rišônˈā רִאשֹׁון first
7:10. et ponam locum populo meo Israhel et plantabo eum et habitabit sub eo et non turbabitur amplius nec addent filii iniquitatis ut adfligant eum sicut priusAnd I will appoint a place for my people Israel, and I will plant them, and they shall dwell therein, and shall be disturbed no more: neither shall the children of iniquity afflict them any more as they did before,
10. And I will appoint a place for my people Israel, and will plant them, that they may dwell in their own place, and be moved no more; neither shall the children of wickedness afflict them any more, as at the first,
7:10. And I will appoint a place for my people Israel, and I will plant them, and they shall live there, and they shall no longer be disturbed. Neither shall the sons of iniquity continue to afflict them as before,
7:10. Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime,
Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime:

7:10 И Я устрою место для народа Моего, для Израиля, и укореню его, и будет он спокойно жить на месте своем, и не будет тревожиться больше, и люди нечестивые не станут более теснить его, как прежде,
7:10
καὶ και and; even
θήσομαι τιθημι put; make
τόπον τοπος place; locality
τῷ ο the
λαῷ λαος populace; population
μου μου of me; mine
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
καταφυτεύσω καταφυτευω he; him
καὶ και and; even
κατασκηνώσει κατασκηνοω nest; camp
καθ᾿ κατα down; by
ἑαυτὸν εαυτου of himself; his own
καὶ και and; even
οὐ ου not
μεριμνήσει μεριμναω anxious; care
οὐκέτι ουκετι no longer
καὶ και and; even
οὐ ου not
προσθήσει προστιθημι add; continue
υἱὸς υιος son
ἀδικίας αδικια injury; injustice
τοῦ ο the
ταπεινῶσαι ταπεινοω humble; bring low
αὐτὸν αυτος he; him
καθὼς καθως just as / like
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
7:10
וְ wᵊ וְ and
שַׂמְתִּ֣י śamtˈî שׂים put
מָ֠קֹום māqôm מָקֹום place
לְ lᵊ לְ to
עַמִּ֨י ʕammˌî עַם people
לְ lᵊ לְ to
יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
נְטַעְתִּיו֙ nᵊṭaʕtiʸw נטע plant
וְ wᵊ וְ and
שָׁכַ֣ן šāḵˈan שׁכן dwell
תַּחְתָּ֔יו taḥtˈāʸw תַּחַת under part
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִרְגַּ֖ז yirgˌaz רגז quake
עֹ֑וד ʕˈôḏ עֹוד duration
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יֹסִ֤יפוּ yōsˈîfû יסף add
בְנֵֽי־ vᵊnˈê- בֵּן son
עַוְלָה֙ ʕawlˌā עַוְלָה wickedness
לְ lᵊ לְ to
עַנֹּותֹ֔ו ʕannôṯˈô ענה be lowly
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בָּ בְּ in
הַ the
רִאשֹׁונָֽה׃ rišônˈā רִאשֹׁון first
7:10. et ponam locum populo meo Israhel et plantabo eum et habitabit sub eo et non turbabitur amplius nec addent filii iniquitatis ut adfligant eum sicut prius
And I will appoint a place for my people Israel, and I will plant them, and they shall dwell therein, and shall be disturbed no more: neither shall the children of iniquity afflict them any more as they did before,
7:10. And I will appoint a place for my people Israel, and I will plant them, and they shall live there, and they shall no longer be disturbed. Neither shall the sons of iniquity continue to afflict them as before,
7:10. Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime,
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
7:10: I will appoint a place - I have appointed a place, and have planted them. See the observations at the end, Sa2 7:25 (note).
2 Kings (2 Samuel) 7:11
Albert Barnes: Notes on the Bible - 1834
7:10: Moreover I will appoint ... - It should be: And I have appointed a place, etc., and have planted them, etc. This was already done by the consolidation of David's kingdom. The contrast between this and Sa2 7:11 is that of the troubled, unsettled times of the Judges and the frequent servitudes of Israel in those times, with the settled prosperity and independence of the kingdom of David and Solomon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: plant them: Ch1 17:9; Psa 44:4, Psa 80:8; Jer 18:9, Jer 24:6; Eze 37:25-27; Amo 9:15
neither: Psa 89:22, Psa 89:23; Isa 60:18; Eze 28:24; Hos 2:18; Rev 21:4
as beforetime: Exo 1:13, Exo 1:14, Exo 1:22; Jdg 4:3, Jdg 6:2-6; Sa1 13:17
Geneva 1599
Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move (e) no more; neither shall the children of wickedness afflict them any more, as beforetime,
(e) He promises them quietness, if they will walk in his fear and obedience.
John Gill
Moreover, I will appoint a place for my people Israel,.... The land of Canaan: this the Lord had of old appointed to them, and had introduced them into and settled them in it, but not entirely and alone; in many places the Canaanites had inhabited; but now they should be expelled, and the Israelites should have the place to themselves:
and will plant them; so that they shall take root and flourish, and continue:
that they may dwell in a place of their own; and not as they dwelt in Egypt, in a land that was not theirs; or "under themselves" (x); under their own rulers and governors:
and move no more; as they did in the times of the judges, when, sinning against God, they were often delivered into their enemies' hands, and carried captives:
neither shall the children of wickedness afflict them any more, as beforetime; when in Egypt, and in the times of the judges; all which is supposed, provided they did not depart from the Lord, but abode by his word, worship, and ordinances, and obeyed his will; for it was by their obedience they held their tenure of the land of Canaan, see Is 1:19; or all this may respect future times, when they shall be converted to the Messiah, and return to their own land, and ever continue in it, and never more be harassed and distressed, Jer 32:41.
(x) "sub se", Montanus.
John Wesley
Appoint - That is, I will make room for them, whereas hitherto they have been much distressed by their enemies. Or, I will establish a place for them, that is, I will establish them in their place or land. My people - Among the favours which God had vouchsafed, and would vouchsafe to David, he reckons his blessings to Israel, because they were great blessings to David; partly, because the strength and happiness of a king consists in the multitude and happiness of his people; and partly, because David was a man of a public spirit, and therefore no less affected with Israel's felicity than with his own. Before time - Namely in Egypt.
7:117:11: յաւուրցն յորոց կարգեցի դատաւորս ՚ի վերայ ժողովրդեան իմոյ Իսրայէլի. եւ հանգուցի՛ց զքեզ յամենայն թշնամեաց քոց. եւ պատմեսցէ՛ քեզ Տէր զի շինեսցե՛ս նմա տուն։
11 ինչպէս եղել էր այն օրերից ի վեր, երբ Իսրայէլի իմ ժողովրդի վրայ դատաւորներ կարգեցի: Քեզ պիտի ազատեմ քո բոլոր թշնամիներից, եւ Տէրը քեզ պիտի ասի, որ իր համար տուն պէտք է շինես:
11 ինչպէս իմ ժողովուրդիս Իսրայէլի վրայ դատաւորներ դրած օրէս ի վեր եղաւ ու քեզ քու ամէն թշնամիներէդ պիտի հանգստացնեմ։ Տէրը քեզի կ’իմացնէ թէ Տէրը քեզի տուն պիտի շինէ։
յաւուրցն յորոց կարգեցի դատաւորս ի վերայ ժողովրդեան իմոյ Իսրայելի. եւ հանգուցից զքեզ յամենայն թշնամեաց քոց. եւ [84]պատմեսցէ քեզ Տէր զի շինեսցես նմա տուն:

7:11: յաւուրցն յորոց կարգեցի դատաւորս ՚ի վերայ ժողովրդեան իմոյ Իսրայէլի. եւ հանգուցի՛ց զքեզ յամենայն թշնամեաց քոց. եւ պատմեսցէ՛ քեզ Տէր զի շինեսցե՛ս նմա տուն։
11 ինչպէս եղել էր այն օրերից ի վեր, երբ Իսրայէլի իմ ժողովրդի վրայ դատաւորներ կարգեցի: Քեզ պիտի ազատեմ քո բոլոր թշնամիներից, եւ Տէրը քեզ պիտի ասի, որ իր համար տուն պէտք է շինես:
11 ինչպէս իմ ժողովուրդիս Իսրայէլի վրայ դատաւորներ դրած օրէս ի վեր եղաւ ու քեզ քու ամէն թշնամիներէդ պիտի հանգստացնեմ։ Տէրը քեզի կ’իմացնէ թէ Տէրը քեզի տուն պիտի շինէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:117:11 с того времени, как Я поставил судей над народом Моим, Израилем; и Я успокою тебя от всех врагов твоих. И Господь возвещает тебе, что Он устроит тебе дом.
7:11 ἀπὸ απο from; away τῶν ο the ἡμερῶν ημερα day ὧν ος who; what ἔταξα τασσω arrange; appoint κριτὰς κριτης judge ἐπὶ επι in; on τὸν ο the λαόν λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀναπαύσω αναπαυω have respite; give relief σε σε.1 you ἀπὸ απο from; away πάντων πας all; every τῶν ο the ἐχθρῶν εχθρος hostile; enemy σου σου of you; your καὶ και and; even ἀπαγγελεῖ απαγγελλω report σοι σοι you κύριος κυριος lord; master ὅτι οτι since; that οἶκον οικος home; household οἰκοδομήσεις οικοδομεω build αὐτῷ αυτος he; him
7:11 וּ û וְ and לְ lᵊ לְ to מִן־ min- מִן from הַ ha הַ the יֹּ֗ום yyˈôm יֹום day אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּ֤יתִי ṣiwwˈîṯî צוה command שֹֽׁפְטִים֙ šˈōfᵊṭîm שׁפט judge עַל־ ʕal- עַל upon עַמִּ֣י ʕammˈî עַם people יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and הֲנִיחֹ֥תִי hᵃnîḥˌōṯî נוח settle לְךָ֖ lᵊḵˌā לְ to מִ mi מִן from כָּל־ kkol- כֹּל whole אֹיְבֶ֑יךָ ʔōyᵊvˈeʸḵā איב be hostile וְ wᵊ וְ and הִגִּ֤יד higgˈîḏ נגד report לְךָ֙ lᵊḵˌā לְ to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּי־ kî- כִּי that בַ֖יִת vˌayiṯ בַּיִת house יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make לְּךָ֥ llᵊḵˌā לְ to יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
7:11. ex die qua constitui iudices super populum meum Israhel et requiem dabo tibi ab omnibus inimicis tuis praedicitque tibi Dominus quod domum faciat tibi DominusFrom the day that I appointed judges over my people Israel: and I will give thee rest from all thy enemies. And the Lord foretelleth to thee, that the Lord will make thee a house.
11. and from the day that I commanded judges to be over my people Israel; and I will cause thee to rest from all thine enemies. Moreover the LORD telleth thee that the LORD will make thee an house.
7:11. from the day when I appointed judges over my people Israel. And I will give rest to you from all your enemies. And the Lord foretells to you that the Lord himself will make a house for you.
7:11. And as since the time that I commanded judges [to be] over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house.
And as since the time that I commanded judges [to be] over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house:

7:11 с того времени, как Я поставил судей над народом Моим, Израилем; и Я успокою тебя от всех врагов твоих. И Господь возвещает тебе, что Он устроит тебе дом.
7:11
ἀπὸ απο from; away
τῶν ο the
ἡμερῶν ημερα day
ὧν ος who; what
ἔταξα τασσω arrange; appoint
κριτὰς κριτης judge
ἐπὶ επι in; on
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀναπαύσω αναπαυω have respite; give relief
σε σε.1 you
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
σου σου of you; your
καὶ και and; even
ἀπαγγελεῖ απαγγελλω report
σοι σοι you
κύριος κυριος lord; master
ὅτι οτι since; that
οἶκον οικος home; household
οἰκοδομήσεις οικοδομεω build
αὐτῷ αυτος he; him
7:11
וּ û וְ and
לְ lᵊ לְ to
מִן־ min- מִן from
הַ ha הַ the
יֹּ֗ום yyˈôm יֹום day
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
צִוִּ֤יתִי ṣiwwˈîṯî צוה command
שֹֽׁפְטִים֙ šˈōfᵊṭîm שׁפט judge
עַל־ ʕal- עַל upon
עַמִּ֣י ʕammˈî עַם people
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
הֲנִיחֹ֥תִי hᵃnîḥˌōṯî נוח settle
לְךָ֖ lᵊḵˌā לְ to
מִ mi מִן from
כָּל־ kkol- כֹּל whole
אֹיְבֶ֑יךָ ʔōyᵊvˈeʸḵā איב be hostile
וְ wᵊ וְ and
הִגִּ֤יד higgˈîḏ נגד report
לְךָ֙ lᵊḵˌā לְ to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּי־ kî- כִּי that
בַ֖יִת vˌayiṯ בַּיִת house
יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make
לְּךָ֥ llᵊḵˌā לְ to
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
7:11. ex die qua constitui iudices super populum meum Israhel et requiem dabo tibi ab omnibus inimicis tuis praedicitque tibi Dominus quod domum faciat tibi Dominus
From the day that I appointed judges over my people Israel: and I will give thee rest from all thy enemies. And the Lord foretelleth to thee, that the Lord will make thee a house.
7:11. from the day when I appointed judges over my people Israel. And I will give rest to you from all your enemies. And the Lord foretells to you that the Lord himself will make a house for you.
7:11. And as since the time that I commanded judges [to be] over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house.
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
7:11: The Lord - will make thee a house - Thou hast in thy heart to make me a house; I have it in my heart to make thee a house: thy family shall be built up, and shall prosper in the throne of Israel; and thy spiritual posterity shall remain for ever. God is the author of all our holy purposes, as well as of our good works, he first excites them; and if we be workers together with him, he will crown and reward them as though they were our own, though he is their sole author.
2 Kings (2 Samuel) 7:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: since: Jdg 2:14-16; Sa1 12:9-11; Psa 106:42
have caused: Sa2 7:1; Job 5:18, Job 5:19, Job 34:29; Psa 46:9
he will make: Sa2 7:27; Exo 1:21; Kg1 2:24, Kg1 11:38; Ch1 17:10, Ch1 22:10; Psa 89:3, Psa 89:4, Psa 127:1; Pro 14:1
John Gill
And as since the time that I commanded judges to be over my people Israel,.... Before the time the judges were raised they were greatly afflicted by one nation or another around them, and between judge and judge, but now they should be no more so; here the parenthesis should end:
and have caused thee to rest from all thine enemies; this belongs to David personally, and intends the same as in 2Kings 7:1,
also the Lord telleth thee, that he will make thee an house; not only build up his family, and make that numerous, but establish the house of his kingdom, as the Targum; that whereas he was desirous of building an house for God, God would build up an house for him; which would be a clear proof, that though he did not think fit to make use of him in the building of his house, yet he was not cast out of his favour, nor was it to be so interpreted by himself or others.
John Wesley
And as since - Nor as they did under the judges. But all this is to be understood with a condition, except they should notoriously forsake God. And have caused thee - That is, and as until this time in which I have given thee rest. But these words, though according to our translation they be enclosed in the same parenthesis with the foregoing clauses, may be better put without it, and taken by themselves. For the foregoing words in this verse, and in 2Kings 7:10, all concern the people of Israel; but these words concern David alone, to whom the speechs returns after a short digression concerning the people of Israel. And they may be rendered thus. And I will cause thee to rest, &c. - More fully and perfectly than yet thou dost. He will, &c. - For thy good intentions to make him an house, he will make thee an house, a sure house, that is, he will increase and uphold thy posterity, and continue thy kingdom in thy family.
Robert Jamieson, A. R. Fausset and David Brown
Also the Lord telleth thee that he will make thee an house--As a reward for his pious purpose, God would increase and maintain the family of David and secure the succession of the throne to his dynasty. [See on 1Chron 17:10].
7:127:12: Եւ եղիցի եթէ լցցին աւուրք քո, եւ ննջեսցե՛ս ընդ հարս քո, յարուցի՛ց զզաւակ քո յե՛տ քո, որ եղիցի յորովայնէ քումմէ. եւ պատրաստեցից զարքայութիւն քո նմա՛.
12 Եւ երբ քո կեանքի օրերը լրանան եւ քո նախնիների գիրկը գնաս, քեզանից յետոյ քո յետնորդը հանդիսացող զաւակիդ պիտի բարձրացնեմ եւ նրա թագաւորութիւնը պիտի հաստատեմ:
12 Երբ քու օրերդ լեցուին ու դուն քու հայրերուդ հետ քնանաս, քեզմէ ետքը քու երանքէդ ելլող զաւակդ պիտի բարձրացնեմ ու անոր թագաւորութիւնը պիտի հաստատեմ։
Եւ եղիցի եթէ լցցին աւուրք քո, եւ ննջեսցես ընդ հարս քո, յարուցից զզաւակ քո յետ քո, որ եղիցի յորովայնէ քումմէ, եւ [85]պատրաստեցից զարքայութիւն [86]քո նմա:

7:12: Եւ եղիցի եթէ լցցին աւուրք քո, եւ ննջեսցե՛ս ընդ հարս քո, յարուցի՛ց զզաւակ քո յե՛տ քո, որ եղիցի յորովայնէ քումմէ. եւ պատրաստեցից զարքայութիւն քո նմա՛.
12 Եւ երբ քո կեանքի օրերը լրանան եւ քո նախնիների գիրկը գնաս, քեզանից յետոյ քո յետնորդը հանդիսացող զաւակիդ պիտի բարձրացնեմ եւ նրա թագաւորութիւնը պիտի հաստատեմ:
12 Երբ քու օրերդ լեցուին ու դուն քու հայրերուդ հետ քնանաս, քեզմէ ետքը քու երանքէդ ելլող զաւակդ պիտի բարձրացնեմ ու անոր թագաւորութիւնը պիտի հաստատեմ։
zohrab-1805▾ eastern-1994▾ western am▾
7:127:12 Когда же исполнятся дни твои, и ты почиешь с отцами твоими, то Я восставлю после тебя семя твое, которое произойдет из чресл твоих, и упрочу царство его.
7:12 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless πληρωθῶσιν πληροω fulfill; fill αἱ ο the ἡμέραι ημερα day σου σου of you; your καὶ και and; even κοιμηθήσῃ κοιμαω doze; fall asleep μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father σου σου of you; your καὶ και and; even ἀναστήσω ανιστημι stand up; resurrect τὸ ο the σπέρμα σπερμα seed σου σου of you; your μετὰ μετα with; amid σέ σε.1 you ὃς ος who; what ἔσται ειμι be ἐκ εκ from; out of τῆς ο the κοιλίας κοιλια insides; womb σου σου of you; your καὶ και and; even ἑτοιμάσω ετοιμαζω prepare τὴν ο the βασιλείαν βασιλεια realm; kingdom αὐτοῦ αυτος he; him
7:12 כִּ֣י׀ kˈî כִּי that יִמְלְא֣וּ yimlᵊʔˈû מלא be full יָמֶ֗יךָ yāmˈeʸḵā יֹום day וְ wᵊ וְ and שָֽׁכַבְתָּ֙ šˈāḵavtā שׁכב lie down אֶת־ ʔeṯ- אֵת together with אֲבֹתֶ֔יךָ ʔᵃvōṯˈeʸḵā אָב father וַ wa וְ and הֲקִימֹתִ֤י hᵃqîmōṯˈî קום arise אֶֽת־ ʔˈeṯ- אֵת [object marker] זַרְעֲךָ֙ zarʕᵃḵˌā זֶרַע seed אַחֲרֶ֔יךָ ʔaḥᵃrˈeʸḵā אַחַר after אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֵצֵ֖א yēṣˌē יצא go out מִ mi מִן from מֵּעֶ֑יךָ mmēʕˈeʸḵā מֵעִים bowels וַ wa וְ and הֲכִינֹתִ֖י hᵃḵînōṯˌî כון be firm אֶת־ ʔeṯ- אֵת [object marker] מַמְלַכְתֹּֽו׃ mamlaḵtˈô מַמְלֶכֶת kingdom
7:12. cumque conpleti fuerint dies tui et dormieris cum patribus tuis suscitabo semen tuum post te quod egredietur de utero tuo et firmabo regnum eiusAnd when thy days shall be fulfilled, and thou shalt sleep with thy fathers, I will raise up thy seed after thee, which shall proceed out of the bowels, and I will establish his kingdom.
12. When thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.
7:12. And when your days will have been fulfilled, and you will sleep with your fathers, I will raise up your offspring after you, who will go forth from your loins, and I will make firm his kingdom.
7:12. And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.
And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom:

7:12 Когда же исполнятся дни твои, и ты почиешь с отцами твоими, то Я восставлю после тебя семя твое, которое произойдет из чресл твоих, и упрочу царство его.
7:12
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
πληρωθῶσιν πληροω fulfill; fill
αἱ ο the
ἡμέραι ημερα day
σου σου of you; your
καὶ και and; even
κοιμηθήσῃ κοιμαω doze; fall asleep
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
σου σου of you; your
καὶ και and; even
ἀναστήσω ανιστημι stand up; resurrect
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
μετὰ μετα with; amid
σέ σε.1 you
ὃς ος who; what
ἔσται ειμι be
ἐκ εκ from; out of
τῆς ο the
κοιλίας κοιλια insides; womb
σου σου of you; your
καὶ και and; even
ἑτοιμάσω ετοιμαζω prepare
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
7:12
כִּ֣י׀ kˈî כִּי that
יִמְלְא֣וּ yimlᵊʔˈû מלא be full
יָמֶ֗יךָ yāmˈeʸḵā יֹום day
וְ wᵊ וְ and
שָֽׁכַבְתָּ֙ šˈāḵavtā שׁכב lie down
אֶת־ ʔeṯ- אֵת together with
אֲבֹתֶ֔יךָ ʔᵃvōṯˈeʸḵā אָב father
וַ wa וְ and
הֲקִימֹתִ֤י hᵃqîmōṯˈî קום arise
אֶֽת־ ʔˈeṯ- אֵת [object marker]
זַרְעֲךָ֙ zarʕᵃḵˌā זֶרַע seed
אַחֲרֶ֔יךָ ʔaḥᵃrˈeʸḵā אַחַר after
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יֵצֵ֖א yēṣˌē יצא go out
מִ mi מִן from
מֵּעֶ֑יךָ mmēʕˈeʸḵā מֵעִים bowels
וַ wa וְ and
הֲכִינֹתִ֖י hᵃḵînōṯˌî כון be firm
אֶת־ ʔeṯ- אֵת [object marker]
מַמְלַכְתֹּֽו׃ mamlaḵtˈô מַמְלֶכֶת kingdom
7:12. cumque conpleti fuerint dies tui et dormieris cum patribus tuis suscitabo semen tuum post te quod egredietur de utero tuo et firmabo regnum eius
And when thy days shall be fulfilled, and thou shalt sleep with thy fathers, I will raise up thy seed after thee, which shall proceed out of the bowels, and I will establish his kingdom.
7:12. And when your days will have been fulfilled, and you will sleep with your fathers, I will raise up your offspring after you, who will go forth from your loins, and I will make firm his kingdom.
7:12. And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.
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
12-16: "Сказав сие о Соломоне, сыне Давида, пророк присоединяет предсказание и о Владыке Христе, ибо говорит: "Я буду Ему отцом, и Он будет Мне сыном". А что изречено сие о Владыке Христе - свидетель тому божественный апостол, сказавший евреям: "Кому бо рече когда от Ангел: Сын Мой еси Ты, Аз днесь родих Тя? И паки: Аз буду Ему во Отца, и Той будет Мне в Сына?" (Евр. I:5). И последующие за сим слова всего менее опять приличны царям израильским; истинность же их оказывается на одном Владыке Христе. Ибо сказано: "И верен будет дом Его, и Царство Его до века предо Мною! и престол Его будет исправлен в век" (ст. 16, по переводу 70-ти). Соломон же недолговечнее был других людей, не достиг даже и отцовой старости; да и все от него происшедшие (цари Иуды) прияли общий всем конец. Посему необходимо сделать одно из двух: или приложить сие к Владыке Христу, или назвать лживым предречение Бога всяческих. Но последнее злочестиво и хульно. Потому необходимо, хотя и не хотят того иудеи, принять первое" (Блаж. Феодорит, толков, на 1: Цар., вопр. 21).
Albert Barnes: Notes on the Bible - 1834
7:12: The prophet, having detailed God's past mercies to David, now passes on to direct prophecy, and that one of the most important in the O d Testament.
I will set up the seed - In one sense this mannifestly refers to Solomon, David's successor and the builder of the temple. But we have the direct authority of Peter Act 2:30 for applying it to Christ the seed of David, and His eternal kingdom; and the title the Son of David given to the Messiah in the rabbinical writings, as well as its special application to Jesus in the New Testament, springs mainly from the acknowledged Messianic significance of this prophecy. (See also Isa 55:3; Act 13:34.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: And when: Kg1 2:1, Kg1 8:20
sleep: Deu 31:16; Kg1 1:21; Dan 12:2; Act 13:36; Co1 15:51; Th1 4:14
I will set: Gen 15:4; Kg1 8:20; Ch1 17:11; Psa 89:29, Psa 132:11, Psa 132:12; Isa 9:7; Isa 11:1-3, Isa 11:10; Mat 22:42-44; Act 2:30
John Gill
And when thy days be fulfilled,.... The days of his life, which were appointed by the Lord for him to live, and when he had filled up the common term of man's life, as he exactly did; for he lived just seventy years, see 2Kings 5:4,
and thou shalt sleep with thy fathers; die and be buried; for this is a phrase expressive of death, and the grave the common portion of men:
I will set up thy seed after thee; sons to succeed in the kingdom, as they did for the space of five hundred years; though here it respects one particular seed or son, even Solomon, as appears by what follows:
which shall proceed out of thy bowels; be begotten by him, and born unto him, and has regard to a future son of his not yet born; not Absalom nor Adonijah, nor any of the rest born in Hebron were to succeed him in the kingdom, but one as yet unborn:
and I will establish his kingdom; so that he shall have a long and happy reign, as Solomon had.
John Wesley
And when, &c. - When the time of thy life shall expire. This phrase implies, that his days shall be prolonged to the usual course of nature, and not cut off in the midst, by any violent or untimely death. I will set - I will set up in thy throne, thy posterity, first Solomon, and then others successively, and at last the Messiah. So the following words may be understood, part of his posterity in general, part of Solomon, and part of Christ only, according to the different nature of the several passages.
Robert Jamieson, A. R. Fausset and David Brown
I will set up thy seed after thee, &c.--It is customary for the oldest son born after the father's succession to the throne to succeed him in his dignity as king. David had several sons by Bath-sheba born after his removal to Jerusalem (2Kings 5:14-16; compare 1Chron 3:5). But by a special ordinance and promise of God, his successor was to be a son born after this time; and the departure from the established usage of the East in fixing the succession, can be accounted for on no other known ground, except the fulfilment of the divine promise.
7:137:13: եւ նա՛ շինեսցէ տուն անուան իմոյ. եւ կանգնեցի՛ց զաթոռ նորա մինչեւ ցյաւիտեան։
13 Նա է իմ անուան համար տուն շինելու, եւ ես նրա աթոռը կանգուն պիտի պահեմ յաւիտեան:
13 Անիկա իմ անուանս տուն պիտի շինէ ու անոր թագաւորութեան աթոռը յաւիտեան պիտի կանգնեմ.
Նա շինեսցէ տուն անուան իմոյ, եւ կանգնեցից զաթոռ նորա մինչեւ ցյաւիտեան:

7:13: եւ նա՛ շինեսցէ տուն անուան իմոյ. եւ կանգնեցի՛ց զաթոռ նորա մինչեւ ցյաւիտեան։
13 Նա է իմ անուան համար տուն շինելու, եւ ես նրա աթոռը կանգուն պիտի պահեմ յաւիտեան:
13 Անիկա իմ անուանս տուն պիտի շինէ ու անոր թագաւորութեան աթոռը յաւիտեան պիտի կանգնեմ.
zohrab-1805▾ eastern-1994▾ western am▾
7:137:13 Он построит дом имени Моему, и Я утвержу престол царства его на веки.
7:13 αὐτὸς αυτος he; him οἰκοδομήσει οικοδομεω build μοι μοι me οἶκον οικος home; household τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine καὶ και and; even ἀνορθώσω ανορθοω straighten up τὸν ο the θρόνον θρονος throne αὐτοῦ αυτος he; him ἕως εως till; until εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
7:13 ה֥וּא hˌû הוּא he יִבְנֶה־ yivneh- בנה build בַּ֖יִת bˌayiṯ בַּיִת house לִ li לְ to שְׁמִ֑י šᵊmˈî שֵׁם name וְ wᵊ וְ and כֹנַנְתִּ֛י ḵōnantˈî כון be firm אֶת־ ʔeṯ- אֵת [object marker] כִּסֵּ֥א kissˌē כִּסֵּא seat מַמְלַכְתֹּ֖ו mamlaḵtˌô מַמְלֶכֶת kingdom עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
7:13. ipse aedificabit domum nomini meo et stabiliam thronum regni eius usque in sempiternumHe shall build a house to my name, and I will establish the throne of his kingdom fore ever.
13. He shall build an house for my name, and I will establish the throne of his kingdom for ever.
7:13. He himself shall build a house to my name. And I will establish the throne of his kingdom, even forever.
7:13. He shall build an house for my name, and I will stablish the throne of his kingdom for ever.
He shall build an house for my name, and I will stablish the throne of his kingdom for ever:

7:13 Он построит дом имени Моему, и Я утвержу престол царства его на веки.
7:13
αὐτὸς αυτος he; him
οἰκοδομήσει οικοδομεω build
μοι μοι me
οἶκον οικος home; household
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
καὶ και and; even
ἀνορθώσω ανορθοω straighten up
τὸν ο the
θρόνον θρονος throne
αὐτοῦ αυτος he; him
ἕως εως till; until
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
7:13
ה֥וּא hˌû הוּא he
יִבְנֶה־ yivneh- בנה build
בַּ֖יִת bˌayiṯ בַּיִת house
לִ li לְ to
שְׁמִ֑י šᵊmˈî שֵׁם name
וְ wᵊ וְ and
כֹנַנְתִּ֛י ḵōnantˈî כון be firm
אֶת־ ʔeṯ- אֵת [object marker]
כִּסֵּ֥א kissˌē כִּסֵּא seat
מַמְלַכְתֹּ֖ו mamlaḵtˌô מַמְלֶכֶת kingdom
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
7:13. ipse aedificabit domum nomini meo et stabiliam thronum regni eius usque in sempiternum
He shall build a house to my name, and I will establish the throne of his kingdom fore ever.
7:13. He himself shall build a house to my name. And I will establish the throne of his kingdom, even forever.
7:13. He shall build an house for my name, and I will stablish the throne of his kingdom for ever.
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Adam Clarke: Commentary on the Bible - 1831
7:13: He shall build - That is, Solomon shall build my temple, not thou, because thou hast shed blood abundantly, and hast made great wars. See Ch1 22:8 (note); and see also the observations at the end, Sa2 7:25 (note).
The throne of his kingdom for ever - This is a reference to the government of the spiritual kingdom, the kingdom of the Messiah, agreeably to the predictions of the prophet long after, and by which this passage is illustrated: "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it, with judgment and with justice, from henceforth even For Ever." Isa 9:7.
2 Kings (2 Samuel) 7:14
Albert Barnes: Notes on the Bible - 1834
7:13: He shall build an house ... - For the fulfillment of this in the person of Solomon, see Kg1 8:16-20. For its application to Christ, see Joh 1:12; Eph 1:20-22; Ti1 3:15; Heb 3:6; etc.; and Zac 6:12-13.
I will stablish the throne of his kingdom foRev_er - The words foRev_er, emphatically twice repeated in Sa2 7:16, show very distinctly that this prophecy looks beyond the succession of the kings of Judah of the house of David, and embraces the throne of Christ according to the Angel's interpretation given in Luk 1:31-33, where the reference to this passage cannot be mistaken. This is also brought out fully in Psa 89:29, Psa 89:36-37. See also Dan 7:13-14; Isa 9:6-7; Jer 23:5-6; Jer 33:14-21; Eze 34:24; Zac 12:7-8; Hos 3:5, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: He shall: Kg1 5:5, Kg1 6:12, Kg1 8:19; Ch1 17:11, Ch1 17:12, Ch1 22:9, Ch1 22:10, Ch1 28:6, Ch1 28:10; Zac 6:13; Mat 16:18; Luk 1:31-33; Heb 3:3; Pe1 2:5
I will stablish: Sa2 7:16; Ch1 28:7; Psa 89:4, Psa 89:21, Psa 89:29, Psa 89:36, Psa 89:37; Isa 9:7, Isa 49:8; Luk 1:32, Luk 1:33
John Gill
He shall build an house for my name,.... For the honour of it, for the worship and service of God, as it is well known Solomon did; and so his antitype the Messiah, Zech 6:12,
and I will stablish the throne of his kingdom for ever; that is, for a long time. Solomon's reign was forty years, and the kingdom of Judah continued in his posterity until the Babylonish captivity, and a prince that descended from him was the ruler of the people when they returned: this has its fulfilment more eminently in Christ, who was of his seed, to whom God has given "the throne of his father David", and who "shall reign over the house of Jacob for ever", Lk 1:32.
John Wesley
He shall - This is meant literally of Solomon, who alone did build the material house or temple; but ultimately of Christ, who is the builder of God's spiritual house or temple. For my name - That is, for my service, and glory. For ever - This is not meant of Solomon, for his kingdom was not for ever. But it is to be understood of David's posterity, in general, and with special respect to Christ, in whose person the kingdom was to be lodged for ever.
Robert Jamieson, A. R. Fausset and David Brown
He shall build an house for my name, and I will establish the throne of his kingdom for ever--This declaration referred, in its primary application, to Solomon, and to the temporal kingdom of David's family. But in a larger and sublimer sense, it was meant of David's Son of another nature (Heb 1:8). [See on 1Chron 17:14.]
7:147:14: Ե՛ս եղէց նմա ՚ի հայր, եւ նա եղիցի ինձ յորդի. եւ եթէ եկեսցէ անիրաւութիւն նորա՝ յանդիմանեցի՛ց զնա, եւ խրատեցից զնա գաւազանա՛ւ արանց, եւ տանջանօք որդւոց մարդկան.
14 Հայր պիտի լինեմ նրան, եւ նա ինձ որդի պիտի լինի, եւ եթէ նա անիրաւութիւն գործի, պիտի յանդիմանեմ նրան ու խրատեմ մարդկանց գործածած գաւազանով եւ մարդկային տանջանքներով:
14 Ես անոր հայր պիտի ըլլամ ու անիկա ինծի որդի պիտի ըլլայ։ Եթէ անիկա անիրաւութիւն ընէ, ես զանիկա մարդոց գաւազանովն ու մարդոց որդիներուն հարուածներովը պիտի պատժեմ.
ես եղէց նմա ի հայր, եւ նա եղիցի ինձ յորդի. եւ [87]եթէ եկեսցէ անիրաւութիւն նորա, յանդիմանեցից զնա, եւ`` խրատեցից զնա գաւազանաւ արանց եւ տանջանօք որդւոց մարդկան:

7:14: Ե՛ս եղէց նմա ՚ի հայր, եւ նա եղիցի ինձ յորդի. եւ եթէ եկեսցէ անիրաւութիւն նորա՝ յանդիմանեցի՛ց զնա, եւ խրատեցից զնա գաւազանա՛ւ արանց, եւ տանջանօք որդւոց մարդկան.
14 Հայր պիտի լինեմ նրան, եւ նա ինձ որդի պիտի լինի, եւ եթէ նա անիրաւութիւն գործի, պիտի յանդիմանեմ նրան ու խրատեմ մարդկանց գործածած գաւազանով եւ մարդկային տանջանքներով:
14 Ես անոր հայր պիտի ըլլամ ու անիկա ինծի որդի պիտի ըլլայ։ Եթէ անիկա անիրաւութիւն ընէ, ես զանիկա մարդոց գաւազանովն ու մարդոց որդիներուն հարուածներովը պիտի պատժեմ.
zohrab-1805▾ eastern-1994▾ western am▾
7:147:14 Я буду ему отцом, и он будет Мне сыном; и если он согрешит, Я накажу его жезлом мужей и ударами сынов человеческих;
7:14 ἐγὼ εγω I ἔσομαι ειμι be αὐτῷ αυτος he; him εἰς εις into; for πατέρα πατηρ father καὶ και and; even αὐτὸς αυτος he; him ἔσται ειμι be μοι μοι me εἰς εις into; for υἱόν υιος son καὶ και and; even ἐὰν εαν and if; unless ἔλθῃ ερχομαι come; go ἡ ο the ἀδικία αδικια injury; injustice αὐτοῦ αυτος he; him καὶ και and; even ἐλέγξω ελεγχω convict; question αὐτὸν αυτος he; him ἐν εν in ῥάβδῳ ραβδος rod ἀνδρῶν ανηρ man; husband καὶ και and; even ἐν εν in ἁφαῖς αφη contact υἱῶν υιος son ἀνθρώπων ανθρωπος person; human
7:14 אֲנִי֙ ʔᵃnˌî אֲנִי i אֶהְיֶה־ ʔehyeh- היה be לֹּ֣ו llˈô לְ to לְ lᵊ לְ to אָ֔ב ʔˈāv אָב father וְ wᵊ וְ and ה֖וּא hˌû הוּא he יִהְיֶה־ yihyeh- היה be לִּ֣י llˈî לְ to לְ lᵊ לְ to בֵ֑ן vˈēn בֵּן son אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in הַ֣עֲוֹתֹ֔ו hˈaʕᵃwōṯˈô עוה do wrong וְ wᵊ וְ and הֹֽכַחְתִּיו֙ hˈōḵaḥtiʸw יכח reprove בְּ bᵊ בְּ in שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וּ û וְ and בְ vᵊ בְּ in נִגְעֵ֖י niḡʕˌê נֶגַע stroke בְּנֵ֥י bᵊnˌê בֵּן son אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
7:14. ego ero ei in patrem et ipse erit mihi in filium qui si inique aliquid gesserit arguam eum in virga virorum et in plagis filiorum hominumI will be to him a father, and he shall be to me a son: and if he commit any iniquity, I will correct him with the rod of men, and with the stripes of the children of men.
14. I will be his father, and he shall be my son: if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men;
7:14. I will be a father to him, and he shall be a son to me. And if he will commit any iniquity, I will correct him with the rod of men and with the wounds of the sons of men.
7:14. I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:
I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:

7:14 Я буду ему отцом, и он будет Мне сыном; и если он согрешит, Я накажу его жезлом мужей и ударами сынов человеческих;
7:14
ἐγὼ εγω I
ἔσομαι ειμι be
αὐτῷ αυτος he; him
εἰς εις into; for
πατέρα πατηρ father
καὶ και and; even
αὐτὸς αυτος he; him
ἔσται ειμι be
μοι μοι me
εἰς εις into; for
υἱόν υιος son
καὶ και and; even
ἐὰν εαν and if; unless
ἔλθῃ ερχομαι come; go
ο the
ἀδικία αδικια injury; injustice
αὐτοῦ αυτος he; him
καὶ και and; even
ἐλέγξω ελεγχω convict; question
αὐτὸν αυτος he; him
ἐν εν in
ῥάβδῳ ραβδος rod
ἀνδρῶν ανηρ man; husband
καὶ και and; even
ἐν εν in
ἁφαῖς αφη contact
υἱῶν υιος son
ἀνθρώπων ανθρωπος person; human
7:14
אֲנִי֙ ʔᵃnˌî אֲנִי i
אֶהְיֶה־ ʔehyeh- היה be
לֹּ֣ו llˈô לְ to
לְ lᵊ לְ to
אָ֔ב ʔˈāv אָב father
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
יִהְיֶה־ yihyeh- היה be
לִּ֣י llˈî לְ to
לְ lᵊ לְ to
בֵ֑ן vˈēn בֵּן son
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
הַ֣עֲוֹתֹ֔ו hˈaʕᵃwōṯˈô עוה do wrong
וְ wᵊ וְ and
הֹֽכַחְתִּיו֙ hˈōḵaḥtiʸw יכח reprove
בְּ bᵊ בְּ in
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וּ û וְ and
בְ vᵊ בְּ in
נִגְעֵ֖י niḡʕˌê נֶגַע stroke
בְּנֵ֥י bᵊnˌê בֵּן son
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
7:14. ego ero ei in patrem et ipse erit mihi in filium qui si inique aliquid gesserit arguam eum in virga virorum et in plagis filiorum hominum
I will be to him a father, and he shall be to me a son: and if he commit any iniquity, I will correct him with the rod of men, and with the stripes of the children of men.
7:14. I will be a father to him, and he shall be a son to me. And if he will commit any iniquity, I will correct him with the rod of men and with the wounds of the sons of men.
7:14. I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:
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
7:14: If he commit iniquity - Depart from the holy commandment delivered to him; I will chasten him with the rod of men-he shall have affliction, but his government shall not be utterly subverted. But this has a higher meaning. See the observations at the end, Sa2 7:25 (note).
2 Kings (2 Samuel) 7:15
Albert Barnes: Notes on the Bible - 1834
7:14: I will be his father ... - In marginal reference the equivalent expressions are applied to David. In Heb 1:5, this text is applied to Christ. But in Ch1 17:13; Ch1 22:9-10; Ch1 28:6, it is expressly appropriated to Solomon.
With the rod of men ... - i. e. such a chastisement as men inflict upon their children, to correct and reclaim them, not to destroy them. The whole clause is omitted in Ch1 17:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: I will be: Ch1 17:13, Ch1 28:6; Psa. 89:20-37; Mat 3:17; Heb 1:5
If he: Psa 89:30-35
I will: Deu 8:5; Job 5:17; Psa 94:12, Psa 94:13; Pro 3:11, Pro 3:12; Jer 30:11; Co1 11:32; Heb 12:5-11; Rev 3:19
Geneva 1599
I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the (f) rod of men, and with the stripes of the children of men:
(f) That is, gently, as fathers use to chastise their children.
John Gill
I will be his father, and he shall be my son,.... That is, I will be as kind unto him, and careful of him, as a father of a son; or he shall be, and appear to be my son, by adopting grace, as no doubt Solomon was, notwithstanding all his failings. This is applied to Christ, the antitypical Solomon, who was, in an higher sense, the Son of God, even by natural and eternal generation; see Heb 1:5,
if he commit iniquity; which cannot be supposed of Christ; for though he was made sin by imputation, he neither knew nor did any, but may be supposed of his spiritual offspring, whom he represented as an head and surety, as of Solomon, who committed many sins and transgressions:
I will chasten him with the rod of men, and with the stripes of the children of men; either with men themselves, as Hadad the Edomite, Rezon the son of Eliadah, and Jeroboam the son of Nebat, by all whom he was afflicted and distressed, after he felt into idolatry, 3Kings 11:14; or with such rods and stripes as men correct their children with, not to destroy them, but to chastise them for their good; and so the phrases denote humane, kind, gentle, moderate corrections given in love, and which answer some good purposes.
John Wesley
His father - I will carry myself towards him as a father, with all affection, and I will own him as my son. This is intended both of Solomon, as a type of Christ; and of Christ himself as is evident from Heb 1:5. If he commit - This agrees only to Solomon and some others of David's posterity; but not to Christ, who never committed iniquity, as Solomon did, who therein was no type of Christ, and therefore this branch is terminated in Solomon; whereas in those things wherein Solomon was a type of Christ, the sense passes through Solomon to Christ. Rod of men - With such rods as are gentle and moderate, and suited to man's weakness.
7:157:15: բայց զողորմութիւն ո՛չ մերժեցից ՚ի նմանէ, որպէս մերժեցի՛ յորոց մերժեցին առաջի երեսաց իմոց[3222]։ [3222] Ոմանք. Բայց զողորմութիւն իմ ոչ... որ մերժեցի յորոց մերժե՛՛։ Ուր օրինակ մի. Որպէս մերժեցի որ ո՛չ մերժեցին առաջի ե՛՛։
15 Բայց նրան ողորմութիւն չեմ զլանայ, ինչպէս զլացայ նրանց, որոնց իմ առաջից վանեցի:
15 Բայց իմ ողորմութիւնս անկէ պիտի չվերցնեմ*, ինչպէս Սաւուղէն վերցուցի ու զանիկա քու առջեւէդ վռնտեցի։
բայց զողորմութիւն ոչ մերժեցից ի նմանէ, որպէս մերժեցի [88]յորոց մերժեցին առաջի երեսաց իմոց:

7:15: բայց զողորմութիւն ո՛չ մերժեցից ՚ի նմանէ, որպէս մերժեցի՛ յորոց մերժեցին առաջի երեսաց իմոց[3222]։
[3222] Ոմանք. Բայց զողորմութիւն իմ ոչ... որ մերժեցի յորոց մերժե՛՛։ Ուր օրինակ մի. Որպէս մերժեցի որ ո՛չ մերժեցին առաջի ե՛՛։
15 Բայց նրան ողորմութիւն չեմ զլանայ, ինչպէս զլացայ նրանց, որոնց իմ առաջից վանեցի:
15 Բայց իմ ողորմութիւնս անկէ պիտի չվերցնեմ*, ինչպէս Սաւուղէն վերցուցի ու զանիկա քու առջեւէդ վռնտեցի։
zohrab-1805▾ eastern-1994▾ western am▾
7:157:15 но милости Моей не отниму от него, как Я отнял от Саула, которого Я отверг пред лицем твоим.
7:15 τὸ ο the δὲ δε though; while ἔλεός ελεος mercy μου μου of me; mine οὐκ ου not ἀποστήσω αφιστημι distance; keep distance ἀπ᾿ απο from; away αὐτοῦ αυτος he; him καθὼς καθως just as / like ἀπέστησα αφιστημι distance; keep distance ἀφ᾿ απο from; away ὧν ος who; what ἀπέστησα αφιστημι distance; keep distance ἐκ εκ from; out of προσώπου προσωπον face; ahead of μου μου of me; mine
7:15 וְ wᵊ וְ and חַסְדִּ֖י ḥasdˌî חֶסֶד loyalty לֹא־ lō- לֹא not יָס֣וּר yāsˈûr סור turn aside מִמֶּ֑נּוּ mimmˈennû מִן from כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֲסִרֹ֨תִי֙ hᵃsirˈōṯî סור turn aside מֵ mē מִן from עִ֣ם ʕˈim עִם with שָׁא֔וּל šāʔˈûl שָׁאוּל Saul אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֲסִרֹ֖תִי hᵃsirˌōṯî סור turn aside מִ mi מִן from לְּ llᵊ לְ to פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
7:15. misericordiam autem meam non auferam ab eo sicut abstuli a Saul quem amovi a facie tuaBut my mercy I will not take away from him, as I took it from Saul, whom I removed from before my face.
15. but my mercy shall not depart from him, as I took it from Saul, whom I put away before thee.
7:15. But my mercy I will not take away from him, as I took it away from Saul, whom I removed from before my face.
7:15. But my mercy shall not depart away from him, as I took [it] from Saul, whom I put away before thee.
But my mercy shall not depart away from him, as I took [it] from Saul, whom I put away before thee:

7:15 но милости Моей не отниму от него, как Я отнял от Саула, которого Я отверг пред лицем твоим.
7:15
τὸ ο the
δὲ δε though; while
ἔλεός ελεος mercy
μου μου of me; mine
οὐκ ου not
ἀποστήσω αφιστημι distance; keep distance
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
καθὼς καθως just as / like
ἀπέστησα αφιστημι distance; keep distance
ἀφ᾿ απο from; away
ὧν ος who; what
ἀπέστησα αφιστημι distance; keep distance
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
μου μου of me; mine
7:15
וְ wᵊ וְ and
חַסְדִּ֖י ḥasdˌî חֶסֶד loyalty
לֹא־ lō- לֹא not
יָס֣וּר yāsˈûr סור turn aside
מִמֶּ֑נּוּ mimmˈennû מִן from
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הֲסִרֹ֨תִי֙ hᵃsirˈōṯî סור turn aside
מֵ מִן from
עִ֣ם ʕˈim עִם with
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֲסִרֹ֖תִי hᵃsirˌōṯî סור turn aside
מִ mi מִן from
לְּ llᵊ לְ to
פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
7:15. misericordiam autem meam non auferam ab eo sicut abstuli a Saul quem amovi a facie tua
But my mercy I will not take away from him, as I took it from Saul, whom I removed from before my face.
7:15. But my mercy I will not take away from him, as I took it away from Saul, whom I removed from before my face.
7:15. But my mercy shall not depart away from him, as I took [it] from Saul, whom I put away before thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:15: But my mercy shall not depart away from him, as I took it from Saul - His house shall be a lasting house, and he shall die in the throne of Israel, his children succeeding him; and the spiritual seed, Christ, possessing and ruling in that throne to the end of time.
The family of Saul became totally extinct; the family of David remained till the incarnation. Joseph and Mary were both of that family; Jesus was the only heir to the kingdom of Israel; he did not choose to sit on the secular throne, he ascended the spiritual throne, and now he is exalted to the right hand of God, a Prince and a Savior, to give repentance and remission of sins. See the observations at the end of the chapter, Sa2 7:25 (note).
Many have applied these verses and their parallels to support the doctrine of unconditional final perseverance; but with it the text has nothing to do; and were we to press it, because of the antitype, Solomon, the doctrine would most evidently be ruined, for there is neither proof nor evidence of Solomon's salvation.
2 Kings (2 Samuel) 7:18
Albert Barnes: Notes on the Bible - 1834
7:15: My mercy shall not depart ... - Hence, Isaiah's saying, the sure mercies of David Isa 55:3, i. e. unfailing, lasting mercies: mercies which are like streams of water that never dry up Isa 33:16; Jer 15:18. This is explained in Sa2 7:16, where the word established is the same word as is rendered sure in Isaiah.
Before thee - Before Me is probably the true reading in Sa2 7:15-16 (if the rest of the text be sound), according to the analogy of Jer 35:19; Sa1 2:30, Sa1 2:35; and many other places; whereas the idea contained in the reading, before thee, is unparalleled. But the reading in Ch1 17:13 is quite different: "As I took it from him that was before thee," meaning Saul, which gives a very good sense, and suggests that the text here may have been corrupted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: But my: Sa2 7:14, Sa2 7:16; Sa1 19:24; Psa 89:28, Psa 89:34; Isa 55:3; Act 13:34-37
as I took: Sa1 15:23, Sa1 15:28, Sa1 16:14; Kg1 11:13, Kg1 11:34-36; Isa 9:7, Isa 37:35
John Gill
But my mercy shall not depart away from him,.... Which is not to be understood of special mercy and grace, though it is true of these with respect to Solomon, and so to all the adopted children of God, see Ps 89:32; but then this here designs such mercy as may be taken away from another, and as it was from Saul, as it follows:
as I took it from Saul, whom I put away before thee; and therefore must be understood of his mercy and kindness, in giving him a kingdom, and setting him on the throne; this should not be taken away from him, as it was from Saul, whom God rejected from being king; not him personally, but his posterity; but so the Lord would not do, nor did he, to Solomon, in whose posterity the kingdom of Judah continued to the Babylonish captivity.
John Wesley
My mercy - That is, Or, my kindness, that is, the kingdom which I have mercifully promised to thee and thine. From Saul - In regard of his posterity, for the kingdom was continued to his person during life.
7:167:16: Հաւատարի՛մ լիցի անուն նորա, եւ արքայութիւն նորա առաջի իմ մինչեւ ցյաւիտեան. եւ աթոռ նորա կացցէ՛ կանգուն առաջի իմ մինչեւ ցյաւիտեան։
16 Յաւիտեան հաստատուն պիտի լինեն նրա անունն ու թագաւորութիւնը իմ առաջ, նրա աթոռը յաւիտեան կանգուն պիտի մնայ իմ առաջ”»:
16 Եւ քու տունդ ու թագաւորութիւնդ քու առջեւդ յաւիտեան ապահով պիտի ըլլան, քու աթոռդ յաւիտեան հաստատ պիտի մնայ’»։
Հաւատարիմ լիցի [89]անուն նորա եւ արքայութիւն նորա առաջի իմ`` մինչեւ ցյաւիտեան, եւ աթոռ [90]նորա կացցէ կանգուն [91]առաջի իմ`` մինչեւ ցյաւիտեան:

7:16: Հաւատարի՛մ լիցի անուն նորա, եւ արքայութիւն նորա առաջի իմ մինչեւ ցյաւիտեան. եւ աթոռ նորա կացցէ՛ կանգուն առաջի իմ մինչեւ ցյաւիտեան։
16 Յաւիտեան հաստատուն պիտի լինեն նրա անունն ու թագաւորութիւնը իմ առաջ, նրա աթոռը յաւիտեան կանգուն պիտի մնայ իմ առաջ”»:
16 Եւ քու տունդ ու թագաւորութիւնդ քու առջեւդ յաւիտեան ապահով պիտի ըլլան, քու աթոռդ յաւիտեան հաստատ պիտի մնայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
7:167:16 И будет непоколебим дом твой и царство твое на веки пред лицем Моим, и престол твой устоит во веки.
7:16 καὶ και and; even πιστωθήσεται πιστοω make faithful ὁ ο the οἶκος οικος home; household αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the βασιλεία βασιλεια realm; kingdom αὐτοῦ αυτος he; him ἕως εως till; until αἰῶνος αιων age; -ever ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my καὶ και and; even ὁ ο the θρόνος θρονος throne αὐτοῦ αυτος he; him ἔσται ειμι be ἀνωρθωμένος ανορθοω straighten up εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
7:16 וְ wᵊ וְ and נֶאְמַ֨ן nemˌan אמן be firm בֵּיתְךָ֧ bêṯᵊḵˈā בַּיִת house וּ û וְ and מַֽמְלַכְתְּךָ֛ mˈamlaḵtᵊḵˈā מַמְלֶכֶת kingdom עַד־ ʕaḏ- עַד unto עֹולָ֖ם ʕôlˌām עֹולָם eternity לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face כִּֽסְאֲךָ֔ kˈisʔᵃḵˈā כִּסֵּא seat יִהְיֶ֥ה yihyˌeh היה be נָכֹ֖ון nāḵˌôn כון be firm עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
7:16. et fidelis erit domus tua et regnum tuum usque in aeternum ante faciem tuam et thronus tuus erit firmus iugiterAnd thy house shall be faithful, and thy kingdom for ever before thy face, and thy throne shall be firm for ever.
16. And thine house and thy kingdom shall be made sure for ever before thee: thy throne shall be established for ever.
7:16. And your house shall be faithful, and your kingdom shall be before your face, for eternity, and your throne shall be secure continuously.’ ”
7:16. And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.
And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever:

7:16 И будет непоколебим дом твой и царство твое на веки пред лицем Моим, и престол твой устоит во веки.
7:16
καὶ και and; even
πιστωθήσεται πιστοω make faithful
ο the
οἶκος οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
βασιλεία βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
ἕως εως till; until
αἰῶνος αιων age; -ever
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
καὶ και and; even
ο the
θρόνος θρονος throne
αὐτοῦ αυτος he; him
ἔσται ειμι be
ἀνωρθωμένος ανορθοω straighten up
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
7:16
וְ wᵊ וְ and
נֶאְמַ֨ן nemˌan אמן be firm
בֵּיתְךָ֧ bêṯᵊḵˈā בַּיִת house
וּ û וְ and
מַֽמְלַכְתְּךָ֛ mˈamlaḵtᵊḵˈā מַמְלֶכֶת kingdom
עַד־ ʕaḏ- עַד unto
עֹולָ֖ם ʕôlˌām עֹולָם eternity
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
כִּֽסְאֲךָ֔ kˈisʔᵃḵˈā כִּסֵּא seat
יִהְיֶ֥ה yihyˌeh היה be
נָכֹ֖ון nāḵˌôn כון be firm
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
7:16. et fidelis erit domus tua et regnum tuum usque in aeternum ante faciem tuam et thronus tuus erit firmus iugiter
And thy house shall be faithful, and thy kingdom for ever before thy face, and thy throne shall be firm for ever.
7:16. And your house shall be faithful, and your kingdom shall be before your face, for eternity, and your throne shall be secure continuously.’ ”
7:16. And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.
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
7:16: Sa2 7:13; Gen 49:10; Kg2 19:34; Ch1 17:13, Ch1 17:14; Psa 45:6, Psa 72:5, Psa 72:17-19; Psa 89:36, Psa 89:37; Isa 9:7; Dan 2:44, Dan 7:14; Mat 16:18; Luk 1:32, Luk 1:33; Joh 12:34; Heb 1:8; Rev 11:15
Geneva 1599
And thine house and thy kingdom shall be established for ever before thee: thy throne shall be (g) established for ever.
(g) This was begun in Solomon, as a figure, but accomplished in Christ.
John Gill
And thine house and thy kingdom shall be established for ever before thee,.... That is, both his family and his government should be perpetuated, or he should always have one of his family to sit upon his throne; the accomplishment of which, in the beginning of it, he saw with his eyes in his son Solomon, and with an eye of faith in his greater Son the Messiah, in whom only these words will have their complete fulfilment; and so Abarbinel says this vision or prophecy is explained by some of the days of the Messiah; and this house and kingdom, in 1Chron 17:14; are called by the Lord "my" house, and "my" kingdom:
thy throne shall be established for ever; which is a repetition of the same in other words for the confirmation of it.
John Wesley
Before thee - Thine eyes in some sort beholding it: for he lived to see his wise son Solomon actually placed in the throne, with reputation and general applause, which was in itself a good presage of the continuance of the kingdom in his family: and being considered, together with the infallible certainty of God's promise to him and his, (of the accomplishment whereof, this was an earnest,) gave him good assurance thereof; especially considering that he had his eyes and thoughts upon the Messiah, Ps 110:1, &c. whose day he saw by faith, as Abraham did, Jn 8:56, and whom he knew that God would raise out of the fruit of his loins to sit on his throne, and that for ever: and so the eternity of his kingdom is rightly said to be before him.
7:177:17: Ըստ ամենայն բանիցս այսոցիկ, եւ ըստ ամենայն տեսլեանս այսորիկ, սո՛յնպէս խօսեցաւ Նաթան ընդ Դաւթայ[3223]։[3223] Ոմանք. Նաթան ընդ Դաւիթ։
17 Այս բոլոր խօսքերն ու ամբողջ տեսիլքը նոյն ձեւով Նաթանը հաղորդեց Դաւթին:
17 Նաթան այս բոլոր խօսքերն ու այս բոլոր տեսիլքը մէկիկ մէկիկ Դաւիթին պատմեց։
Ըստ ամենայն բանիցս այսոցիկ եւ ըստ ամենայն տեսլեանս այսորիկ` սոյնպէս խօսեցաւ Նաթան ընդ Դաւթայ:

7:17: Ըստ ամենայն բանիցս այսոցիկ, եւ ըստ ամենայն տեսլեանս այսորիկ, սո՛յնպէս խօսեցաւ Նաթան ընդ Դաւթայ[3223]։
[3223] Ոմանք. Նաթան ընդ Դաւիթ։
17 Այս բոլոր խօսքերն ու ամբողջ տեսիլքը նոյն ձեւով Նաթանը հաղորդեց Դաւթին:
17 Նաթան այս բոլոր խօսքերն ու այս բոլոր տեսիլքը մէկիկ մէկիկ Դաւիթին պատմեց։
zohrab-1805▾ eastern-1994▾ western am▾
7:177:17 Все эти слова и все это видение Нафан пересказал Давиду.
7:17 κατὰ κατα down; by πάντας πας all; every τοὺς ο the λόγους λογος word; log τούτους ουτος this; he καὶ και and; even κατὰ κατα down; by πᾶσαν πας all; every τὴν ο the ὅρασιν ορασις appearance; vision ταύτην ουτος this; he οὕτως ουτως so; this way ἐλάλησεν λαλεω talk; speak Ναθαν ναθαν Nathan πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith
7:17 כְּ kᵊ כְּ as כֹל֙ ḵˌōl כֹּל whole הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these וּ û וְ and כְ ḵᵊ כְּ as כֹ֖ל ḵˌōl כֹּל whole הַ ha הַ the חִזָּיֹ֣ון ḥizzāyˈôn חִזָּיֹון vision הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כֵּ֛ן kˈēn כֵּן thus דִּבֶּ֥ר dibbˌer דבר speak נָתָ֖ן nāṯˌān נָתָן Nathan אֶל־ ʔel- אֶל to דָּוִֽד׃ ס dāwˈiḏ . s דָּוִד David
7:17. secundum omnia verba haec et iuxta universam visionem istam sic locutus est Nathan ad DavidAccording to all these words and according to all this vision so did Nathan speak to David.
17. According to all these words, and according to all this vision, so did Nathan speak unto David.
7:17. According to all these words, and according to this entire vision, so did Nathan speak to David.
7:17. According to all these words, and according to all this vision, so did Nathan speak unto David.
According to all these words, and according to all this vision, so did Nathan speak unto David:

7:17 Все эти слова и все это видение Нафан пересказал Давиду.
7:17
κατὰ κατα down; by
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
καὶ και and; even
κατὰ κατα down; by
πᾶσαν πας all; every
τὴν ο the
ὅρασιν ορασις appearance; vision
ταύτην ουτος this; he
οὕτως ουτως so; this way
ἐλάλησεν λαλεω talk; speak
Ναθαν ναθαν Nathan
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
7:17
כְּ kᵊ כְּ as
כֹל֙ ḵˌōl כֹּל whole
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
וּ û וְ and
כְ ḵᵊ כְּ as
כֹ֖ל ḵˌōl כֹּל whole
הַ ha הַ the
חִזָּיֹ֣ון ḥizzāyˈôn חִזָּיֹון vision
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
כֵּ֛ן kˈēn כֵּן thus
דִּבֶּ֥ר dibbˌer דבר speak
נָתָ֖ן nāṯˌān נָתָן Nathan
אֶל־ ʔel- אֶל to
דָּוִֽד׃ ס dāwˈiḏ . s דָּוִד David
7:17. secundum omnia verba haec et iuxta universam visionem istam sic locutus est Nathan ad David
According to all these words and according to all this vision so did Nathan speak to David.
7:17. According to all these words, and according to this entire vision, so did Nathan speak to David.
7:17. According to all these words, and according to all this vision, so did Nathan speak unto David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: Ch1 17:15; Act 20:20, Act 20:27; Co1 15:3
Carl Friedrich Keil and Franz Delitzsch

"According to all these words ... did Nathan speak unto David," i.e., he related the whole to David, just as God had addressed it to him in the night. The clause in apposition, "according to all this vision," merely introduces a more minute definition of the peculiar form of the revelation. God spoke to Nathan in a vision which he had in the night, i.e., not in a dream, but in a waking condition, and during the night; for חזּיון = חזון is constantly distinguished from חלום, a revelation in a dream.
John Gill
According to all these words, and according to all this vision,.... All the words of this prophecy, just as they were delivered to Nathan, were exactly expressed by him; he did not vary from them in the least, but with the greatest faithfulness related them:
so did Nathan speak unto David; though in the part which related to the history of the house of God, it was contrary to the advice which he had given; but he was not ashamed to retract his sense, when he was made acquainted with the mind of God.
7:187:18: Եւ եմո՛ւտ արքայ Դաւիթ եւ նստա՛ւ առաջի Տեառն, եւ ասէ. Ո՞վ եմ ես Տէր իմ Տէր. եւ ո՞ տուն իմ, զի սիրեցեր զիս մինչեւ ցա՛յդ վայր.
18 Դաւիթ արքան գնաց ու նստելով Տիրոջ առաջ՝ ասաց. «Ո՞վ եմ ես, Տէ՛ր իմ, Տէ՛ր, եւ ի՞նչ է իմ տունը, որ ինձ այսքան սիրեցիր:
18 Այն ատեն Դաւիթ թագաւորը գնաց, Տէրոջը առջեւ նստաւ ու ըսաւ. «Ո՛վ Տէր Եհովա, ես ո՞վ եմ ու իմ տունս ի՞նչ է, որ զիս մինչեւ հոս բերիր։
Եւ եմուտ արքայ Դաւիթ եւ նստաւ առաջի Տեառն, եւ ասէ. Ո՞վ եմ ես, Տէր իմ Տէր, եւ ո՞ տուն իմ, զի [92]սիրեցեր զիս մինչեւ ցայդ վայր:

7:18: Եւ եմո՛ւտ արքայ Դաւիթ եւ նստա՛ւ առաջի Տեառն, եւ ասէ. Ո՞վ եմ ես Տէր իմ Տէր. եւ ո՞ տուն իմ, զի սիրեցեր զիս մինչեւ ցա՛յդ վայր.
18 Դաւիթ արքան գնաց ու նստելով Տիրոջ առաջ՝ ասաց. «Ո՞վ եմ ես, Տէ՛ր իմ, Տէ՛ր, եւ ի՞նչ է իմ տունը, որ ինձ այսքան սիրեցիր:
18 Այն ատեն Դաւիթ թագաւորը գնաց, Տէրոջը առջեւ նստաւ ու ըսաւ. «Ո՛վ Տէր Եհովա, ես ո՞վ եմ ու իմ տունս ի՞նչ է, որ զիս մինչեւ հոս բերիր։
zohrab-1805▾ eastern-1994▾ western am▾
7:187:18 И пошел царь Давид, и предстал пред лицем Господа, и сказал: кто я, Господи [мой], Господи, и что такое дом мой, что Ты меня так возвеличил!
7:18 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in ὁ ο the βασιλεὺς βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak τίς τις.1 who?; what? εἰμι ειμι be ἐγώ εγω I κύριέ κυριος lord; master μου μου of me; mine κύριε κυριος lord; master καὶ και and; even τίς τις.1 who?; what? ὁ ο the οἶκός οικος home; household μου μου of me; mine ὅτι οτι since; that ἠγάπηκάς αγαπαω love με με me ἕως εως till; until τούτων ουτος this; he
7:18 וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִ֔ד dāwˈiḏ דָּוִד David וַ wa וְ and יֵּ֖שֶׁב yyˌēšev ישׁב sit לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say מִ֣י mˈî מִי who אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH וּ û וְ and מִ֣י mˈî מִי who בֵיתִ֔י vêṯˈî בַּיִת house כִּ֥י kˌî כִּי that הֲבִיאֹתַ֖נִי hᵃvîʔōṯˌanî בוא come עַד־ ʕaḏ- עַד unto הֲלֹֽם׃ hᵃlˈōm הֲלֹם hither
7:18. ingressus est autem rex David et sedit coram Domino et dixit quis ego sum Domine Deus et quae domus mea quia adduxisti me hucusqueAnd David went in, and sat before the Lord, and said: Who am I, O Lord God, and what is my house, that thou hast brought me thus far?
18. Then David the king went in, and sat before the LORD; and he said, Who am I, O Lord GOD, and what is my house, that thou hast brought me thus far?
7:18. Then king David entered and sat before the Lord, and he said: “Who am I, O Lord God, and what is my house, that you would bring me to this point?
7:18. Then went king David in, and sat before the LORD, and he said, Who [am] I, O Lord GOD? and what [is] my house, that thou hast brought me hitherto?
Then went king David in, and sat before the LORD, and he said, Who [am] I, O Lord GOD? and what [is] my house, that thou hast brought me hitherto:

7:18 И пошел царь Давид, и предстал пред лицем Господа, и сказал: кто я, Господи [мой], Господи, и что такое дом мой, что Ты меня так возвеличил!
7:18
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
ο the
βασιλεὺς βασιλευς monarch; king
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
τίς τις.1 who?; what?
εἰμι ειμι be
ἐγώ εγω I
κύριέ κυριος lord; master
μου μου of me; mine
κύριε κυριος lord; master
καὶ και and; even
τίς τις.1 who?; what?
ο the
οἶκός οικος home; household
μου μου of me; mine
ὅτι οτι since; that
ἠγάπηκάς αγαπαω love
με με me
ἕως εως till; until
τούτων ουτος this; he
7:18
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
דָּוִ֔ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יֵּ֖שֶׁב yyˌēšev ישׁב sit
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
מִ֣י mˈî מִי who
אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i
אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH
וּ û וְ and
מִ֣י mˈî מִי who
בֵיתִ֔י vêṯˈî בַּיִת house
כִּ֥י kˌî כִּי that
הֲבִיאֹתַ֖נִי hᵃvîʔōṯˌanî בוא come
עַד־ ʕaḏ- עַד unto
הֲלֹֽם׃ hᵃlˈōm הֲלֹם hither
7:18. ingressus est autem rex David et sedit coram Domino et dixit quis ego sum Domine Deus et quae domus mea quia adduxisti me hucusque
And David went in, and sat before the Lord, and said: Who am I, O Lord God, and what is my house, that thou hast brought me thus far?
7:18. Then king David entered and sat before the Lord, and he said: “Who am I, O Lord God, and what is my house, that you would bring me to this point?
7:18. Then went king David in, and sat before the LORD, and he said, Who [am] I, O Lord GOD? and what [is] my house, that thou hast brought me hitherto?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's Prayer for God's Blessing. B. C. 1042.

