Դատաւորներ / Judges - 16 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Samson's name (we have observed before) signifies a little sun (sol parvus); we have seen this sun rising very bright, and his morning ray strong and clear; and, nothing appearing to the contrary, we take it for granted that the middle of the day was proportionably illustrious, while he judged Israel twenty years; but the melancholy story of this chapter gives us such an account of his evening as did not commend his day. This little sun set under a cloud, and yet, just in the setting, darted forth one such strong and glorious beam as made him even then a type of Christ, conquering by death. Here is, I. Samson greatly endangered by his familiarity with one harlot, and hardly escaping, ver. 1-3. II. Samson quite ruined by his familiarity with another harlot, Delilah. Observe, 1. How he was betrayed to her by his own lusts, ver. 4. 2. How he was betrayed by her to his sworn enemies, the Philistines, who, (1.) By her means got it out of him at last where his great strength lay, ver. 5-17. (2.) Then robbed him of his strength, by taking from his head the crown of his separation, ver. 18-20. (3.) Then seized him, blinded him, imprisoned him, abused him, and, at a solemn festival, made a show of him, ver. 21-25. But, lastly, he avenged himself of them by pulling down the theatre upon their heads, and so dying with them, ver. 26-31.
Adam Clarke: Commentary on the Bible - 1831
Samson comes to Gaza; they lay wait for him; he rises by night, and carries away the city gates, Jdg 16:1-3. Falls in love with Delilah, Jdg 16:4. The lords of the Philistines promise her money if she will obtain from Samson the secret in which his strength lay, Jdg 16:5. By various artifices she at last obtains this; and communicates it to the Philistines, who seize and bind him, put out his eyes, and cause him to grind in the prison-house, vv. 6-21. At a public festival to Dagon he is brought out to make sport; when, being weary, he requests to be placed between the two pillars which supported the roof of the house, on which three thousand men and women were stationed to see him make sport, Jdg 16:22-27. He prays to God to strengthen him, and pulls down the pillars; by which (the house falling) both himself, the lords of the Philistines, and a vast multitude of the people, are slain, Jdg 16:28-30. His relatives come and take away his body, and bury it, Jdg 16:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jdg 16:1, Samson at Gaza escapes, and carries away the gates of the city; Jdg 16:4, Delilah, corrupted by the Philistines, entices Samson; Jdg 16:6, Thrice she is deceived; Jdg 16:15, At last she overcomes him; Jdg 16:21, The Philistines take him, and put out his eyes; Jdg 16:22, His strength renewing he pulls down the house upon the Philistines, and dies.
Carl Friedrich Keil and Franz Delitzsch

Samson's Fall and Death. - Samson's judicial labours reached their highest point when he achieved his great victory over the Philistines at Lechi. Just as his love to the daughter of a Philistine had furnished him with the occasion designed by God for the manifestation of his superiority to the uncircumcised enemies of Israel, so the degradation of that love into sensual lust supplied the occasion for his fall which is related in this chapter. "Samson, when strong and brave, strangled a lion; but he could not strangle his own love. He burst the fetters of his foes, but not the cords of his own lusts. He burned up the crops of others, and lost the fruit of his own virtue when burning with the flame enkindled by a single woman." (Ambros. Apol. ii., David. c. iii.)
John Gill
INTRODUCTION TO JUDGES 16
In this chapter we have an account of Samson's too great familiarity with two harlots; by the one he was brought into great danger, and narrowly escaped, Judg 16:1, and by the other he was betrayed into the hands of the Philistines, having got the secret out of him wherein his great strength lay, Judg 16:4 who having him in their hands, put out his eyes, imprisoned him, and in their idol temple made sport of him, Judg 16:21, where praying for renewed strength from the Lord, he pulled down the temple, and destroyed multitudes with the loss of his own life, Judg 16:26.
16:116:1: Եւ չոգա՛ւ Սամփսոն անտի ՚ի Գազա, եւ ետես անդ կին մի պոռնիկ, եւ եմո՛ւտ առ նա։
1. Սամփսոնն այնտեղից գնաց Գազա, այնտեղ մի պոռնիկ կին տեսաւ եւ մտաւ նրա մօտ:
16 Սամփսոն Գազա գնաց ու հոն պոռնիկ կին մը տեսաւ ու անոր մտաւ։
Եւ չոգաւ Սամփսոն անտի ի Գազա, եւ ետես անդ կին մի պոռնիկ, եւ եմուտ առ նա:

16:1: Եւ չոգա՛ւ Սամփսոն անտի ՚ի Գազա, եւ ետես անդ կին մի պոռնիկ, եւ եմո՛ւտ առ նա։
1. Սամփսոնն այնտեղից գնաց Գազա, այնտեղ մի պոռնիկ կին տեսաւ եւ մտաւ նրա մօտ:
16 Սամփսոն Գազա գնաց ու հոն պոռնիկ կին մը տեսաւ ու անոր մտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:116:1: Пришел однажды Самсон в Газу и, увидев там блудницу, вошел к ней.
16:1 καὶ και and; even ἐπορεύθη πορευομαι travel; go Σαμψων σαμψων Sampsōn; Sampson εἰς εις into; for Γάζαν γαζα Gaza καὶ και and; even εἶδεν οραω view; see ἐκεῖ εκει there γυναῖκα γυνη woman; wife πόρνην πορνη prostitute καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward αὐτήν αυτος he; him
16:1 וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk שִׁמְשֹׁ֖ון šimšˌôn שִׁמְשֹׁון Samson עַזָּ֑תָה ʕazzˈāṯā עַזָּה Gaza וַ wa וְ and יַּרְא־ yyar- ראה see שָׁם֙ šˌām שָׁם there אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman זֹונָ֔ה zônˈā זנה fornicate וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
16:1. abiit quoque in Gazam et vidit ibi meretricem mulierem ingressusque est ad eamHe went also into Gaza, and saw there a woman, a harlot, and went in unto her.
1. And Samson went to Gaza, and saw there an harlot, and went in unto her.
Then went Samson to Gaza, and saw there an harlot, and went in unto her:

16:1: Пришел однажды Самсон в Газу и, увидев там блудницу, вошел к ней.
16:1
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Σαμψων σαμψων Sampsōn; Sampson
εἰς εις into; for
Γάζαν γαζα Gaza
καὶ και and; even
εἶδεν οραω view; see
ἐκεῖ εκει there
γυναῖκα γυνη woman; wife
πόρνην πορνη prostitute
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
αὐτήν αυτος he; him
16:1
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
שִׁמְשֹׁ֖ון šimšˌôn שִׁמְשֹׁון Samson
עַזָּ֑תָה ʕazzˈāṯā עַזָּה Gaza
וַ wa וְ and
יַּרְא־ yyar- ראה see
שָׁם֙ šˌām שָׁם there
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
זֹונָ֔ה zônˈā זנה fornicate
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
16:1. abiit quoque in Gazam et vidit ibi meretricem mulierem ingressusque est ad eam
He went also into Gaza, and saw there a woman, a harlot, and went in unto her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Самсон, окруженный в Газе жителями города, намеревавшимися убить eго, в полночное время вышел из города, причем вырвал городские ворота и отнес их на вершину горы, находившейся на 1/2: часа пути к северу от Газы, называемой (горы) ныне горой Самсоновой (Robinson).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Samson's Escape from Gaza. B. C. 1120.

1 Then went Samson to Gaza, and saw there a harlot, and went in unto her. 2 And it was told the Gazites, saying, Samson is come hither. And they compassed him in, and laid wait for him all night in the gate of the city, and were quiet all the night, saying, In the morning, when it is day, we shall kill him. 3 And Samson lay till midnight, and arose at midnight, and took the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put them upon his shoulders, and carried them up to the top of a hill that is before Hebron.
Here is, 1. Samson's sin, v. 1. His taking a Philistine to wife, in the beginning of his time, was in some degree excusable, but to join himself to a harlot that he accidentally saw among them was such a profanation of his honour as an Israelite, as a Nazarite, that we cannot but blush to read it. Tell it not in Gath. This vile impurity makes the graceful visage of this Nazarite blacker than a coal, Lam. iv. 7, 8. We find not that Samson had any business in Gaza; if he went thither in quest of a harlot it would make one willing to hope that, as bad as things were otherwise, there were no prostitutes among the daughters of Israel. Some think he went thither to observe what posture the Philistines were in, that he might get some advantages against them; if so, he forgot his business, neglected that, and so fell into this snare. His sin began in his eye, with which he should have made a covenant; he saw there one in the attire of a harlot, and the lust which conceived brought forth sin: he went in unto her. 2. Samson's danger. Notice was sent to the magistrates of Gaza, perhaps by the treacherous harlot herself, that Samson was in the town, v. 2. Probably he came in a disguise, or in the dusk of the evening, and went into an inn or public-house, which happened to be kept by this harlot. The gates of the city were hereupon shut, guards set, all kept quiet, that Samson might suspect no danger. Now they thought they had him in a prison, and doubted not but to be the death of him the next morning. O that all those who indulge their sensual appetites in drunkenness, uncleanness, or any fleshly lusts, would see themselves thus surrounded, waylaid, and marked for ruin, by their spiritual enemies! The faster they sleep, and the more secure they are, the greater is their danger. 3. Samson's escape, v. 3. He rose at midnight, perhaps roused by a dream, in slumberings upon the bed (Job xxxiii. 15), by his guardian angel, or rather by the checks of his own conscience. He arose with a penitent abhorrence (we hope) of the sin he was now committing, and of himself because of it, and with a pious resolution not to return to it,--rose under an apprehension of the danger he was in, that he was as one that slept upon the top of a mast,--rose with such thoughts as these: "Is this a bed fit for a Nazarite to sleep in? Shall a temple of the living God be thus polluted? Can I be safe under this guilt?" It was bad that he lay down without such checks; but it would have been worse if he had lain still under them. He makes immediately towards the gate of the city, probably finds the guards asleep, else he would have made them sleep their last, stays not to break open the gates, but plucks up the posts, takes them, gates and bar and all, all very large and strong and a vast weight, yet he carries them on his back several miles, up to the top of a hill, in disdain of their attempt to secure him with gates and bars, designing thus to render himself more formidable to the Philistines and more acceptable to his people, thus to give a proof of the great strength God had given him and a type of Christ's victory over death and the grave. He not only rolled away the stone from the door of the sepulchre, and so came forth himself, but carried away the gates of the grave, bar and all, and so left it, ever after, an open prison to all that are his; it shall not, it cannot, always detain them. O death! where is thy sting? Where are thy gates? Thanks be to him that not only gained a victory for himself, but giveth us the victory!
Adam Clarke: Commentary on the Bible - 1831
16:1: Then went Samson to Gaza, and saw there a harlot - The Chaldee, as in the former case, renders the clause thus: Samson saw there a woman, an inn-keeper. Perhaps the word זונה zonah is to be taken here in its double sense; one who keeps a house for the entertainment of travelers, and who also prostitutes her person. Gaza was situated near the Mediterranean Sea, and was one of the most southern cities of Palestine. It has been supposed by some to have derived its name from the treasures deposited there by Cambyses, king of the Persians; because they say Gaza, in Persian, signifies treasure; so Pomponius Mela and others. But it is more likely to be a Hebrew word, and that this city derived its name, עזה azzah, from עזז azaz, to be strong, it being a strong or well fortified place. The Hebrew ע ain in this word is, by the Septuagint, the Arabic, and the Vulgate, rendered G; hence instead of azzah, with a strong guttural breathing, we have Gaza, a name by which this town could not be recognized by an ancient Hebrew.
Albert Barnes: Notes on the Bible - 1834
16:1: Gaza - About 8 hours from Eleutheropolis, and one of the chief strong-holds of the Philistines.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: Gaza: Gaza, a city of great antiquity, was situated between Raphia and Askelon, twenty-two miles north of the former, and sixteen south of of the latter, according to the Antonine Itinerary; three miles from the sea, according to Arrian, and thirty-four from Ashdod or Azotus, according to Diodorus Siculus. It was a place of great strength and importance; and successively belonged to the Philistines, Hebrews, Chaldeans, and Persians; which latter defended it for two months against Alexander the great, who finally took and destroyed it. It was afterwards rebuilt, and alternately possessed by the Egyptians, Syrians, and Jews. The present town, which the Arabs call Razza, is situated on an eminence, and is rendered picturesque by the number of fine minarets which rise majestically above the buildings, with beautiful date trees interspersed. It contains upwards of 2, 000 inhabitants. Gen 10:19; Jos 15:47
an harlot: Heb. a woman an harlot
and went: Gen 38:16-18; Ezr 9:1, Ezr 9:2
Carl Friedrich Keil and Franz Delitzsch
16:1
His Heroic Deed at Gaza. - Samson went to Gaza in the full consciousness of his superiority in strength to the Philistines, and there went in unto a harlot whom he saw. For Gaza, see Josh 13:3. אל כּוא is used in the same sense as in Gen 6:4 and Gen 38:16. It is not stated in this instance, as in Judg 14:4, that it was of the Lord.
Judg 16:2
When this was told to the Gazites, they surrounded him (the object to the verb is to be supplied from the following word לו) and laid wait for him all night at the city gate, but they kept themselves quiet during the night, saying, "Till the dawning (אור, infin.) of the morning," sc., we can wait, "then will we kill him." For this construction, see 1Kings 1:22. The verb ויּגּד, "it was told" (according to the lxx and Chald.: cf. Gen 22:20), or ויּאמרוּ, "they said," is wanting before לעזּתים, and must have fallen out through a copyist's error. The verb התחרשׁ has evidently the subordinate idea of giving themselves up to careless repose; for if the watchmen who were posted at the city gate had but watched in a regular manner, Samson could not have lifted out the closed gates and carried them away. But as they supposed that he would not leave the harlot before daybreak, they relied upon the fact that the gate was shut, and probably feel asleep.
Judg 16:3
But at midnight Samson got up, and "laying hold of the folding wings of the city, gate, as well as the two posts, tore them out of the ground with his herculean strength, together with the bar that fastened them, and carried them up to the top of the mountain which stands opposite to Hebron." על־פּני merely means in the direction towards, as in Gen 18:16, and does not signify that the mountain was in the front of Hebron or in the immediate neighbourhood (see Deut 32:49, where Mount Nebo, which was on the other side of the Jordan, and at least four geographical miles from Jericho, is said to have been over against, it, and the same expression is employed). The distance from Gaza to Hebron was about nine geographical miles. To the east of Gaza there is a range of hills which runs from north to south. The highest of them all is one which stands somewhat isolated, about half an hour to the south-east of the town, and is called el Montar from a wely which is found upon the top of it. From this hill there is a splendid prospect over the whole of the surrounding country. Hebron itself is not visible from this hill, but the mountains of Hebron are. According to an ancient tradition, it was to the summit of this hill that Samson carried the city gates; and both Robinson (Pal. ii. 377) and V. de Velde regard this tradition as by no means improbable, although the people of Gaza are not acquainted with it. "The city gate of the Gaza of that time was probably not less than three-quarters of an hour from the hill el Montar; and to climb this peak with the heavy gates and their posts and bar upon his shoulders through the deep sand upon the road, was a feat which only a Samson could perform" (V. de Velde).
Geneva 1599
16:1 Then went Samson to (a) Gaza, and saw there an harlot, (b) and went in unto her.
(a) One of the five chief cities of the Philistines.
(b) That is, he lodged with her.
John Gill
16:1 Then went Samson to Gaza,.... One of the five principalities of the Philistines, which was ten miles from Ashkelon, as Sandys (q) says; who also describes (r) it as standing upon an hill environed with valleys, and these again well nigh enclosed with hills, most of them planted with all sorts of delicate fruits; and, according to Bunting (s), forty two miles from Ramathlehi, the place where we last hear of him; see Gill on Amos 1:6, Zeph 2:4 what he went hither for is not easy to say; it showed great boldness and courage, after he had made such a slaughter of the Philistines, to venture himself in one of their strongest cities, where he must expect to be exposed to danger; though it is highly probable this was a long time after his last encounter with them:
and saw there an harlot, and went in unto her; the Targum renders it an innkeeper, one that kept a victualling house; so Kimchi, Ben Gersom, and Ben Melech interpret it; into whose house he went for entertainment and lodging, and very probably in the dusk of the evening; and the woman that kept this house might herself be an harlot, or, however, Samson saw one in her house, with whom he was captivated, and went in unto her, or had criminal conversation with her; it seems as if he did not turn in thither with any such wicked design, but on sight of the person was ensnared to commit lewdness with her; and, as Lyra says, there were many hostesses in some places, and so here, who too easily prostituted themselves to their guests.
(q) Travels, l. 3. p. 118. (r) Travels, l. 3. p. 116. (s) Ut supra. (Travels, l. 3. p. 118.)
John Wesley
16:1 And saw - Going into an house of publick entertainment to refresh himself. He there saw this harlot accidentally; and by giving way to look upon her, was ensnared, Gen 3:6.
Robert Jamieson, A. R. Fausset and David Brown
16:1 SAMSON CARRIES AWAY THE GATES OF GAZA. (Judg 16:1-3)
Gaza--now Guzzah, the capital of the largest of the five Philistine principal cities, about fifteen miles southwest of Ashkelon. The object of this visit to this city is not recorded, and unless he had gone in disguise, it was a perilous exposure of his life in one of the enemy's strongholds. It soon became known that he was there; and it was immediately resolved to secure him. But deeming themselves certain of their prey, the Gazites deferred the execution of their measure till the morning.
16:216:2: Եւ ա՛զդ եղեւ Գազացւոցն եւ ասեն. Եկեա՛լ է այսր Սամփսոն։ Եւ պատեցին եւ դարանակա՛լ եղեն նմա զգիշերն ողջոյն առ դրան քաղաքին, եւ անշշո՛ւնչ կացին զգիշերն ողջոյն, եւ ասեն. Ա՛ստ կացցուք մինչեւ ցառաւօտ, եւ սպանցո՛ւք զնա[2662]։ [2662] Ոմանք. Եւ անշշունջ կային զգիշերն ող՛՛։
2. Լուրը հասաւ գազացիներին, եւ նրանք ասացին. «Սամփսոնը եկել է այստեղ»: Շրջապատեցին, ամբողջ գիշերը դարանակալեցին նրան քաղաքի դարպասի մօտ եւ ամբողջ գիշերը լուռ մնացին ու ասացին. «Այստեղ մնանք մինչեւ առաւօտ եւ սպանենք նրան»:
2 Գազացիներուն ըսուեցաւ թէ Սամփսոն հոս եկեր է։ Պաշարեցին ու բոլոր գիշերը անոր դարանակալ եղան քաղաքին դրանը քով ու բոլոր գիշերը լուռ կեցան եւ ըսին. «Առաւօտուն զանիկա կը մեռցնենք»։
Եւ ազդ եղեւ Գազացւոցն եւ ասեն. Եկեալ է այսր Սամփսոն: Եւ պատեցին եւ դարանակալ եղեն նմա զգիշերն ողջոյն առ դրան քաղաքին, եւ անշշունջ կացին զգիշերն ողջոյն, եւ ասեն. Աստ կացցուք մինչեւ ցառաւօտ, եւ սպանցուք զնա:

16:2: Եւ ա՛զդ եղեւ Գազացւոցն եւ ասեն. Եկեա՛լ է այսր Սամփսոն։ Եւ պատեցին եւ դարանակա՛լ եղեն նմա զգիշերն ողջոյն առ դրան քաղաքին, եւ անշշո՛ւնչ կացին զգիշերն ողջոյն, եւ ասեն. Ա՛ստ կացցուք մինչեւ ցառաւօտ, եւ սպանցո՛ւք զնա[2662]։
[2662] Ոմանք. Եւ անշշունջ կային զգիշերն ող՛՛։
2. Լուրը հասաւ գազացիներին, եւ նրանք ասացին. «Սամփսոնը եկել է այստեղ»: Շրջապատեցին, ամբողջ գիշերը դարանակալեցին նրան քաղաքի դարպասի մօտ եւ ամբողջ գիշերը լուռ մնացին ու ասացին. «Այստեղ մնանք մինչեւ առաւօտ եւ սպանենք նրան»:
2 Գազացիներուն ըսուեցաւ թէ Սամփսոն հոս եկեր է։ Պաշարեցին ու բոլոր գիշերը անոր դարանակալ եղան քաղաքին դրանը քով ու բոլոր գիշերը լուռ կեցան եւ ըսին. «Առաւօտուն զանիկա կը մեռցնենք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:216:2: Жителям Газы сказали: Самсон пришел сюда. И ходили они кругом, и подстерегали его всю ночь в воротах города, и таились всю ночь, говоря: до света утреннего {подождем, и} убьем его.
16:2 καὶ και and; even ἀνηγγέλη αναγγελλω announce τοῖς ο the Γαζαίοις γαζαιος tell; declare ἥκει ηκω here Σαμψων σαμψων Sampsōn; Sampson ὧδε ωδε here καὶ και and; even ἐκύκλωσαν κυκλοω encircle; surround καὶ και and; even ἐνήδρευσαν ενεδρευω ambush ἐπ᾿ επι in; on αὐτὸν αυτος he; him ὅλην ολος whole; wholly τὴν ο the νύκτα νυξ night ἐν εν in τῇ ο the πύλῃ πυλη gate τῆς ο the πόλεως πολις city καὶ και and; even ἐκώφευσαν κωφευω whole; wholly τὴν ο the νύκτα νυξ night λέγοντες λεγω tell; declare ἕως εως till; until διαφαύσῃ διαφαυσκω the ὄρθρος ορθρος dawn καὶ και and; even φονεύσωμεν φονευω murder αὐτόν αυτος he; him
16:2 לַֽ lˈa לְ to † הַ the עַזָּתִ֣ים׀ ʕazzāṯˈîm עַזָּתִי from Gaza לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say בָּ֤א bˈā בוא come שִׁמְשֹׁון֙ šimšôn שִׁמְשֹׁון Samson הֵ֔נָּה hˈēnnā הֵנָּה here וַ wa וְ and יָּסֹ֛בּוּ yyāsˈōbbû סבב turn וַ wa וְ and יֶּאֶרְבוּ־ yyeʔerᵊvû- ארב lie in ambush לֹ֥ו lˌô לְ to כָל־ ḵol- כֹּל whole הַ ha הַ the לַּ֖יְלָה llˌaylā לַיְלָה night בְּ bᵊ בְּ in שַׁ֣עַר šˈaʕar שַׁעַר gate הָ hā הַ the עִ֑יר ʕˈîr עִיר town וַ wa וְ and יִּתְחָרְשׁ֤וּ yyiṯḥoršˈû חרשׁ be deaf כָל־ ḵol- כֹּל whole הַ ha הַ the לַּ֨יְלָה֙ llˈaylā לַיְלָה night לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say עַד־ ʕaḏ- עַד unto אֹ֥ור ʔˌôr אור be light הַ ha הַ the בֹּ֖קֶר bbˌōqer בֹּקֶר morning וַ wa וְ and הֲרְגְנֻֽהוּ׃ hᵃrᵊḡᵊnˈuhû הרג kill
16:2. quod cum audissent Philisthim et percrebruisset apud eos intrasse urbem Samson circumdederunt eum positis in porta civitatis custodibus et ibi tota nocte cum silentio praestolantes ut facto mane exeuntem occiderentAnd when the Philistines had heard this, and it was noised about among them, that Samson was come into the city, they surrounded him, setting guards at the gate of the city, and watching there all the night in silence, that in the morning they might kill him as he went out.
2. the Gazites, saying, Samson is come hither. And they compassed him in, and laid wait for him all night in the gate of the city, and were quiet all the night, saying, till morning light, then we will kill him.
And it was told the Gazites, saying, Samson is come hither. And they compassed [him] in, and laid wait for him all night in the gate of the city, and were quiet all the night, saying, In the morning, when it is day, we shall kill him:

16:2: Жителям Газы сказали: Самсон пришел сюда. И ходили они кругом, и подстерегали его всю ночь в воротах города, и таились всю ночь, говоря: до света утреннего {подождем, и} убьем его.
16:2
καὶ και and; even
ἀνηγγέλη αναγγελλω announce
τοῖς ο the
Γαζαίοις γαζαιος tell; declare
ἥκει ηκω here
Σαμψων σαμψων Sampsōn; Sampson
ὧδε ωδε here
καὶ και and; even
ἐκύκλωσαν κυκλοω encircle; surround
καὶ και and; even
ἐνήδρευσαν ενεδρευω ambush
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ὅλην ολος whole; wholly
τὴν ο the
νύκτα νυξ night
ἐν εν in
τῇ ο the
πύλῃ πυλη gate
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἐκώφευσαν κωφευω whole; wholly
τὴν ο the
νύκτα νυξ night
λέγοντες λεγω tell; declare
ἕως εως till; until
διαφαύσῃ διαφαυσκω the
ὄρθρος ορθρος dawn
καὶ και and; even
φονεύσωμεν φονευω murder
αὐτόν αυτος he; him
16:2
לַֽ lˈa לְ to
הַ the
עַזָּתִ֣ים׀ ʕazzāṯˈîm עַזָּתִי from Gaza
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
בָּ֤א bˈā בוא come
שִׁמְשֹׁון֙ šimšôn שִׁמְשֹׁון Samson
הֵ֔נָּה hˈēnnā הֵנָּה here
וַ wa וְ and
יָּסֹ֛בּוּ yyāsˈōbbû סבב turn
וַ wa וְ and
יֶּאֶרְבוּ־ yyeʔerᵊvû- ארב lie in ambush
לֹ֥ו lˌô לְ to
כָל־ ḵol- כֹּל whole
הַ ha הַ the
לַּ֖יְלָה llˌaylā לַיְלָה night
בְּ bᵊ בְּ in
שַׁ֣עַר šˈaʕar שַׁעַר gate
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וַ wa וְ and
יִּתְחָרְשׁ֤וּ yyiṯḥoršˈû חרשׁ be deaf
כָל־ ḵol- כֹּל whole
הַ ha הַ the
לַּ֨יְלָה֙ llˈaylā לַיְלָה night
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
עַד־ ʕaḏ- עַד unto
אֹ֥ור ʔˌôr אור be light
הַ ha הַ the
בֹּ֖קֶר bbˌōqer בֹּקֶר morning
וַ wa וְ and
הֲרְגְנֻֽהוּ׃ hᵃrᵊḡᵊnˈuhû הרג kill
16:2. quod cum audissent Philisthim et percrebruisset apud eos intrasse urbem Samson circumdederunt eum positis in porta civitatis custodibus et ibi tota nocte cum silentio praestolantes ut facto mane exeuntem occiderent
And when the Philistines had heard this, and it was noised about among them, that Samson was come into the city, they surrounded him, setting guards at the gate of the city, and watching there all the night in silence, that in the morning they might kill him as he went out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:2: They compassed him in - They shut up all the avenues, secured the gates, and set persons in ambush near them, that they might attack him on his leaving the city early the next morning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: compassed: Sa1 19:11, Sa1 23:26; Psa 118:10-12; Act 9:24; Co2 11:32, Co2 11:33
quiet: Heb. silent
kill him: Jdg 15:18; Mat 21:38, Mat 27:1; Act 23:15
John Gill
16:2 And it was told the Gazites,.... The inhabitants of Gaza, the principal ones of it, the magistrates of the city, either by some persons that saw him come in, who knew him, or by the harlot into whose company he fell, to whom he made himself known:
saying, Samson is come hither; the man so famous for his strength, and such an enemy to the Philistines; his name was well known for his great exploits, and rung throughout Palestine, and was a terror to the whole country:
and they compassed him in; not that they surrounded the house where he was, which perhaps they might not certainly know, but they secured all the avenues and gates of the city, made them fast, and placed guards there, that he might not escape their hands:
and laid wait for him all night in the gate; particularly at that gate, where, if he went out for his country, he must pass:
and were quiet all the night; did not attempt to disturb Samson, or seize on him, if they knew where he was; knowing his great strength, and what a tumult might be raised in the city, they said nothing of it to anybody that passed, what they were placed there for, lest it should come to his ears; they made as if they were deaf and dumb, as some interpret it, and heard and knew nothing:
saying, in the morning, when it is day, we shall kill him; when they should better know him, and make sure their blow at him, and do it suddenly, unawares to him, as he came to the gate, to pass through it.
John Wesley
16:2 In the morning - This they chose to do, rather than to seize upon him in his bed by night; either, because they knew not certainly in what house he was; or, because they thought that might cause great terror, and confusion, and mischief among their own people; whereas in the day - time they might more fully discover him, and more certainly use their weapons against him. O that all who indulge any unholy desire, might see themselves thus surrounded, and marked for destruction by their spiritual enemies! The more secure they are, the greater is their danger.
16:316:3: Եւ ննջեաց Սամփսոն մինչեւ ցմէ՛ջ գիշերոյն, եւ յարեաւ զմէջ գիշերաւն, եւ թափեաց զդրունս քաղաքին հանդերձ սեմովքն, եւ եբա՛րձ զնոսա հանդերձ նգովքն, եւ եդ ՚ի վերայ ուսոց իւրոց, եւ եհան զնոսա ՚ի գլուխ լերինն՝ որ է հանդէպ Քեբրոնի. եւ ե՛դ զնոսա անդ[2663]։ [2663] Ոմանք. Սամփսոն մինչեւ ցկէս գիշերոյն։
3. Սամփսոնը քնեց մինչեւ կէսգիշեր. կէսգիշերին վեր կացաւ, պոկեց քաղաքի դարպասների փեղկերը եւ դրանք նիգերով մէկտեղ բարձրացրեց, դրեց իր ուսերի վրայ, տարաւ այն լերան գլուխը, որը Քեբրոնի դիմացն է, եւ դրանք դրեց այնտեղ:
3 Սամփսոն մինչեւ կէս գիշեր քնացաւ ու կէս գիշերին ելաւ, քաղաքին դրանը փեղկերը երկու սեմերովը բռնեց, զանոնք նիգովը մէկտեղ փրցուց ու կռնակը առնելով զանոնք Քեբրոնի դիմացի լերանը գլուխը հանեց։
Եւ ննջեաց Սամփսոն մինչեւ ցմէջ գիշերոյն, եւ յարեաւ զմէջ գիշերաւն, եւ թափեաց զդրունս քաղաքին հանդերձ սեմովքն, եւ եբարձ զնոսա հանդերձ նգօքն, եւ եդ ի վերայ ուսոց իւրոց, եւ եհան զնոսա ի գլուխ լերինն որ է հանդէպ Քեբրոնի, [244]եւ եդ զնոսա անդ:

16:3: Եւ ննջեաց Սամփսոն մինչեւ ցմէ՛ջ գիշերոյն, եւ յարեաւ զմէջ գիշերաւն, եւ թափեաց զդրունս քաղաքին հանդերձ սեմովքն, եւ եբա՛րձ զնոսա հանդերձ նգովքն, եւ եդ ՚ի վերայ ուսոց իւրոց, եւ եհան զնոսա ՚ի գլուխ լերինն՝ որ է հանդէպ Քեբրոնի. եւ ե՛դ զնոսա անդ[2663]։
[2663] Ոմանք. Սամփսոն մինչեւ ցկէս գիշերոյն։
3. Սամփսոնը քնեց մինչեւ կէսգիշեր. կէսգիշերին վեր կացաւ, պոկեց քաղաքի դարպասների փեղկերը եւ դրանք նիգերով մէկտեղ բարձրացրեց, դրեց իր ուսերի վրայ, տարաւ այն լերան գլուխը, որը Քեբրոնի դիմացն է, եւ դրանք դրեց այնտեղ:
3 Սամփսոն մինչեւ կէս գիշեր քնացաւ ու կէս գիշերին ելաւ, քաղաքին դրանը փեղկերը երկու սեմերովը բռնեց, զանոնք նիգովը մէկտեղ փրցուց ու կռնակը առնելով զանոնք Քեբրոնի դիմացի լերանը գլուխը հանեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:316:3: А Самсон спал до полуночи; в полночь же встав, схватил двери городских ворот с обоими косяками, поднял их вместе с запором, положил на плечи свои и отнес их на вершину горы, которая на пути к Хеврону, [и положил их там].
16:3 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep Σαμψων σαμψων Sampsōn; Sampson ἕως εως till; until μεσονυκτίου μεσονυκτιον midnight καὶ και and; even ἀνέστη ανιστημι stand up; resurrect ἐν εν in ἡμίσει ημισυς half τῆς ο the νυκτὸς νυξ night καὶ και and; even ἐπελάβετο επιλαμβανομαι take hold / after τῶν ο the θυρῶν θυρα door τῆς ο the πύλης πυλη gate τῆς ο the πόλεως πολις city σὺν συν with; [definite object marker] τοῖς ο the δυσὶ δυο two σταθμοῖς σταθμος and; even ἀνεβάστασεν αναβασταζω he; him σὺν συν with; [definite object marker] τῷ ο the μοχλῷ μοχλος and; even ἔθηκεν τιθημι put; make ἐπ᾿ επι in; on ὤμων ωμος shoulder αὐτοῦ αυτος he; him καὶ και and; even ἀνέβη αναβαινω step up; ascend ἐπὶ επι in; on τὴν ο the κορυφὴν κορυφη the ὄρους ορος mountain; mount τοῦ ο the ἐπὶ επι in; on προσώπου προσωπον face; ahead of Χεβρων χεβρων and; even ἔθηκεν τιθημι put; make αὐτὰ αυτος he; him ἐκεῖ εκει there
16:3 וַ wa וְ and יִּשְׁכַּ֣ב yyiškˈav שׁכב lie down שִׁמְשֹׁון֮ šimšôn שִׁמְשֹׁון Samson עַד־ ʕaḏ- עַד unto חֲצִ֣י ḥᵃṣˈî חֲצִי half הַ ha הַ the לַּיְלָה֒ llaylˌā לַיְלָה night וַ wa וְ and יָּ֣קָם׀ yyˈāqom קום arise בַּ ba בְּ in חֲצִ֣י ḥᵃṣˈî חֲצִי half הַ ha הַ the לַּ֗יְלָה llˈaylā לַיְלָה night וַ wa וְ and יֶּאֱחֹ֞ז yyeʔᵉḥˈōz אחז seize בְּ bᵊ בְּ in דַלְתֹ֤ות ḏalᵊṯˈôṯ דֶּלֶת door שַֽׁעַר־ šˈaʕar- שַׁעַר gate הָ hā הַ the עִיר֙ ʕîr עִיר town וּ û וְ and בִ vi בְּ in שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הַ ha הַ the מְּזוּזֹ֔ות mmᵊzûzˈôṯ מְזוּזָה door-post וַ wa וְ and יִּסָּעֵם֙ yyissāʕˌēm נסע pull out עִֽם־ ʕˈim- עִם with הַ ha הַ the בְּרִ֔יחַ bbᵊrˈîₐḥ בְּרִיחַ bar וַ wa וְ and יָּ֖שֶׂם yyˌāśem שׂים put עַל־ ʕal- עַל upon כְּתֵפָ֑יו kᵊṯēfˈāʸw כָּתֵף shoulder וַֽ wˈa וְ and יַּעֲלֵם֙ yyaʕᵃlˌēm עלה ascend אֶל־ ʔel- אֶל to רֹ֣אשׁ rˈōš רֹאשׁ head הָ hā הַ the הָ֔ר hˈār הַר mountain אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face חֶבְרֹֽון׃ פ ḥevrˈôn . f חֶבְרֹון Hebron
16:3. dormivit autem Samson usque ad noctis medium et inde consurgens adprehendit ambas portae fores cum postibus suis et sera inpositasque umeris portavit ad verticem montis qui respicit HebronBut Samson slept till midnight, and then rising, he took both the doors of the gate, with the posts thereof and the bolt, and laying them on his shoulders, carried them up to the top of the hill, which looketh towards Hebron.
3. And Samson lay till midnight, and arose at midnight, and laid hold of the doors of the gate of the city, and the two posts, and plucked them up, bar and all, and put them upon his shoulders, and carried them up to the top of the mountain that is before Hebron.
And Samson lay till midnight, and arose at midnight, and took the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put [them] upon his shoulders, and carried them up to the top of an hill that [is] before Hebron:

16:3: А Самсон спал до полуночи; в полночь же встав, схватил двери городских ворот с обоими косяками, поднял их вместе с запором, положил на плечи свои и отнес их на вершину горы, которая на пути к Хеврону, [и положил их там].
16:3
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
Σαμψων σαμψων Sampsōn; Sampson
ἕως εως till; until
μεσονυκτίου μεσονυκτιον midnight
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
ἐν εν in
ἡμίσει ημισυς half
τῆς ο the
νυκτὸς νυξ night
καὶ και and; even
ἐπελάβετο επιλαμβανομαι take hold / after
τῶν ο the
θυρῶν θυρα door
τῆς ο the
πύλης πυλη gate
τῆς ο the
πόλεως πολις city
σὺν συν with; [definite object marker]
τοῖς ο the
δυσὶ δυο two
σταθμοῖς σταθμος and; even
ἀνεβάστασεν αναβασταζω he; him
σὺν συν with; [definite object marker]
τῷ ο the
μοχλῷ μοχλος and; even
ἔθηκεν τιθημι put; make
ἐπ᾿ επι in; on
ὤμων ωμος shoulder
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ἐπὶ επι in; on
τὴν ο the
κορυφὴν κορυφη the
ὄρους ορος mountain; mount
τοῦ ο the
ἐπὶ επι in; on
προσώπου προσωπον face; ahead of
Χεβρων χεβρων and; even
ἔθηκεν τιθημι put; make
αὐτὰ αυτος he; him
ἐκεῖ εκει there
16:3
וַ wa וְ and
יִּשְׁכַּ֣ב yyiškˈav שׁכב lie down
שִׁמְשֹׁון֮ šimšôn שִׁמְשֹׁון Samson
עַד־ ʕaḏ- עַד unto
חֲצִ֣י ḥᵃṣˈî חֲצִי half
הַ ha הַ the
לַּיְלָה֒ llaylˌā לַיְלָה night
וַ wa וְ and
יָּ֣קָם׀ yyˈāqom קום arise
בַּ ba בְּ in
חֲצִ֣י ḥᵃṣˈî חֲצִי half
הַ ha הַ the
לַּ֗יְלָה llˈaylā לַיְלָה night
וַ wa וְ and
יֶּאֱחֹ֞ז yyeʔᵉḥˈōz אחז seize
בְּ bᵊ בְּ in
דַלְתֹ֤ות ḏalᵊṯˈôṯ דֶּלֶת door
שַֽׁעַר־ šˈaʕar- שַׁעַר gate
הָ הַ the
עִיר֙ ʕîr עִיר town
וּ û וְ and
בִ vi בְּ in
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
הַ ha הַ the
מְּזוּזֹ֔ות mmᵊzûzˈôṯ מְזוּזָה door-post
וַ wa וְ and
יִּסָּעֵם֙ yyissāʕˌēm נסע pull out
עִֽם־ ʕˈim- עִם with
הַ ha הַ the
בְּרִ֔יחַ bbᵊrˈîₐḥ בְּרִיחַ bar
וַ wa וְ and
יָּ֖שֶׂם yyˌāśem שׂים put
עַל־ ʕal- עַל upon
כְּתֵפָ֑יו kᵊṯēfˈāʸw כָּתֵף shoulder
וַֽ wˈa וְ and
יַּעֲלֵם֙ yyaʕᵃlˌēm עלה ascend
אֶל־ ʔel- אֶל to
רֹ֣אשׁ rˈōš רֹאשׁ head
הָ הַ the
הָ֔ר hˈār הַר mountain
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
חֶבְרֹֽון׃ פ ḥevrˈôn . f חֶבְרֹון Hebron
16:3. dormivit autem Samson usque ad noctis medium et inde consurgens adprehendit ambas portae fores cum postibus suis et sera inpositasque umeris portavit ad verticem montis qui respicit Hebron
But Samson slept till midnight, and then rising, he took both the doors of the gate, with the posts thereof and the bolt, and laying them on his shoulders, carried them up to the top of the hill, which looketh towards Hebron.
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Adam Clarke: Commentary on the Bible - 1831
16:3: Took the doors of the gate - Though Samson was a very strong man, yet we do not find that he was a giant; consequently we may conjecture that the gates of the city were not very large, as he took at once the doors, the two posts, and the bar, with him. The cities of those days would appear to disadvantage among modern villages.
A hill - before Hebron - Possibly there were two Hebrons; it could not be the city generally understood by the word Hebron, as that was about twenty miles distant from Gaza: unless we suppose that על פני חברון al peney Chebron is to be understood of the road leading to Hebron: he carried all to the top of that hill which was on the road leading to Hebron.
Albert Barnes: Notes on the Bible - 1834
16:3: Instead of forcing the doors open, he tore the posts up, as it were, by the roots, with the barred doors attached to them. The word rendered "went away with them," means "to pluck up the tent-pins," and hence, "to remove." The present town of Gaza (Ghuzzeh) is an open town, without gates or walls, but the sites of the ancient gates still remain visible. One of these, on the southeast, is shown as the gate carried off by Samson.
A partially-isolated hill, about half-an-hour southeast of Gaza, and standing out from the chain that runs up to Hebron, bears the name of "Samson's Mount." But it may be doubted whether one of the hills overlooking Hebron is not rather meant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: took: Psa 107:16; Isa 63:1-5; Mic 2:13; Act 2:24
bar and all: Heb. with the bar
John Gill
16:3 And Samson lay till midnight, and arose at midnight,.... Either not being able to lie any longer through the conviction of his conscience for his lewdness, or being warned by a dream, or having an impulse upon his spirit, which suggested to him that wait was laid for him, and the danger he was in; and coming to the gate of the city, which he found shut and fast barred and bolted, and the watch perhaps asleep, not expecting his coming until daylight:
and took the doors of the gate of the city, and the two posts, and went away with them, bar and all; did not stand to break open the doors of the gate, but took the two side posts up, on which the folding doors of the gate were hung, out of the ground in which they were fastened, with the bar which went across the doors for the security of them:
and carried them up to the top of an hill that is before Hebron; if this hill was near Hebron, as the words thus read seem to intimate, he must carry the gates twenty miles upon his shoulders, for so far was Hebron from Gaza; so Josephus says it was over Hebron; but according to Adrichomius (t), it was near Gaza, looking towards Hebron; and so Sandys says (u), in the valley, on the east side of the city, are many straggling buildings, beyond which there is a hill more eminent than the rest, on the north side of the way that leads to Babylon, said to be that to which Samson carried the gates of the city. It is very probable, as some think, that it was between Gaza and Hebron, in sight of both cities, which may be meant by the phrase "before", or "on the face of"; being so high might be seen as far as Hebron, as well as at Gaza. This was an emblem of Christ's resurrection, of whom Samson was a type, who being encompassed in a sepulchre, and sealed and watched by soldiers, broke through the bars of death and the grave, and carried off the doors in triumph; and in a short time ascended to heaven, whereby he declared himself to be the Son of God with power. It was usual for doors and bars of gates to be carried in triumph, and laid up in temples (w); and the Jews say these doors were not less than sixty cubits, and suppose Samson's shoulders to be as broad (x).
(t) "Theatrum Terrae Sanet". p. 133. (u) Ut supra, (Travels l. 3.) p. 117. (w) "----sacris in postibus arma: ----et portarum ingentia claustra." Virgil. Aeneid. 7. ver. 185. (x) T. Bab. Sotah, fol. 10. 1.
John Wesley
16:3 Arose - Perhaps warned by God in a dream; or rather by the checks of his own conscience. Went away - The watch - men not expecting him 'till morning, and therefore being now retired into the sides, or upper part of the gate - house, as the manner now is, to get some rest, to fit themselves for their hard service intended in the morning: nor durst they pursue him, whom they now again perceived to have such prodigious strength, and courage; and to be so much above the fear of them, that he did not run away with all speed, but went leisurely. Hebron - Which was above twenty miles from Gaza. And Samson did this not out of vain ostentation, but as an evidence of his great strength, for the encouragement of its people to join with him vigorously; and for the greater terror and contempt of the Philistines. It may seem strange that Samson immediately after so foul a sin should have courage and strength from God, for so great a work. But first, It is probable, that Samson had in some measure repented of his sin, and begged of God pardon and assistance. This singular strength and courage was not in itself a grace, but a gift, and it was such a gift as did not so much depend on the disposition of his mind, but on the right ordering of his body, by the rule given to him, and others of that order.
Robert Jamieson, A. R. Fausset and David Brown
16:3 Samson . . . arose at midnight, and took the doors of the gate of the city--A ruinous pile of masonry is still pointed out as the site of the gate. It was probably a part of the town wall, and as this ruin is "toward Hebron," there is no improbability in the tradition.
carried them up to the top of an hill that is before Hebron--That hill is El-Montar; but by Hebron in this passage is meant "the mountains of Hebron"; for otherwise Samson, had he run night and day from the time of his flight from Gaza, could only have come on the evening of the following day within sight of the city of Hebron. The city of Gaza was, in those days, probably not less than three-quarters of an hour distant from El-Montar. To have climbed to the top of this hill with the ponderous doors and their bolts on his shoulders, through a road of thick sand, was a feat which none but a Samson could have accomplished [VAN DE VELDE].
16:416:4: Եւ եղեւ յետ այսորիկ սիրեաց կի՛ն մի՝ առ եզերբ հեղեղատին Ովրեկայ. եւ անուն նորա Դալիլա։
4. Դրանից յետոյ նա սիրեց մի կնոջ, որ ապրում էր Սորեկ հեղեղատի եզերքին. նրա անունը Դալիլա էր:
4 Անկէ ետքը Սովրեկ Հեղեղատին եզերքը բնակող կին մը սիրեց։ Անոր անունը Դալիլա էր։
Եւ եղեւ յետ այսորիկ սիրեաց կին մի առ եզերբ հեղեղատին Սովրեկայ, եւ անուն նորա Դալիլա:

16:4: Եւ եղեւ յետ այսորիկ սիրեաց կի՛ն մի՝ առ եզերբ հեղեղատին Ովրեկայ. եւ անուն նորա Դալիլա։
4. Դրանից յետոյ նա սիրեց մի կնոջ, որ ապրում էր Սորեկ հեղեղատի եզերքին. նրա անունը Դալիլա էր:
4 Անկէ ետքը Սովրեկ Հեղեղատին եզերքը բնակող կին մը սիրեց։ Անոր անունը Դալիլա էր։
zohrab-1805▾ eastern-1994▾ western am▾
16:416:4: После того полюбил он одну женщину, жившую на долине Сорек; имя ей Далида.
16:4 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τοῦτο ουτος this; he καὶ και and; even ἠγάπησεν αγαπαω love γυναῖκα γυνη woman; wife ἐν εν in Αλσωρηχ αλσωρηχ and; even ὄνομα ονομα name; notable αὐτῇ αυτος he; him Δαλιδα δαλιδα Dalida; Thalitha
16:4 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֔ן ḵˈēn כֵּן thus וַ wa וְ and יֶּאֱהַ֥ב yyeʔᵉhˌav אהב love אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman בְּ bᵊ בְּ in נַ֣חַל nˈaḥal נַחַל wadi שֹׂרֵ֑ק śōrˈēq שֹׂרֵק Sorek וּ û וְ and שְׁמָ֖הּ šᵊmˌāh שֵׁם name דְּלִילָֽה׃ dᵊlîlˈā דְּלִילָה Delilah
16:4. post haec amavit mulierem quae habitabat in valle Sorech et vocabatur DalilaAfter this he loved a woman, who dwelt in the valley of Sorec, and she was called Dalila.
4. And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah.
And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name [was] Delilah:

16:4: После того полюбил он одну женщину, жившую на долине Сорек; имя ей Далида.
16:4
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τοῦτο ουτος this; he
καὶ και and; even
ἠγάπησεν αγαπαω love
γυναῖκα γυνη woman; wife
ἐν εν in
Αλσωρηχ αλσωρηχ and; even
ὄνομα ονομα name; notable
αὐτῇ αυτος he; him
Δαλιδα δαλιδα Dalida; Thalitha
16:4
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֔ן ḵˈēn כֵּן thus
וַ wa וְ and
יֶּאֱהַ֥ב yyeʔᵉhˌav אהב love
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
בְּ bᵊ בְּ in
נַ֣חַל nˈaḥal נַחַל wadi
שֹׂרֵ֑ק śōrˈēq שֹׂרֵק Sorek
וּ û וְ and
שְׁמָ֖הּ šᵊmˌāh שֵׁם name
דְּלִילָֽה׃ dᵊlîlˈā דְּלִילָה Delilah
16:4. post haec amavit mulierem quae habitabat in valle Sorech et vocabatur Dalila
After this he loved a woman, who dwelt in the valley of Sorec, and she was called Dalila.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-20: Страсть Самсона к Далиле, жившей в долине Сорек, ныне Вади-эс-Серар, на севере которой показывают развалины местечка Сорек, была гибельной для Самсона.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Delilah's Treachery. B. C. 1120.