18 Then went king David in, and sat before the LORD, and he said, Who am I, O Lord GOD? and what is my house, that thou hast brought me hitherto? 19 And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant's house for a great while to come. And is this the manner of man, O Lord GOD? 20 And what can David say more unto thee? for thou, Lord GOD, knowest thy servant. 21 For thy word's sake, and according to thine own heart, hast thou done all these great things, to make thy servant know them. 22 Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears. 23 And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods? 24 For thou hast confirmed to thyself thy people Israel to be a people unto thee for ever: and thou, LORD, art become their God. 25 And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said. 26 And let thy name be magnified for ever, saying, The LORD of hosts is the God over Israel: and let the house of thy servant David be established before thee. 27 For thou, O LORD of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee a house: therefore hath thy servant found in his heart to pray this prayer unto thee. 28 And now, O Lord GOD, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant: 29 Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast spoken it: and with thy blessing let the house of thy servant be blessed for ever.
We have here the solemn address David made to God, in answer to the gracious message God had sent him. We are not told what he said to Nathan; no doubt he received him very kindly and respectfully as God's messenger. But his answer to God he took himself, and did not send by Nathan. When ministers deliver God's message to us, it is not to them, but to God, that our hearts must reply; he understands the language of the heart, and to him we may come boldly. David had no sooner received the message than, while the impressions of it were fresh, he retired to return an answer. Observe,
I. The place he retired to: He went in before the Lord, that is, into the tabernacle where the ark was, which was the token of God's presence; before that he presented himself. God's will now is that men pray everywhere; but, wherever we pray, we must set ourselves as before the Lord and set him before us.
II. The posture he put himself into: He sat before the Lord. 1. It denotes the posture of his body. Kneeling or standing is certainly the most proper gesture to be used in prayer; but the Jews, from this instance, say, "It was allowed to the kings of the house of David to sit in the temple, and to no other." But this will by no means justify the ordinary use of that gesture in prayer, whatever may be allowed in a case of necessity. David went in, and took his place before the Lord, so it may be read; but, when he prayed, he stood up as the manner was. Or he went in and continued before the Lord, staid some time silently meditating, before he began his prayer, and then remained longer than usual in the tabernacle. Or, 2. It may denote the frame of his spirit at this time. He went in, and composed himself before the Lord; thus we should do in all our approaches to God. O God, my heart is fixed, my heart is fixed.
III. The prayer itself, which is full of the breathings of pious and devout affection towards God.
1. He speaks very humbly of himself and his own merits. So he begins as one astonished: Who am I, O Lord God! and what is my house? v. 18. God had reminded him of the meanness of his original (v. 8) and he subscribed to it; he had low thoughts, (1.) Of his personal merits: Who am I? He was upon all accounts a very considerable and valuable man. His endowments both of body and mind were extraordinary. His gifts and graces were eminent. He was a man of honour, success, and usefulness, the darling of his country and the dread of its enemies. Yet, when he comes to speak of himself before God, he says, "Who am I? A man not worth taking notice of." (2.) Of the merits of his family: What is my house? His house was of the royal tribe, and descended from the prince of that tribe; he was allied to the best families of the country, and yet, like Gideon, thinks his family poor in Judah and himself the least in his father's house, Judg. vi. 15. David thus humbled himself when Saul's daughter was proposed to him for a wife (1 Sam. xviii. 18), but now with much more reason. Note, It very well becomes the greatest and best of men, even in the midst of the highest advancements, to have low and mean thoughts of themselves; for the greatest of men are worms, the best are sinners, and those that are highest advanced have nothing but what they have received: "What am I, that thou hast brought me hitherto, brought me to the kingdom, and to a settlement in it, and rest from all my enemies?" It intimates that he could not have reached this himself by his own management, if God had not brought him to it. All our attainments must be looked upon as God's vouchsafements.
2. He speaks very highly and honourably of God's favours to him. (1.) In what he had done for him: "Thou hast brought me hitherto, to this great dignity and dominion. Hitherto thou hast helped me." Though we should be left at uncertainty concerning further mercy, we have great reason to be thankful for that which has been done for us hitherto, Acts xxvi. 22. (2.) In what he had yet further promised him. God had done great things for him already, and yet, as if those had been nothing, he had promised to do much more, v. 19. Note, What God has laid out upon his people is much, but what he has laid up for them is infinitely more, Ps. xxxi. 19. The present graces and comforts of the saints are invaluable gifts; and yet, as if these were too little for God to bestow upon his children, he has spoken concerning them for a great while to come, even as far as eternity itself reaches. Of this we must own, as David here, [1.] That it is far beyond what we could expect: Is this the manner of men? that is, First, Can man expect to be so dealt with by his Maker? Is this the law of Adam? Note, Considering what the character and condition of man are, it is very surprising and amazing that God should deal with him as he does. Man is a mean creature, and therefore under a law of distance--unprofitable to God, and therefore under a law of disesteem and disregard--guilty and obnoxious, and therefore under a law of death and damnation. But how unlike are God's dealings with man to this law of Adam! He is brought near to God, purchased at a high rate, taken into covenant and communion with God; could this ever have been thought of? Secondly, Do men usually deal thus with one another? No, the way of our God is far above the manner of men. Though he be high, he has respect to the lowly; and is this the manner of men? Though he is offended by us, he beseeches us to be reconciled, waits to be gracious, multiplies his pardons: and is this the manner of men? Some give another sense of this, reading it thus: And this is the law of man, the Lord Jehovah, that is, "This promise of one whose kingdom shall be established for ever must be understood of one that is a man and yet the Lord Jehovah, this must be the law of such a one. A Messiah from my loins must be man, but, reigning for ever, must be God." [2.] That beyond this there is nothing we can desire: "And what can David say more unto thee? v. 20. What can I ask or wish for more? Thou, Lord, knowest thy servant, knowest what will make me happy, and what thou hast promised is enough to do so." The promise of Christ includes all. If that man, the Lord God, be ours, what can we ask or think of more? Eph. iii. 20. The promises of the covenant of grace are framed by him that knows us, and therefore knows how to adapt them to every branch of our necessity. He knows us better than we know ourselves; and therefore let us be satisfied with the provision he has made for us. What can we say more for ourselves in our prayers than he has said for us in his promises?
3. He ascribes all to the free grace of God (v. 21), both the great things he had done for him and the great things he had made known to him. All was, (1.) For his word's sake, that is, for the sake of Christ the eternal Word; it is all owing to his merit. Or, "That thou mayest magnify thy word of promise above all thy name, in making it the stay and store-house of thy people." (2.) According to thy own heart, thy gracious counsels and designs, ex mero motu--of thy own good pleasure. Even so, Father, because it seemed good in thy eyes. All that God does for his people in his providences, and secures to them in his promises, is for his pleasure and for his praise, the pleasure of his will and the praise of his word.
4. He adores the greatness and glory of God (v. 22): Thou art great, O Lord God! for there is none like thee. God's gracious condescension to him, and the honour he had put upon him, did not at all abate his awful veneration for the divine Majesty; for the nearer any are brought to God the more they see of his glory, and the dearer we are in his eyes the greater he should be in ours. And this we acknowledge concerning God, that there is no being like him, nor any God besides him, and that what we have seen with our eyes of his power and goodness is according to all that we have heard with our ears, and the one half not told us.
5. He expresses a great esteem for the Israel of God, v. 23, 24. As there was none among the gods to be compared with Jehovah, so none among the nations to be compared with Israel, considering,
(1.) The works he had done for them. He went to redeem them, applied himself to it as a great work, went about it with solemnity. Elohim halecu, dii iveruni--Gods went, as if there was the same consultation and concurrence of all the persons in the blessed Trinity about the work of redemption that there was about the work of creation, when God said, Let us make man. Whom those that were sent of God went to redeem; so the Chaldee, meaning, I suppose, Moses and Aaron. The redemption of Israel, as described here, was typical of our redemption by Christ in that, [1.] They were redeemed from the nations and their gods; so are we from all iniquity and all conformity to this present world. Christ came to save his people from their sins. [2.] They were redeemed to be a peculiar people unto God, purified and appropriated to himself, that he might make himself a great name and do for them great things. The honour of God, and the eternal happiness of the saints, are the two things aimed at in their redemption.
(2.) The covenant he had made with them, v. 24. It was, [1.] Mutual: "They to be a people to thee, and thou to be a God to them; all their interests consecrated to thee, and all thy attributes engaged for them." [2.] Immutable: "Thou hast confirmed them." He that makes the covenant makes it sure and will make it good.
6. He concludes with humble petitions to God. (1.) He grounds his petitions upon the message which God had sent him (v. 27): Thou hast revealed this to thy servant, that is, "Thou hast of thy own good will given me the promise that thou wilt build me a house, else I could never have found in my heart to pray such a prayer as this. I durst not have asked such great things if I had not been directed and encouraged by thy promise to ask them. They are indeed too great for me to beg, but not too great for thee to give. Thy servant has found in his heart to pray this prayer;" so it is in the original, and the LXX. Many, when they go to pray, have their hearts to seek, but David's heart was found, that is, it was fixed, gathered in from its wanderings, and entirely engaged to the duty and employed in it. That prayer which is found in the tongue only will not please God; it must be found in the heart; the heart must be lifted up and poured out before God. My son, give God thy heart. (2.) He builds his faith and hopes to speed upon the fidelity of God's promise (v. 25): "Thou art that God (thou art he, even that God, the Lord of hosts, and God of Israel, or that God whose words are true, that God whom one may depend upon); and thou hast promised this goodness unto thy servant, which I am therefore bold to pray for." (3.) Thence he fetches the matter of his prayer, and refers to that as the guide of his prayers. [1.] He prays for the performance of God's promise (v. 25): "Let the word be made good to me, on which thou hast caused me to hope (Ps. cxix. 49) and do as thou hast said; I desire no more, and I expect no less; so full is the promise, and so firm." Thus we must turn God's promises into prayers, and then they shall be turned into performances; for, with God, saying and doing are not two things, as they often are with men. God will do as he hath said. [2.] He prays for the glorifying of God's name (v. 26): Let thy name be magnified for ever. This ought to be the summary and centre of all our prayers, the Alpha and the Omega of them. Begin with Hallowed be thy name, and end with Thine is the glory for ever. "Whether I be magnified or no, let thy name be magnified." And he reckons that nothing magnifies God's name more than this, to say, with suitable affections, The Lord of hosts is the God over Israel. This bespeaks the God of Israel gloriously great, that he is the Lord of hosts; and this bespeaks the Lord of hosts gloriously good, that he is God over Israel. In both, let his name be magnified for ever. Let all the creatures and all the churches give him the glory of these two. David desired the performance of God's promise for the honour, not of his own name, but of God's. Thus the Son of David prayed, Father, glorify thy name (John xii. 28), and (John xvii. 1), Glorify thy Son, that thy Son may also glorify thee. [3.] He prays for his house, for to that the promise has special reference, First, That it might be happy (v. 29): Let it please thee to bless the house of thy servant; and again, with thy blessing. "Let the house of thy servant be truly and eternally blessed. Those whom thou blessest are blessed indeed." The care of good men is very much concerning their families; and the best entail on their families is that of the blessing of God. The repetition of this request is not a vain repetition, but expressive of the value he had of the divine blessing, and his earnest desire of it, as all in all to the happiness of his family. Secondly, That the happiness of it might remain: "Let it be established before thee (v. 26); let it continue for ever before thee." v. 29. He prayed, 1. That the entail of the crown might not be cut off, but remain in his family, that none of his might ever forfeit it, but that they might walk before God, which would be their establishment. 2. That his kingdom might have its perfection and perpetuity in the kingdom of the Messiah. When Christ for ever sat down on the right hand of God (Heb. x. 12), and received all possible assurance that his seed and throne shall be as the days of heaven, this prayer of David the son of Jesse for his seed was abundantly answered, that it might continue before God for ever. See Ps. lxxii. 17. The perpetuity of the Messiah's kingdom is the desire and faith of all good people.
Adam Clarke: Commentary on the Bible - 1831
7:18: Sat before the Lord - Sometimes, when a Hindoo seeks a favor from a superior, he sits down in his presence in silence; or if he solicits some favor of a god, as riches, children, etc., he places himself before the idol, and remains in a waiting posture, or repeats the name of the god, counting the beads in his necklace. - Ward.
2 Kings (2 Samuel) 7:19
Albert Barnes: Notes on the Bible - 1834
7:18: Sat before the Lord - In the tent where the ark was. Standing or kneeling was the usual attitude of prayer (Kg1 8:22, Kg1 8:54-55; but compare Exo 17:12). Modern commentators mostly take the word here in the sense of waiting, abiding, not sitting: but sat is the natural rendering. David sat down to meditate, and then rose up to pray.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: sat: Ch1 17:16; Isa 37:14
Who am I: Gen 32:10; Exo 3:11; Jdg 6:15; Sa1 9:21, Sa1 15:17, Sa1 18:18; Psa 8:4; Eph 3:8
Carl Friedrich Keil and Franz Delitzsch

David's prayer and thanksgiving. - 2Kings 7:18. King David came, i.e., went into the sanctuary erected upon Zion, and remained before Jehovah. ישׁב, remained, tarried (as in Gen 24:55; Gen 29:19, etc.), not "sat;" for the custom of sitting before the Lord in the sanctuary, as the posture assumed in prayer, cannot be deduced from Ex 17:12, where Moses is compelled to sit from simple exhaustion. David's prayer consists of two parts - thanksgiving for the promise (2Kings 7:18-24), and supplication for its fulfilment (2Kings 7:25-29). The thanksgiving consists of a confession of unworthiness of all the great things that the Lord had hitherto done for him, and which He had still further increased by this glorious promise (2Kings 7:18-21), and praise to the Lord that all this had been done in proof of His true Deity, and to glorify His name upon His chosen people Israel.
2Kings 7:18. "Who am I, O Lord Jehovah? and who my house (i.e., my family), that Thou hast brought me hitherto?" These words recall Jacob's prayer in Gen 32:10, "I am not worthy of the least of all the mercies," etc. David acknowledged himself to be unworthy of the great mercy which the Lord had displayed towards him, that he might give the glory to God alone (vid., Ps 8:5 and Ps 144:3).
2Kings 7:19
"And this is still too little in Thine eyes, O Lord Jehovah, and Thou still speakest with regard to the house of Thy servant for a great while to come." למרחוק, lit. that which points to a remote period, i.e., that of the eternal establishment of my house and throne. "And this is the law of man, O Lord Jehovah." "The law of man" is the law which determines ore regulates the conduct of man. Hence the meaning of these words, which have been very differently interpreted, cannot, with the context immediately preceding it, be any other than the following: This - namely, the love and condescension manifested in Thy treatment of Thy servant - is the law which applies to man, or is conformed to the law which men are to observe towards men, i.e., to the law, Thou shalt love thy neighbour as thyself (Lev 19:18, compare Mic 6:8). With this interpretation, which is confirmed by the parallel text of the Chronicles (in 2Kings 7:17), "Thou sawest (i.e., visitedst me, or didst deal with me) according to the manner of man," that words are expressive of praise of the condescending grace of the Lord. "When God the Lord, in His treatment of poor mortals, follows the rule which He has laid down for the conduct of men one towards another, when He shows himself kind and affectionate, this must fill with adoring amazement those who know themselves and God" (Hengstenberg). Luther is wrong in the rendering which he has adopted: "This is the manner of a man, who is God the Lord;" for "Lord Jehovah" is not an explanatory apposition to "man," but an address to God, as in the preceding and following clause.
2Kings 7:20
"And what more shall David speak to Thee? Thou knowest Thy servant, Lord Jehovah." Instead of expressing his gratitude still further in many words, David appeals to the omniscience of God, before whom his thankful heart lies open, just as in Ps 40:10 (compare also Ps 17:3).
2Kings 7:21-22
"For Thy word's sake, and according to Thy heart (and therefore not because I am worthy of such grace), has Thou done all this greatness, to make it known to Thy servant." The word, for the sake of which God had done such great things for David, must be some former promise on the part of God. Hengstenberg supposes it to refer to the word of the Lord to Samuel, "Rise up and anoint him" (1Kings 16:12), which is apparently favoured indeed by the parallel in the corresponding text of 1Chron 17:19, "for Thy servant's sake," i.e., because Thou hast chosen Thy servant. But even this variation must contain some special allusion which does not exclude a general interpretation of the expression "for Thy word's sake," viz., an allusion to the earlier promises of God, or the Messianic prophecies generally, particularly the one concerning Judah in Jacob's blessing (Gen 49:10), and the one relating to the ruler out of Jacob in Balaam's sayings (Num 24:17.), which contain the germs of the promise of the everlasting continuance of David's government. For the fact that David recognised the connection between the promise of God communicated to him by Nathan and Jacob's prophecy in Gen 49:10, is evident from 1Chron 28:4, where he refers to his election as king as being the consequence of the election of Judah as ruler. "According to Thine own heart" is equivalent to "according to Thy love and grace; for God is gracious, merciful, and of great kindness and truth" (Ex 34:6, compare Ps 103:8). גּדוּלה does not mean great things, but greatness.
The praise of God commences in 2Kings 7:22 : "wherefore Thou art great, Jehovah God; and there is not (one) like Thee, and no God beside Thee, according to all that we have heard with our ears." By the word "wherefore," i.e., because Thou hast done this, the praise of the singleness of God is set forth as the result of David's own experience. God is great when He manifests the greatness of His grace to men, and brings them to acknowledge it. And in these great deeds He proves the incomparable nature of His Deity, or that He alone is the true God. (For the fact itself, compare Ex 15:11; Deut 3:24; Deut 4:35.)
2Kings 7:23
"And where is (any) like Thy people, like Israel, a nation upon earth, which God went to redeem as a people for himself, that He might make Him a name, and do great things for you, and terrible things for Thy land before Thy people, which Thou hast redeemed for Thee out of Egypt, (out of the) nations and their gods?" מי does not really mean where, but who, and is to be connected with the words immediately following, viz., אחד גּוי (one nation); but the only way in which the words can be rendered into good English (German in the original: Tr.) is, "where is there any people," etc. The relative אשׁר does not belong to הלכוּ, "which Elohim went to redeem." The construing of Elohim with a plural arises from the fact, that in this clause it not only refers to the true God, but also includes the idea of the gods of other nations. The idea, therefore, is not, "Is there any nation upon earth to which the only true God went?" but, "Is there any nation to which the deity worshipped by it went, as the true God went to Israel to redeem it for His own people?" The rendering given in the Septuagint to הלכוּ, viz., ὠδήγησεν, merely arose from a misapprehension of the true sense of the words; and the emendation הוליך, which some propose in consequence, would only distort the sense. The stress laid upon the incomparable character of the things which God had done for Israel, is merely introduced to praise and celebrate the God who did this as the only true God. (For the thought itself, compare the original passage in Deut 4:7, Deut 4:34.) In the clause לכם ולעשׂות, "and to do for you," David addresses the people of Israel with oratorical vivacity. Instead of saying "to do great things to (for) Israel," he says "to do great things to (for you." For you forms an antithesis to him, "to make Him a name, and to do great things for you (Israel)." The suggestion made by some, that לכם is to be taken as a dativ. comm., and referred to Elohim, no more needs a serious refutation than the alteration into להם. There have been different opinions, however, as to the object referred to in the suffix attached to לארצך, and it is difficult to decide between them; for whilst the fact that לארצך נראות (terrible things to Thy land) is governed by לעשׂות (to do) favours the allusion to Israel, and the sudden transition from the plural to the singular might be accounted for from the deep emotion of the person speaking, the words which follow ("before Thy people") rather favour the allusion to God, as it does not seem natural to take the suffix in two different senses in the two objects which follow so closely the one upon the other, viz., "for Thy land," and "before Thy people;" whilst the way is prepared for a transition from speaking of God to speaking to God by the word לכם (to you). The words of Deut 10:21 floated before the mind of David at the time, although he has given them a different turn. (On the "terrible things," see the commentary on Deut 10:21 and Ex 15:11.) The connection of נראות (terrible things) with לארצך (to Thy land) shows that David had in mind, when speaking of the acts of divine omnipotence which had inspired fear and dread of the majesty of God, not only the miracles of God in Egypt, but also the marvellous extermination of the Canaanites, whereby Israel had been established in the possession of the promised land, and the people of God placed in a condition to found a kingdom. These acts were performed before Israel, before the nation, whom the Lord redeemed to himself out of Egypt. This view is confirmed by the last words, "nations and their gods," which are in apposition to "from Egypt," so that the preposition מן should be repeated before גּוים (nations). The suffix to ואלהיו (literally "and its gods") is to be regarded as distributive: "the gods of each of these heathen nations." In the Chronicles (1Chron 17:21) the expression is simplified, and explained more clearly by the omission of "to Thy land," and the insertion of לגרשׁ, "to drive out nations from before Thy people." It has been erroneously inferred from this, that the text of our book is corrupt, and ought to be emended, or at any rate interpreted according to the Chronicles. But whilst לארצך is certainly not to be altered into לגרשׁ, it is just as wrong to do as Hengstenberg proposes, - namely, to take the thought expressed in לגרשׁ from the preceding לעשׂות by assuming a zeugma; for עשׂה, to do or make, has nothing in common with driving or clearing away.
2Kings 7:24-26
"And Thou hast established to thyself Thy people Israel to be a people unto Thee for ever: and Thou, Jehovah, hast become a God to them." The first clause does not refer merely to the liberation of Israel out of Egypt, or to the conquest of Canaan alone, but to all that the Lord had done for the establishment of Israel as the people of His possession, from the time of Moses till His promise of the eternal continuance of the throne of David. Jehovah had thereby become God to the nation of Israel, i.e., had thereby attested and proved himself to be its God.
To this praise of the acts of the Lord there is attached in 2Kings 7:25. the prayer for the fulfilment of His glorious promise. Would Jehovah set up (i.e., carry out) the word which He had spoken to His servant that His name might be great, i.e., be glorified, through its being said, "The Lord of Sabaoth is God over Israel," and "the house of Thy servant will be firm before Thee." The prayer is expressed in the form of confident assurance.
2Kings 7:27
David felt himself encouraged to offer this prayer through the revelation which he had received. Because God had promised to build him a house, "therefore Thy servant hath found in his heart to pray this prayer," i.e., hath found joy in doing so.
2Kings 7:28-29
David then briefly sums up the two parts of his prayer of thanksgiving in the two clauses commencing with ועתּה, "and now." - In 2Kings 7:28 he sums up the contents of 2Kings 7:18-24 by celebrating the greatness of the Lord and His promise; and in 2Kings 7:29 the substance of the prayer in 2Kings 7:25-27. וּברך הואל, may it please Thee to bless (הואיל; see at Deut 1:5). "And from (out of) Thy blessing may the house of Thy servant be blessed for ever."
John Gill
Then went King David in,.... Into the tabernacle where the ark was, which he had prepared for it, 2Kings 6:17,
and sat before the Lord; before the ark, the symbol of his presence, and prayed, and gave thanks, as follows: from whence it appears that a sitting posture was sometimes used in prayer, of which we have other instances, Ex 17:11. It is said (y) that Pythagoras, and also Numa, ordered that worshippers should sit. So that this act of devotion is not to be limited to any particular posture, though it seems most agreeable either to stand or kneel; and the Jews look upon this to be a peculiar case, and infer from hence that none were allowed to sit in the court but the kings of the house of Judah (z); and some of them (a) will not allow that to them, since the seraphim above are even said to stand, Is 6:2; and suppose the meaning of this to be only that David supported himself in the court; and some render the words, "he remained before the Lord" (b); he continued in meditation, prayer, and thanksgiving, and such like acts of devotion, for a considerable time; so the Targum, in 1Chron 17:16."King David came and continued in prayer before the Lord:"
and he said, who am I, O Lord God? a creature, a sinful creature, a mean and unworthy one, undeserving of a place in the house of God, and of access unto him, and to receive any favour from him, less than the least of all saints, less than the least of all mercies:
and what is my house: or family of which he was, the family of Jesse; for though it sprung from a prince in Israel, yet was but low and mean, in comparison of some others, and especially unworthy of the regard of the great God:
that thou hast brought me hitherto? to such grandeur and dignity, as to be king over all Israel and Judah, to have all his enemies subdued under him, and to be at peace and rest from them, and established in his kingdom; and which he signifies the Lord alone had brought him to, through many difficulties and tribulations, and which he could never have attained unto by his own wisdom and power, nor by the assistance of his friends; it was all the Lord's doing, and wondrous in his eyes.
(y) Vid. D. Herbert. de Cherbury de Relig. Gent. c. 7. p. 65. (z) T. Bab. Yoma, fol. 69. 2. Maimon & Bartenor. in Misn. Yoma, c. 7. sect. 1. (a) Midrash in Abarbinel in loc. (b) "et mansit", Vatablus.
John Wesley
In - Into the tabernacle. Sat - He might sit for a season whilst he was meditating upon these things, and then alter his posture and betake himself to prayer. Who am I, &c. - How infinitely unworthy am I and my family of this great honour and happiness!
Robert Jamieson, A. R. Fausset and David Brown
DAVID'S PRAYER AND THANKSGIVING. (2Kings 7:18-29)
Then went king David in, and sat before the Lord--Sitting was anciently an attitude for worship (Ex 17:12; 1Kings 4:13; 3Kings 19:4). As to the particular attitude David sat, most probably, upon his heels. It was the posture of the ancient Egyptians before the shrines; it is the posture of deepest respect before a superior in the East. Persons of highest dignity sit thus when they do sit in the presence of kings and it is the only sitting attitude assumed by the modern Mohammedans in their places and rites of devotion.
7:197:19: եւ ո՛չ փոքրկացայ սակաւիկ ինչ առաջի քո Տէր իմ Տէր. եւ խօսեցար վասն տա՛ն ծառայի քո յերկար. եւ ա՛յս է օրէն մարդոյ Տէր իմ Տէր։
19 Տէ՛ր իմ, Տէ՛ր, դոյզն չափով իսկ չնուաստացայ քո առաջ: Դու խօսեցիր քո ծառայի տան մասին երկար ժամանակի համար: Մի՞թէ այս է մարդկային օրէնքը, Տէ՛ր իմ, Տէ՛ր:
19 Սակայն ասիկա ալ քու աչքերուդ պզտիկ երեւցաւ, ո՛վ Տէր Եհովա ու քու ծառայիդ տանը վրայով հեռաւոր ժամանակի համար ալ խօսեցար։ Մարդոց սովորութիւնը ասիկա՞ է արդեօք, ո՛վ Տէր Եհովա։
եւ [93]ոչ փոքրկացայ սակաւիկ ինչ`` առաջի քո, Տէր իմ Տէր, եւ խօսեցար վասն տան ծառայի քո յերկար. եւ ա՞յս է օրէն մարդոյ, Տէր իմ Տէր:

7:19: եւ ո՛չ փոքրկացայ սակաւիկ ինչ առաջի քո Տէր իմ Տէր. եւ խօսեցար վասն տա՛ն ծառայի քո յերկար. եւ ա՛յս է օրէն մարդոյ Տէր իմ Տէր։
19 Տէ՛ր իմ, Տէ՛ր, դոյզն չափով իսկ չնուաստացայ քո առաջ: Դու խօսեցիր քո ծառայի տան մասին երկար ժամանակի համար: Մի՞թէ այս է մարդկային օրէնքը, Տէ՛ր իմ, Տէ՛ր:
19 Սակայն ասիկա ալ քու աչքերուդ պզտիկ երեւցաւ, ո՛վ Տէր Եհովա ու քու ծառայիդ տանը վրայով հեռաւոր ժամանակի համար ալ խօսեցար։ Մարդոց սովորութիւնը ասիկա՞ է արդեօք, ո՛վ Տէր Եհովա։
zohrab-1805▾ eastern-1994▾ western am▾
7:197:19 И этого еще мало показалось в очах Твоих, Господи мой, Господи; но Ты возвестил еще о доме раба Твоего вдаль. Это уже по-человечески. Господи мой, Господи!
7:19 καὶ και and; even κατεσμικρύνθη κατασμικρυνω little; small ἐνώπιόν ενωπιος in the face; facing σου σου of you; your κύριέ κυριος lord; master μου μου of me; mine κύριε κυριος lord; master καὶ και and; even ἐλάλησας λαλεω talk; speak ὑπὲρ υπερ over; for τοῦ ο the οἴκου οικος home; household τοῦ ο the δούλου δουλος subject σου σου of you; your εἰς εις into; for μακράν μακρος long οὗτος ουτος this; he δὲ δε though; while ὁ ο the νόμος νομος.1 law τοῦ ο the ἀνθρώπου ανθρωπος person; human κύριέ κυριος lord; master μου μου of me; mine κύριε κυριος lord; master
7:19 וַ wa וְ and תִּקְטַן֩ ttiqṭˌan קטן be small עֹ֨וד ʕˌôḏ עֹוד duration זֹ֤את zˈōṯ זֹאת this בְּ bᵊ בְּ in עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH וַ wa וְ and תְּדַבֵּ֛ר ttᵊḏabbˈēr דבר speak גַּ֥ם gˌam גַּם even אֶל־ ʔel- אֶל to בֵּֽית־ bˈêṯ- בַּיִת house עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant לְ lᵊ לְ to מֵֽ mˈē מִן from רָחֹ֑וק rāḥˈôq רָחֹוק remote וְ wᵊ וְ and זֹ֛את zˈōṯ זֹאת this תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
7:19. sed et hoc parum visum est in conspectu tuo Domine Deus nisi loquereris etiam de domo servi tui in longinquum ista est enim lex Adam Domine DeusBur yet this hath seemed little in thy sight, O Lord God, unless thou didst also speak of the house of thy servant for a long time to come: for this is the law of Adam, O Lord God:
19. And this was yet a small thing in thine eyes, O Lord GOD; but thou hast spoken also of thy servant’s house for a great while to come; and this too after the manner of men, O Lord GOD!
7:19. Moreover, this has seemed little in your sight, O Lord God, unless you also will speak about the house of your servant for a long time. For this is the law of Adam, O Lord God.
7:19. And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant’s house for a great while to come. And [is] this the manner of man, O Lord GOD?
And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant' s house for a great while to come. And [is] this the manner of man, O Lord GOD:

7:19 И этого еще мало показалось в очах Твоих, Господи мой, Господи; но Ты возвестил еще о доме раба Твоего вдаль. Это уже по-человечески. Господи мой, Господи!
7:19
καὶ και and; even
κατεσμικρύνθη κατασμικρυνω little; small
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
κύριέ κυριος lord; master
μου μου of me; mine
κύριε κυριος lord; master
καὶ και and; even
ἐλάλησας λαλεω talk; speak
ὑπὲρ υπερ over; for
τοῦ ο the
οἴκου οικος home; household
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
εἰς εις into; for
μακράν μακρος long
οὗτος ουτος this; he
δὲ δε though; while
ο the
νόμος νομος.1 law
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
κύριέ κυριος lord; master
μου μου of me; mine
κύριε κυριος lord; master
7:19
וַ wa וְ and
תִּקְטַן֩ ttiqṭˌan קטן be small
עֹ֨וד ʕˌôḏ עֹוד duration
זֹ֤את zˈōṯ זֹאת this
בְּ bᵊ בְּ in
עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
וַ wa וְ and
תְּדַבֵּ֛ר ttᵊḏabbˈēr דבר speak
גַּ֥ם gˌam גַּם even
אֶל־ ʔel- אֶל to
בֵּֽית־ bˈêṯ- בַּיִת house
עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant
לְ lᵊ לְ to
מֵֽ mˈē מִן from
רָחֹ֑וק rāḥˈôq רָחֹוק remote
וְ wᵊ וְ and
זֹ֛את zˈōṯ זֹאת this
תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
7:19. sed et hoc parum visum est in conspectu tuo Domine Deus nisi loquereris etiam de domo servi tui in longinquum ista est enim lex Adam Domine Deus
Bur yet this hath seemed little in thy sight, O Lord God, unless thou didst also speak of the house of thy servant for a long time to come: for this is the law of Adam, O Lord God:
7:19. Moreover, this has seemed little in your sight, O Lord God, unless you also will speak about the house of your servant for a long time. For this is the law of Adam, O Lord God.
7:19. And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant’s house for a great while to come. And [is] this the manner of man, O Lord GOD?
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
19: Это уже по-человечески, т. е. всесторонняя попечительность Господа о человеке делает Его в сознании человека необыкновенно близким к нему существом.
Adam Clarke: Commentary on the Bible - 1831
7:19: And is this the manner of man - Literally: And this, O Lord God, is the law of Adam. Does he refer to the promise made to Adam, The seed of the woman shall bruise the head of the serpent? From my line shall the Messiah spring, and be the spiritual and triumphant King, for ever and ever. See the additions at the end, Sa2 7:25 (note).
2 Kings (2 Samuel) 7:20
Albert Barnes: Notes on the Bible - 1834
7:19: Is this the manner of man - Compare Ch1 17:17. Our passage may be thus understood: But this is the law (or prerogative) of a great man to found dynasties which are to last into the far future. David expresses his astonishment that he, of such humble birth, and one so little in his own eyes, should not only be raised to the throne, but be assured of the perpetuity of the succession in his descendants, as if he were a man of high degree.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: And this: Sa2 12:8; Num 16:9, Num 16:13
but thou: Sa2 7:11-16; Ch1 17:17
And is this: Psa 36:7; Isa 55:8, Isa 55:9; Eph 2:7, Eph 3:19, Eph 3:20
manner: Heb. law
Geneva 1599
And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant's house for a great while to come. And [is] this the manner of (h) man, O Lord GOD?
(h) Does this not come rather from your free mercy, than from any worthiness that can be in man?
John Gill
And this was yet a small thing in thy sight, O Lord God,.... This of raising him to the throne, and settling him on it, was but a small thing in comparison of what he promised to do for him and his:
but thou hast spoken also of thy servant's house for a great while to come; since he had not only spoken of a son that should succeed him in the kingdom, but that he would make him an house, and establish his kingdom; yea, that the throne of his kingdom should be established for ever, that a race of kings should spring from him, and especially the King Messiah, of whose kingdom there would be no end; and so the Targum,"thou hast spoken of the house of thy servant unto the world to come,''a phrase often used by the Jews for the times of the Messiah; see Heb 2:5; and so Abarbinel thinks this clause has respect to Messiah the son of David:
and is this the manner of man, O Lord God? to bestow their favours on their inferiors, persons of no worth and merit, and is a profuse manner? it is not; and yet to one so much below thee, and so undeserving, hast thou most largely and liberally given such great and unmerited mercies: or is it the manner, or customary to deal thus with men mean and abject, though it may with great personages that make a great figure in the world? it is not: and yet I am regarded by thee as if I was one of the greatest monarchs on earth: this sense agrees with the parallel text in 1Chron 17:17; "and hast regarded me according to the estate of a man of high degree"; or, "this is the law", or "doctrine of the man who is the Lord God" (c). This doctrine contained in the promise now made respects the seed of the woman, the promised Shiloh, the illustrious man, Jehovah's fellow, the incarnate God, the Messiah, who is Jehovah our righteousness, the true God and eternal life.
(c) So Luther and Osiander; or "this is the delineation of the man who is the Lord", &c. So Hiller. Onomastic. Sacr. p. 447.
John Wesley
This - Which thou hast already done for me, that thou hast brought me hitherto, to that pitch of honour, and peace, and prosperity, in which through thy favour I now stand. Was small - Though it was more than I deserved, or could expect, yet thou didst not think it enough for thee to give to me. A great while - For many future ages, and indeed to all eternity. Is this, &c. - Do men use to deal so kindly with their inferiors, as thou hast done with me? No: this is the prerogative of divine grace.
Robert Jamieson, A. R. Fausset and David Brown
is this the manner of man, O Lord God?--that is, is it customary for men to show such condescension to persons so humble as I am? (See 1Chron 17:17.)
7:207:20: Եւ զի՞ եւս յաւելուցու Դաւիթ խօսել առ քեզ. եւ դու ինքնին գիտես զծառայ քո Տէր իմ Տէր։
20 Դաւիթն էլ ի՞նչ ասի քեզ, քանզի դու, Տէ՛ր իմ, Տէ՛ր, ճանաչում ես քո ծառային:
20 Դաւիթ նորէն քեզի ի՞նչ ըսէ. Քանզի՝ դո՛ւն, ո՛վ Տէր Եհովա, քու ծառադ կը ճանչնաս։
Եւ զի՞ եւս յաւելուցու Դաւիթ խօսել առ քեզ. եւ դու ինքնին գիտես զծառայ քո, Տէր իմ Տէր:

7:20: Եւ զի՞ եւս յաւելուցու Դաւիթ խօսել առ քեզ. եւ դու ինքնին գիտես զծառայ քո Տէր իմ Տէր։
20 Դաւիթն էլ ի՞նչ ասի քեզ, քանզի դու, Տէ՛ր իմ, Տէ՛ր, ճանաչում ես քո ծառային:
20 Դաւիթ նորէն քեզի ի՞նչ ըսէ. Քանզի՝ դո՛ւն, ո՛վ Տէր Եհովա, քու ծառադ կը ճանչնաս։
zohrab-1805▾ eastern-1994▾ western am▾
7:207:20 Что еще может сказать Тебе Давид? Ты знаешь раба Твоего, Господи мой, Господи!
7:20 καὶ και and; even τί τις.1 who?; what? προσθήσει προστιθημι add; continue Δαυιδ δαβιδ Dabid; Thavith ἔτι ετι yet; still τοῦ ο the λαλῆσαι λαλεω talk; speak πρὸς προς to; toward σέ σε.1 you καὶ και and; even νῦν νυν now; present σὺ συ you οἶδας οιδα aware τὸν ο the δοῦλόν δουλος subject σου σου of you; your κύριέ κυριος lord; master μου μου of me; mine κύριε κυριος lord; master
7:20 וּ û וְ and מַה־ mah- מָה what יֹּוסִ֥יף yyôsˌîf יסף add דָּוִ֛ד dāwˈiḏ דָּוִד David עֹ֖וד ʕˌôḏ עֹוד duration לְ lᵊ לְ to דַבֵּ֣ר ḏabbˈēr דבר speak אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and אַתָּ֛ה ʔattˈā אַתָּה you יָדַ֥עְתָּ yāḏˌaʕtā ידע know אֶֽת־ ʔˈeṯ- אֵת [object marker] עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
7:20. quid ergo addere poterit adhuc David ut loquatur ad te tu enim scis servum tuum Domine DeusAnd what can David say more unto thee? for thou knowest thy servant, O Lord God:
20. And what can David say more unto thee? for thou knowest thy servant, O Lord GOD.
7:20. Therefore, what more will David be able to say to you? For you know your servant, O Lord God.
7:20. And what can David say more unto thee? for thou, Lord GOD, knowest thy servant.
And what can David say more unto thee? for thou, Lord GOD, knowest thy servant:

7:20 Что еще может сказать Тебе Давид? Ты знаешь раба Твоего, Господи мой, Господи!
7:20
καὶ και and; even
τί τις.1 who?; what?
προσθήσει προστιθημι add; continue
Δαυιδ δαβιδ Dabid; Thavith
ἔτι ετι yet; still
τοῦ ο the
λαλῆσαι λαλεω talk; speak
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
νῦν νυν now; present
σὺ συ you
οἶδας οιδα aware
τὸν ο the
δοῦλόν δουλος subject
σου σου of you; your
κύριέ κυριος lord; master
μου μου of me; mine
κύριε κυριος lord; master
7:20
וּ û וְ and
מַה־ mah- מָה what
יֹּוסִ֥יף yyôsˌîf יסף add
דָּוִ֛ד dāwˈiḏ דָּוִד David
עֹ֖וד ʕˌôḏ עֹוד duration
לְ lᵊ לְ to
דַבֵּ֣ר ḏabbˈēr דבר speak
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
וְ wᵊ וְ and
אַתָּ֛ה ʔattˈā אַתָּה you
יָדַ֥עְתָּ yāḏˌaʕtā ידע know
אֶֽת־ ʔˈeṯ- אֵת [object marker]
עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
7:20. quid ergo addere poterit adhuc David ut loquatur ad te tu enim scis servum tuum Domine Deus
And what can David say more unto thee? for thou knowest thy servant, O Lord God:
7:20. Therefore, what more will David be able to say to you? For you know your servant, O Lord God.
7:20. And what can David say more unto thee? for thou, Lord GOD, knowest thy servant.
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
7:20: What can David say more - How can I express my endless obligation to thee?
2 Kings (2 Samuel) 7:25
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: knowest: Gen 18:19; Sa1 16:7; Psa 139:1; Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23
John Gill
And what can David say more unto thee,.... In a way of self-abasement, or in thankfulness for such wonderful favours, or in prayer for more and other mercies; he wants words, as if he should say, to express his sense of his own nothingness and unworthiness, and to praise the Lord for all his benefits; and so large are the grants and promises made, that there is no room for him to ask for more:
for thou, Lord God, knowest thy servant; what a sense he has of his own meanness and vileness, what gratitude his heart is filled with, and what his wants and necessities are, which God only can supply, and does abundantly, even more than he is able to ask or think. The Targum is,"and thou hast performed the petition of thy servant, O Lord God.''
John Wesley
David say - Either in a way of gratitude and praise, words cannot express my obligations to thee, nor my sense of these obligations: Or in a way of prayer. What can I ask of thee more than thou hast freely done? Thou knowest - Thou knowest my deep sense of thy favours, and my obligations to thee. And my condition and necessities, what I do or may need hereafter; and as thou knowest this, so I doubt not thou wilt supply me.
Robert Jamieson, A. R. Fausset and David Brown
what can David say more unto thee?--that is, my obligations are greater than I can express.
7:217:21: Վասն ծառայի քո արարեր, եւ ըստ ամենայն սրտի քո արարեր զամենայն զմեծութիւնս զայս ծանուցանել ծառայի՛ քում,
21 Քո ծառայի համար եւ ըստ քո սրտի ինձ հասցրիր այս փառքին, որպէսզի քո ծառային իմացնես, որ ինձ պէտք է բարձրացնես, Տէ՛ր իմ, Տէ՛ր:
21 Այս բոլոր մեծ բաները քու խօսքիդ համար ու քու սրտիդ պէս ըրիր, որպէս զի ծառայիդ գիտցնես։
[94]Վասն ծառայի քո արարեր, եւ ըստ ամենայն`` սրտի քո արարեր զամենայն զմեծութիւնս զայս ծանուցեալ ծառայի քում:

7:21: Վասն ծառայի քո արարեր, եւ ըստ ամենայն սրտի քո արարեր զամենայն զմեծութիւնս զայս ծանուցանել ծառայի՛ քում,
21 Քո ծառայի համար եւ ըստ քո սրտի ինձ հասցրիր այս փառքին, որպէսզի քո ծառային իմացնես, որ ինձ պէտք է բարձրացնես, Տէ՛ր իմ, Տէ՛ր:
21 Այս բոլոր մեծ բաները քու խօսքիդ համար ու քու սրտիդ պէս ըրիր, որպէս զի ծառայիդ գիտցնես։
zohrab-1805▾ eastern-1994▾ western am▾
7:217:21 Ради слова Твоего и по сердцу Твоему Ты делаешь это, открывая все это великое рабу Твоему.
7:21 διὰ δια through; because of τὸν ο the λόγον λογος word; log σου σου of you; your πεποίηκας ποιεω do; make καὶ και and; even κατὰ κατα down; by τὴν ο the καρδίαν καρδια heart σου σου of you; your ἐποίησας ποιεω do; make πᾶσαν πας all; every τὴν ο the μεγαλωσύνην μεγαλωσυνη greatness ταύτην ουτος this; he γνωρίσαι γνωριζω make known; point out τῷ ο the δούλῳ δουλος subject σου σου of you; your
7:21 בַּ ba בְּ in עֲב֤וּר ʕᵃvˈûr עֲבוּר way דְּבָֽרְךָ֙ dᵊvˈārᵊḵā דָּבָר word וּֽ ˈû וְ and כְ ḵᵊ כְּ as לִבְּךָ֔ libbᵊḵˈā לֵב heart עָשִׂ֕יתָ ʕāśˈîṯā עשׂה make אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גְּדוּלָּ֖ה ggᵊḏûllˌā גְּדוּלָּה greatness הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this לְ lᵊ לְ to הֹודִ֖יעַ hôḏˌîₐʕ ידע know אֶת־ ʔeṯ- אֵת [object marker] עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
7:21. propter verbum tuum et secundum cor tuum fecisti omnia magnalia haec ita ut notum faceres servo tuoFor thy word's sake, and according to thy own heart thou has done all these great things, so that thou wouldst make it known to thy servant.
21. For thy word’s sake, and according to thine own heart, hast thou wrought all this greatness, to make thy servant know it.
7:21. Because of your word, and according to your own heart, you have done all these great deeds, so that you would make it known to your servant.
7:21. For thy word’s sake, and according to thine own heart, hast thou done all these great things, to make thy servant know [them].
For thy word' s sake, and according to thine own heart, hast thou done all these great things, to make thy servant know:

7:21 Ради слова Твоего и по сердцу Твоему Ты делаешь это, открывая все это великое рабу Твоему.
7:21
διὰ δια through; because of
τὸν ο the
λόγον λογος word; log
σου σου of you; your
πεποίηκας ποιεω do; make
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
ἐποίησας ποιεω do; make
πᾶσαν πας all; every
τὴν ο the
μεγαλωσύνην μεγαλωσυνη greatness
ταύτην ουτος this; he
γνωρίσαι γνωριζω make known; point out
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
7:21
בַּ ba בְּ in
עֲב֤וּר ʕᵃvˈûr עֲבוּר way
דְּבָֽרְךָ֙ dᵊvˈārᵊḵā דָּבָר word
וּֽ ˈû וְ and
כְ ḵᵊ כְּ as
לִבְּךָ֔ libbᵊḵˈā לֵב heart
עָשִׂ֕יתָ ʕāśˈîṯā עשׂה make
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
גְּדוּלָּ֖ה ggᵊḏûllˌā גְּדוּלָּה greatness
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
לְ lᵊ לְ to
הֹודִ֖יעַ hôḏˌîₐʕ ידע know
אֶת־ ʔeṯ- אֵת [object marker]
עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
7:21. propter verbum tuum et secundum cor tuum fecisti omnia magnalia haec ita ut notum faceres servo tuo
For thy word's sake, and according to thy own heart thou has done all these great things, so that thou wouldst make it known to thy servant.
7:21. Because of your word, and according to your own heart, you have done all these great deeds, so that you would make it known to your servant.
7:21. For thy word’s sake, and according to thine own heart, hast thou done all these great things, to make thy servant know [them].
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
21: Ради слова твоего. См. 1: Цар. XVI; 2: Цар. III:17-19; V:1-3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: thy word's: Num 23:19; Deu 9:5; Jos 23:14, Jos 23:15; Psa 115:1, Psa 138:2; Mat 24:35; Luk 1:54, Luk 1:55, Luk 1:72
according: Mat 11:26; Luk 10:21, Luk 12:32; Co1 1:1; Eph 1:9, Eph 3:11
John Gill
For thy word's sake,.... For the sake of the promise he had made to him by Samuel, that he should be king, and his kingdom should be established; or for the sake of the Messiah, that should spring from him; the Memra, as the Targum, the essential Word of God; and so the Septuagint version, "because of thy servant", with which agrees the parallel text in 1Chron 17:19,
and according to thine own heart; of his own sovereign good will and pleasure, of his own grace, as the Arabic version, and not according to the merits and deserts of David:
hast thou done all these great things; in making him king of Israel, and settling the kingdom in his posterity to the times of the Messiah, who should spring from him:
to make thy servant know them; as he now did by Nathan the prophet, what he and his should enjoy for time to come; so that it is not only a blessing to have favours designed, purposed, and promised, but to have the knowledge of them, to know the things that are freely given of God.
John Wesley
Thy word's sake - That thou mightest fulfil thy promises made to me, and thereby demonstrate thy faithfulness. Own heart - Or thy own mere liberality and good pleasure, without any desert of mine. So far was David, though a very gracious man, from thinking his actions meritorious.
7:227:22: վասն մեծացուցանելո՛յ զիս Տէր իմ Տէր։ Զի չի՛ք ոք իբրեւ զքեզ, եւ չի՛ք Աստուած բա՛ց ՚ի քէն ՚ի վերայ ամենայնի զոր լուաք ակնջօք մերովք։
22 Ըստ մեր ականջներով լսածի, քեզ նման մէկը չկայ, եւ քեզանից բացի ուրիշ Աստուած չկայ:
22 Ասոր համար մեծ երեւցար, ո՛վ Տէր Աստուած. քանզի քեզի պէս ուրիշ մէկը չկայ ու քեզմէ զատ Աստուած չկայ՝ մեր ականջներովը մեր բոլոր լսածներուն համեմատ։
[95]վասն մեծացուցանելոյ զիս``, Տէր իմ Տէր. զի չիք ոք իբրեւ զքեզ, եւ չիք Աստուած բաց ի քէն ի վերայ ամենայնի զոր լուաք ականջօք մերովք:

7:22: վասն մեծացուցանելո՛յ զիս Տէր իմ Տէր։ Զի չի՛ք ոք իբրեւ զքեզ, եւ չի՛ք Աստուած բա՛ց ՚ի քէն ՚ի վերայ ամենայնի զոր լուաք ակնջօք մերովք։
22 Ըստ մեր ականջներով լսածի, քեզ նման մէկը չկայ, եւ քեզանից բացի ուրիշ Աստուած չկայ:
22 Ասոր համար մեծ երեւցար, ո՛վ Տէր Աստուած. քանզի քեզի պէս ուրիշ մէկը չկայ ու քեզմէ զատ Աստուած չկայ՝ մեր ականջներովը մեր բոլոր լսածներուն համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
7:227:22 По всему велик Ты, Господи мой, Господи! ибо нет подобного Тебе и нет Бога, кроме Тебя, по всему, что слышали мы своими ушами.
7:22 ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the μεγαλῦναί μεγαλυνω enlarge; magnify σε σε.1 you κύριέ κυριος lord; master μου μου of me; mine κύριε κυριος lord; master ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ὡς ως.1 as; how σὺ συ you καὶ και and; even οὐκ ου not ἔστιν ειμι be θεὸς θεος God πλὴν πλην besides; only σοῦ σου of you; your ἐν εν in πᾶσιν πας all; every οἷς ος who; what ἠκούσαμεν ακουω hear ἐν εν in τοῖς ο the ὠσὶν ους ear ἡμῶν ημων our
7:22 עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus גָּדַ֖לְתָּ gāḏˌaltā גדל be strong אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH כִּֽי־ kˈî- כִּי that אֵ֣ין ʔˈên אַיִן [NEG] כָּמֹ֗וךָ kāmˈôḵā כְּמֹו like וְ wᵊ וְ and אֵ֤ין ʔˈên אַיִן [NEG] אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) זֽוּלָתֶ֔ךָ zˈûlāṯˈeḵā זוּלָה except בְּ bᵊ בְּ in כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁמַ֖עְנוּ šāmˌaʕnû שׁמע hear בְּ bᵊ בְּ in אָזְנֵֽינוּ׃ ʔoznˈênû אֹזֶן ear
7:22. idcirco magnificatus es Domine Deus quia non est similis tui neque est deus extra te in omnibus quae audivimus auribus nostrisTherefore thou art magnified, O Lord God, because there is none like to thee, neither is there any God besides thee, in all the things that we have heard with our ears.
22. Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears.
7:22. For this reason, you are magnified, O Lord God. For there is no one like you. And there is no God except you, in all the things that we have heard with our own ears.
7:22. Wherefore thou art great, O LORD God: for [there is] none like thee, neither [is there any] God beside thee, according to all that we have heard with our ears.
Wherefore thou art great, O LORD God: for [there is] none like thee, neither [is there any] God beside thee, according to all that we have heard with our ears:

7:22 По всему велик Ты, Господи мой, Господи! ибо нет подобного Тебе и нет Бога, кроме Тебя, по всему, что слышали мы своими ушами.
7:22
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
μεγαλῦναί μεγαλυνω enlarge; magnify
σε σε.1 you
κύριέ κυριος lord; master
μου μου of me; mine
κύριε κυριος lord; master
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ὡς ως.1 as; how
σὺ συ you
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
θεὸς θεος God
πλὴν πλην besides; only
σοῦ σου of you; your
ἐν εν in
πᾶσιν πας all; every
οἷς ος who; what
ἠκούσαμεν ακουω hear
ἐν εν in
τοῖς ο the
ὠσὶν ους ear
ἡμῶν ημων our
7:22
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
גָּדַ֖לְתָּ gāḏˌaltā גדל be strong
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
אֵ֣ין ʔˈên אַיִן [NEG]
כָּמֹ֗וךָ kāmˈôḵā כְּמֹו like
וְ wᵊ וְ and
אֵ֤ין ʔˈên אַיִן [NEG]
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
זֽוּלָתֶ֔ךָ zˈûlāṯˈeḵā זוּלָה except
בְּ bᵊ בְּ in
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁמַ֖עְנוּ šāmˌaʕnû שׁמע hear
בְּ bᵊ בְּ in
אָזְנֵֽינוּ׃ ʔoznˈênû אֹזֶן ear
7:22. idcirco magnificatus es Domine Deus quia non est similis tui neque est deus extra te in omnibus quae audivimus auribus nostris
Therefore thou art magnified, O Lord God, because there is none like to thee, neither is there any God besides thee, in all the things that we have heard with our ears.
7:22. For this reason, you are magnified, O Lord God. For there is no one like you. And there is no God except you, in all the things that we have heard with our own ears.
7:22. Wherefore thou art great, O LORD God: for [there is] none like thee, neither [is there any] God beside thee, according to all that we have heard with our ears.
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
7:22: Wherefore: Deu 3:24; Ch1 16:25; Ch2 2:5; Psa 48:1, Psa 86:10, Psa 96:4, Psa 135:5, Psa 145:3; Eze 36:22, Eze 36:32
none: Exo 15:11; Deu 4:35, Deu 32:39; Sa1 2:2; Psa 86:8, Psa 89:6, Psa 89:8; Isa 40:18, Isa 40:25; Isa 45:5, Isa 45:18, Isa 45:22; Jer 10:6, Jer 10:7; Mic 7:18
John Gill
Wherefore thou art great, O Lord God,.... In his name, nature, persons, and perfections, purposes, promises, and works:
for there is none like thee; for his essence and attributes, for his greatness and goodness, for what he is in himself, for what he is to his people, and has done for them:
neither is there any God beside thee; there is but one God, the living and true God, the former and maker of all things; all others are but fictitious and factitious gods, see 1Kings 2:2;
according to all that we have heard with our ears; concerning what he did in the land of Egypt upon the Egyptians, and in the wilderness, in favour of the Israelites, and in the land of Canaan, by driving out the inhabitants before the people of Israel, and in the times of the judges, in raising them up to deliver his people.
John Wesley
Great - Both in power and in goodness, as appears by the great and good things which thou hast done for me.
7:237:23: Եւ ո՞վ է ազգ ՚ի վերայ երկրի իբրեւ զժողովուրդ քո զԻսրայէլ. որում առաջնորդեա՛ց Աստուած, փրկե՛լ իւր ժողովուրդ. դնե՛լ քեզ անուն, եւ առնե՛լ քեզ մեծութիւն եւ յայտնութիւն. մերժե՛լ քեզ յերեսաց ժողովրդեան քոյ զոր փրկեցեր դու քեզ յԵգիպտոսէ, զա՛զգս եւ զբնակութիւնս.
23 Եւ երկրի վրայ ո՞ր ազգն է Իսրայէլի քո ժողովրդի պէս, որին Աստուած ինքը առաջնորդեց՝ փրկելու իր ժողովրդին, որպէսզի անուանի դարձնի քեզ եւ հռչակի քո մեծութիւնն ու յայտնութիւնը, որ Եգիպտոսից փրկուած ժողովրդիդ առջեւից ազգեր ու նրանց բնակութեան վրանները տապալեցիր:
23 Ո՞ր ազգը երկրի վրայ քու ժողովուրդիդ Իսրայէլին պէս է, որուն համար նոյն ինքն Աստուած եկաւ զանիկա փրկելու, իրեն ժողովուրդ ընելու ու իրեն մեծ անուն վաստկելու եւ քու* երկրիդ մէջ այս մեծ ու սոսկալի բաները ընելու, քեզի համար Եգիպտոսէն ազատած ժողովուրդիդ առջեւէն ազգերն ու անոնց աստուածները վռնտելով։
Եւ ո՞վ է ազգ ի վերայ երկրի իբրեւ զժողովուրդ քո զԻսրայէլ, որում առաջնորդեաց Աստուած փրկել իւր ժողովուրդ, դնել [96]քեզ անուն եւ առնել [97]քեզ մեծութիւն եւ [98]յայտնութիւն, մերժել քեզ`` յերեսաց ժողովրդեան քո զոր փրկեցեր դու քեզ յԵգիպտոսէ` [99]զազգս եւ զբնակութիւնս:

7:23: Եւ ո՞վ է ազգ ՚ի վերայ երկրի իբրեւ զժողովուրդ քո զԻսրայէլ. որում առաջնորդեա՛ց Աստուած, փրկե՛լ իւր ժողովուրդ. դնե՛լ քեզ անուն, եւ առնե՛լ քեզ մեծութիւն եւ յայտնութիւն. մերժե՛լ քեզ յերեսաց ժողովրդեան քոյ զոր փրկեցեր դու քեզ յԵգիպտոսէ, զա՛զգս եւ զբնակութիւնս.
23 Եւ երկրի վրայ ո՞ր ազգն է Իսրայէլի քո ժողովրդի պէս, որին Աստուած ինքը առաջնորդեց՝ փրկելու իր ժողովրդին, որպէսզի անուանի դարձնի քեզ եւ հռչակի քո մեծութիւնն ու յայտնութիւնը, որ Եգիպտոսից փրկուած ժողովրդիդ առջեւից ազգեր ու նրանց բնակութեան վրանները տապալեցիր:
23 Ո՞ր ազգը երկրի վրայ քու ժողովուրդիդ Իսրայէլին պէս է, որուն համար նոյն ինքն Աստուած եկաւ զանիկա փրկելու, իրեն ժողովուրդ ընելու ու իրեն մեծ անուն վաստկելու եւ քու* երկրիդ մէջ այս մեծ ու սոսկալի բաները ընելու, քեզի համար Եգիպտոսէն ազատած ժողովուրդիդ առջեւէն ազգերն ու անոնց աստուածները վռնտելով։
zohrab-1805▾ eastern-1994▾ western am▾
7:237:23 И кто подобен народу Твоему, Израилю, единственному народу на земле, для которого приходил Бог, чтобы приобрести {его} Себе в народ и прославить Свое имя {и} совершить великое и страшное пред народом Твоим, который Ты приобрел Себе от Египтян, изгнав народы и богов их?
7:23 καὶ και and; even τίς τις.1 who?; what? ὡς ως.1 as; how ὁ ο the λαός λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel ἔθνος εθνος nation; caste ἄλλο αλλος another; else ἐν εν in τῇ ο the γῇ γη earth; land ὡς ως.1 as; how ὡδήγησεν οδηγεω guide αὐτὸν αυτος he; him ὁ ο the θεὸς θεος God τοῦ ο the λυτρώσασθαι λυτροω ransom αὐτῷ αυτος he; him λαὸν λαος populace; population τοῦ ο the θέσθαι τιθημι put; make σε σε.1 you ὄνομα ονομα name; notable τοῦ ο the ποιῆσαι ποιεω do; make μεγαλωσύνην μεγαλωσυνη greatness καὶ και and; even ἐπιφάνειαν επιφανεια manifestation τοῦ ο the ἐκβαλεῖν εκβαλλω expel; cast out σε σε.1 you ἐκ εκ from; out of προσώπου προσωπον face; ahead of τοῦ ο the λαοῦ λαος populace; population σου σου of you; your οὗ ος who; what ἐλυτρώσω λυτροω ransom σεαυτῷ σεαυτου of yourself ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἔθνη εθνος nation; caste καὶ και and; even σκηνώματα σκηνωμα camp; tent
7:23 וּ û וְ and מִ֤י mˈî מִי who כְ ḵᵊ כְּ as עַמְּךָ֙ ʕammᵊḵˌā עַם people כְּ kᵊ כְּ as יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel גֹּ֥וי gˌôy גֹּוי people אֶחָ֖ד ʔeḥˌāḏ אֶחָד one בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָלְכֽוּ־ hālᵊḵˈû- הלך walk אֱ֠לֹהִים ʔᵉlōhîm אֱלֹהִים god(s) לִ li לְ to פְדֹּֽות־ fᵊddˈôṯ- פדה buy off לֹ֨ו lˌô לְ to לְ lᵊ לְ to עָ֜ם ʕˈām עַם people וְ wᵊ וְ and לָ lā לְ to שׂ֧וּם śˈûm שׂים put לֹ֣ו lˈô לְ to שֵׁ֗ם šˈēm שֵׁם name וְ wᵊ וְ and לַ la לְ to עֲשֹׂ֨ות ʕᵃśˌôṯ עשׂה make לָכֶ֜ם lāḵˈem לְ to הַ ha הַ the גְּדוּלָּ֤ה ggᵊḏûllˈā גְּדוּלָּה greatness וְ wᵊ וְ and נֹֽרָאֹות֙ nˈōrāʔôṯ ירא fear לְ lᵊ לְ to אַרְצֶ֔ךָ ʔarṣˈeḵā אֶרֶץ earth מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face עַמְּךָ֗ ʕammᵊḵˈā עַם people אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] פָּדִ֤יתָ pāḏˈîṯā פדה buy off לְּךָ֙ llᵊḵˌā לְ to מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt גֹּויִ֖ם gôyˌim גֹּוי people וֵ wē וְ and אלֹהָֽיו׃ ʔlōhˈāʸw אֱלֹהִים god(s)
7:23. quae est autem ut populus tuus Israhel gens in terra propter quam ivit Deus ut redimeret eam sibi in populum et poneret sibi nomen faceretque eis magnalia et horribilia super terram a facie populi tui quem redemisti tibi ex Aegypto gentem et deum eiusAnd what nation is there upon earth, as thy people Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for them great and terrible things, upon the earth, before the face of thy people, whom thou redeemedst to thyself out of Egypt, from the nations and their gods.
23. And what one nation in the earth is like thy people, even like Israel, whom God went to redeem unto himself for a people, and to make him a name, and to do great things for you, and terrible things for thy land, before thy people, which thou redeemedst to thee out of Egypt, the nations and their gods?
7:23. But what nation is there upon the earth like your people Israel, because of whom God went forth, so that he might redeem a people for himself, and establish a name for himself, and accomplish for them great and terrible things upon the earth, before the face of your people, whom you redeemed for yourself away Egypt, the nations and their gods.
7:23. And what one nation in the earth [is] like thy people, [even] like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, [from] the nations and their gods?
And what one nation in the earth [is] like thy people, [even] like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, [from] the nations and their gods:

7:23 И кто подобен народу Твоему, Израилю, единственному народу на земле, для которого приходил Бог, чтобы приобрести {его} Себе в народ и прославить Свое имя {и} совершить великое и страшное пред народом Твоим, который Ты приобрел Себе от Египтян, изгнав народы и богов их?
7:23
καὶ και and; even
τίς τις.1 who?; what?
ὡς ως.1 as; how
ο the
λαός λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
ἔθνος εθνος nation; caste
ἄλλο αλλος another; else
ἐν εν in
τῇ ο the
γῇ γη earth; land
ὡς ως.1 as; how
ὡδήγησεν οδηγεω guide
αὐτὸν αυτος he; him
ο the
θεὸς θεος God
τοῦ ο the
λυτρώσασθαι λυτροω ransom
αὐτῷ αυτος he; him
λαὸν λαος populace; population
τοῦ ο the
θέσθαι τιθημι put; make
σε σε.1 you
ὄνομα ονομα name; notable
τοῦ ο the
ποιῆσαι ποιεω do; make
μεγαλωσύνην μεγαλωσυνη greatness
καὶ και and; even
ἐπιφάνειαν επιφανεια manifestation
τοῦ ο the
ἐκβαλεῖν εκβαλλω expel; cast out
σε σε.1 you
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
οὗ ος who; what
ἐλυτρώσω λυτροω ransom
σεαυτῷ σεαυτου of yourself
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἔθνη εθνος nation; caste
καὶ και and; even
σκηνώματα σκηνωμα camp; tent
7:23
וּ û וְ and
מִ֤י mˈî מִי who
כְ ḵᵊ כְּ as
עַמְּךָ֙ ʕammᵊḵˌā עַם people
כְּ kᵊ כְּ as
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
גֹּ֥וי gˌôy גֹּוי people
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָלְכֽוּ־ hālᵊḵˈû- הלך walk
אֱ֠לֹהִים ʔᵉlōhîm אֱלֹהִים god(s)
לִ li לְ to
פְדֹּֽות־ fᵊddˈôṯ- פדה buy off
לֹ֨ו lˌô לְ to
לְ lᵊ לְ to
עָ֜ם ʕˈām עַם people
וְ wᵊ וְ and
לָ לְ to
שׂ֧וּם śˈûm שׂים put
לֹ֣ו lˈô לְ to
שֵׁ֗ם šˈēm שֵׁם name
וְ wᵊ וְ and
לַ la לְ to
עֲשֹׂ֨ות ʕᵃśˌôṯ עשׂה make
לָכֶ֜ם lāḵˈem לְ to
הַ ha הַ the
גְּדוּלָּ֤ה ggᵊḏûllˈā גְּדוּלָּה greatness
וְ wᵊ וְ and
נֹֽרָאֹות֙ nˈōrāʔôṯ ירא fear
לְ lᵊ לְ to
אַרְצֶ֔ךָ ʔarṣˈeḵā אֶרֶץ earth
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
עַמְּךָ֗ ʕammᵊḵˈā עַם people
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
פָּדִ֤יתָ pāḏˈîṯā פדה buy off
לְּךָ֙ llᵊḵˌā לְ to
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
גֹּויִ֖ם gôyˌim גֹּוי people
וֵ וְ and
אלֹהָֽיו׃ ʔlōhˈāʸw אֱלֹהִים god(s)
7:23. quae est autem ut populus tuus Israhel gens in terra propter quam ivit Deus ut redimeret eam sibi in populum et poneret sibi nomen faceretque eis magnalia et horribilia super terram a facie populi tui quem redemisti tibi ex Aegypto gentem et deum eius
And what nation is there upon earth, as thy people Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for them great and terrible things, upon the earth, before the face of thy people, whom thou redeemedst to thyself out of Egypt, from the nations and their gods.
7:23. But what nation is there upon the earth like your people Israel, because of whom God went forth, so that he might redeem a people for himself, and establish a name for himself, and accomplish for them great and terrible things upon the earth, before the face of your people, whom you redeemed for yourself away Egypt, the nations and their gods.
7:23. And what one nation in the earth [is] like thy people, [even] like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, [from] the nations and their gods?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Чтобы приобрести его Себе в народ. См. Исх. XIX:3-6; Втор. IV:7; XXXIII:29.

И совершить великое и страшное пред народом. Имеются в виду чудеса и знамения Господни, имевшие себе место пред выходом евреев из Египта, при самом выходе, во время путешествия их по пустыням и при завоевании земли обетования.
Albert Barnes: Notes on the Bible - 1834
7:23: The nations and their gods - i e. the people and the idols of Canaan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: what one: Deu 4:7, Deu 4:8, Deu 4:32-34, Deu 33:29; Psa 147:20; Rom 3:1, Rom 3:2
went: Exo 3:7, Exo 3:8, Exo 19:5, Exo 19:6; Num 14:13, Num 14:14; Psa 111:9; Isa 63:7-14; Tit 2:14; Pe1 2:9; Rev 5:9
make him: Exo 9:16; Jos 7:9; Ch1 17:21; Isa 63:12, Isa 63:14; Eze 20:9; Eph 1:6
great things: Deu 10:21; Psa 40:5, Psa 65:5, Psa 66:3, Psa 106:22, Psa 145:6
thy people: Deu 9:26, Deu 15:15; Neh 1:10
nations and their gods: Exo 12:12
Geneva 1599
And what one nation in the earth [is] like thy people, [even] like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for (i) you great things and terrible, for (k) thy land, before thy people, which thou redeemedst to thee from Egypt, [from] the (l) nations and their gods?
(i) O Israel.
(k) And inheritance, which is Israel.
(l) From the Egyptians and their idols.
John Gill
And what one nation in the earth is like thy people, even like Israel,.... For the knowledge and worship of the true God among them, for laws and or given them, and for blessings of goodness bestowed upon them:
whom God went to redeem for a people to himself; the words are plural, "whom the gods went to redeem"; the Targum is,"they that were sent from the Lord,''meaning Moses and Aaron, of whom Jarchi interprets them, of the first of which it is said, "I have made thee a god unto Pharaoh", Ex 7:1; but Kimchi and R. Isaiah understand it of the true God, only suppose, as the former, that the plural expression is used for the sake of honour and glory; whereas, no doubt, respect is had to the three divine Persons in the Trinity, who were all concerned in the redemption of Israel, see Is 63:9, where mention is made of the Lord, and of the Angel of his presence, and of his holy Spirit, as engaged therein:
and to make him a name; either to get himself a name, and honour and glory in the world, to show forth his power and might, as well as his mercy and goodness, or to make his people famous, great, and glorious in the earth:
and to do for you great things and terrible; as he did in the land of Ham, at the Red sea, and in the wilderness, and in the land of Canaan, great things for his people, and terrible ones to their enemies:
for thy land; which is either spoken to God, whose was the land of Israel, and which he had chosen to dwell in, and had given to his people; or else to Israel, to whom the grant of this land was made, and who were put into the possession of it:
before thy people which thou redeemedst to thee from Egypt: that is, the great and terrible things were done in their sight, when they were redeemed from the bondage of Egypt, see Ps 78:12,
from the nations, and their gods? meaning, that they were redeemed not only from Egypt, but the nations of the Canaanites were driven out before them; nor could their idols save them, but destruction came upon them as upon the gods of the Egyptians: some leave out the supplement "from", and interpret this of the persons redeemed, even of the nations and tribes of Israel, and their great men, their rulers and civil magistrates, sometimes called gods.
7:247:24: եւ պատրաստեցեր դու քեզ զժողովուրդ քո զԻսրայէլ ՚ի ժողովուրդ մինչեւ ցյաւիտեան. եւ դո՛ւ Տէր՝ եղեր նոցա յԱստուած[3224]։ [3224] Ոմանք. Եւ դու Տէր եղեր նոցա Աստուած։
24 Քո Իսրայէլին յաւիտեան քեզ ժողովուրդ հաստատեցիր քեզ համար, եւ դու, ո՜վ Տէր, նրանց համար Աստուած եղար:
24 Եւ քու ժողովուրդդ՝ Իսրայէլը՝ յաւիտեան քեզի ժողովուրդ հաստատեցիր ու դուն, ո՛վ Տէր, անոնց Աստուած եղար։
Եւ պատրաստեցեր դու քեզ զժողովուրդ քո զԻսրայէլ ի ժողովուրդ մինչեւ ցյաւիտեան, եւ դու, Տէր, եղեր նոցա յԱստուած:

7:24: եւ պատրաստեցեր դու քեզ զժողովուրդ քո զԻսրայէլ ՚ի ժողովուրդ մինչեւ ցյաւիտեան. եւ դո՛ւ Տէր՝ եղեր նոցա յԱստուած[3224]։
[3224] Ոմանք. Եւ դու Տէր եղեր նոցա Աստուած։
24 Քո Իսրայէլին յաւիտեան քեզ ժողովուրդ հաստատեցիր քեզ համար, եւ դու, ո՜վ Տէր, նրանց համար Աստուած եղար:
24 Եւ քու ժողովուրդդ՝ Իսրայէլը՝ յաւիտեան քեզի ժողովուրդ հաստատեցիր ու դուն, ո՛վ Տէր, անոնց Աստուած եղար։
zohrab-1805▾ eastern-1994▾ western am▾
7:247:24 И Ты укрепил за Собою народ Твой, Израиля, как собственный народ, на веки, и Ты, Господи, сделался его Богом.
7:24 καὶ και and; even ἡτοίμασας ετοιμαζω prepare σεαυτῷ σεαυτου of yourself τὸν ο the λαόν λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel λαὸν λαος populace; population ἕως εως till; until αἰῶνος αιων age; -ever καὶ και and; even σύ συ you κύριε κυριος lord; master ἐγένου γινομαι happen; become αὐτοῖς αυτος he; him εἰς εις into; for θεόν θεος God
7:24 וַ wa וְ and תְּכֹ֣ונֵֽן ttᵊḵˈônˈēn כון be firm לְ֠ךָ lᵊḵˌā לְ to אֶת־ ʔeṯ- אֵת [object marker] עַמְּךָ֙ ʕammᵊḵˌā עַם people יִשְׂרָאֵ֧ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel לְךָ֛ lᵊḵˈā לְ to לְ lᵊ לְ to עָ֖ם ʕˌām עַם people עַד־ ʕaḏ- עַד unto עֹולָ֑ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הָיִ֥יתָ hāyˌîṯā היה be לָהֶ֖ם lāhˌem לְ to לֵ lē לְ to אלֹהִֽים׃ ס ʔlōhˈîm . s אֱלֹהִים god(s)
7:24. et firmasti tibi populum tuum Israhel in populum sempiternum et tu Domine factus es eis in DeumFor thou hast confirmed to thyself thy people Israel to be an everlasting people: and thou, O Lord God, art become their God.
24. And thou didst establish to thyself thy people Israel to be a people unto thee for ever; and thou, LORD, becamest their God.
7:24. For you have secured your people Israel for yourself, as an everlasting people. And you, O Lord God, have become their God.
7:24. For thou hast confirmed to thyself thy people Israel [to be] a people unto thee for ever: and thou, LORD, art become their God.
For thou hast confirmed to thyself thy people Israel [to be] a people unto thee for ever: and thou, LORD, art become their God:

7:24 И Ты укрепил за Собою народ Твой, Израиля, как собственный народ, на веки, и Ты, Господи, сделался его Богом.
7:24
καὶ και and; even
ἡτοίμασας ετοιμαζω prepare
σεαυτῷ σεαυτου of yourself
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
λαὸν λαος populace; population
ἕως εως till; until
αἰῶνος αιων age; -ever
καὶ και and; even
σύ συ you
κύριε κυριος lord; master
ἐγένου γινομαι happen; become
αὐτοῖς αυτος he; him
εἰς εις into; for
θεόν θεος God
7:24
וַ wa וְ and
תְּכֹ֣ונֵֽן ttᵊḵˈônˈēn כון be firm
לְ֠ךָ lᵊḵˌā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
עַמְּךָ֙ ʕammᵊḵˌā עַם people
יִשְׂרָאֵ֧ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel
לְךָ֛ lᵊḵˈā לְ to
לְ lᵊ לְ to
עָ֖ם ʕˌām עַם people
עַד־ ʕaḏ- עַד unto
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הָיִ֥יתָ hāyˌîṯā היה be
לָהֶ֖ם lāhˌem לְ to
לֵ לְ to
אלֹהִֽים׃ ס ʔlōhˈîm . s אֱלֹהִים god(s)
7:24. et firmasti tibi populum tuum Israhel in populum sempiternum et tu Domine factus es eis in Deum
For thou hast confirmed to thyself thy people Israel to be an everlasting people: and thou, O Lord God, art become their God.
7:24. For you have secured your people Israel for yourself, as an everlasting people. And you, O Lord God, have become their God.
7:24. For thou hast confirmed to thyself thy people Israel [to be] a people unto thee for ever: and thou, LORD, art become their God.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: confirmed: Gen 17:7; Deu 26:18
art become: Sa2 7:23; Exo 15:2; Deu 27:9; Ch1 17:22; Psa 48:14; Isa 12:2; Jer 31:1, Jer 31:33; Jer 32:38; Hos 1:10; Zac 13:9; Joh 1:12; Rom 9:25, Rom 9:26; Pe1 2:10
Geneva 1599
For thou hast (m) confirmed to thyself thy people Israel [to be] a people unto thee for ever: and thou, LORD, art become their God.
(m) He shows that God's free election is the only reason why the Israelites were chosen to be his people.
John Gill
For thou hast confirmed to thyself thy people Israel to be a people unto thee for ever,.... So long as they were obedient to him, and observed his laws and statutes, and abode by his worship and ordinances, otherwise he would write a "loammi" on them, as he has, see Hos 1:9,
and thou, Lord, art become their God; their covenant God, they having avouched him to be their God, and he having avouched them to be his people, Deut 26:17.
John Wesley
Confirmed - Partly, by thy promises, and that sure covenant which thou hast made with them: and partly, by thy glorious works wrought on their behalf, as it appears this day. Their God - In a peculiar manner, and by special relation and covenant: for otherwise he is the God and father of all things.
7:257:25: Եւ արդ՝ Տէ՛ր իմ, զբանն զոր խօսեցա՛ր վասն ծառայի քոյ եւ տան նորա, հաւատարմացո՛ մինչեւ յաւիտեան. եւ արա՛ որպէս եւ խօսեցար[3225]. [3225] Ոմանք. Հաւատարմացո՛ մինչեւ ցյաւիտեան։
25 Արդ, Տէ՜ր իմ, քո ծառայի ու նրա տան համար ասած խօսքդ յաւիտեան հաստատի՛ր եւ ասածիդ պէս արա՛, որ քո անունը յաւիտեան փառաւորուի:
25 Եւ հիմա, ո՛վ Տէր Աստուած, քու ծառայիդ համար ու անոր տանը համար ըսած խօսքդ յաւիտեան հաստատէ ու ըսածիդ պէս ըրէ
Եւ արդ, Տէր իմ, զբանն զոր խօսեցար վասն ծառայի քո եւ տան նորա` հաւատարմացո մինչեւ յաւիտեան, եւ արա որպէս եւ խօսեցար:

7:25: Եւ արդ՝ Տէ՛ր իմ, զբանն զոր խօսեցա՛ր վասն ծառայի քոյ եւ տան նորա, հաւատարմացո՛ մինչեւ յաւիտեան. եւ արա՛ որպէս եւ խօսեցար[3225].
[3225] Ոմանք. Հաւատարմացո՛ մինչեւ ցյաւիտեան։
25 Արդ, Տէ՜ր իմ, քո ծառայի ու նրա տան համար ասած խօսքդ յաւիտեան հաստատի՛ր եւ ասածիդ պէս արա՛, որ քո անունը յաւիտեան փառաւորուի:
25 Եւ հիմա, ո՛վ Տէր Աստուած, քու ծառայիդ համար ու անոր տանը համար ըսած խօսքդ յաւիտեան հաստատէ ու ըսածիդ պէս ըրէ
zohrab-1805▾ eastern-1994▾ western am▾
7:257:25 И ныне, Господи Боже, утверди на веки слово, которое изрек Ты о рабе Твоем и о доме его, и исполни то, что Ты изрек.
7:25 καὶ και and; even νῦν νυν now; present κύριέ κυριος lord; master μου μου of me; mine κύριε κυριος lord; master τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐλάλησας λαλεω talk; speak περὶ περι about; around τοῦ ο the δούλου δουλος subject σου σου of you; your καὶ και and; even τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him πίστωσον πιστοω make faithful ἕως εως till; until αἰῶνος αιων age; -ever κύριε κυριος lord; master παντοκράτωρ παντοκρατωρ almighty θεὲ θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even νῦν νυν now; present καθὼς καθως just as / like ἐλάλησας λαλεω talk; speak
7:25 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) הַ ha הַ the דָּבָ֗ר ddāvˈār דָּבָר word אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּ֤רְתָּ dibbˈartā דבר speak עַֽל־ ʕˈal- עַל upon עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּיתֹ֔ו bêṯˈô בַּיִת house הָקֵ֖ם hāqˌēm קום arise עַד־ ʕaḏ- עַד unto עֹולָ֑ם ʕôlˈām עֹולָם eternity וַ wa וְ and עֲשֵׂ֖ה ʕᵃśˌē עשׂה make כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּֽרְתָּ׃ dibbˈartā דבר speak
7:25. nunc ergo Domine Deus verbum quod locutus es super servum tuum et super domum eius suscita in sempiternum et fac sicut locutus esAnd now, O Lord God, raise up for ever the word that thou hast spoken, concerning thy servant and concerning his house: and do as thou hast spoken,
25. And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, confirm thou it for ever, and do as thou hast spoken.
7:25. Now therefore, O Lord God, raise up forever the word that you have spoken over your servant and over his house. And do just as you have said,
7:25. And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish [it] for ever, and do as thou hast said.
And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish [it] for ever, and do as thou hast said:

7:25 И ныне, Господи Боже, утверди на веки слово, которое изрек Ты о рабе Твоем и о доме его, и исполни то, что Ты изрек.
7:25
καὶ και and; even
νῦν νυν now; present
κύριέ κυριος lord; master
μου μου of me; mine
κύριε κυριος lord; master
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
ἐλάλησας λαλεω talk; speak
περὶ περι about; around
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
καὶ και and; even
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
πίστωσον πιστοω make faithful
ἕως εως till; until
αἰῶνος αιων age; -ever
κύριε κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
θεὲ θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
νῦν νυν now; present
καθὼς καθως just as / like
ἐλάλησας λαλεω talk; speak
7:25
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הַ ha הַ the
דָּבָ֗ר ddāvˈār דָּבָר word
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּ֤רְתָּ dibbˈartā דבר speak
עַֽל־ ʕˈal- עַל upon
עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בֵּיתֹ֔ו bêṯˈô בַּיִת house
הָקֵ֖ם hāqˌēm קום arise
עַד־ ʕaḏ- עַד unto
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וַ wa וְ and
עֲשֵׂ֖ה ʕᵃśˌē עשׂה make
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּֽרְתָּ׃ dibbˈartā דבר speak
7:25. nunc ergo Domine Deus verbum quod locutus es super servum tuum et super domum eius suscita in sempiternum et fac sicut locutus es
And now, O Lord God, raise up for ever the word that thou hast spoken, concerning thy servant and concerning his house: and do as thou hast spoken,
7:25. Now therefore, O Lord God, raise up forever the word that you have spoken over your servant and over his house. And do just as you have said,
7:25. And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish [it] for ever, and do as thou hast said.
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Adam Clarke: Commentary on the Bible - 1831
7:25: And do as thou hast said - David well knew that all the promises made to himself and family were conditional; and therefore he prays that they may be fulfilled. His posterity did not walk with God, and therefore they were driven from the throne. It was taken from them by the neighboring nations, and it is now in the hands of the Mohammedans; all the promises have failed to David and his natural posterity, and to Christ and his spiritual seed alone are they fulfilled. Had David's posterity been faithful, they would, according to the promises of God, have been sitting on the Israelitish throne at this day.
It is worthy of remark how seldom God employs a soldier in any spiritual work, just for the same reason as that given to David; and yet there have been several eminently pious men in the army, who have labored for the conversion of sinners. I knew a remarkable instance of this; I was acquainted with Mr. John Haime, a well known preacher among the people called Methodists. He was a soldier in the queen's eighth regiment of dragoons, in Flanders, in the years 1739-46. He had his horse shot under him at the battle of Fontenoy, May 11, 1745; and was in the hottest fire of the enemy for above seven hours; he preached among his fellow soldiers frequently, and under the immediate patronage of his royal highness the Duke of Cumberland, commander-in-chief; and was the means of reforming and converting many hundreds of the soldiers. He was a man of amazing courage and resolution, and of inflexible loyalty. One having expressed a wonder "how he could reconcile killing men with preaching the Gospel of the grace and peace of Christ," he answered, "I never killed a man." "How can you tell that? were you not in several battles?" "Yes, but I am confident I never killed nor wounded a man." "How was this? did you not do your duty?" "Yes, with all my might; but when in battle, either my horse jumped aside or was wounded, or was killed, or my carbine missed fire, and I could never draw the blood of the enemy." "And would you have done it if you could?" "Yes, I would have slain the whole French army, had it been in my power; I fought in a good cause, for a good king, and for my country; and though I struck in order to cut, and hack, and hew, on every side, I could kill no man." This is the substance of his answers to the above questions, and we see from it a remarkable interfering Providence; God had appointed this man to build a spiritual house in the British army, in Flanders, and would not permit him to shed the blood of his fellow creatures.
"This chapter is one of the most important in the Old Testament, and yet some of its most interesting verses are very improperly rendered in our translation; it therefore demands our most careful consideration. And as in the course of these remarks I propose to consider, and hope to explain, some of the prophecies descriptive of The Messiah, which were fulfilled in Jesus Christ, among which prophecies that contained in this chapter is worthy of particular attention, I shall introduce it with a general state of this great argument.
"It having pleased God that, between the time of a Messiah being promised and the time of his coming, there should be delivered by the prophets a variety of marks by which the Messiah was to be known, and distinguished from every other man; it was impossible for any one to prove himself the Messiah, whose character did not answer to these marks; and of course it was necessary that all these criteria, thus Divinely foretold, should be fulfilled in the character of Jesus Christ. That these prophetic descriptions of the Messiah were numerous, appears from Christ and his apostles, (Luk 24:27, Luk 24:44; Act 17:2, Act 17:3; Act 28:23, etc.), who referred the Jews to the Old Testament as containing abundant evidence of his being The Messiah, because he fulfilled all the prophecies descriptive of that singular character. The chief of these prophecies related to his being miraculously born of a virgin; the time and place of his birth; the tribe and family from which he was to descend; the miracles he was to perform; the manner of his preaching; his humility and mean appearance; the perfect innocence of his life; the greatness of his sufferings; the treachery of his betrayer; the circumstances of his trial; the nature of his death and burial; and his miraculous resurrection. Now amongst all the circumstances which form this chain of prophecy, the first reference made in the New Testament relates to his descent; for the New Testament begins with asserting that Jesus Christ was the son of David, the son of Abraham. As to the descent of Christ from Abraham, every one knows that Christ was born a Jew, and consequently descended from Jacob, the grandson of Abraham. And we all know that the promise given to Abraham concerning the Messiah is recorded in the history of Abraham's life, in Gen 22:18. Christ being also to descend from David, there can be no doubt that this promise, as made to David, was recorded likewise in the history of David. It is remarkable that David's life is given more at large than that of any other person in the Old Testament; and can it be supposed that the historian omitted to record that promise which was more honorable to David than any other circumstance? The record of this promise, if written at all, must have been written in this chapter; in the message from God by Nathan to David, which is here inserted. Here, I am fully persuaded, the promise was, and still is, recorded; and the chief reason why our divines have so frequently missed it, or been so much perplexed about it, is owing to our very improper translation of the 10th and 14th verses. "This wrong translation in a part of Scripture so very interesting, has been artfully laid hold of, and expatiated upon splendidly, by the deistical author of The Ground and Reasons of the Christian Religion; who pretends to demonstrate that the promise of a Messiah could not be here recorded. His reasons, hitherto I believe unanswered, are three:
1. Because, in Sa2 7:10, the prophet speaks of the future prosperity of the Jews, as to be afterwards fixed, and no more afflicted; which circumstances are totally repugnant to the fate of the Jews, as connected with the birth and death of Christ.
2. Because the son here promised was (Sa2 7:13) to build a house; which house, it is pretended, must mean the temple of Solomon; and of course Solomon must be the son here promised. And,
3. Because Sa2 7:14 supposes that this son might commit iniquity, which could not be supposed of the Messiah.
The first of these objections is founded on our wrong translation of Sa2 7:10, where the words should be expressed as relating to the time past or present. For the prophet is there declaring what great things God had already done for David and his people; that he had raised David from the sheepfold to the throne; and that he had planted the Israelites in a place of safety, at rest from all those enemies who had so often before afflicted them. That the verbs ושמתי vesamti, and ונטעתי unetati, may be rendered in the time past or present, is allowed by our own translators; who here (Sa2 7:11) render והניחתי vahanichothi, and have caused thee to rest, and also render והגיד vehiggid, and telleth; which construction, made necessary here by the context, might be confirmed by other proofs almost innumerable. The translation, therefore, should run thus: I took thee from the sheepcote; and have made thee a great name; and I Have Appointed a place for my people Israel; and Have Planted them, that they may dwell in a place of their own, and move no more. Neither Do the children of wickedness afflict them any more; as before-time, and as since the time that I commanded judges to be over Israel: and I Have Caused thee to rest from all thine enemies.
"Objection the second is founded on a mistake in the sense. David indeed had proposed to build a house for God, which God did not permit. Yet, approving the piety of David's intention, God was pleased to reward it by promising that he would make a house for David; which house, to be thus erected by God, was certainly not material, or made of stones, but a spiritual house, or family, to be raised up for the honor of God, and the salvation of mankind. And this house, which God would make, was to be built by David's Seed; and this seed was to be raised up After David slept with his fathers; which words clearly exclude Solomon, who was set up and placed upon the throne Before David was dead. This building promised by God, was to be erected by one of David's descendants, who was also to be an everlasting king; and indeed the house and the kingdom were both of them to be established forever. Now that this house or spiritual building was to be set up, together with a kingdom, by the Messiah, is clear from Zechariah; who very emphatically says, (Zac 6:12, Zac 6:13), Behold the man whose name is The Branch; He Shall Build the Temple of the Lord. Even He Shall Build the Temple of the Lord; and he shall bear the glory, and shall sit and rule upon his Throne, etc. Observe also the language of the New Testament. In Co1 3:9-17, St. Paul says, Ye are God's Building - Know ye not that Ye are the temple of God - the temple of God is holy, which temple Ye are. And the author of the Epistle to the Hebrews seems to have his eye upon this very promise in Samuel concerning a son to David, and of the house which he should build; when he says, (Heb 3:6), Christ, As a Son Over His Own House, Whose House Are We.
"As to the third and greatest difficulty, that also may be removed by a more just translation of Sa2 7:14; for the Hebrew words do not properly signify what they are now made to speak. It is certain that the principal word, בהעותו behaavotho, is not the active infinitive of kal, which would be בעותו, but העות from עיה is in niphal, as הגלות from גלה. It is also certain that a verb, which in the active voice signifies to commit iniquity, may, in the passive signify to suffer for iniquity; and hence it is that nouns from such verbs sometimes signify iniquity, sometimes punishment. See Lowth's Isaiah, p, 187, with many other authorities which shall be produced hereafter. The way being thus made clear, we are now prepared for abolishing our translation, if he commit iniquity; and also for adopting the true one, even in his suffering for iniquity. The Messiah, who is thus the person possibly here spoken of, will be made still more manifest from the whole verse thus translated: I will be his father, and he shall be my son: Even in His Suffering for Iniquity, I shall chasten him with the rod of men, (with the rod due to men), and with the stripes (due to) the children of Adam. And this construction is well supported by Isa 53:4, Isa 53:5 : He hath carried Our Sorrows, (i.e., the sorrows due to us, and which we must otherwise have suffered), he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. See note, p. 479, in Hallet, on Heb 11:26. Thus, then, God declares himself the Father of the Son here meant; (see also Heb 1:5); and promises that, even amidst the sufferings of this Son, (as they would be for the sins of others, not for his own), his mercy should still attend him: nor should his favor be ever removed from this king, as it had been from Saul. And thus (as it follows) thine house (O David) and thy kingdom shall, in Messiah, be established for ever before Me: (before God): thy throne shall be established for ever. Thus the angel, delivering his message to the virgin mother, Luk 1:32, Luk 1:33, speaks as if he was quoting from this very prophecy: The Lord God shall give unto him the throne of his father David, and he shall reign over the house of Jacob For Ever: and of his kingdom there shall be no end. In Sa2 7:16, לפניך lephaneycha, is rendered as לפני lephanai, on the authority of three Hebrew MSS., with the Greek and Syriac versions; and, indeed, nothing could be established for ever in the presence of David, but in the presence of God only.
"Having thus shown that the words fairly admit here the promise made to David, that from his seed should arise Messiah, the everlasting King; it may be necessary to add that, if the Messiah be the person here meant, as suffering innocently for the sins of others, Solomon cannot be; nor can this be a prophecy admitting such double sense, or be applied properly to two such opposite characters. Of whom speaketh the prophet this? of Himself, or of Some Other man? This was a question properly put by the Ethiopian treasurer, (Act 8:34), who never dreamed that such a description as he was reading could relate to different persons; and Philip shows him that the person was Jesus only. So here it may be asked, Of whom speaketh the prophet this? of Solomon, or of Christ? It must be answered, Of Christ: one reason is, because the description does not agree to Solomon; and therefore Solomon being necessarily excluded in a single sense, must also be excluded in a double. Lastly, if it would be universally held absurd to consider the promise of Messiah made to Abraham as relating to any other person besides Messiah; why is there not an equal absurdity in giving a double sense to the promise of Messiah thus made to David?
"Next to our present very improper translation, the cause of the common confusion here has been - not distinguishing the promise here made as to Messiah alone, from another made as to Solomon alone: the first brought by Nathan, the second by Gad; the first near the beginning of David's reign, the second near the end of it; the first relating to Messiah's spiritual kingdom, everlasting without conditions, the second relating to the fate of the temporal kingdom of Solomon, and his heirs, depending entirely on their obedience or rebellion, Ch1 22:8-13; Ch1 28:7. Let the first message be compared with this second in Ch1 22:8-13, which the Syriac version (at Ch1 22:8) tells us was delivered by a prophet, and the Arabian says by the prophet Gad. This second message was after David's many wars, when he had shed much blood; and it was this second message that, out of all David's sons, appointed Solomon to be his successor. At the time of the first message Solomon was not born; it being delivered soon after David became king at Jerusalem: but Solomon was born at the time of this second message. For though our translation very wrongly says, (Ch1 22:9), a son Shall Be born to thee - and his name shall be Solomon; yet the Hebrew text expressly speaks of him as then born - Behold a son, (נולד, natus est), Is Born to thee: and therefore the words following must be rendered, Solomon Is his name, and I will give peace in his days: he shall build a house for my name, etc.
"From David's address to God, after receiving the message by Nathan, it is plain that David understood the Son promised to be The Messiah: in whom his house was to be established for ever. But the words which seem most expressive of this are in this verse now rendered very unintelligibly: And is this the manner of man? Whereas the words וזאת תורת האדם vezoth torath haadam literally signify, and this is (or must be) the law of the man, or of the Adam; i.e., this promise must relate to the law or ordinance made by God to Adam, concerning the seed of the woman; the man, or the second Adam; as the Messiah is expressly called by St. Paul, Co1 15:45, Co1 15:47. This meaning will be yet more evident from the parallel place, Ch1 17:17, where the words of David are now miserably rendered thus: And thou hast regarded me according to the estate of a man of high degree; whereas the words וראיתני כתור האדם המעלה ureithani kethor haadam hammaalah literally signify, and thou hast regarded me according to the order of the Adam that Is Future, or The Man that Is from Above: (for the word המעלה hammaalah very remarkably signifies hereafter as to time, and from above as to place): and thus St. Paul, including both senses - The Second Man Is the Lord from Heaven - and Adam is the figure of him that was to come, or the future, Rom 5:14. - See the Preface of the late learned Mr. Peters on Job, referred to and confirmed as to this interesting point in a note subjoined to my Sermon on A Virgin Shall Conceive, etc., P. 46-52, 8 vo. 1765. A part of that note here follows: 'The speech of David (Sa2 7:18-29) is such as one might naturally expect from a person overwhelmed with the greatness of the promised blessing: for it is abrupt, full of wonder, and fraught with repetitions. And now what can David say unto thee? What, indeed! For thou, Lord God knowest thy servant - thou knowest the hearts of all men, and seest how full my own heart is. For thy word's sake - for the sake of former prophecies, and according to thine own heart - from the mere motive of thy wisdom and goodness, hast thou done all these great things, to make thy servant know them. I now perceive the reason of those miraculous providences which have attended me from my youth up; taken from following the sheep, and conducted through all difficulties to be ruler of thy people; and shall I distrust the promise now made me? Thy words be true. If the preceding remarks on this whole passage be just and well grounded, then may we see clearly the chief foundation of what St. Peter tells us (Act 2:30) concerning David: that being a prophet, and Knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he, seeing this before, spake of the resurrection of Christ, etc.'"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: establish it: Gen 32:12; Psa 119:49; Jer 11:4, Jer 11:5; Eze 36:37
John Gill
And now, O Lord God,.... From confessions of unworthiness, and of the goodness of God, and a recital of favours conferred on him and the people of Israel, David proceeds to petitions:
the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever: he prays for the sure performance of the promise of God respecting himself and his family, and the stability and perpetual continuance of the kingdom in it, and has, no doubt, a special regard to the Messiah, the promised seed that should spring from him:
and do as thou hast said: for though God had purposed and promised to do those several things, and would do them, yet it was expected by him, and it was right in David to pray for the performance of them; see Ezek 36:37.
7:267:26: եւ մեծասցի անուն քո մինչեւ ցյաւիտեան։ Եւ արդ՝ Տէր ամենակալ, Աստուած ՚ի վերայ ամենայն Իսրայէլի. տուն ծառայի քոյ Դաւթի եղիցի կանգո՛ւն առաջի քո.
26 Տէ՜ր ամենակալ, ամբո՛ղջ Իսրայէլի Աստուած, քո ծառայ Դաւթի տունը թող կանգուն մնայ քո առջեւ,
26 Եւ քու անունդ յաւիտեան մեծ ճանչցուի ու ըսեն թէ ‘Զօրութեան Տէրը Իսրայէլի վրայ Աստուած է’ ու քու ծառայիդ Դաւիթին տունը քու առջեւդ հաստատ մնայ։
եւ մեծասցի անուն քո մինչեւ ցյաւիտեան. եւ [100]արդ, Տէր ամենակալ, Աստուած ի վերայ ամենայն Իսրայելի. տուն ծառայի քո Դաւթի եղիցի կանգուն առաջի քո:

7:26: եւ մեծասցի անուն քո մինչեւ ցյաւիտեան։ Եւ արդ՝ Տէր ամենակալ, Աստուած ՚ի վերայ ամենայն Իսրայէլի. տուն ծառայի քոյ Դաւթի եղիցի կանգո՛ւն առաջի քո.
26 Տէ՜ր ամենակալ, ամբո՛ղջ Իսրայէլի Աստուած, քո ծառայ Դաւթի տունը թող կանգուն մնայ քո առջեւ,
26 Եւ քու անունդ յաւիտեան մեծ ճանչցուի ու ըսեն թէ ‘Զօրութեան Տէրը Իսրայէլի վրայ Աստուած է’ ու քու ծառայիդ Դաւիթին տունը քու առջեւդ հաստատ մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:267:26 И да возвеличится имя Твое во веки, чтобы говорили: >. И дом раба Твоего Давида да будет тверд пред лицем Твоим.
7:26 μεγαλυνθείη μεγαλυνω enlarge; magnify τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἕως εως till; until αἰῶνος αιων age; -ever
7:26 וְ wᵊ וְ and יִגְדַּ֨ל yiḡdˌal גדל be strong שִׁמְךָ֤ šimᵊḵˈā שֵׁם name עַד־ ʕaḏ- עַד unto עֹולָם֙ ʕôlˌām עֹולָם eternity לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בֵית֙ vêṯ בַּיִת house עַבְדְּךָ֣ ʕavdᵊḵˈā עֶבֶד servant דָוִ֔ד ḏāwˈiḏ דָּוִד David יִהְיֶ֥ה yihyˌeh היה be נָכֹ֖ון nāḵˌôn כון be firm לְ lᵊ לְ to פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
7:26. et magnificetur nomen tuum usque in sempiternum atque dicatur Dominus exercituum Deus super Israhel et domus servi tui David erit stabilita coram DominoThat thy name may be magnified for ever, and it may be said: The Lord of hosts is God over Israel. And the house of thy servant David shall be established before the Lord.
26. And let thy name be magnified for ever, saying, The LORD of hosts is God over Israel: and the house of thy servant David shall be established before thee.
7:26. so that your name may be magnified even forever, and so that it may be said: ‘The Lord of hosts is the God over Israel.’ And the house of your servant David will be established in the sight of the Lord.
7:26. And let thy name be magnified for ever, saying, The LORD of hosts [is] the God over Israel: and let the house of thy servant David be established before thee.
And let thy name be magnified for ever, saying, The LORD of hosts [is] the God over Israel: and let the house of thy servant David be established before thee:

7:26 И да возвеличится имя Твое во веки, чтобы говорили: <<Господь Саваоф~--- Бог над Израилем>>. И дом раба Твоего Давида да будет тверд пред лицем Твоим.
7:26
μεγαλυνθείη μεγαλυνω enlarge; magnify
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ἕως εως till; until
αἰῶνος αιων age; -ever
7:26
וְ wᵊ וְ and
יִגְדַּ֨ל yiḡdˌal גדל be strong
שִׁמְךָ֤ šimᵊḵˈā שֵׁם name
עַד־ ʕaḏ- עַד unto
עֹולָם֙ ʕôlˌām עֹולָם eternity
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
בֵית֙ vêṯ בַּיִת house
עַבְדְּךָ֣ ʕavdᵊḵˈā עֶבֶד servant
דָוִ֔ד ḏāwˈiḏ דָּוִד David
יִהְיֶ֥ה yihyˌeh היה be
נָכֹ֖ון nāḵˌôn כון be firm
לְ lᵊ לְ to
פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
7:26. et magnificetur nomen tuum usque in sempiternum atque dicatur Dominus exercituum Deus super Israhel et domus servi tui David erit stabilita coram Domino
That thy name may be magnified for ever, and it may be said: The Lord of hosts is God over Israel. And the house of thy servant David shall be established before the Lord.
7:26. so that your name may be magnified even forever, and so that it may be said: ‘The Lord of hosts is the God over Israel.’ And the house of your servant David will be established in the sight of the Lord.
7:26. And let thy name be magnified for ever, saying, The LORD of hosts [is] the God over Israel: and let the house of thy servant David be established before thee.
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
7:26: let thy: Ch1 17:23, Ch1 17:24, Ch1 29:10-13; Psa 72:18, Psa 72:19, Psa 115:1; Mat 6:9; Joh 12:28
before thee: Gen 17:18; Ch1 17:23, Ch1 17:24; Psa 89:36
Geneva 1599
And let thy name be magnified for ever, saying, The LORD of hosts [is] the God over Israel: and let the (n) house of thy servant David be established before thee.
(n) This prayer is most effective when we chiefly seek God's glory, and the accomplishment of his promise.
John Gill
And let thy name be magnified for ever,.... David desired the performance of the above things not so much for his own sake, and for the sake of his family, as for the glory of God; his great concern was, that God might be magnified, and his greatness displayed, in making him and his family great; and particularly that he might be magnified and glorified in that famous Son of his, the Messiah, as he has been, Jn 13:31; and by all his people in succeeding ages:
saying, the Lord of hosts is the God over Israel; the Lord of armies above and below, is God over all, and in a special and peculiar manner God over Israel, literal and spiritual, that takes care of them, supplies, protects, and defends them:
and let the house of thy servant David be established before thee; as he had promised, 2Kings 7:16.
John Wesley
Let thy name - That is, do thou never cease to manifest thyself to be the God and governor of Israel.
7:277:27: զի դո՛ւ ես Տէր ամենակալ Աստուած Իսրայէլի։ Եւ արդ որպէս խօսեցար մեծասցի՛ անուն քո մինչեւ ցյաւիտեան՝ ասէ Տէր ամենակալ Աստուած Իսրայէլի. յայտնեցե՛ր յունկն ծառայի քոյ եւ ասացեր, շինեցից քեզ տուն. վասն այնորիկ եգիտ ծառայ քո զսիրտ իւր՝ կա՛լ առ քեզ յաղօ՛թս զաղօթս զայսոսիկ[3226]: [3226] Ոմանք. Մեծասցի տուն քո մինչեւ յաւ՛՛։
27 որովհետեւ դու ես Իսրայէլի ամենակալ Տէր Աստուածը: Թող քո անունը յաւիտեան փառաւորուի, դու քո ծառայի ականջին յայտնեցիր եւ ասացիր՝ “Քեզ համար տուն եմ շինելու”, ուստի քո ծառան յանդգնեց քո առջեւ այս աղօթքը անելու:
27 Քանզի դուն, ո՛վ Տէր զօրութեան, Աստուա՛ծ Իսրայէլի, քու ծառայիդ յայտնեցիր ու ըսիր՝ ‘Քեզի տուն պիտի շինեմ’. ասոր համար ծառադ իր սրտին մէջ համարձակութիւն գտաւ այս աղօթքը քեզի ընելու։
զի դու [101]ես Տէր ամենակալ Աստուած Իսրայելի, [102]Եւ արդ որպէս խօսեցար մեծասցի անուն քո մինչեւ ցյաւիտեան, ասէ Տէր ամենակալ Աստուած Իսրայելի.`` յայտնեցեր յունկն ծառայի քո եւ ասացեր շինեցից քեզ տուն. վասն այնորիկ եգիտ ծառայ քո զսիրտ իւր` կալ առ քեզ յաղօթս զաղօթս զայսոսիկ:

7:27: զի դո՛ւ ես Տէր ամենակալ Աստուած Իսրայէլի։ Եւ արդ որպէս խօսեցար մեծասցի՛ անուն քո մինչեւ ցյաւիտեան՝ ասէ Տէր ամենակալ Աստուած Իսրայէլի. յայտնեցե՛ր յունկն ծառայի քոյ եւ ասացեր, շինեցից քեզ տուն. վասն այնորիկ եգիտ ծառայ քո զսիրտ իւր՝ կա՛լ առ քեզ յաղօ՛թս զաղօթս զայսոսիկ[3226]:
[3226] Ոմանք. Մեծասցի տուն քո մինչեւ յաւ՛՛։
27 որովհետեւ դու ես Իսրայէլի ամենակալ Տէր Աստուածը: Թող քո անունը յաւիտեան փառաւորուի, դու քո ծառայի ականջին յայտնեցիր եւ ասացիր՝ “Քեզ համար տուն եմ շինելու”, ուստի քո ծառան յանդգնեց քո առջեւ այս աղօթքը անելու:
27 Քանզի դուն, ո՛վ Տէր զօրութեան, Աստուա՛ծ Իսրայէլի, քու ծառայիդ յայտնեցիր ու ըսիր՝ ‘Քեզի տուն պիտի շինեմ’. ասոր համար ծառադ իր սրտին մէջ համարձակութիւն գտաւ այս աղօթքը քեզի ընելու։
zohrab-1805▾ eastern-1994▾ western am▾
7:277:27 Так как ты, Господи Саваоф, Боже Израилев, открыл рабу Твоему, говоря: >, то раб Твой уготовал сердце свое, чтобы молиться Тебе такою молитвою.
7:27 κύριε κυριος lord; master παντοκράτωρ παντοκρατωρ almighty θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἀπεκάλυψας αποκαλυπτω reveal; uncover τὸ ο the ὠτίον ωτιον ear τοῦ ο the δούλου δουλος subject σου σου of you; your λέγων λεγω tell; declare οἶκον οικος home; household οἰκοδομήσω οικοδομεω build σοι σοι you διὰ δια through; because of τοῦτο ουτος this; he εὗρεν ευρισκω find ὁ ο the δοῦλός δουλος subject σου σου of you; your τὴν ο the καρδίαν καρδια heart ἑαυτοῦ εαυτου of himself; his own τοῦ ο the προσεύξασθαι προσευχομαι pray πρὸς προς to; toward σὲ σε.1 you τὴν ο the προσευχὴν προσευχη prayer ταύτην ουτος this; he
7:27 כִּֽי־ kˈî- כִּי that אַתָּה֩ ʔattˌā אַתָּה you יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel גָּלִ֜יתָה gālˈîṯā גלה uncover אֶת־ ʔeṯ- אֵת [object marker] אֹ֤זֶן ʔˈōzen אֹזֶן ear עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say בַּ֖יִת bˌayiṯ בַּיִת house אֶבְנֶה־ ʔevneh- בנה build לָּ֑ךְ llˈāḵ לְ to עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus מָצָ֤א māṣˈā מצא find עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant אֶת־ ʔeṯ- אֵת [object marker] לִבֹּ֔ו libbˈô לֵב heart לְ lᵊ לְ to הִתְפַּלֵּ֣ל hiṯpallˈēl פלל pray אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּפִלָּ֖ה ttᵊfillˌā תְּפִלָּה prayer הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
7:27. quia tu Domine exercituum Deus Israhel revelasti aurem servi tui dicens domum aedificabo tibi propterea invenit servus tuus cor suum ut oraret te oratione hacBecause thou, O Lord of hosts, God of Israel, hast revealed to the ear of thy servant, saying: I will build thee a house: therefore hath thy servant found in his heart to pray this prayer to thee.
27. For thou, O LORD of hosts, the God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee.
7:27. For you, O Lord of hosts, God of Israel, have revealed to the ear of your servant, saying, ‘I will build a house for you.’ Because of this, your servant has found it in his heart to pray this prayer to you.
7:27. For thou, O LORD of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee.
For thou, O LORD of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee:

7:27 Так как ты, Господи Саваоф, Боже Израилев, открыл рабу Твоему, говоря: <<устрою тебе дом>>, то раб Твой уготовал сердце свое, чтобы молиться Тебе такою молитвою.
7:27
κύριε κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἀπεκάλυψας αποκαλυπτω reveal; uncover
τὸ ο the
ὠτίον ωτιον ear
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
λέγων λεγω tell; declare
οἶκον οικος home; household
οἰκοδομήσω οικοδομεω build
σοι σοι you
διὰ δια through; because of
τοῦτο ουτος this; he
εὗρεν ευρισκω find
ο the
δοῦλός δουλος subject
σου σου of you; your
τὴν ο the
καρδίαν καρδια heart
ἑαυτοῦ εαυτου of himself; his own
τοῦ ο the
προσεύξασθαι προσευχομαι pray
πρὸς προς to; toward
σὲ σε.1 you
τὴν ο the
προσευχὴν προσευχη prayer
ταύτην ουτος this; he
7:27
כִּֽי־ kˈî- כִּי that
אַתָּה֩ ʔattˌā אַתָּה you
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
גָּלִ֜יתָה gālˈîṯā גלה uncover
אֶת־ ʔeṯ- אֵת [object marker]
אֹ֤זֶן ʔˈōzen אֹזֶן ear
עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
בַּ֖יִת bˌayiṯ בַּיִת house
אֶבְנֶה־ ʔevneh- בנה build
לָּ֑ךְ llˈāḵ לְ to
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
מָצָ֤א māṣˈā מצא find
עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant
אֶת־ ʔeṯ- אֵת [object marker]
לִבֹּ֔ו libbˈô לֵב heart
לְ lᵊ לְ to
הִתְפַּלֵּ֣ל hiṯpallˈēl פלל pray
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תְּפִלָּ֖ה ttᵊfillˌā תְּפִלָּה prayer
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
7:27. quia tu Domine exercituum Deus Israhel revelasti aurem servi tui dicens domum aedificabo tibi propterea invenit servus tuus cor suum ut oraret te oratione hac
Because thou, O Lord of hosts, God of Israel, hast revealed to the ear of thy servant, saying: I will build thee a house: therefore hath thy servant found in his heart to pray this prayer to thee.
7:27. For you, O Lord of hosts, God of Israel, have revealed to the ear of your servant, saying, ‘I will build a house for you.’ Because of this, your servant has found it in his heart to pray this prayer to you.
7:27. For thou, O LORD of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:27: Therefore hath thy servant found in his heart ... - The promises of God are the true guide to the prayers of His people. We may dare to ask anything, how great soever it may be, which God has promised to give. In this and the two following verses David expresses the same wonder at the riches of God's grace, and the same expectation founded on that grace, which Paul does. in such passages as Eph 1:5-7; Eph 2:7, etc. marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:27: Rev_ealed: Heb. opened the ear, Rut 4:4; Sa1 9:15 *marg. Psa 40:6
I will: Sa2 7:11
found: Ch1 17:25, Ch1 17:26; Psa 10:17
John Gill
For thou, O Lord of hosts, God of Israel,.... As he is called in 2Kings 7:26,
hast revealed to thy servant; which he otherwise could not have known:
saying, I will build thee an house; see 2Kings 7:11,
therefore hath thy servant found in his heart to pray this prayer unto thee; found his heart disposed to this service, or found freedom and boldness in him to put up this prayer to God; what encouraged and emboldened him to do it was the gracious promise of God, that he would build up his family, and establish his kingdom; or otherwise he could not have taken such liberty, and used such boldness with God in prayer, as to have requested it of him.
John Wesley
This prayer, &c. - That prayer that is found in the tongue only will not please God. It must be found in the heart. That must be lifted up and poured out before God.
7:287:28: Եւ արդ Տէր իմ Տէր, դո՛ւ ես Աստուած. եւ բանք քո եղիցին ճշմարի՛տ, եւ զոր խօսեցար վասն ծառայի քոյ զամենայն բարութիւնս զայս.
28 Եւ արդ, Տէ՜ր իմ, Տէ՛ր, դու ես Աստուած, քո խօսքերը ճշմարիտ են, եւ դու ես քո ծառային այս ամբողջ բարիքը խոստացել:
28 Եւ հիմա, ո՛վ Տէր Եհովա, այն Աստուածը դուն ես ու քու խօսքերդ ճշմարիտ են եւ քու ծառայիդ այս աղէկութիւնը խոստացար։
Եւ արդ, Տէր իմ Տէր, դու ես Աստուած, եւ բանք քո եղիցին ճշմարիտ, եւ զոր խօսեցար վասն ծառայի քո զամենայն բարութիւնս զայս:

7:28: Եւ արդ Տէր իմ Տէր, դո՛ւ ես Աստուած. եւ բանք քո եղիցին ճշմարի՛տ, եւ զոր խօսեցար վասն ծառայի քոյ զամենայն բարութիւնս զայս.
28 Եւ արդ, Տէ՜ր իմ, Տէ՛ր, դու ես Աստուած, քո խօսքերը ճշմարիտ են, եւ դու ես քո ծառային այս ամբողջ բարիքը խոստացել:
28 Եւ հիմա, ո՛վ Տէր Եհովա, այն Աստուածը դուն ես ու քու խօսքերդ ճշմարիտ են եւ քու ծառայիդ այս աղէկութիւնը խոստացար։
zohrab-1805▾ eastern-1994▾ western am▾
7:287:28 Итак, Господи мой, Господи! Ты Бог, и слова Твои непреложны, и Ты возвестил рабу Твоему такое благо!
7:28 καὶ και and; even νῦν νυν now; present κύριέ κυριος lord; master μου μου of me; mine κύριε κυριος lord; master σὺ συ you εἶ ειμι be ὁ ο the θεός θεος God καὶ και and; even οἱ ο the λόγοι λογος word; log σου σου of you; your ἔσονται ειμι be ἀληθινοί αληθινος truthful; true καὶ και and; even ἐλάλησας λαλεω talk; speak ὑπὲρ υπερ over; for τοῦ ο the δούλου δουλος subject σου σου of you; your τὰ ο the ἀγαθὰ αγαθος good ταῦτα ουτος this; he
7:28 וְ wᵊ וְ and עַתָּ֣ה׀ ʕattˈā עַתָּה now אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH אַתָּה־ ʔattā- אַתָּה you הוּא֙ hû הוּא he הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וּ û וְ and דְבָרֶ֖יךָ ḏᵊvārˌeʸḵā דָּבָר word יִהְי֣וּ yihyˈû היה be אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness וַ wa וְ and תְּדַבֵּר֙ ttᵊḏabbˌēr דבר speak אֶֽל־ ʔˈel- אֶל to עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the טֹּובָ֖ה ṭṭôvˌā טֹובָה what is good הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
7:28. nunc ergo Domine Deus tu es Deus et verba tua erunt vera locutus es enim ad servum tuum bona haecAnd now, O Lord God, thou art God, and thy words shall be true: for thou hast spoken to thy servant these good things.
28. And now, O Lord GOD, thou art God, and thy words are truth, and thou hast promised this good thing unto thy servant:
7:28. Now therefore, O Lord God, you are God, and your words shall be true. For you have spoken to your servant these good things.
7:28. And now, O Lord GOD, thou [art] that God, and thy words be true, and thou hast promised this goodness unto thy servant:
And now, O Lord GOD, thou [art] that God, and thy words be true, and thou hast promised this goodness unto thy servant:

7:28 Итак, Господи мой, Господи! Ты Бог, и слова Твои непреложны, и Ты возвестил рабу Твоему такое благо!
7:28
καὶ και and; even
νῦν νυν now; present
κύριέ κυριος lord; master
μου μου of me; mine
κύριε κυριος lord; master
σὺ συ you
εἶ ειμι be
ο the
θεός θεος God
καὶ και and; even
οἱ ο the
λόγοι λογος word; log
σου σου of you; your
ἔσονται ειμι be
ἀληθινοί αληθινος truthful; true
καὶ και and; even
ἐλάλησας λαλεω talk; speak
ὑπὲρ υπερ over; for
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
τὰ ο the
ἀγαθὰ αγαθος good
ταῦτα ουτος this; he
7:28
וְ wᵊ וְ and
עַתָּ֣ה׀ ʕattˈā עַתָּה now
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
אַתָּה־ ʔattā- אַתָּה you
הוּא֙ הוּא he
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וּ û וְ and
דְבָרֶ֖יךָ ḏᵊvārˌeʸḵā דָּבָר word
יִהְי֣וּ yihyˈû היה be
אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness
וַ wa וְ and
תְּדַבֵּר֙ ttᵊḏabbˌēr דבר speak
אֶֽל־ ʔˈel- אֶל to
עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
טֹּובָ֖ה ṭṭôvˌā טֹובָה what is good
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
7:28. nunc ergo Domine Deus tu es Deus et verba tua erunt vera locutus es enim ad servum tuum bona haec
And now, O Lord God, thou art God, and thy words shall be true: for thou hast spoken to thy servant these good things.
7:28. Now therefore, O Lord God, you are God, and your words shall be true. For you have spoken to your servant these good things.
7:28. And now, O Lord GOD, thou [art] that God, and thy words be true, and thou hast promised this goodness unto thy servant:
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
7:28: thy words: Num 23:19; Joh 17:17; Tit 1:2
John Gill
And now, O Lord God, thou art that God,.... Who is the Lord of hosts, and the God of Israel, that has promised and is able to perform, and is faithful to his promise:
and thy words be true; are truly, punctually, and faithfully performed, never fail:
and thou hast promised this goodness unto thy servant; concerning building and establishing his house. David repeats this promise as being greatly affected with it, and fully assured of the performance of it.
John Wesley
That God - That God who hast declared thyself to be Israel's God, and in particular my God.
7:297:29: եւ արդ սկսի՛ր օրհնել զտուն ծառայի քո լինել առաջի քո յաւիտեան, զի դո՛ւ Տէր իմ Տէր խօսեցար. եւ յօրհնութենէ քումմէ օրհնեսցի՛ տուն ծառայի քոյ յաւիտեան։
29 Ուստի հիմա օրհնի՛ր քո ծառայի տունը, որ յաւիտեան քո առջեւ լինի, քանզի դու ես, Տէ՜ր իմ, Տէ՛ր, որ ասել ես դա, եւ քո օրհնութեամբ է, որ քո ծառայի տունը յաւիտեան օրհնուած պիտի մնայ»:
29 Ուստի հիմա կամք ըրէ* քու ծառայիդ տունը օրհնելու, որպէս զի յաւիտեան քու առջեւդ ըլլայ. Քանզի, ո՛վ Տէր Եհովա, դուն ըսիր ու քու օրհնութիւնովդ ծառայիդ տունը յաւիտեան օրհնեալ պիտի ըլլայ»։
Եւ արդ սկսիր օրհնել զտուն ծառայի քո` լինել առաջի քո յաւիտեան. զի դու, Տէր իմ Տէր, խօսեցար, եւ յօրհնութենէ քումմէ օրհնեսցի տուն ծառայի քո յաւիտեան:

7:29: եւ արդ սկսի՛ր օրհնել զտուն ծառայի քո լինել առաջի քո յաւիտեան, զի դո՛ւ Տէր իմ Տէր խօսեցար. եւ յօրհնութենէ քումմէ օրհնեսցի՛ տուն ծառայի քոյ յաւիտեան։
29 Ուստի հիմա օրհնի՛ր քո ծառայի տունը, որ յաւիտեան քո առջեւ լինի, քանզի դու ես, Տէ՜ր իմ, Տէ՛ր, որ ասել ես դա, եւ քո օրհնութեամբ է, որ քո ծառայի տունը յաւիտեան օրհնուած պիտի մնայ»:
29 Ուստի հիմա կամք ըրէ* քու ծառայիդ տունը օրհնելու, որպէս զի յաւիտեան քու առջեւդ ըլլայ. Քանզի, ո՛վ Տէր Եհովա, դուն ըսիր ու քու օրհնութիւնովդ ծառայիդ տունը յաւիտեան օրհնեալ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:297:29 И ныне начни и благослови дом раба Твоего, чтоб он был вечно пред лицем Твоим, ибо Ты, Господи мой, Господи, возвестил это, и благословением Твоим соделается дом раба Твоего благословенным, [чтоб быть ему пред Тобою] во веки.
7:29 καὶ και and; even νῦν νυν now; present ἄρξαι αρχω rule; begin καὶ και and; even εὐλόγησον ευλογεω commend; acclaim τὸν ο the οἶκον οικος home; household τοῦ ο the δούλου δουλος subject σου σου of you; your τοῦ ο the εἶναι ειμι be εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ὅτι οτι since; that σὺ συ you εἶ ειμι be κύριέ κυριος lord; master μου μου of me; mine κύριε κυριος lord; master ἐλάλησας λαλεω talk; speak καὶ και and; even ἀπὸ απο from; away τῆς ο the εὐλογίας ευλογια commendation; acclamation σου σου of you; your εὐλογηθήσεται ευλογεω commend; acclaim ὁ ο the οἶκος οικος home; household τοῦ ο the δούλου δουλος subject σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
7:29 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now הֹואֵל֙ hôʔˌēl יאל begin וּ û וְ and בָרֵךְ֙ vārēḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant לִ li לְ to הְיֹ֥ות hᵊyˌôṯ היה be לְ lᵊ לְ to עֹולָ֖ם ʕôlˌām עֹולָם eternity לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face כִּֽי־ kˈî- כִּי that אַתָּ֞ה ʔattˈā אַתָּה you אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH דִּבַּ֔רְתָּ dibbˈartā דבר speak וּ û וְ and מִ mi מִן from בִּרְכָ֣תְךָ֔ bbirᵊḵˈāṯᵊḵˈā בְּרָכָה blessing יְבֹרַ֥ךְ yᵊvōrˌaḵ ברך bless בֵּֽית־ bˈêṯ- בַּיִת house עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant לְ lᵊ לְ to עֹולָֽם׃ פ ʕôlˈām . f עֹולָם eternity
7:29. incipe igitur et benedic domui servi tui ut sit in sempiternum coram te quia tu Domine Deus locutus es et benedictione tua benedicetur domus servi tui in sempiternumAnd now begin, and bless the house of thy servant, that it may endure for ever before thee: because thou, O Lord God, hast spoken it, and with thy blessing let the house of thy servant be blessed for ever.
29. now therefore let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast spoken it: and with thy blessing let the house of thy servant be blessed for ever.
7:29. Therefore, begin, and bless the house of your servant, so that it may be forever before you. For you, O Lord God, have spoken. And so, let the house of your servant be blessed with your blessing forever.”
7:29. Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast spoken [it]: and with thy blessing let the house of thy servant be blessed for ever.
Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast spoken [it]: and with thy blessing let the house of thy servant be blessed for ever:

7:29 И ныне начни и благослови дом раба Твоего, чтоб он был вечно пред лицем Твоим, ибо Ты, Господи мой, Господи, возвестил это, и благословением Твоим соделается дом раба Твоего благословенным, [чтоб быть ему пред Тобою] во веки.
7:29
καὶ και and; even
νῦν νυν now; present
ἄρξαι αρχω rule; begin
καὶ και and; even
εὐλόγησον ευλογεω commend; acclaim
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
τοῦ ο the
εἶναι ειμι be
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ὅτι οτι since; that
σὺ συ you
εἶ ειμι be
κύριέ κυριος lord; master
μου μου of me; mine
κύριε κυριος lord; master
ἐλάλησας λαλεω talk; speak
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
εὐλογίας ευλογια commendation; acclamation
σου σου of you; your
εὐλογηθήσεται ευλογεω commend; acclaim
ο the
οἶκος οικος home; household
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
7:29
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
הֹואֵל֙ hôʔˌēl יאל begin
וּ û וְ and
בָרֵךְ֙ vārēḵ ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant
לִ li לְ to
הְיֹ֥ות hᵊyˌôṯ היה be
לְ lᵊ לְ to
עֹולָ֖ם ʕôlˌām עֹולָם eternity
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
כִּֽי־ kˈî- כִּי that
אַתָּ֞ה ʔattˈā אַתָּה you
אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH
דִּבַּ֔רְתָּ dibbˈartā דבר speak
וּ û וְ and
מִ mi מִן from
בִּרְכָ֣תְךָ֔ bbirᵊḵˈāṯᵊḵˈā בְּרָכָה blessing
יְבֹרַ֥ךְ yᵊvōrˌaḵ ברך bless
בֵּֽית־ bˈêṯ- בַּיִת house
עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant
לְ lᵊ לְ to
עֹולָֽם׃ פ ʕôlˈām . f עֹולָם eternity
7:29. incipe igitur et benedic domui servi tui ut sit in sempiternum coram te quia tu Domine Deus locutus es et benedictione tua benedicetur domus servi tui in sempiternum
And now begin, and bless the house of thy servant, that it may endure for ever before thee: because thou, O Lord God, hast spoken it, and with thy blessing let the house of thy servant be blessed for ever.
7:29. Therefore, begin, and bless the house of your servant, so that it may be forever before you. For you, O Lord God, have spoken. And so, let the house of your servant be blessed with your blessing forever.”
7:29. Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast spoken [it]: and with thy blessing let the house of thy servant be blessed for ever.
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
7:29: let it please thee to bless: Heb. be thou pleased and bless, Num 6:24-26; Ch1 17:27; Psa 115:12-15
for ever: Sa2 22:51
Next: 2 Kings (2 Samuel) Chapter 8
Geneva 1599
Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast (o) spoken [it]: and with thy blessing let the house of thy servant be blessed for ever.
(o) Therefore I firmly believe it will come to pass.
John Gill
Now therefore let it please thee to bless the house of thy servant,.... Not according to the merits of him or his family, but according to the sovereign will and pleasure of God; the Targum is, begin and bless; let the promised blessings begin to descend, that there may be some appearance of the performance of the promise, which may give encouragement that the whole will be fulfilled:
that it may continue for ever before thee; under his care and protection:
for thou, O Lord God, hast spoken it; whose words never fall to the ground, but have a sure accomplishment:
and with thy blessing let the house of thy servant be blessed for ever; even both with temporal and spiritual blessedness.
John Wesley
Continue forever, &c. - When Christ for ever sat down on the right - hand of God, and received all possible assurance, that his seed and throne should be as the days of heaven, then this prayer was abundantly answered.