4 And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah. 5 And the lords of the Philistines came up unto her, and said unto her, Entice him, and see wherein his great strength lieth, and by what means we may prevail against him, that we may bind him to afflict him: and we will give thee every one of us eleven hundred pieces of silver. 6 And Delilah said to Samson, Tell me, I pray thee, wherein thy great strength lieth, and wherewith thou mightest be bound to afflict thee. 7 And Samson said unto her, If they bind me with seven green withs that were never dried, then shall I be weak, and be as another man. 8 Then the lords of the Philistines brought up to her seven green withs which had not been dried, and she bound him with them. 9 Now there were men lying in wait, abiding with her in the chamber. And she said unto him, The Philistines be upon thee, Samson. And he brake the withs, as a thread of tow is broken when it toucheth the fire. So his strength was not known. 10 And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound. 11 And he said unto her, If they bind me fast with new ropes that never were occupied, then shall I be weak, and be as another man. 12 Delilah therefore took new ropes, and bound him therewith, and said unto him, The Philistines be upon thee, Samson. And there were liers in wait abiding in the chamber. And he brake them from off his arms like a thread. 13 And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. And he said unto her, If thou weavest the seven locks of my head with the web. 14 And she fastened it with the pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web. 15 And she said unto him, How canst thou say, I love thee, when thine heart is not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength lieth. 16 And it came to pass, when she pressed him daily with her words, and urged him, so that his soul was vexed unto death; 17 That he told her all his heart, and said unto her, There hath not come a razor upon mine head; for I have been a Nazarite unto God from my mother's womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man.
The burnt child dreads the fire; yet Samson, that has more than the strength of a man, in this comes short of the wisdom of a child; for, though he had been more than once brought into the highest degree of mischief and danger by the love of women and lusting after them, yet he would not take warning, but is here again taken in the same snare, and this third time pays for all. Solomon seems to refer especially to this story of Samson when, in his caution against uncleanness, he gives this account of a whorish woman (Prov. vii. 26), that she hath cast down many wounded, yea, many strong men have been slain by her; and (Prov. vi. 26) that the adulteress will hunt for the precious life. This bad woman, that brought Samson to ruin, is here named Delilah, an infamous name, and fitly used to express the person, or thing, that by flattery or falsehood brings mischief and destruction on those to whom kindness is pretended. See here,
I. The affection Samson had for Delilah: he loved her, v. 4. Some think she was his wife, but then he would have had her home to his own house; others that he courted her to make her his wife; but there is too much reason to suspect that it was a sinful affection he had for her, and that he lived in uncleanness with her. Whether she was an Israelite or a Philistine is not certain. If an Israelite, which is scarcely probable, yet she had the heart of a Philistine.
II. The interest which the lords of the Philistines made with her to betray Samson, v. 5. 1. That which they told her they designed was to humble him, or afflict him; they would promise not to do him any hurt, only they would disable him not to do them any. And so much conscience it should seem they made of this promise that even then, when he lay ever so much at their mercy, they would not kill him, no, not when the razor that cut his hair might sooner and more easily have cut his throat. 2. That which they desired, in order hereunto, was to know where his great strength lay, and by what means he might be bound. Perhaps they imagined he had some spell or charm which he carried about with him, by the force of which he did these great things, and doubted not but that, if they could get this from him, he would be manageable; and therefore, having had reason enough formerly to know which was his blind side, hoped to find out his riddle a second time by ploughing with his heifer. They engaged Delilah to get it out of him, telling her what a kindness it would be to them, and perhaps assuring her it should not be improved to any real mischief, either to him or her. 3. For this they bid high, promised to give her each of them 1100 pieces of silver, 5500 in all. So many shekels amounted to above 1000l. sterling; with this she was hired to betray one she pretended to love. See what horrid wickedness the love of money is the root of. Our blessed Saviour was thus betrayed by one whom he called friend, and with a kiss too, for filthy lucre. No marvel if those who are unchaste, as Delilah, be unjust; such as lose their honesty in one instance will in another.
III. The arts by which he put her off from time to time, and kept his own counsel a great while. She asked him where his great strength lay, and whether it were possible for him to be bound and afflicted (v. 6), pretending that she only desired he would satisfy her curiosity in that one thing, and that she thought it was impossible he should be bound otherwise than by her charms.
1. When she urged him very much, he told her, (1.) That he might be bound with seven green withs, v. 7. The experiment was tried (v. 8), but it would not do: he broke the withs as easily as a thread of tow is broken when it toucheth the fire, v. 9. (2.) When she still continued her importunity (v. 10) he told her that with two new ropes he might be so cramped and hampered that he might be as easily dealt with as any other man, v. 11. This experiment was tried too, but it failed: the new ropes broke from off his arm like a thread, v. 12. (3.) When she still pressed him to communicate the secret, and upbraided him with it as an unkindness that he had bantered her so long, he then told her that the weaving of the seven locks of his head would make a great alteration in him, v. 13. This came nearer the matter than any thing he had yet said, but it would not do: his strength appeared to be very much in his hair, when, upon the trial of this, purely by the strength of his hair, he carried away the pin of the beam and the web.
2. In the making of all these experiments, it is hard to say whether there appears more of Samson's weakness or Delilah's wickedness. (1.) Could any thing be more wicked than her restless and unreasonable importunity with him to discover a secret which she knew would endanger his life if ever it were lodged any where but in his own breast? What could be more base and disingenuous, more false and treacherous, than to lay his head in her lap, as one whom she loved, and at the same time to design the betraying of him to those by whom he was mortally hated? (2.) Could any thing be more weak than for him to continue a parley with one who, he so plainly saw, was aiming to do him a mischief,--that he should lend an ear so long to such an impudent request, that she might know how to do him a mischief,--that when he perceived liers in wait for him in the chamber, and that they were ready to apprehend him if they had been able, he did not immediately quit the chamber, with a resolution never to come into it any more,--nay, that he should again lay his head in that lap out of which he had been so often roused with that alarm, The Philistines are upon thee, Samson? One can hardly imagine a man so perfectly besotted, and void of all consideration, as Samson now was; but whoredom is one of those things that take away the heart. It is hard to say what Samson meant in suffering her to try so often whether she could weaken and afflict him; some think he did not certainly know himself where his strength lay, but, it should seem, he did know, for, when he told her that which would disable him indeed, it is said, He told her all his heart. It seems, he designed to banter her, and to try if he could turn it off with a jest, and to baffle the liers in wait, and make fools of them; but it was very unwise in him that he did not quit the field as soon as ever he perceived that he was not able to keep the ground.
IV. The disclosure he at last made of this great secret; and, if the disclosure proved fatal to him, he must thank himself, who had not power to keep his own counsel from one that manifestly sought his ruin. Surely in vain is the net spread in the sight of any bird, but in Samson's sight is the net spread, and yet he is taken in it. If he had not been blind before the Philistines put out his eyes, he might have seen himself betrayed. Delilah signifies a consumer; she was so to him. Observe, 1. How she teazed him, telling him she would not believe he loved her, unless he would gratify her in this matter (v. 15): How canst thou say, I love thee, when they heart is not with me? That is, "when thou canst not trust me with the counsels of they heart?" Passionate lovers cannot bear to have their love called in question; they would do any thing rather than their sincerity should be suspected. Here therefore Delilah had this fond fool (excuse me that I call him so) at an advantage. This expostulation is indeed grounded upon a great truth, that those only have our love, not that have our good words or our good wishes, but that have our hearts. That is love without dissimulation; but it is falsehood and flattery in the highest degree to say we love those with whom our hearts are not. How can we say we love either our brother, whom we have seen, or God, whom we have not seen, if our hearts be not with him? She continued many days vexatious to him with her importunity, so that he had no pleasure of his life with her (v. 16); why then did he not leave her? It was because he was captivated to her by the power of love, falsely so called, but truly lust. This bewitched and perfectly intoxicated him, and by the force of it see, 2. How she conquered him (v. 17): He told her all his heart. God left him to himself to do this foolish thing, to punish him for indulging himself in the lusts of uncleanness. The angel that foretold his birth said nothing of his great strength, but only that he should be a Nazarite, and particularly that no razor should come upon his head, ch. xiii. 5. His consecration to God was to be his strength, for he was to be strengthened according to the glorious power of that Spirit which wrought in him mightily, that his strength, by promise, not by nature, might be a type and figure of the spiritual strength of believers, Col. i. 11, 29. Therefore the badge of his consecration was the pledge of his strength; if he lose the former, he knows he forfeits the latter. "If I be shaven, I shall no longer be a Nazarite, and then my strength will be lost." The making of his bodily strength to depend so much on his hair, which could have no natural influence upon it either one way or other, teaches us to magnify divine institutions, and to expect God's grace, and the continuance of it, only the use of those means of grace wherein he has appointed us to attend upon him, the word, sacraments, and prayer. In these earthen vessels is this treasure.
Adam Clarke: Commentary on the Bible - 1831
16:4: He loved a woman in the valley of Sorek - Some think Samson took this woman for his wife; others, that he had her as a concubine. It appears she was a Philistine; and however strong his love was for her, she seems to have had none for him. He always matched improperly, and he was cursed in all his matches. Where the valley or brook of Sorek was, is not easy to be ascertained. Eusebius and Jerome say it lay southward of Eleutheropolis; but where was Eleutheropolis? Ancient writers take all their measurements from this city; but as it is nowhere mentioned in the Scriptures, it is impossible to fix its situation for we know not its ancient name.
Albert Barnes: Notes on the Bible - 1834
16:4: A village to the north of Eleutheropolis, called Caphar-Sotek, was still existing in the time of Eusebius, near Zorah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: he loved: Kg1 11:1; Neh 13:26; Pro 22:14, Pro 23:27, Pro 26:11, Pro 27:22; Co1 10:6
in the valley: or, by the brook
Carl Friedrich Keil and Franz Delitzsch
16:4
Samson and Delilah. - Judg 16:4. After this successful act, Samson gave himself up once more to his sensual lusts. He fell in love with a woman in the valley of Sorek, named Delilah (i.e., the weak or pining one), to whose snares he eventually succumbed. With reference to the valley of Sorek, Eusebius affirms in the Onom. (s. v. Σωρήχ), that there was a village called Βαρήχ (l. Καφὰρ σωρήχ according to Jerome) near Zorea, and ἐν ὁρίοις (l. βορείοις according to Jerome, who has ad septentrionalem plagam); and also (s. v. Σωρήκ) that this place was near to Eshtaol. Consequently the Sorek valley would have to be sought for somewhere in the neighbourhood of Samson's birthplace (Judg 13:1), and the dwelling-place of his family (Judg 16:31).
Judg 16:5
The princes of the Philistines offered Delilah a considerable sum (they would give her one thousand and one hundred shekels of silver each, i.e., a thousand shekels or more: cf. Judg 17:2) if she would persuade Samson, and bring out from him "whereby his strength was great," and whereby they could overpower and bind him, לענּותו, to bend him, i.e., to oppress him. The Philistine princes thought that Samson's supernatural strength arose from something external, which he wore or carried about with him as an amulet. There was a certain truth at the foundation of this heathen superstition, inasmuch as this gift of divine grace was really bound up with the possession of a corporeal pledge, the loss of which was followed by the immediate loss of the gift of God (see at Judg 16:17).
Judg 16:6-7
Allured by the reward in prospect, Delilah now sought to get from him the secret of his strength. But he deceived her three times by false statements. He first of all said to her (Judg 16:7), "If they bound me with strings that have not been dried, I should be weak and like one of the men" (i.e., like any other man). יתר signifies a sinew or string, e.g., a bow-string, Ps 11:2, and in the different dialects either a bow-string or the string of a harp or guitar. As a distinction is made here between the יתרים and the עבתים in Judg 16:11, the strings intended here are those of catgut or animal sinew. The number seven is that of a divine act, answering to the divine power which Samson possessed.
Judg 16:8-9
When Delilah told this to the princes of the Philistines, they brought the seven strings required, and Delilah bound Samson with them. "And the spy sat in the room (להּ, dat. com., lit. 'to her,' i.e.) to help her." namely, without Samson knowing it, as Delilah had certainly not told him that she should betray the secret of his strength to the Philistines. He was there, no doubt, that he might be at hand and overpower the fettered giant as soon as it became apparent that his strength was gone. She then cried out to him, "Philistines upon thee, Samson!" And he snapped the strings as one would snap a cord in two "when it smells fire," i.e., is held to the fire.
Judg 16:10-12
The second deception: Samson had himself bound with new cords, which had not yet been used for any purpose, and these also he burst from his arms like a thread.
Judg 16:13-14
The third deception: "If thou weavest together the seven locks of my hair with the warp. And she drove it in with the plug." These words are difficult to explain, partly because several technical terms are used which have more than one meaning, and partly because the account itself is contracted, both Samson's advice and her fulfilment of it being only given in a partial form, so that the one has to be completed from the other. In Judg 16:19, the only other passage in which מחלפות occurs, it no doubt means the plaits into which Samson's long flowing hair was plaited. המּסּכת only occurs here (Judg 16:13 and Judg 16:14), and probably means the woven cloth, or rather what was still upon the loom, the warp of the cloth, δίασμα (lxx). Accordingly the meaning of the verse would be this: If thou weavest the seven plaits of my hair along with the warp upon the loom. The commentators are all agreed that, according to these words, there must be something wanting in the account, though they are not of one opinion as to whether the binding of Samson is fully given here, and all that has to be supplied is the clause "Then shall I be weal," etc. (as in Judg 16:7 and Judg 16:11), or whether the words בּיּתד ותּתקע add another fact which was necessary to the completeness of the binding, and if so, how these words are to be understood. In Bertheau's opinion, the words "and she thrust with the plug" probably mean nothing more than that she made a noise to wake the sleeping Samson, because it is neither stated here that she forced the plug into the wall or into the earth to fasten the plaits with (lxx, Jerome), nor that her thrusting with the plug contributed in any way to the further fastening of the hair. These arguments are sound no doubt, but they do not prove what is intended. When it is stated in Judg 16:14, that "he tore out the weaver's plug and the cloth," it is certainly evident that the plug served to fasten the hair to the cloth or to the loom. Moreover, not only would any knocking with the plug to waken Samson with the noise have been altogether superfluous, as the loud cry, "Philistines upon thee, Samson," would be amply sufficient for this; but it is extremely improbable that a fact with so little bearing upon the main facts would be introduced here at all. We come therefore to the same conclusion as the majority of commentators, viz., that the words in question are to be understood as referring to something that was done to fasten Samson still more securely. היּתד = הארג היתד (Judg 16:14) does not mean the roller or weaver's beam, to which the threads of the warp were fastened, and round which the cloth was rolled when finished, as Bertheau supposes, for this is called ארגים מנור in 1Kings 17:7; nor the σπάθη of the Greeks, a flat piece of wood like a knife, which was used in the upright loom for the same purpose as our comb or press, viz., to press the weft together, and so increase the substance of the cloth (Braun, de vestitu Sacerd. p. 253); but the comb or press itself which was fastened to the loom, so that it could only be torn out by force. To complete the account, therefore, we must supply between Judg 16:13 and Judg 16:14, "And if thou fastenest it (the woven cloth) with the plug (the weaver's comb), I shall be weak like one of the other men; and she wove the seven plaits of his hair into the warp of the loom." Then follows in Judg 16:14, "and fastened the cloth with the weaver's comb." There is no need, however, to assume that what has to be supplied fell out in copying. We have simply an ellipsis, such as we often meet with. When Samson as wakened out of his sleep by the cry of "Philistines upon thee," he tore out the weaver's comb and the warp (sc.,) from the loom, with his plaits of hair that had been woven in. The reference to his sleeping warrants the assumption that Delilah had also performed the other acts of binding while he was asleep. We must not understand the account, however, as implying that the three acts of binding followed close upon one another on the very same day. Several days may very probably have elapsed between them. In this third deception Samson had already gone so far in his presumptuous trifling with the divine gift entrusted to him, as to suffer the hair of his head to be meddled with, though it was sanctified to the Lord. "It would seem as though this act of sin ought to have brought him to reflection. But as that was not the case, there remained but one short step more to bring him to thorough treachery towards the Lord" (O. v. Gerlach).
Judg 16:15
This last step was very speedily to follow - Judg 16:15 After this triple deception, Delilah said to him, "How canst thou say, I love thee, as thine heart is not with me" (ie, not devoted to me)?
Judg 16:16
With such words as these she plagued him every day, so that his soul became impatient even to death (see Judg 10;16). The ἁπ. λεγ. אלץ signifies in Aramaean, to press or plague. The form is Piel, though without the reduplication of the ל and Chateph-patach under (see Ewald, 90, b.).
Judg 16:17
"And he showed her all his heart," i.e., he opened his mind thoroughly to her, and told her that no razor had come upon his head, because he was a Nazarite from his mother's womb (cf. Judg 13:5, Judg 13:7). "If I should be shave, my strength would depart from me, and I should be weak like all other men."
Judg 16:18
When Delilah saw (i.e., perceived, namely from his words and his whole behaviour while making this communication) that he had betrayed the secret of his strength, she had the princes of the Philistines called: "Come up this time, ... for he had revealed to her all his heart." This last clause is not to be understood as having been spoken by Delilah to the princes themselves, as it is by the Masorites and most of the commentators, in which case להּ would have to be altered into לי; but it contains a remark of the writer, introduced as an explanation of the circumstance that Delilah sent for the princes of the Philistines now that she was sure of her purpose. This view is confirmed by the word ועלוּ (came up) which follows, since the use of the perfect instead of the imperfect with vav consec. can only be explained on the supposition that the previous clause is a parenthetical one, which interrupts the course of the narrative, and to which the account of the further progress of the affair could not be attached by the historical tense (ויּעלוּ).
(Note: The Keri reading לי arose simply from a misunderstanding, although it is found in many MSS and early editions, and is without any critical worth. The Masorites overlooked the fact that the main point is all that is related of the message of Delilah to the princes of the Philistines, namely that they were to come this time, and that the rest can easily be supplied from the context. Studer admits how little ועלוּ suits that view of the clause which the Keri reading לי requires, and calls it "syntactically impossible." He proposes, however, to read ויּעלוּ, without reflecting that this reading is also nothing more than a change which is rendered necessary by the alteration of להּ into לי, and has no critical value.)
The princes of the Philistines came up to Delilah on the receipt of this communication, bringing the money, the promised reward of her treachery (Judg 16:5), in their hands.
Judg 16:19
"Then she made him sleep upon her knees, and called to the man," possibly the man lying in wait (Judg 16:9 and Judg 16:12), that she might not be alone with Samson when cutting off his hair; and she cut off the seven plaits of his hair, and began to afflict him, as his strength departed from him now.
Judg 16:20
She then cried out, "Philistines upon thee, Samson!" And he awaked out of his sleep, and thought ("said," i.e., to himself), "I will go away as time upon time (this as at other times), and shake myself loose," sc., from the fetters or from the hands of the Philistines; "but he knew not that Jehovah had departed from him." These last words are very important to observe in order to form a correct idea of the affair. Samson had said to Delilah, "If my hair were cut off, my strength would depart from me" (Judg 16:17). The historian observes, on the other hand, that "Jehovah had departed from him." The superhuman strength of Samson did not reside in his hair as hair, but in the fact that Jehovah was with or near him. But Jehovah was with him so long as he maintained his condition as a Nazarite. As soon as he broke away from this by sacrificing the hair which he wore in honour of the Lord, Jehovah departed from him, and with Jehovah went his strength.
(Note: "Samson was strong because he was dedicated to God, as long as he preserved the signs of his dedication. But as soon as he lost those signs, he fell into the utmost weakness in consequence. The whole of Samson's misfortune came upon him, therefore, because he attributed to himself some portion of what God did through him. God permitted him to lose his strength, that he might learn by experience how utterly powerless he was without the help of God. We have no better teachers than our own infirmities."-Berleb. Bible.)
Judg 16:21
The Philistines then seized him, put out his eyes, and led him to Gaza fettered with double brass chains. The chains are probably called nechushtaim (double brass) because both hands of both feet were fettered with them. King Zedekiah, when taken prisoner by the Chaldeans, was treated in the same manner (4Kings 25:7). There Samson was obliged to turn the mill in the prison, and grind corn (the participle טחן expresses the continuance of the action). Grinding a handmill was the hardest and lowest kind of slave labour (compare Ex 11:5 with Ex 12:29); and both Greeks and Romans sentenced their slaves to this as a punishment (see Od. xx. 105ff., vii. 103-4; Terent. Phorm. ii. 1, 19, Andr. i, 2. 29), and it is still performed by female slaves in the East (see Chardin in Harmar's Beob. b. d. Orient. iii. 64).
John Gill
16:4 And it came to pass afterwards, that he loved a woman in the valley of Sorek,.... Which, according to Adrichomius (y) was but half a mile from the brook Eshcol, from whence the spies brought a bunch of grapes, as a specimen of the fruit of the land of Canaan; and this valley of Sorek seems to have been famous for the best wine, and hither Samson retired for refreshment and pleasure; but, according to Jerom (z), it was on the north of Eleutheropolis, where, he says, was shown a village in his time called Capharsorech, near the village Zorah, from whence Samson was; and Bunting (a) makes it to be twelve miles from Hebron, and twelve from Jerusalem; where he met with a woman he loved; whether she was an Israelite, or one of the daughters of the Philistines, they now being the rulers of Israel, is not said; most likely the latter, as say Ben Gersom and Abarbinel, since the lords of the Philistines were so intimate with her, and were entertained in her house, and she showed more respect to them than to Samson. The Jews say she became a proselyte, but if she did, there is very little evidence of her being a sincere one: some have thought, that the courtship to her was a lawful conjugal love; that falling in love with her, he courted and married her; but this is not very likely, since no mention is made of his marriage to her, nor did he take her home, but dwelt in her house: it rather seems to be an impure and unlawful love he had to her, and that she was an harlot, as Josephus (b); and all her conduct and behaviour confirm the same:
whose name was Delilah; the Jews say (c) she was so called because she weakened the heart and spirit of Samson, and weakened his strength, and weakened his works; and therefore, if this had not been her name, they say it was one very proper for her.
(y) Ut supra, (Theatrum Terra Sanct.) p. 24. (z) De loc. Heb. fol. 94. L. (a) Travels, p. 116, 117. (b) Ut supra, (Antiqu. l. 5. c. 8.) sect. 11. (c) T. Bab. Sotah, fol. 9. 2.
John Wesley
16:4 Loved - Probably as an harlot: because the dreadful punishment now inflicted upon Samson for this sin, whom God spared for the first offence, is an intimation, that this sin was not inferior to the former.
Robert Jamieson, A. R. Fausset and David Brown
16:4 DELILAH CORRUPTED BY THE PHILISTINES. (Judg 16:4-14)
he loved a woman in the valley of Sorek--The location of this place is not known, nor can the character of Delilah be clearly ascertained. Her abode, her mercenary character, and her heartless blandishments afford too much reason to believe she was a profligate woman.
16:516:5: Եւ ելի՛ն առ նա նախարարք այլազգեացն՝ եւ ասեն. Պատրեա՛ զնա եւ տես՝ ի՞ւ իցէ զօրութիւն նորա մեծ, եւ կամ ի՞ւ կարասցուք նմա հնա՛ր գտանել եւ կապել զնա առ ՚ի տկարացուցանել զնա. եւ մեք տացուք քեզ այր իւրաքանչիւր հազա՛ր եւ հարի՛ւր արծաթոյ[2664]։ [2664] Ոմանք. Եւ ասեն ցնա... եւ տե՛ս թէ ի՛ւ իցէ։
5. Այդ կնոջ մօտ եկան այլազգիների նախարարները եւ ասացին. «Խաբի՛ր նրան եւ տե՛ս, թէ ինչում է նրա մեծ զօրութիւնը, եւ կամ ինչպէս կարող ենք հնար գտնել եւ կապել նրան, որ տկարացնենք նրան: Իսկ մենք ամէն մէկս քեզ կը տանք հազար հարիւր արծաթ»:
5 Փղշտացիներու նախարարները կնոջ քով գացին ու անոր ըսին. «Զանիկա խաբէ ու անկէ հասկցիր թէ անոր մեծ զօրութիւնը ինչէ՞ն է եւ թէ ինչո՞վ կրնանք անոր յաղթել, որպէս զի զանիկա կապենք ու հնազանդեցնենք։ Ատոր համար քեզի ամէն մէկս հազար հարիւր կտոր արծաթ կու տանք»։
Եւ ելին առ նա նախարարք այլազգեացն եւ ասեն. Պատրեա զնա եւ տես ի՛ւ իցէ զօրութիւն նորա մեծ, եւ կամ ի՛ւ կարասցուք նմա հնար գտանել եւ կապել զնա առ ի տկարացուցանել զնա. եւ մեք տացուք քեզ այր իւրաքանչիւր հազար եւ հարեւր արծաթոյ:

16:5: Եւ ելի՛ն առ նա նախարարք այլազգեացն՝ եւ ասեն. Պատրեա՛ զնա եւ տես՝ ի՞ւ իցէ զօրութիւն նորա մեծ, եւ կամ ի՞ւ կարասցուք նմա հնա՛ր գտանել եւ կապել զնա առ ՚ի տկարացուցանել զնա. եւ մեք տացուք քեզ այր իւրաքանչիւր հազա՛ր եւ հարի՛ւր արծաթոյ[2664]։
[2664] Ոմանք. Եւ ասեն ցնա... եւ տե՛ս թէ ի՛ւ իցէ։
5. Այդ կնոջ մօտ եկան այլազգիների նախարարները եւ ասացին. «Խաբի՛ր նրան եւ տե՛ս, թէ ինչում է նրա մեծ զօրութիւնը, եւ կամ ինչպէս կարող ենք հնար գտնել եւ կապել նրան, որ տկարացնենք նրան: Իսկ մենք ամէն մէկս քեզ կը տանք հազար հարիւր արծաթ»:
5 Փղշտացիներու նախարարները կնոջ քով գացին ու անոր ըսին. «Զանիկա խաբէ ու անկէ հասկցիր թէ անոր մեծ զօրութիւնը ինչէ՞ն է եւ թէ ինչո՞վ կրնանք անոր յաղթել, որպէս զի զանիկա կապենք ու հնազանդեցնենք։ Ատոր համար քեզի ամէն մէկս հազար հարիւր կտոր արծաթ կու տանք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:516:5: К ней пришли владельцы Филистимские и говорят ей: уговори его, и выведай, в чем великая сила его и как нам одолеть его, чтобы связать его и усмирить его; а мы дадим тебе за то каждый тысячу сто {сиклей} серебра.
16:5 καὶ και and; even ἀνέβησαν αναβαινω step up; ascend πρὸς προς to; toward αὐτὴν αυτος he; him οἱ ο the ἄρχοντες αρχων ruling; ruler τῶν ο the ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even εἶπαν επω say; speak αὐτῇ αυτος he; him ἀπάτησον απαταω delude; deceive αὐτὸν αυτος he; him καὶ και and; even ἰδὲ οραω view; see ἐν εν in τίνι τις.1 who?; what? ἡ ο the ἰσχὺς ισχυς force αὐτοῦ αυτος he; him ἡ ο the μεγάλη μεγας great; loud καὶ και and; even ἐν εν in τίνι τις.1 who?; what? δυνησόμεθα δυναμαι able; can αὐτῷ αυτος he; him καὶ και and; even δήσομεν δεω bind; tie αὐτὸν αυτος he; him τοῦ ο the ταπεινῶσαι ταπεινοω humble; bring low αὐτόν αυτος he; him καὶ και and; even ἡμεῖς ημεις we δώσομέν διδωμι give; deposit σοι σοι you ἀνὴρ ανηρ man; husband χιλίους χιλιοι thousand καὶ και and; even ἑκατὸν εκατον hundred ἀργυρίου αργυριον silver piece; money
16:5 וַ wa וְ and יַּעֲל֨וּ yyaʕᵃlˌû עלה ascend אֵלֶ֜יהָ ʔēlˈeʸhā אֶל to סַרְנֵ֣י sarnˈê סְרָנִים lords פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יֹּ֨אמְרוּ yyˌōmᵊrû אמר say לָ֜הּ lˈāh לְ to פַּתִּ֣י pattˈî פתה seduce אֹותֹ֗ו ʔôṯˈô אֵת [object marker] וּ û וְ and רְאִי֙ rᵊʔˌî ראה see בַּ ba בְּ in מֶּה֙ mmˌeh מָה what כֹּחֹ֣ו kōḥˈô כֹּחַ strength גָדֹ֔ול ḡāḏˈôl גָּדֹול great וּ û וְ and בַ va בְּ in מֶּה֙ mmˌeh מָה what נ֣וּכַל nˈûḵal יכל be able לֹ֔ו lˈô לְ to וַ wa וְ and אֲסַרְנֻ֖הוּ ʔᵃsarnˌuhû אסר bind לְ lᵊ לְ to עַנֹּתֹ֑ו ʕannōṯˈô ענה be lowly וַ wa וְ and אֲנַ֨חְנוּ֙ ʔᵃnˈaḥnû אֲנַחְנוּ we נִתַּן־ nittan- נתן give לָ֔ךְ lˈāḵ לְ to אִ֕ישׁ ʔˈîš אִישׁ man אֶ֥לֶף ʔˌelef אֶלֶף thousand וּ û וְ and מֵאָ֖ה mēʔˌā מֵאָה hundred כָּֽסֶף׃ kˈāsef כֶּסֶף silver
16:5. veneruntque ad eam principes Philisthinorum atque dixerunt decipe eum et disce ab illo in quo tantam habeat fortitudinem et quomodo eum superare valeamus et vinctum adfligere quod si feceris dabimus tibi singuli mille centum argenteosAnd the princes of the Philistines came to her, and sald: Deceive him, and learn of him wherein his great strength lieth, and how we may be able to overcome him, to bind and afflict him: which if thou shalt do, we will give thee every one of us eleven hundred pieces of silver.
5. And the lords of the Philistines came up unto her, and said unto her, Entice him, and see wherein his great strength lieth, and by what means we may prevail against him, that we may bind him to afflict him: and we will give thee every one of us eleven hundred of silver.
And the lords of the Philistines came up unto her, and said unto her, Entice him, and see wherein his great strength [lieth], and by what [means] we may prevail against him, that we may bind him to afflict him: and we will give thee every one of us eleven hundred [pieces] of silver:

16:5: К ней пришли владельцы Филистимские и говорят ей: уговори его, и выведай, в чем великая сила его и как нам одолеть его, чтобы связать его и усмирить его; а мы дадим тебе за то каждый тысячу сто {сиклей} серебра.
16:5
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
πρὸς προς to; toward
αὐτὴν αυτος he; him
οἱ ο the
ἄρχοντες αρχων ruling; ruler
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
εἶπαν επω say; speak
αὐτῇ αυτος he; him
ἀπάτησον απαταω delude; deceive
αὐτὸν αυτος he; him
καὶ και and; even
ἰδὲ οραω view; see
ἐν εν in
τίνι τις.1 who?; what?
ο the
ἰσχὺς ισχυς force
αὐτοῦ αυτος he; him
ο the
μεγάλη μεγας great; loud
καὶ και and; even
ἐν εν in
τίνι τις.1 who?; what?
δυνησόμεθα δυναμαι able; can
αὐτῷ αυτος he; him
καὶ και and; even
δήσομεν δεω bind; tie
αὐτὸν αυτος he; him
τοῦ ο the
ταπεινῶσαι ταπεινοω humble; bring low
αὐτόν αυτος he; him
καὶ και and; even
ἡμεῖς ημεις we
δώσομέν διδωμι give; deposit
σοι σοι you
ἀνὴρ ανηρ man; husband
χιλίους χιλιοι thousand
καὶ και and; even
ἑκατὸν εκατον hundred
ἀργυρίου αργυριον silver piece; money
16:5
וַ wa וְ and
יַּעֲל֨וּ yyaʕᵃlˌû עלה ascend
אֵלֶ֜יהָ ʔēlˈeʸhā אֶל to
סַרְנֵ֣י sarnˈê סְרָנִים lords
פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
יֹּ֨אמְרוּ yyˌōmᵊrû אמר say
לָ֜הּ lˈāh לְ to
פַּתִּ֣י pattˈî פתה seduce
אֹותֹ֗ו ʔôṯˈô אֵת [object marker]
וּ û וְ and
רְאִי֙ rᵊʔˌî ראה see
בַּ ba בְּ in
מֶּה֙ mmˌeh מָה what
כֹּחֹ֣ו kōḥˈô כֹּחַ strength
גָדֹ֔ול ḡāḏˈôl גָּדֹול great
וּ û וְ and
בַ va בְּ in
מֶּה֙ mmˌeh מָה what
נ֣וּכַל nˈûḵal יכל be able
לֹ֔ו lˈô לְ to
וַ wa וְ and
אֲסַרְנֻ֖הוּ ʔᵃsarnˌuhû אסר bind
לְ lᵊ לְ to
עַנֹּתֹ֑ו ʕannōṯˈô ענה be lowly
וַ wa וְ and
אֲנַ֨חְנוּ֙ ʔᵃnˈaḥnû אֲנַחְנוּ we
נִתַּן־ nittan- נתן give
לָ֔ךְ lˈāḵ לְ to
אִ֕ישׁ ʔˈîš אִישׁ man
אֶ֥לֶף ʔˌelef אֶלֶף thousand
וּ û וְ and
מֵאָ֖ה mēʔˌā מֵאָה hundred
כָּֽסֶף׃ kˈāsef כֶּסֶף silver
16:5. veneruntque ad eam principes Philisthinorum atque dixerunt decipe eum et disce ab illo in quo tantam habeat fortitudinem et quomodo eum superare valeamus et vinctum adfligere quod si feceris dabimus tibi singuli mille centum argenteos
And the princes of the Philistines came to her, and sald: Deceive him, and learn of him wherein his great strength lieth, and how we may be able to overcome him, to bind and afflict him: which if thou shalt do, we will give thee every one of us eleven hundred pieces of silver.
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Adam Clarke: Commentary on the Bible - 1831
16:5: See wherein his great strength lieth - They saw that his stature was not remarkable: and that, nevertheless, he had most extraordinary strength; therefore they supposed that it was the effect of some charm or amulet. The lords of the Philistines were the five following: Gaza, Gath, Askelon, Ekron, and Ashdod. All these considered Samson as a public enemy; and they promised this bad woman a large sum of money if she would obtain from him the important secret wherein his strength lay, that, depriving him of this supernatural power, they might be able to reduce him to bondage.
Albert Barnes: Notes on the Bible - 1834
16:5: And the lords of the Philistines - See Jdg 3:3 note.
His great strength lieth - Rather, "wherein his strength is great."
Eleven hundred pieces of silver - The greatness of the bribe offered to Delilah, 5, 500 shekels of silver, nearly two talents (Exo 38:24, note), shows the importance attached to Samson's capture.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: the lords: Jdg 3:3; Jos 13:3; Sa1 29:6
Entice: Jdg 14:15; Pro 2:16-19, Pro 5:3-11, Pro 6:24-26, Pro 7:21-27; Co1 6:15-18
afflict: or, humble
we will: Jdg 17:2; Gen 33:16; Num 22:17, Num 22:18; Mic 7:3; Mat 26:15; Ti1 6:9, Ti1 6:10
Geneva 1599
16:5 And the lords of the Philistines came up unto her, and said unto her, Entice him, and see wherein his great strength [lieth], and by what [means] we may prevail against him, that we may bind him to afflict him: and we will give thee every one of us eleven hundred (c) [pieces] of silver.
(c) Of the value of a shekel, read (Gen 23:15).
John Gill
16:5 And the lords of the Philistines came up unto her,.... Having heard that Samson kept company with her, she being a noted strumpet, like Lais among the Grecians. These were in number five, as appears from Judg 3:3 and had under them five principalities, into which Palestine was divided; and these, if not united in their government, which possibly might be the case at this time, yet were united against their common enemy Samson; and being great personages, it is thought by some they came not themselves to this harlot's house, but sent a deputation of five persons in their names, though the text is very express here and after: they are said to come up to her, because their country lay on the shore of the sea, and lower than Judea:
and said unto her, entice him; persuade him with soothing and flattering words; take an opportunity when in an amorous mood to improve her interest in his affections:
and see wherein his great strength lieth; for it might not appear by the size of his body, or from his natural constitution, and in the common actions of life, but only at certain times, and as it should seem when he pleased; and he might have been heard to say that it was a secret he kept to himself, and no man knew it; or they might suspect something of magic in the case, that he carried something about with him, which, if it could be gotten from him, would deprive him of his strength:
and by what means we may prevail against him, that we may bind him to afflict him; to humble him, bring him low, and reduce him to the common condition of men; they did not propose to kill him, which they might think she would not agree to, and so reject their proposal at once, but at most to distress him, and to chastise him with mockings and scourgings, bonds and imprisonment, for the mischief he had indeed done them, and prevent him from doing more:
and we will give thee, everyone of us, eleven hundred pieces of silver or shekels; it may seem strange that they should promise each 1100: some think their principalities offered each 1000 shekels, and the princes themselves one hundred; but Abarbinel supposes that this was, on some account or another, in those times an usual sum or computation, since the same is mentioned in the following chapter; though it may be observed that these five several sums put together make a round number, 5500 pieces of silver; which, taking them to be shekels, according to Waserus (d): they amounted to 1375 rix dollars, and of Helvetian money 3666 pounds, and a little more, and of our money near seven hundred pounds sterling; a considerable bribe, and very tempting to a person of such a character, and which she readily embraced, as appears by what follows.
(d) De Antiquis Numis, l. 2. c. 5.
John Wesley
16:5 The lords - The lords of their five principal cities, who were leagued together against him as their common enemy. Afflict - To chastise him for his injuries done to us. They mean to punish him severely, but they express it in mild words, lest it might move her to pity him. Pieces of silver - Shekels, as that phrase is commonly used.
Robert Jamieson, A. R. Fausset and David Brown
16:5 the lords of the Philistines--The five rulers deemed no means beneath their dignity to overcome this national enemy.
Entice him, and see wherein his great strength lieth--They probably imagined that he carried some amulet about his person, or was in the possession of some important secret by which he had acquired such herculean strength; and they bribed Delilah, doubtless by a large reward, to discover it for them. She undertook the service and made several attempts, plying all her arts of persuasion or blandishment in his soft and communicative moods, to extract his secret.
16:616:6: Եւ ասէ Դալիլա ցՍամփսոն. Պատմեա՛ ինձ, ի՞ւ իցէ զօրութիւն քո մեծ, եւ ի՞ւ կապիցիս առ ՚ի տկարացուցանելոյ զքեզ։
6. Եւ Դալիլան ասաց Սամփսոնին. «Ասա՛ ինձ, թէ ինչում է քո մեծ զօրութիւնը, եւ քեզ տկարացնելու համար ինչով պէտք է կապել քեզ»:
6 Ու Դալիլա Սամփսոնին ըսաւ. «Կ’աղաչեմ, յայտնէ ինծի թէ քու մեծ զօրութիւնդ ինչէ՞ն է եւ քեզ հնազանդեցնելու համար ի՞նչ բանով կապել պէտք է»։
Եւ ասէ Դալիլա ցՍամփսոն. Պատմեա ինձ ի՛ւ իցէ զօրութիւն քո մեծ, եւ ի՛ւ կապիցիս առ ի տկարացուցանելոյ զքեզ:

16:6: Եւ ասէ Դալիլա ցՍամփսոն. Պատմեա՛ ինձ, ի՞ւ իցէ զօրութիւն քո մեծ, եւ ի՞ւ կապիցիս առ ՚ի տկարացուցանելոյ զքեզ։
6. Եւ Դալիլան ասաց Սամփսոնին. «Ասա՛ ինձ, թէ ինչում է քո մեծ զօրութիւնը, եւ քեզ տկարացնելու համար ինչով պէտք է կապել քեզ»:
6 Ու Դալիլա Սամփսոնին ըսաւ. «Կ’աղաչեմ, յայտնէ ինծի թէ քու մեծ զօրութիւնդ ինչէ՞ն է եւ քեզ հնազանդեցնելու համար ի՞նչ բանով կապել պէտք է»։
zohrab-1805▾ eastern-1994▾ western am▾
16:616:6: И сказала Далида Самсону: скажи мне, в чем великая сила твоя и чем связать тебя, чтобы усмирить тебя?
16:6 καὶ και and; even εἶπεν επω say; speak Δαλιδα δαλιδα to; toward Σαμψων σαμψων Sampsōn; Sampson ἀπάγγειλον απαγγελλω report δή δη in fact μοι μοι me ἐν εν in τίνι τις.1 who?; what? ἡ ο the ἰσχύς ισχυς force σου σου of you; your ἡ ο the μεγάλη μεγας great; loud καὶ και and; even ἐν εν in τίνι τις.1 who?; what? δεθήσῃ δεω bind; tie τοῦ ο the ταπεινωθῆναί ταπεινοω humble; bring low σε σε.1 you
16:6 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say דְּלִילָה֙ dᵊlîlˌā דְּלִילָה Delilah אֶל־ ʔel- אֶל to שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson הַגִּֽידָה־ haggˈîḏā- נגד report נָּ֣א nnˈā נָא yeah לִ֔י lˈî לְ to בַּ ba בְּ in מֶּ֖ה mmˌeh מָה what כֹּחֲךָ֣ kōḥᵃḵˈā כֹּחַ strength גָדֹ֑ול ḡāḏˈôl גָּדֹול great וּ û וְ and בַ va בְּ in מֶּ֥ה mmˌeh מָה what תֵאָסֵ֖ר ṯēʔāsˌēr אסר bind לְ lᵊ לְ to עַנֹּותֶֽךָ׃ ʕannôṯˈeḵā ענה be lowly
16:6. locuta est ergo Dalila ad Samson dic mihi obsecro in quo sit tua maxima fortitudo et quid sit quo ligatus erumpere nequeasAnd Dalila said to Samson: Tell me, I beseech thee, wherein thy greatest strength lieth, and what it is, wherewith if thou wert bound, thou couldst not break loose.
6. And Delilah said to Samson, Tell me, I pray thee, wherein thy great strength lieth, and wherewith thou mightest be bound to afflict thee.
And Delilah said to Samson, Tell me, I pray thee, wherein thy great strength [lieth], and wherewith thou mightest be bound to afflict thee:

16:6: И сказала Далида Самсону: скажи мне, в чем великая сила твоя и чем связать тебя, чтобы усмирить тебя?
16:6
καὶ και and; even
εἶπεν επω say; speak
Δαλιδα δαλιδα to; toward
Σαμψων σαμψων Sampsōn; Sampson
ἀπάγγειλον απαγγελλω report
δή δη in fact
μοι μοι me
ἐν εν in
τίνι τις.1 who?; what?
ο the
ἰσχύς ισχυς force
σου σου of you; your
ο the
μεγάλη μεγας great; loud
καὶ και and; even
ἐν εν in
τίνι τις.1 who?; what?
δεθήσῃ δεω bind; tie
τοῦ ο the
ταπεινωθῆναί ταπεινοω humble; bring low
σε σε.1 you
16:6
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
דְּלִילָה֙ dᵊlîlˌā דְּלִילָה Delilah
אֶל־ ʔel- אֶל to
שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson
הַגִּֽידָה־ haggˈîḏā- נגד report
נָּ֣א nnˈā נָא yeah
לִ֔י lˈî לְ to
בַּ ba בְּ in
מֶּ֖ה mmˌeh מָה what
כֹּחֲךָ֣ kōḥᵃḵˈā כֹּחַ strength
גָדֹ֑ול ḡāḏˈôl גָּדֹול great
וּ û וְ and
בַ va בְּ in
מֶּ֥ה mmˌeh מָה what
תֵאָסֵ֖ר ṯēʔāsˌēr אסר bind
לְ lᵊ לְ to
עַנֹּותֶֽךָ׃ ʕannôṯˈeḵā ענה be lowly
16:6. locuta est ergo Dalila ad Samson dic mihi obsecro in quo sit tua maxima fortitudo et quid sit quo ligatus erumpere nequeas
And Dalila said to Samson: Tell me, I beseech thee, wherein thy greatest strength lieth, and what it is, wherewith if thou wert bound, thou couldst not break loose.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: Psa 12:2; Pro 6:26, Pro 7:21, Pro 22:14, Pro 26:28; Jer 9:2-5; Mic 7:2, Mic 7:5
John Gill
16:6 And Delilah said to Samson,.... At a proper opportunity, when in his hands and caresses, as Josephus relates (e), and introduced it in an artful manner, admiring his strange exploits, and wondering how he could perform them:
tell me, I pray thee, wherein thy great strength lieth; which she proposed seemingly out of mere curiosity, and as it would be a proof of his affection to her, to impart the secret to her:
and wherewith thou mightest be bound to afflict thee; not that she suggested to him that she was desirous to have him afflicted, or to try the experiment herself in order to afflict him, but to know by what means, if he was bound, it would be afflicting to him so that he could not relieve himself; she knew he might be bound, if he would admit of it, as he had been, but she wanted to know how he might be bound, so as to be held, and could not loose himself.
(e) Ut supra. (Antiqu. l. 5. c. 8. sect. 9.)
16:716:7: Եւ ասէ ցնա Սամփսոն. Եթէ կապիցեն զիս եւթն ջլօք դալարո՛վք չվտտելովք, տկարացայց եւ եղէց իբրեւ զմի ՚ի մարդկանէ։
7. Սամփսոնը նրան ասաց. «Եթէ ինձ կապեն եօթը դալար ճիւղերով, կը տկարանամ եւ կը դառնամ սովորական մարդկանց նման»:
7 Սամփսոն անոր ըսաւ. «Եթէ զիս եօթը հատ չչորցած թարմ ջիլերով* կապեն, կը տկարանամ եւ ուրիշ մարդոց մէկուն պէս կ’ըլլամ»։
Եւ ասէ ցնա Սամփսոն. Եթէ կապիցեն զիս եւթն ջլօք դալարովք չվտտելովք, տկարացայց եւ եղէց իբրեւ զմի ի մարդկանէ:

16:7: Եւ ասէ ցնա Սամփսոն. Եթէ կապիցեն զիս եւթն ջլօք դալարո՛վք չվտտելովք, տկարացայց եւ եղէց իբրեւ զմի ՚ի մարդկանէ։
7. Սամփսոնը նրան ասաց. «Եթէ ինձ կապեն եօթը դալար ճիւղերով, կը տկարանամ եւ կը դառնամ սովորական մարդկանց նման»:
7 Սամփսոն անոր ըսաւ. «Եթէ զիս եօթը հատ չչորցած թարմ ջիլերով* կապեն, կը տկարանամ եւ ուրիշ մարդոց մէկուն պէս կ’ըլլամ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:716:7: Самсон сказал ей: если свяжут меня семью сырыми тетивами, которые не засушены, то я сделаюсь бессилен и буду как и прочие люди.
16:7 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὴν αυτος he; him Σαμψων σαμψων Sampsōn; Sampson ἐὰν εαν and if; unless δήσωσίν δεω bind; tie με με me ἐν εν in ἑπτὰ επτα seven νευρέαις νευρα wet μὴ μη not διεφθαρμέναις διαφθειρω deteriorate; ruin καὶ και and; even ἀσθενήσω ασθενεω infirm; ail καὶ και and; even ἔσομαι ειμι be ὡς ως.1 as; how εἷς εις.1 one; unit τῶν ο the ἀνθρώπων ανθρωπος person; human
16:7 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson אִם־ ʔim- אִם if יַאַסְרֻ֗נִי yaʔasrˈunî אסר bind בְּ bᵊ בְּ in שִׁבְעָ֛ה šivʕˈā שֶׁבַע seven יְתָרִ֥ים yᵊṯārˌîm יֶתֶר sinew לַחִ֖ים laḥˌîm לַח fresh אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not חֹרָ֖בוּ ḥōrˌāvû חרב be dry וְ wᵊ וְ and חָלִ֥יתִי ḥālˌîṯî חלה become weak וְ wᵊ וְ and הָיִ֖יתִי hāyˌîṯî היה be כְּ kᵊ כְּ as אַחַ֥ד ʔaḥˌaḏ אֶחָד one הָ hā הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
16:7. cui respondit Samson si septem nervicis funibus necdum siccis et adhuc humentibus ligatus fuero infirmus ero ut ceteri hominesAnd Samson answered her: If I shall be bound with seven cords, made of sinews not yet dry, but still moist, I shall be weak like other men.
7. And Samson said unto her, If they bind me with seven green withes that were never dried, then shall I become weak, and be as another man.
And Samson said unto her, If they bind me with seven green withs that were never dried, then shall I be weak, and be as another man:

16:7: Самсон сказал ей: если свяжут меня семью сырыми тетивами, которые не засушены, то я сделаюсь бессилен и буду как и прочие люди.
16:7
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὴν αυτος he; him
Σαμψων σαμψων Sampsōn; Sampson
ἐὰν εαν and if; unless
δήσωσίν δεω bind; tie
με με me
ἐν εν in
ἑπτὰ επτα seven
νευρέαις νευρα wet
μὴ μη not
διεφθαρμέναις διαφθειρω deteriorate; ruin
καὶ και and; even
ἀσθενήσω ασθενεω infirm; ail
καὶ και and; even
ἔσομαι ειμι be
ὡς ως.1 as; how
εἷς εις.1 one; unit
τῶν ο the
ἀνθρώπων ανθρωπος person; human
16:7
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to
שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson
אִם־ ʔim- אִם if
יַאַסְרֻ֗נִי yaʔasrˈunî אסר bind
בְּ bᵊ בְּ in
שִׁבְעָ֛ה šivʕˈā שֶׁבַע seven
יְתָרִ֥ים yᵊṯārˌîm יֶתֶר sinew
לַחִ֖ים laḥˌîm לַח fresh
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
חֹרָ֖בוּ ḥōrˌāvû חרב be dry
וְ wᵊ וְ and
חָלִ֥יתִי ḥālˌîṯî חלה become weak
וְ wᵊ וְ and
הָיִ֖יתִי hāyˌîṯî היה be
כְּ kᵊ כְּ as
אַחַ֥ד ʔaḥˌaḏ אֶחָד one
הָ הַ the
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
16:7. cui respondit Samson si septem nervicis funibus necdum siccis et adhuc humentibus ligatus fuero infirmus ero ut ceteri homines
And Samson answered her: If I shall be bound with seven cords, made of sinews not yet dry, but still moist, I shall be weak like other men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:7: Seven green withs - That is, any kind of pliant, tough wood, twisted in the form of a cord or rope. Such are used in many countries formed out of osiers, hazel, etc. And in Ireland, very long and strong ropes are made of the fibres of bog-wood, or the larger roots of the fir, which is often dug up in the bogs or mosses of that country. But the Septuagint, by translating the Hebrew יתרים לחים yetharim lachim by νευραις ὑγραις, and the Vulgate by nerviceis funibus, understand these bonds to be cords made of the nerves of cattle, or perhaps rather out of raw hides, these also making an exceedingly strong cord. In some countries they take the skin of the horse, cut it lengthwise from the hide into thongs about two inches broad, and after having laid them in salt for some time, take them out for use. This practice is frequent in the country parts of Ireland; and both customs, the wooden cord, and that made of the raw or green hide, are among the most ancient perhaps in the world. Among the Irish peasantry this latter species of cord is called the tug and is chiefly used for agricultural purposes, particularly for drawing the plough and the harrow, instead of the iron chains used in other countries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: If they bind: Jdg 16:10; Sa1 19:17, Sa1 21:2, Sa1 21:3, Sa1 27:10; Pro 12:19, Pro 17:7; Rom 3:8; Gal 6:7; Col 3:9
green withs: or, new cords, Heb. moist
another: Heb. one.
John Gill
16:7 And Samson said unto her,.... In answer to her pressing solicitations:
if they bind me with seven green withs that were never dried; the word is sometimes used for nerves, and cords or ropes; but neither of these can be here meant, since these, if moistened or made wet, are the less fit to bind with, and the drier the better; but rods or branches of trees just cut off, such as faggots are bound up with, or green osiers, which are easily bent and twisted, and may bind with; Josephus (u) calls them vine branches:
then shall I be weak, and be as another man; which cannot well be excused from a lie; for Samson knew full well that being bound would not weaken his strength; but as he had fallen into one sin, it is no wonder he was drawn into another: unless this can be understood, as it is by some, as jesting with her; however, it shows that he was "compos mentis", as Josephus (w) observes, and was upon his guard with respect to the secret of his strength.
(u) Ut supra. (Antiqu. l. 5. c. 8. sect. 9.) (w) Ibid.
John Wesley
16:7 Samson said - Samson is guilty both of the sin of lying, and of great folly in encouraging her enquiries, which he should at first have checked: but as he had forsaken God, so God had now forsaken him, otherwise the frequent repetition and vehement urging of this question might easily have raised suspicion in him.
Robert Jamieson, A. R. Fausset and David Brown
16:7 Samson said . . ., If they bind me with seven green withs--Vine tendrils, pliant twigs, or twists made of crude vegetable stalks are used in many Eastern countries for ropes at the present day.
16:816:8: Եւ բերին առ նա նախարարքն այլազգեացն եւթն ջիլս դալարս անվտիտս. եւ նա կապեաց զնա նոքօք։
8. Եւ այլազգիների նախարարները բերին եօթը դալար ճիւղեր, եւ Դալիլան նրան կապեց դրանցով
8 Փղշտացիներու նախարարները անոր եօթը հատ չչորցած թարմ ջիլեր բերին։ Զանիկա անոնցմով կապեց։
Եւ բերին առ նա նախարարք այլազգեացն եւթն ջիլս դալարս անվտիտս, եւ նա կապեաց զնա նոքօք:

16:8: Եւ բերին առ նա նախարարքն այլազգեացն եւթն ջիլս դալարս անվտիտս. եւ նա կապեաց զնա նոքօք։
8. Եւ այլազգիների նախարարները բերին եօթը դալար ճիւղեր, եւ Դալիլան նրան կապեց դրանցով
8 Փղշտացիներու նախարարները անոր եօթը հատ չչորցած թարմ ջիլեր բերին։ Զանիկա անոնցմով կապեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:816:8: И принесли ей владельцы Филистимские семь сырых тетив, которые не засохли, и она связала его ими.
16:8 καὶ και and; even ἀνήνεγκαν αναφερω bring up; carry up αὐτῇ αυτος he; him οἱ ο the ἄρχοντες αρχων ruling; ruler τῶν ο the ἀλλοφύλων αλλοφυλος foreigner ἑπτὰ επτα seven νευρὰς νευρα wet μὴ μη not διεφθαρμένας διαφθειρω deteriorate; ruin καὶ και and; even ἔδησεν δεω bind; tie αὐτὸν αυτος he; him ἐν εν in αὐταῖς αυτος he; him
16:8 וַ wa וְ and יַּעֲלוּ־ yyaʕᵃlû- עלה ascend לָ֞הּ lˈāh לְ to סַרְנֵ֣י sarnˈê סְרָנִים lords פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine שִׁבְעָ֛ה šivʕˈā שֶׁבַע seven יְתָרִ֥ים yᵊṯārˌîm יֶתֶר sinew לַחִ֖ים laḥˌîm לַח fresh אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not חֹרָ֑בוּ ḥōrˈāvû חרב be dry וַ wa וְ and תַּאַסְרֵ֖הוּ ttaʔasrˌēhû אסר bind בָּהֶֽם׃ bāhˈem בְּ in
16:8. adtuleruntque ad eam satrapae Philisthinorum septem funes ut dixerat quibus vinxit eumAnd the princes of the Philistines brought unto her seven cords, such as he spoke of, with which she bound him;
8. Then the lords of the Philistines brought up to her seven green withes which had not been dried, and she bound him with them.
Then the lords of the Philistines brought up to her seven green withs which had not been dried, and she bound him with them:

16:8: И принесли ей владельцы Филистимские семь сырых тетив, которые не засохли, и она связала его ими.
16:8
καὶ και and; even
ἀνήνεγκαν αναφερω bring up; carry up
αὐτῇ αυτος he; him
οἱ ο the
ἄρχοντες αρχων ruling; ruler
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
ἑπτὰ επτα seven
νευρὰς νευρα wet
μὴ μη not
διεφθαρμένας διαφθειρω deteriorate; ruin
καὶ και and; even
ἔδησεν δεω bind; tie
αὐτὸν αυτος he; him
ἐν εν in
αὐταῖς αυτος he; him
16:8
וַ wa וְ and
יַּעֲלוּ־ yyaʕᵃlû- עלה ascend
לָ֞הּ lˈāh לְ to
סַרְנֵ֣י sarnˈê סְרָנִים lords
פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
שִׁבְעָ֛ה šivʕˈā שֶׁבַע seven
יְתָרִ֥ים yᵊṯārˌîm יֶתֶר sinew
לַחִ֖ים laḥˌîm לַח fresh
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
חֹרָ֑בוּ ḥōrˈāvû חרב be dry
וַ wa וְ and
תַּאַסְרֵ֖הוּ ttaʔasrˌēhû אסר bind
בָּהֶֽם׃ bāhˈem בְּ in
16:8. adtuleruntque ad eam satrapae Philisthinorum septem funes ut dixerat quibus vinxit eum
And the princes of the Philistines brought unto her seven cords, such as he spoke of, with which she bound him;
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: bound him: Ecc 7:26
John Gill
16:8 Then the lords of the Philistines brought up to her,.... To the chamber where she was with Samson, she having acquainted them with what he had told her:
seven green withs, which had not been dried; just such as he had described and directed to:
and she bound him with them; taking an opportunity, very likely, when he was asleep, and drunk too, according to Josephus (x): the Philistines did not attempt to bind him, supposing that he would not admit them to do it, if aware of them; and they might fear, if asleep, he might awake before they could do it, and fall upon them and destroy them; but as for Delilah, if she had been found at it, she could have excused it as a piece of curiosity, being willing to try whether he told her truth or not.
(x) Antiqu. l. 5. c. 8. sect. 11.
Robert Jamieson, A. R. Fausset and David Brown
16:8 she bound him with them--probably in a sportive manner, to try whether he was jesting or in earnest.
16:916:9: Եւ դարա՛ն նստէր նմա ՚ի շտեմարանի. եւ ասէ ցնա. Այլազգի՛ք հասեալ են ՚ի վերայ քո Սամփսոն։ Եւ խզեաց զջիլսն՝ զոր օրինակ խզիցի քուղ ՚ի թօթափելոյ յորժամ ՚ի հուր հոտոտիցի. եւ ո՛չ ծանուցաւ զօրութիւն նորա[2665]։ [2665] Ոմանք. Այլազգիք հասին ՚ի վերայ քո... զօրութիւն իւր։
9. ու շտեմարանում դարանակալ նստեց: Կինը նրան ասաց. «Այլազգիները յարձակուել են քեզ վրայ, Սամփսո՛ն»: Եւ նա կտրտեց ճիւղերն այնպէս, ինչպէս կը կտրտուի կրակից այրուած բարակ թելը թափ տալուց: Եւ այդպէս չհասկացուեց նրա զօրութիւնը:
9 Ներքին սենեակին մէջ դարանակալ մարդիկ նստեր էին։ Ու կինը անոր ըսաւ. «Ո՛վ Սամփսոն, Փղշտացիները քու վրադ կու գան»։ Այն ատեն անիկա ջիլերը կրակի հոտէն փրթած խծուծէ լարի պէս փրցուց։ Ասով ալ անոր ոյժին գաղտնիքը չհասկցուեցաւ։
Եւ դարան նստէր նմա ի շտեմարանի. եւ ասէ ցնա. Այլազգիք հասեալ են ի վերայ քո, Սամփսոն: Եւ խզեաց զջիլսն` զոր օրինակ խզիցի քուղ ի թօթափելոյ յորժամ ի հուր հոտոտիցի. եւ ոչ ծանուցաւ զօրութիւն նորա:

16:9: Եւ դարա՛ն նստէր նմա ՚ի շտեմարանի. եւ ասէ ցնա. Այլազգի՛ք հասեալ են ՚ի վերայ քո Սամփսոն։ Եւ խզեաց զջիլսն՝ զոր օրինակ խզիցի քուղ ՚ի թօթափելոյ յորժամ ՚ի հուր հոտոտիցի. եւ ո՛չ ծանուցաւ զօրութիւն նորա[2665]։
[2665] Ոմանք. Այլազգիք հասին ՚ի վերայ քո... զօրութիւն իւր։
9. ու շտեմարանում դարանակալ նստեց: Կինը նրան ասաց. «Այլազգիները յարձակուել են քեզ վրայ, Սամփսո՛ն»: Եւ նա կտրտեց ճիւղերն այնպէս, ինչպէս կը կտրտուի կրակից այրուած բարակ թելը թափ տալուց: Եւ այդպէս չհասկացուեց նրա զօրութիւնը:
9 Ներքին սենեակին մէջ դարանակալ մարդիկ նստեր էին։ Ու կինը անոր ըսաւ. «Ո՛վ Սամփսոն, Փղշտացիները քու վրադ կու գան»։ Այն ատեն անիկա ջիլերը կրակի հոտէն փրթած խծուծէ լարի պէս փրցուց։ Ասով ալ անոր ոյժին գաղտնիքը չհասկցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:916:9: (Между тем один скрытно сидел у нее в спальне.) И сказала ему: Самсон! Филистимляне {идут} на тебя. Он разорвал тетивы, как разрывают нитку из пакли, когда пережжет ее огонь. И не узнана сила его.
16:9 καὶ και and; even τὸ ο the ἔνεδρον ενεδρον ambush αὐτῇ αυτος he; him ἐκάθητο καθημαι sit; settle ἐν εν in τῷ ο the ταμιείῳ ταμειον chamber καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἀλλόφυλοι αλλοφυλος foreigner ἐπὶ επι in; on σέ σε.1 you Σαμψων σαμψων Sampsōn; Sampson καὶ και and; even διέσπασεν διασπαω tear apart τὰς ο the νευρέας νευρα as; how εἴ ει if; whether τις τις anyone; someone ἀποσπάσοι αποσπαω draw out στρέμμα στρεμμα in τῷ ο the ὀσφρανθῆναι οσφραινομαι he; him πυρός πυρ fire καὶ και and; even οὐκ ου not ἐγνώσθη γινωσκω know ἡ ο the ἰσχὺς ισχυς force αὐτοῦ αυτος he; him
16:9 וְ wᵊ וְ and הָ hā הַ the אֹרֵ֗ב ʔōrˈēv ארב lie in ambush יֹשֵׁ֥ב yōšˌēv ישׁב sit לָהּ֙ lˌāh לְ to בַּ ba בְּ in † הַ the חֶ֔דֶר ḥˈeḏer חֶדֶר room וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to פְּלִשְׁתִּ֥ים pᵊlištˌîm פְּלִשְׁתִּי Philistine עָלֶ֖יךָ ʕālˌeʸḵā עַל upon שִׁמְשֹׁ֑ון šimšˈôn שִׁמְשֹׁון Samson וַ wa וְ and יְנַתֵּק֙ yᵊnattˌēq נתק pull off אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יְתָרִ֔ים yᵊṯārˈîm יֶתֶר sinew כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִנָּתֵ֤ק yinnāṯˈēq נתק pull off פְּתִֽיל־ pᵊṯˈîl- פָּתִיל cord הַ ha הַ the נְּעֹ֨רֶת֙ nnᵊʕˈōreṯ נְעֹרֶת tow בַּ ba בְּ in הֲרִיחֹ֣ו hᵃrîḥˈô רוח be spacious אֵ֔שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and לֹ֥א lˌō לֹא not נֹודַ֖ע nôḏˌaʕ ידע know כֹּחֹֽו׃ kōḥˈô כֹּחַ strength
16:9. latentibus apud se insidiis et in cubiculo finem rei expectantibus clamavitque ad eum Philisthim super te Samson qui rupit vincula quomodo si rumpat quis filum de stuppae tortum putamine cum odorem ignis acceperit et non est cognitum in quo esset fortitudo eiusMen lying privately in wait with her, and in the chamber, expecting the event of the thing, and she cried out to him: The Philistines are upon thee, Samson. And he broke the bands, as a man would break a thread of tow twined with spittle, when it smelleth the fire: so it was not known wherein his strength lay.
9. Now she had liers in wait abiding in the inner chamber. And she said unto him, The Philistines be upon thee, Samson. And he brake the withes, as a string of tow is broken when it toucheth the fire. So his strength was not known.
Now [there were] men lying in wait, abiding with her in the chamber. And she said unto him, The Philistines [be] upon thee, Samson. And he brake the withs, as a thread of tow is broken when it toucheth the fire. So his strength was not known:

16:9: (Между тем один скрытно сидел у нее в спальне.) И сказала ему: Самсон! Филистимляне {идут} на тебя. Он разорвал тетивы, как разрывают нитку из пакли, когда пережжет ее огонь. И не узнана сила его.
16:9
καὶ και and; even
τὸ ο the
ἔνεδρον ενεδρον ambush
αὐτῇ αυτος he; him
ἐκάθητο καθημαι sit; settle
ἐν εν in
τῷ ο the
ταμιείῳ ταμειον chamber
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἀλλόφυλοι αλλοφυλος foreigner
ἐπὶ επι in; on
σέ σε.1 you
Σαμψων σαμψων Sampsōn; Sampson
καὶ και and; even
διέσπασεν διασπαω tear apart
τὰς ο the
νευρέας νευρα as; how
εἴ ει if; whether
τις τις anyone; someone
ἀποσπάσοι αποσπαω draw out
στρέμμα στρεμμα in
τῷ ο the
ὀσφρανθῆναι οσφραινομαι he; him
πυρός πυρ fire
καὶ και and; even
οὐκ ου not
ἐγνώσθη γινωσκω know
ο the
ἰσχὺς ισχυς force
αὐτοῦ αυτος he; him
16:9
וְ wᵊ וְ and
הָ הַ the
אֹרֵ֗ב ʔōrˈēv ארב lie in ambush
יֹשֵׁ֥ב yōšˌēv ישׁב sit
לָהּ֙ lˌāh לְ to
בַּ ba בְּ in
הַ the
חֶ֔דֶר ḥˈeḏer חֶדֶר room
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
פְּלִשְׁתִּ֥ים pᵊlištˌîm פְּלִשְׁתִּי Philistine
עָלֶ֖יךָ ʕālˌeʸḵā עַל upon
שִׁמְשֹׁ֑ון šimšˈôn שִׁמְשֹׁון Samson
וַ wa וְ and
יְנַתֵּק֙ yᵊnattˌēq נתק pull off
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יְתָרִ֔ים yᵊṯārˈîm יֶתֶר sinew
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִנָּתֵ֤ק yinnāṯˈēq נתק pull off
פְּתִֽיל־ pᵊṯˈîl- פָּתִיל cord
הַ ha הַ the
נְּעֹ֨רֶת֙ nnᵊʕˈōreṯ נְעֹרֶת tow
בַּ ba בְּ in
הֲרִיחֹ֣ו hᵃrîḥˈô רוח be spacious
אֵ֔שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
נֹודַ֖ע nôḏˌaʕ ידע know
כֹּחֹֽו׃ kōḥˈô כֹּחַ strength
16:9. latentibus apud se insidiis et in cubiculo finem rei expectantibus clamavitque ad eum Philisthim super te Samson qui rupit vincula quomodo si rumpat quis filum de stuppae tortum putamine cum odorem ignis acceperit et non est cognitum in quo esset fortitudo eius
Men lying privately in wait with her, and in the chamber, expecting the event of the thing, and she cried out to him: The Philistines are upon thee, Samson. And he broke the bands, as a man would break a thread of tow twined with spittle, when it smelleth the fire: so it was not known wherein his strength lay.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:9: Men lying in wait - They probably did not appear, as Samson immediately broke his bonds when this bad woman said, The Philistines be upon thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: toucheth: Heb. smelleth, Psa 58:9
Geneva 1599
16:9 Now [there were] (d) men lying in wait, abiding with her in the chamber. And she said unto him, The Philistines [be] upon thee, Samson. And he brake the withs, as a thread of tow is broken when (e) it toucheth the fire. So his strength was not known.
(d) Certain Philistines in a secret chamber.
(e) When fire comes near it.
John Gill
16:9 Now there were men lying in wait,.... Very likely some of the servants of the lords of the Philistines, who were placed privately on purpose, that when an opportunity offered, they might rush out, and fall upon Samson; Josephus (y) calls them soldiers:
abiding with her in the chamber; in a private part of it, or otherwise they could not be said to lie in wait; in it may mean near it; perhaps it was in the next apartment to hers, where they were set:
and she said unto him, the Philistines be upon thee, Samson; are just ready to fall upon thee, and seize thee; this she said to arouse him, and try whether he could break the withs or not, before she called in the men that lay in wait, and whether he had told her the truth or not:
and he brake the withs as a thread of tow is broken when it toucheth the fire; or "smells it" (z); as soon as it comes near it; a thread of tow or linen catches the fire presently, it being so weak that it cannot stand before the least force of it; so easily did the withs give way, and were broken, when Samson did but just stir himself, and move his arms:
so his strength was not known; by Delilah, nor by the Philistines; that is, where it lay, so as that it might be weakened; for otherwise it was known by the easy breaking of the withs.
(y) Antiqu. l. 5. c. 8. sect. 11. (z) "cum olfecerit", Drusius, so Piscator.
John Wesley
16:9 With her - That is, in a secret chamber within her call. Nor is it strange that they did not fall upon him in his sleep, because they expected an opportunity for doing their work more certainly, and with less danger.
Robert Jamieson, A. R. Fausset and David Brown
16:9 there were men lying in wait, abiding . . . in the chamber--The Hebrew, literally rendered, is, "in the inner," or "most secret part of the house."
16:1016:10: Եւ ասէ Դալիլա ցՍամփսոն. Ահա խաբեցեր զիս եւ խօսեցար սուտ. գոնէ արդ պատմեա՛ ինձ, թէ ի՞ւ կապիցիս[2666]։ [2666] Ոմանք. Եւ խօսեցար ընդ իս սուտ։
10. Դալիլան ասաց Սամփսոնին. «Ահա խաբեցիր ինձ եւ սուտ խօսեցիր, գոնէ հիմա ասա՛, թէ ինչով կը կապուես»:
10 Դալիլա ըսաւ Սամփսոնին. «Ահա զիս խաբեցիր ու ինծի սուտ խօսեցար. հիմա կ’աղաչեմ, յայտնէ ինծի թէ ինչո՞վ կը կապուիս»։
Եւ ասէ Դալիլա ցՍամփսոն. Ահա խաբեցեր զիս եւ խօսեցար սուտ. գոնէ արդ պատմեա ինձ թէ ի՛ւ կապիցիս:

16:10: Եւ ասէ Դալիլա ցՍամփսոն. Ահա խաբեցեր զիս եւ խօսեցար սուտ. գոնէ արդ պատմեա՛ ինձ, թէ ի՞ւ կապիցիս[2666]։
[2666] Ոմանք. Եւ խօսեցար ընդ իս սուտ։
10. Դալիլան ասաց Սամփսոնին. «Ահա խաբեցիր ինձ եւ սուտ խօսեցիր, գոնէ հիմա ասա՛, թէ ինչով կը կապուես»:
10 Դալիլա ըսաւ Սամփսոնին. «Ահա զիս խաբեցիր ու ինծի սուտ խօսեցար. հիմա կ’աղաչեմ, յայտնէ ինծի թէ ինչո՞վ կը կապուիս»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1016:10: И сказала Далида Самсону: вот, ты обманул меня и говорил мне ложь; скажи же теперь мне, чем связать тебя?
16:10 καὶ και and; even εἶπεν επω say; speak Δαλιδα δαλιδα to; toward Σαμψων σαμψων Sampsōn; Sampson ἰδοὺ ιδου see!; here I am ἐπλάνησάς πλαναω mislead; wander με με me καὶ και and; even ἐλάλησας λαλεω talk; speak πρός προς to; toward με με me ψευδῆ ψευδης false νῦν νυν now; present οὖν ουν then ἀνάγγειλόν αναγγελλω announce μοι μοι me ἐν εν in τίνι τις.1 who?; what? δεθήσῃ δεω bind; tie
16:10 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say דְּלִילָה֙ dᵊlîlˌā דְּלִילָה Delilah אֶל־ ʔel- אֶל to שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson הִנֵּה֙ hinnˌē הִנֵּה behold הֵתַ֣לְתָּ hēṯˈaltā תלל mock בִּ֔י bˈî בְּ in וַ wa וְ and תְּדַבֵּ֥ר ttᵊḏabbˌēr דבר speak אֵלַ֖י ʔēlˌay אֶל to כְּזָבִ֑ים kᵊzāvˈîm כָּזָב lie עַתָּה֙ ʕattˌā עַתָּה now הַגִּֽידָה־ haggˈîḏā- נגד report נָּ֣א nnˈā נָא yeah לִ֔י lˈî לְ to בַּ ba בְּ in מֶּ֖ה mmˌeh מָה what תֵּאָסֵֽר׃ tēʔāsˈēr אסר bind
16:10. dixitque ad eum Dalila ecce inlusisti mihi et falsum locutus es saltim nunc indica quo ligari debeasAnd Dalila said to him: Behold thou hast mocked me, and hast told me a false thing: but now at least tell me wherewith thou mayest be bound.
10. And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound.
And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound:

16:10: И сказала Далида Самсону: вот, ты обманул меня и говорил мне ложь; скажи же теперь мне, чем связать тебя?
16:10
καὶ και and; even
εἶπεν επω say; speak
Δαλιδα δαλιδα to; toward
Σαμψων σαμψων Sampsōn; Sampson
ἰδοὺ ιδου see!; here I am
ἐπλάνησάς πλαναω mislead; wander
με με me
καὶ και and; even
ἐλάλησας λαλεω talk; speak
πρός προς to; toward
με με me
ψευδῆ ψευδης false
νῦν νυν now; present
οὖν ουν then
ἀνάγγειλόν αναγγελλω announce
μοι μοι me
ἐν εν in
τίνι τις.1 who?; what?
δεθήσῃ δεω bind; tie
16:10
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
דְּלִילָה֙ dᵊlîlˌā דְּלִילָה Delilah
אֶל־ ʔel- אֶל to
שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson
הִנֵּה֙ hinnˌē הִנֵּה behold
הֵתַ֣לְתָּ hēṯˈaltā תלל mock
בִּ֔י bˈî בְּ in
וַ wa וְ and
תְּדַבֵּ֥ר ttᵊḏabbˌēr דבר speak
אֵלַ֖י ʔēlˌay אֶל to
כְּזָבִ֑ים kᵊzāvˈîm כָּזָב lie
עַתָּה֙ ʕattˌā עַתָּה now
הַגִּֽידָה־ haggˈîḏā- נגד report
נָּ֣א nnˈā נָא yeah
לִ֔י lˈî לְ to
בַּ ba בְּ in
מֶּ֖ה mmˌeh מָה what
תֵּאָסֵֽר׃ tēʔāsˈēr אסר bind
16:10. dixitque ad eum Dalila ecce inlusisti mihi et falsum locutus es saltim nunc indica quo ligari debeas
And Dalila said to him: Behold thou hast mocked me, and hast told me a false thing: but now at least tell me wherewith thou mayest be bound.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: now tell me: Jdg 16:7, Jdg 16:13, Jdg 16:15-17; Pro 23:7, Pro 23:8, Pro 24:28; Eze 33:31; Luk 22:48
Geneva 1599
16:10 And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now (f) tell me, I pray thee, wherewith thou mightest be bound.
(f) Though her deceit threatened his life, yet his affection so blinded him, that he could not beware.
John Gill
16:10 And Delilah said unto Samson,.... Not on the same day, but some time after, as Kimchi observes, when an opportunity offered, and he was in like circumstances as before; for had she immediately attacked him, it might have created some suspicion in him of a design against him:
behold, thou hast mocked me, and told me lies; deceived her with lies, by telling her the other day that if he was bound with green withs, he should become as weak as other men; which she, out of curiosity as she might pretend, had tried, and had found to be false; and which, she might add, was an argument of want of true love to her, to mock her in such a manner:
now tell me, I pray thee, wherewith thou mightest be bound; so as to be held.
Robert Jamieson, A. R. Fausset and David Brown
16:10 And Delilah said--To avoid exciting suspicion, she must have allowed some time to elapse before making this renewed attempt.
16:1116:11: Եւ ասէ ցնա. Եթէ կապելո՛վ կապեսցեն զիս եւթն կարովք նորովք, որովք չիցէ՛ գործեալ գործ. տկարացա՛յց եւ եղէց իբրեւ զմի ՚ի մարդկանէ[2667]։ [2667] Ոմանք. Եւթն կարիւք նորովք։
11. Եւ նա ասաց նրան. «Եթէ ինձ կապեն եօթը նոր չուաններով, որոնք գործածուած չլինեն, կը տկարանամ եւ կը լինեմ սովորական մարդկանց նման»:
11 Ան ալ ըսաւ. «Եթէ զիս նոր ու չգործածուած չուաններով աղէկ մը կապեն, այն ատեն կը տկարանամ եւ ուրիշ մարդոց մէկուն պէս կ’ըլլամ»։
Եւ ասէ ցնա. Եթէ կապելով կապեսցեն զիս [245]եւթն կարովք նորովք, որովք չիցէ գործեալ գործ, տկարացայց եւ եղէց իբրեւ զմի ի մարդկանէ:

16:11: Եւ ասէ ցնա. Եթէ կապելո՛վ կապեսցեն զիս եւթն կարովք նորովք, որովք չիցէ՛ գործեալ գործ. տկարացա՛յց եւ եղէց իբրեւ զմի ՚ի մարդկանէ[2667]։
[2667] Ոմանք. Եւթն կարիւք նորովք։
11. Եւ նա ասաց նրան. «Եթէ ինձ կապեն եօթը նոր չուաններով, որոնք գործածուած չլինեն, կը տկարանամ եւ կը լինեմ սովորական մարդկանց նման»:
11 Ան ալ ըսաւ. «Եթէ զիս նոր ու չգործածուած չուաններով աղէկ մը կապեն, այն ատեն կը տկարանամ եւ ուրիշ մարդոց մէկուն պէս կ’ըլլամ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1116:11: Он сказал ей: если свяжут меня новыми веревками, которые не были в деле, то я сделаюсь бессилен и буду, как прочие люди.
16:11 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτήν αυτος he; him ἐὰν εαν and if; unless δεσμεύοντες δεσμευω bundle up; tether δήσωσίν δεω bind; tie με με me ἐν εν in καλωδίοις καλωδιον innovative; fresh οἷς ος who; what οὐκ ου not ἐγένετο γινομαι happen; become ἐν εν in αὐτοῖς αυτος he; him ἔργον εργον work καὶ και and; even ἀσθενήσω ασθενεω infirm; ail καὶ και and; even ἔσομαι ειμι be ὡς ως.1 as; how εἷς εις.1 one; unit τῶν ο the ἀνθρώπων ανθρωπος person; human
16:11 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to אִם־ ʔim- אִם if אָסֹ֤ור ʔāsˈôr אסר bind יַאַסְר֨וּנִי֙ yaʔasrˈûnî אסר bind בַּ ba בְּ in עֲבֹתִ֣ים ʕᵃvōṯˈîm עֲבֹת rope חֲדָשִׁ֔ים ḥᵃḏāšˈîm חָדָשׁ new אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not נַעֲשָׂ֥ה naʕᵃśˌā עשׂה make בָהֶ֖ם vāhˌem בְּ in מְלָאכָ֑ה mᵊlāḵˈā מְלָאכָה work וְ wᵊ וְ and חָלִ֥יתִי ḥālˌîṯî חלה become weak וְ wᵊ וְ and הָיִ֖יתִי hāyˌîṯî היה be כְּ kᵊ כְּ as אַחַ֥ד ʔaḥˌaḏ אֶחָד one הָ hā הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
16:11. cui ille respondit si ligatus fuero novis funibus qui numquam fuerunt in opere infirmus ero et aliorum hominum similisAnd he answered her: If I shall be bound with new ropes, that were never in work, I shall be weak and like other men.
11. And he said unto her, If they only bind me with new ropes wherewith no work hath been done, then shall I become weak, and be as another man.
And he said unto her, If they bind me fast with new ropes that never were occupied, then shall I be weak, and be as another man:

16:11: Он сказал ей: если свяжут меня новыми веревками, которые не были в деле, то я сделаюсь бессилен и буду, как прочие люди.
16:11
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτήν αυτος he; him
ἐὰν εαν and if; unless
δεσμεύοντες δεσμευω bundle up; tether
δήσωσίν δεω bind; tie
με με me
ἐν εν in
καλωδίοις καλωδιον innovative; fresh
οἷς ος who; what
οὐκ ου not
ἐγένετο γινομαι happen; become
ἐν εν in
αὐτοῖς αυτος he; him
ἔργον εργον work
καὶ και and; even
ἀσθενήσω ασθενεω infirm; ail
καὶ και and; even
ἔσομαι ειμι be
ὡς ως.1 as; how
εἷς εις.1 one; unit
τῶν ο the
ἀνθρώπων ανθρωπος person; human
16:11
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to
אִם־ ʔim- אִם if
אָסֹ֤ור ʔāsˈôr אסר bind
יַאַסְר֨וּנִי֙ yaʔasrˈûnî אסר bind
בַּ ba בְּ in
עֲבֹתִ֣ים ʕᵃvōṯˈîm עֲבֹת rope
חֲדָשִׁ֔ים ḥᵃḏāšˈîm חָדָשׁ new
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
נַעֲשָׂ֥ה naʕᵃśˌā עשׂה make
בָהֶ֖ם vāhˌem בְּ in
מְלָאכָ֑ה mᵊlāḵˈā מְלָאכָה work
וְ wᵊ וְ and
חָלִ֥יתִי ḥālˌîṯî חלה become weak
וְ wᵊ וְ and
הָיִ֖יתִי hāyˌîṯî היה be
כְּ kᵊ כְּ as
אַחַ֥ד ʔaḥˌaḏ אֶחָד one
הָ הַ the
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
16:11. cui ille respondit si ligatus fuero novis funibus qui numquam fuerunt in opere infirmus ero et aliorum hominum similis
And he answered her: If I shall be bound with new ropes, that were never in work, I shall be weak and like other men.
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Adam Clarke: Commentary on the Bible - 1831
16:11: If they bind me fast with new ropes - Samson wishes to keep up the opinion which the Philistines held; viz., that his mighty strength was the effect of some charm; and therefore he says, Seven green withs which had not been dried; new ropes that were never occupied; weave the seven locks of my hair with the web, etc.; the green withs, the new ropes, and the number seven, are such matters as would naturally be expected in a charm or spell.
Albert Barnes: Notes on the Bible - 1834
16:11: Occupied - The margin, "wherewith work hath not been done," is better.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: If they bind me: Pro 13:3, Pro 13:5, Pro 29:25; Eph 4:25
that never: etc. Heb. wherewith work hath not been done
John Gill
16:11 And he said unto her,.... Abarbinel presents Samson replying to her, that he had told her the truth at first, only forgot one circumstance, that the "cords", for so he takes the word for "withs" to signify, should be "new", such as were never used, as follows:
if they bind me fast with new ropes, that never were occupied; the word signifies thick ropes, which, according to Kimchi and Ben Melech, were trebled, or made of three cords twisted together, and those such as were just made, and had never been put to any use, and so strong and firm:
then shall I be weak, and be as another man; see Judg 16:7.
16:1216:12: Եւ ա՛ռ Դալիլա կա՛րս նորս, եւ կապեաց զնա նոքօք. եւ ասէ ցնա. Այլազգի՛ք հասեալ են ՚ի վերայ քո Սամփսոն։ Եւ դարան նստէր նմա ՚ի շտեմարանի. եւ խզեաց զայն ՚ի բազկաց իւրոց իբրեւ զասղանի։
12. Դալիլան առաւ նոր չուաններ, դրանցով կապեց նրան եւ ասաց. «Այլազգիները յարձակուել են քեզ վրայ, Սամփսո՛ն»: Եւ Դալիլան շտեմարանում դարանակալ նստել էր: Իսկ Սամփսոնը ասեղի թելի նման կտրտեց թափեց այն իր բազուկներից:
12 Դալիլա նոր չուաններ առաւ եւ անոնցմով զանիկա կապեց ու անոր ըսաւ. «Ո՛վ Սամփսոն, Փղշտացիները քու վրադ կու գան»։ (Դարանակալ մարդիկ ներքին սենեակին մէջ նստեր էին։) Սամփսոն զանոնք իր թեւերէն դերձանի պէս փրցուց։
Եւ ա՛ռ Դալիլա կարս նորս, եւ կապեաց զնա նոքօք, եւ ասէ ցնա. Այլազգիք հասեալ են ի վերայ քո, Սամփսոն: Եւ դարան նստէր նմա ի շտեմարանի. եւ խզեաց զայն ի բազկաց իւրոց իբրեւ զասղանի:

16:12: Եւ ա՛ռ Դալիլա կա՛րս նորս, եւ կապեաց զնա նոքօք. եւ ասէ ցնա. Այլազգի՛ք հասեալ են ՚ի վերայ քո Սամփսոն։ Եւ դարան նստէր նմա ՚ի շտեմարանի. եւ խզեաց զայն ՚ի բազկաց իւրոց իբրեւ զասղանի։
12. Դալիլան առաւ նոր չուաններ, դրանցով կապեց նրան եւ ասաց. «Այլազգիները յարձակուել են քեզ վրայ, Սամփսո՛ն»: Եւ Դալիլան շտեմարանում դարանակալ նստել էր: Իսկ Սամփսոնը ասեղի թելի նման կտրտեց թափեց այն իր բազուկներից:
12 Դալիլա նոր չուաններ առաւ եւ անոնցմով զանիկա կապեց ու անոր ըսաւ. «Ո՛վ Սամփսոն, Փղշտացիները քու վրադ կու գան»։ (Դարանակալ մարդիկ ներքին սենեակին մէջ նստեր էին։) Սամփսոն զանոնք իր թեւերէն դերձանի պէս փրցուց։
zohrab-1805▾ eastern-1994▾ western am▾
16:1216:12: Далида взяла новые веревки и связала его и сказала ему: Самсон! Филистимляне {идут} на тебя. (Между тем один скрытно сидел в спальне.) И сорвал он их с рук своих, как нитки.
16:12 καὶ και and; even ἔλαβεν λαμβανω take; get Δαλιδα δαλιδα innovative; fresh καὶ και and; even ἔδησεν δεω bind; tie αὐτὸν αυτος he; him ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even τὰ ο the ἔνεδρα ενεδρον ambush ἐξῆλθεν εξερχομαι come out; go out ἐκ εκ from; out of τοῦ ο the ταμιείου ταμειον chamber καὶ και and; even εἶπεν επω say; speak ἀλλόφυλοι αλλοφυλος foreigner ἐπὶ επι in; on σέ σε.1 you Σαμψων σαμψων Sampsōn; Sampson καὶ και and; even διέσπασεν διασπαω tear apart αὐτὰ αυτος he; him ἀπὸ απο from; away βραχιόνων βραχιων arm αὐτοῦ αυτος he; him ὡς ως.1 as; how σπαρτίον σπαρτιον cord
16:12 וַ wa וְ and תִּקַּ֣ח ttiqqˈaḥ לקח take דְּלִילָה֩ dᵊlîlˌā דְּלִילָה Delilah עֲבֹתִ֨ים ʕᵃvōṯˌîm עֲבֹת rope חֲדָשִׁ֜ים ḥᵃḏāšˈîm חָדָשׁ new וַ wa וְ and תַּאַסְרֵ֣הוּ ttaʔasrˈēhû אסר bind בָהֶ֗ם vāhˈem בְּ in וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to פְּלִשְׁתִּ֤ים pᵊlištˈîm פְּלִשְׁתִּי Philistine עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson וְ wᵊ וְ and הָ hā הַ the אֹרֵ֖ב ʔōrˌēv ארב lie in ambush יֹשֵׁ֣ב yōšˈēv ישׁב sit בֶּ be בְּ in † הַ the חָ֑דֶר ḥˈāḏer חֶדֶר room וַֽ wˈa וְ and יְנַתְּקֵ֛ם yᵊnattᵊqˈēm נתק pull off מֵ mē מִן from עַ֥ל ʕˌal עַל upon זְרֹעֹתָ֖יו zᵊrōʕōṯˌāʸw זְרֹועַ arm כַּ ka כְּ as † הַ the חֽוּט׃ ḥˈûṭ חוּט thread
16:12. quibus rursum Dalila vinxit eum et clamavit Philisthim super te Samson in cubiculo insidiis praeparatis qui ita rupit vincula quasi fila telarumDalila bound him again with these, and cried out: The Philistines are upon thee, Samson, there being an ambush prepared for him in the chamber. But he broke the bands like threads of webs.
12. So Delilah took new ropes, and bound him therewith, and said unto him, The Philistines be upon thee, Samson. And the liers in wait were abiding in the inner chamber. And he brake them from off his arms like a thread.
Delilah therefore took new ropes, and bound him therewith, and said unto him, The Philistines [be] upon thee, Samson. And [there were] liers in wait abiding in the chamber. And he brake them from off his arms like a thread:

16:12: Далида взяла новые веревки и связала его и сказала ему: Самсон! Филистимляне {идут} на тебя. (Между тем один скрытно сидел в спальне.) И сорвал он их с рук своих, как нитки.
16:12
καὶ και and; even
ἔλαβεν λαμβανω take; get
Δαλιδα δαλιδα innovative; fresh
καὶ και and; even
ἔδησεν δεω bind; tie
αὐτὸν αυτος he; him
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
τὰ ο the
ἔνεδρα ενεδρον ambush
ἐξῆλθεν εξερχομαι come out; go out
ἐκ εκ from; out of
τοῦ ο the
ταμιείου ταμειον chamber
καὶ και and; even
εἶπεν επω say; speak
ἀλλόφυλοι αλλοφυλος foreigner
ἐπὶ επι in; on
σέ σε.1 you
Σαμψων σαμψων Sampsōn; Sampson
καὶ και and; even
διέσπασεν διασπαω tear apart
αὐτὰ αυτος he; him
ἀπὸ απο from; away
βραχιόνων βραχιων arm
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
σπαρτίον σπαρτιον cord
16:12
וַ wa וְ and
תִּקַּ֣ח ttiqqˈaḥ לקח take
דְּלִילָה֩ dᵊlîlˌā דְּלִילָה Delilah
עֲבֹתִ֨ים ʕᵃvōṯˌîm עֲבֹת rope
חֲדָשִׁ֜ים ḥᵃḏāšˈîm חָדָשׁ new
וַ wa וְ and
תַּאַסְרֵ֣הוּ ttaʔasrˈēhû אסר bind
בָהֶ֗ם vāhˈem בְּ in
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
פְּלִשְׁתִּ֤ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson
וְ wᵊ וְ and
הָ הַ the
אֹרֵ֖ב ʔōrˌēv ארב lie in ambush
יֹשֵׁ֣ב yōšˈēv ישׁב sit
בֶּ be בְּ in
הַ the
חָ֑דֶר ḥˈāḏer חֶדֶר room
וַֽ wˈa וְ and
יְנַתְּקֵ֛ם yᵊnattᵊqˈēm נתק pull off
מֵ מִן from
עַ֥ל ʕˌal עַל upon
זְרֹעֹתָ֖יו zᵊrōʕōṯˌāʸw זְרֹועַ arm
כַּ ka כְּ as
הַ the
חֽוּט׃ ḥˈûṭ חוּט thread
16:12. quibus rursum Dalila vinxit eum et clamavit Philisthim super te Samson in cubiculo insidiis praeparatis qui ita rupit vincula quasi fila telarum
Dalila bound him again with these, and cried out: The Philistines are upon thee, Samson, there being an ambush prepared for him in the chamber. But he broke the bands like threads of webs.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ all ▾
John Gill
16:12 Delilah therefore took new ropes, and bound him therewith,.... Tried this experiment with him, according to his directions, being very desirous of getting the sum of money offered her:
and said unto him, the Philistines be upon thee, Samson: using the same words, and with the same view as she had done before, Judg 16:9.
(and there were liers in wait abiding the chamber); as before, ready upon occasion to rush in upon him, as soon as any notice was given them:
and he brake them from off his arms like a thread; as easily as a thread of linen can be snapped asunder.
Robert Jamieson, A. R. Fausset and David Brown
16:12 new ropes--It is not said of what material they were formed; but from their being dried, it is probable they were of twigs, like the former. The Hebrew intimates that they were twisted, and of a thick, strong description.
16:1316:13: Եւ ասէ Դալիլա ցՍամփսոն. Մինչեւ ցե՞րբ խաբիցես զիս, եւ խօսիցիս ընդ իս սուտ. արդ՝ պատմեա՛ ինձ ի՞ւ կապիցիս։ Եւ ասէ ցնա. Եթէ անկցես զեւթանեսին գիսակս գլխոյ իմոյ ընդ ազբին, եւ վարեսցես ցցովք ընդ որմն՝ եղէց տկարացեա՛լ իբրեւ զմի ՚ի մարդկանէ[2668]։ [2668] Ոմանք. Եթէ արկցես զեւթա՛՛։ Յօրինակին պակասէր. Գլխոյ իմոյ ընդ ազբ՛՛։ Ոմանք. Եւ վարսեսցես. կամ՝ վարիցես։
13. Դալիլան ասաց Սամփսոնին. «Մինչեւ ե՞րբ պիտի խաբես ինձ եւ սուտ ասես ինձ: Հիմա ասա՛ ինձ, թէ ինչո՞վ կը կապուես»: Նա ասաց նրան. «Եթէ իմ գլխի եօթը գիսակները հիւսես շղթայաձեւ հիւսքերով եւ ցցերով ամրացնես պատին, կը տկարանամ սովորական մարդկանց նման»:
13 Դալիլա ըսաւ Սամփսոնին. «Մինչեւ հիմա զիս խաբեցիր եւ ինծի սուտ խօսեցար։ Ըսէ՛ ինծի թէ ինչո՞վ կը կապուիս»։ Ու անիկա ըսաւ անոր. «Եթէ գլխուս եօթը բաժին մազերը աղբով հիւսես»։
Եւ ասէ Դալիլա ցՍամփսոն. Մինչեւ ցե՞րբ խաբիցես զիս, եւ խօսիցիս ընդ իս սուտ. արդ պատմեա ինձ ի՛ւ կապիցիս: Եւ ասէ ցնա. Եթէ անկցես զեւթանեսին գիսակս գլխոյ իմոյ ընդ ազբին, [246]եւ վարեսցես ցցովք ընդ որմն, եղէց տկարացեալ իբրեւ զմի ի մարդկանէ:

16:13: Եւ ասէ Դալիլա ցՍամփսոն. Մինչեւ ցե՞րբ խաբիցես զիս, եւ խօսիցիս ընդ իս սուտ. արդ՝ պատմեա՛ ինձ ի՞ւ կապիցիս։ Եւ ասէ ցնա. Եթէ անկցես զեւթանեսին գիսակս գլխոյ իմոյ ընդ ազբին, եւ վարեսցես ցցովք ընդ որմն՝ եղէց տկարացեա՛լ իբրեւ զմի ՚ի մարդկանէ[2668]։
[2668] Ոմանք. Եթէ արկցես զեւթա՛՛։ Յօրինակին պակասէր. Գլխոյ իմոյ ընդ ազբ՛՛։ Ոմանք. Եւ վարսեսցես. կամ՝ վարիցես։
13. Դալիլան ասաց Սամփսոնին. «Մինչեւ ե՞րբ պիտի խաբես ինձ եւ սուտ ասես ինձ: Հիմա ասա՛ ինձ, թէ ինչո՞վ կը կապուես»: Նա ասաց նրան. «Եթէ իմ գլխի եօթը գիսակները հիւսես շղթայաձեւ հիւսքերով եւ ցցերով ամրացնես պատին, կը տկարանամ սովորական մարդկանց նման»:
13 Դալիլա ըսաւ Սամփսոնին. «Մինչեւ հիմա զիս խաբեցիր եւ ինծի սուտ խօսեցար։ Ըսէ՛ ինծի թէ ինչո՞վ կը կապուիս»։ Ու անիկա ըսաւ անոր. «Եթէ գլխուս եօթը բաժին մազերը աղբով հիւսես»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1316:13: И сказала Далида Самсону: все ты обманываешь меня и говоришь мне ложь; скажи мне, чем бы связать тебя? Он сказал ей: если ты воткешь семь кос головы моей в ткань и прибьешь ее гвоздем к ткальной колоде, [то я буду бессилен, как и прочие люди].
16:13 καὶ και and; even εἶπεν επω say; speak Δαλιδα δαλιδα to; toward Σαμψων σαμψων Sampsōn; Sampson ἰδοὺ ιδου see!; here I am ἐπλάνησάς πλαναω mislead; wander με με me καὶ και and; even ἐλάλησας λαλεω talk; speak πρὸς προς to; toward ἐμὲ εμε me ψευδῆ ψευδης false ἀπάγγειλον απαγγελλω report δή δη in fact μοι μοι me ἐν εν in τίνι τις.1 who?; what? δεθήσῃ δεω bind; tie καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτήν αυτος he; him ἐὰν εαν and if; unless ὑφάνῃς υφαινω the ἑπτὰ επτα seven σειρὰς σειρα cord τῆς ο the κεφαλῆς κεφαλη head; top μου μου of me; mine σὺν συν with; [definite object marker] τῷ ο the διάσματι διασμα and; even ἐγκρούσῃς εγκρουω the πασσάλῳ πασσαλος into; for τὸν ο the τοῖχον τοιχος wall καὶ και and; even ἔσομαι ειμι be ὡς ως.1 as; how εἷς εις.1 one; unit τῶν ο the ἀνθρώπων ανθρωπος person; human ἀσθενής ασθενης infirm; ailing
16:13 וַ wa וְ and תֹּ֨אמֶר ttˌōmer אמר say דְּלִילָ֜ה dᵊlîlˈā דְּלִילָה Delilah אֶל־ ʔel- אֶל to שִׁמְשֹׁ֗ון šimšˈôn שִׁמְשֹׁון Samson עַד־ ʕaḏ- עַד unto הֵ֜נָּה hˈēnnā הֵנָּה here הֵתַ֤לְתָּ hēṯˈaltā תלל mock בִּי֙ bˌî בְּ in וַ wa וְ and תְּדַבֵּ֤ר ttᵊḏabbˈēr דבר speak אֵלַי֙ ʔēlˌay אֶל to כְּזָבִ֔ים kᵊzāvˈîm כָּזָב lie הַגִּ֣ידָה haggˈîḏā נגד report לִּ֔י llˈî לְ to בַּ ba בְּ in מֶּ֖ה mmˌeh מָה what תֵּאָסֵ֑ר tēʔāsˈēr אסר bind וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to אִם־ ʔim- אִם if תַּאַרְגִ֗י taʔarᵊḡˈî ארג weave אֶת־ ʔeṯ- אֵת [object marker] שֶׁ֛בַע šˈevaʕ שֶׁבַע seven מַחְלְפֹ֥ות maḥlᵊfˌôṯ מַחְלָפֹות plaits רֹאשִׁ֖י rōšˌî רֹאשׁ head עִם־ ʕim- עִם with הַ ha הַ the מַּסָּֽכֶת׃ mmassˈāḵeṯ מַסֶּכֶת warp-threads
16:13. dixitque Dalila rursum ad eum usquequo decipis me et falsum loqueris ostende quo vinciri debeas si inquit septem crines capitis mei cum licio plexueris et clavum his circumligatum terrae fixeris infirmus eroAnd Dalila said to him again: How long dost thou deceive me, and tell me lies? Shew me wherewith thou mayest be bound. And Samson answered her: If thou plattest the seven locks of my head with a lace, and tying them round about a nail, fastenest it in the ground, I shall be weak.
13. And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. And he said unto her, If thou weavest the seven locks of my head with the web.
And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. And he said unto her, If thou weavest the seven locks of my head with the web:

16:13: И сказала Далида Самсону: все ты обманываешь меня и говоришь мне ложь; скажи мне, чем бы связать тебя? Он сказал ей: если ты воткешь семь кос головы моей в ткань и прибьешь ее гвоздем к ткальной колоде, [то я буду бессилен, как и прочие люди].
16:13
καὶ και and; even
εἶπεν επω say; speak
Δαλιδα δαλιδα to; toward
Σαμψων σαμψων Sampsōn; Sampson
ἰδοὺ ιδου see!; here I am
ἐπλάνησάς πλαναω mislead; wander
με με me
καὶ και and; even
ἐλάλησας λαλεω talk; speak
πρὸς προς to; toward
ἐμὲ εμε me
ψευδῆ ψευδης false
ἀπάγγειλον απαγγελλω report
δή δη in fact
μοι μοι me
ἐν εν in
τίνι τις.1 who?; what?
δεθήσῃ δεω bind; tie
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτήν αυτος he; him
ἐὰν εαν and if; unless
ὑφάνῃς υφαινω the
ἑπτὰ επτα seven
σειρὰς σειρα cord
τῆς ο the
κεφαλῆς κεφαλη head; top
μου μου of me; mine
σὺν συν with; [definite object marker]
τῷ ο the
διάσματι διασμα and; even
ἐγκρούσῃς εγκρουω the
πασσάλῳ πασσαλος into; for
τὸν ο the
τοῖχον τοιχος wall
καὶ και and; even
ἔσομαι ειμι be
ὡς ως.1 as; how
εἷς εις.1 one; unit
τῶν ο the
ἀνθρώπων ανθρωπος person; human
ἀσθενής ασθενης infirm; ailing
16:13
וַ wa וְ and
תֹּ֨אמֶר ttˌōmer אמר say
דְּלִילָ֜ה dᵊlîlˈā דְּלִילָה Delilah
אֶל־ ʔel- אֶל to
שִׁמְשֹׁ֗ון šimšˈôn שִׁמְשֹׁון Samson
עַד־ ʕaḏ- עַד unto
הֵ֜נָּה hˈēnnā הֵנָּה here
הֵתַ֤לְתָּ hēṯˈaltā תלל mock
בִּי֙ bˌî בְּ in
וַ wa וְ and
תְּדַבֵּ֤ר ttᵊḏabbˈēr דבר speak
אֵלַי֙ ʔēlˌay אֶל to
כְּזָבִ֔ים kᵊzāvˈîm כָּזָב lie
הַגִּ֣ידָה haggˈîḏā נגד report
לִּ֔י llˈî לְ to
בַּ ba בְּ in
מֶּ֖ה mmˌeh מָה what
תֵּאָסֵ֑ר tēʔāsˈēr אסר bind
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to
אִם־ ʔim- אִם if
תַּאַרְגִ֗י taʔarᵊḡˈî ארג weave
אֶת־ ʔeṯ- אֵת [object marker]
שֶׁ֛בַע šˈevaʕ שֶׁבַע seven
מַחְלְפֹ֥ות maḥlᵊfˌôṯ מַחְלָפֹות plaits
רֹאשִׁ֖י rōšˌî רֹאשׁ head
עִם־ ʕim- עִם with
הַ ha הַ the
מַּסָּֽכֶת׃ mmassˈāḵeṯ מַסֶּכֶת warp-threads
16:13. dixitque Dalila rursum ad eum usquequo decipis me et falsum loqueris ostende quo vinciri debeas si inquit septem crines capitis mei cum licio plexueris et clavum his circumligatum terrae fixeris infirmus ero
And Dalila said to him again: How long dost thou deceive me, and tell me lies? Shew me wherewith thou mayest be bound. And Samson answered her: If thou plattest the seven locks of my head with a lace, and tying them round about a nail, fastenest it in the ground, I shall be weak.
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Adam Clarke: Commentary on the Bible - 1831
16:13: The seven locks of my head - Probably Samson had his long hair plaited into seven divisions, and as his vow of a Nazarite obliged him to wear his hair, so, seven being a number of perfection among the Hebrews, his hair being divided into seven locks might more particularly point out the perfection designed by his Nazarite state. Every person must see that this verse ends abruptly, and does not contain a full sense. Houbigant has particularly noticed this, and corrected the text from the Septuagint, the reading of which I shall here subjoin:
Εαν ὑφανῃς τας ἑπτα σειρας της κεφαλης μον αυν τῳ διασματι, και εγκρουσῃς τῳ πασσαλῳ εις τον τοιχον, και εσομαι ὡς εἱς των ανθρωπων ασθενης· Και εγενετο εν τῳ κοιμασθαι αυτον, και ελαβε Δαλιδα τας ἑπτα σειρας της κεφαλης αυτου, και ὑφανεν εν τῳ διασματι, και επηξε τῳ πασσαλῳ εις τον τοιχον;
"If thou shalt weave the seven locks of my head with the web, and shalt fasten them with the pin in the wall, I shall become weak like other men: And so it was that, when he slept, Dalida took the seven locks of his head, and wove them with the web, and fastened it with the pin to the wall and said unto him," etc.
All the words printed here in italic, are wanting in the present Hebrew copies; but are preserved in the Septuagint, and are most obviously necessary to complete the sense; else Delilah appears to do something that she is not ordered to do, and to omit what she was commanded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: with the web: It is evident that this verse ends abruptly, and does not contain a full sense. Houbigant has particularly noticed this, and corrected the text from the Septuagint, which adds after these words:
και εγκρουσης τω πασσαλω εις τον τοιχον, και εσομαι ως εις των ανθρωπων ασθενης και εγενετο εν τω κοιμασθαι αυτον και ελαβε Δαλιδα τας επτα σειρας της κεφαλης αυτου, και υφανεν εν τω διασματι, κ.τ.λ.
"and shall fasten them with the pin in the wall, I shall become weak like other men, and so it was, that when he slept, Dalida took the seven locks of his head, and wove them with the web," etc. This is absolutely necessary to complete the sense; else Delilah would appear to do something she was not ordered to do, and to omit what she was commanded. Dr. Kennicott very judiciously observes, that the omission, for such it appears to be, begins and ends with the same word; and that the same word occurring in different places, is a very common cause of omission in Hebrew manuscripts. Jdg 16:13
Geneva 1599
16:13 And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. (g) And he said unto her, If thou weavest the seven locks of my head with the web.
(g) It is impossible if we give place to our wicked affections, for eventually we will be destroyed.
John Gill
16:13 And Delilah said unto Samson,.... At another time, when she thought it most proper to upbraid him with his deception of her:
hitherto thou hast mocked me, and told me lies; both the times that she had solicited him to impart the secret of his strength to her:
tell me wherewith thou mightest be bound; tell me the real truth, and deceive me no more:
and he said unto her, if thou weavest the seven locks of my head with the web; it seems that Samson's hair was parted into seven locks, which no doubt hung down very long; and now he tells her, that if these were interwoven with the warp which was upon the beam in a loom near by; perhaps in the same room, where Delilah used to weave, as was the custom of those times, and in various nations (a); his strength would be weakened; for Braunius (b) is mistaken in supposing this to be the beam about which the web was rolled, as he is also in the pin next mentioned, which he takes to be the "spatha", or lathe, with which the threads are knocked together.
(a) "Arguto conjux", &c. Virgil. Georgie. l. 1. v. 294. So Penelope in Homer, Minerva & Arachne in Ovid. Metamorph. l. 6. fab. 1. v. 55, &c. Vid. Pignorium de servis, p. 418. Braunium de Vest. Sacerd. Hebr. l. 1. c. 17. sect. 33. (b) "De Vest". Sacerd. Hebr. l. 1. c. 16. sect. 8.
John Wesley
16:13 Web - Or, thread which is woven about a weaver's loom: or, with a weaver's beam. If my hair, which is all divided into seven locks, be fastened about a weaver's beam; or interwoven with weaver's threads: then I shall be weak as another man.
Robert Jamieson, A. R. Fausset and David Brown
16:13 If thou weavest the seven locks of my head--braids or tresses, into which, like many in the East, he chose to plait his hair. Working at the loom was a female employment; and Delilah's appears to have been close at hand. It was of a very simple construction; the woof was driven into the warp, not by a reed, but by a wooden spatula. The extremity of the web was fastened to a pin or stake fixed in the wall or ground; and while Delilah sat squatting at her loom, Samson lay stretched on the floor, with his head reclining on her lap--a position very common in the East.
16:1416:14: Եւ ննջեցոյց զնա Դալիլա, եւ ա՛ռ զեւթանեսին գիսակս գլխոյ նորա հանդերձ ազբա՛մբն, եւ վարեաց ցցովք ընդ որմնն. եւ ասէ ցնա. Այլազգի՛ք հասեալ են ՚ի վերայ քո Սամփսոն։ Եւ զարթեաւ ՚ի քնոյ իւրմէ, եւ կորզեա՛ց զցիցսն հանդերձ ոստայնիւն եւ ազբամբն յորմոյ անտի. եւ ո՛չ ծանուցաւ զօրութիւն նորա[2669]։ [2669] Ոսկան. Եւ վարսեաց ցցովք։
14. Եւ Դալիլան քնեցրեց նրան, առաւ նրա գլխի եօթը գիսակները շղթայաձեւ հիւսքերով, ցցերով ամրացրեց պատին եւ ասաց նրան. «Այլազգիները յարձակուել են քեզ վրայ, Սամփսո՛ն»: Նա զարթնեց քնից, պատից պոկեց ցցերը ոստայնի եւ հիւսքերի հետ միասին, եւ չիմացուեց նրա զօրութիւնը:
14 Անիկա այնպէս ըրաւ, ու գործարանին ցիցովը ամուրցուց ու անոր ըսաւ. «Ո՛վ Սամփսոն, Փղշտացիները քու վրադ կու գան»։ Անիկա քունէն արթնցաւ ու ոստայնին ցիցը աղբովը մէկտեղ քաշեց տարաւ։
Եւ ննջեցոյց զնա Դալիլա, եւ ա՛ռ զեւթանեսին գիսակս գլխոյ նորա հանդերձ ազբամբն, եւ վարեաց ցցովք ընդ որմն``, եւ ասէ ցնա. Այլազգիք հասեալ են ի վերայ քո, Սամփսոն: Եւ զարթեաւ ի քնոյ իւրմէ, եւ կորզեաց զցիցսն հանդերձ ոստայնիւն եւ ազբամբն [247]յորմոյ անտի. եւ ոչ ծանուցաւ զօրութիւն նորա:

16:14: Եւ ննջեցոյց զնա Դալիլա, եւ ա՛ռ զեւթանեսին գիսակս գլխոյ նորա հանդերձ ազբա՛մբն, եւ վարեաց ցցովք ընդ որմնն. եւ ասէ ցնա. Այլազգի՛ք հասեալ են ՚ի վերայ քո Սամփսոն։ Եւ զարթեաւ ՚ի քնոյ իւրմէ, եւ կորզեա՛ց զցիցսն հանդերձ ոստայնիւն եւ ազբամբն յորմոյ անտի. եւ ո՛չ ծանուցաւ զօրութիւն նորա[2669]։
[2669] Ոսկան. Եւ վարսեաց ցցովք։
14. Եւ Դալիլան քնեցրեց նրան, առաւ նրա գլխի եօթը գիսակները շղթայաձեւ հիւսքերով, ցցերով ամրացրեց պատին եւ ասաց նրան. «Այլազգիները յարձակուել են քեզ վրայ, Սամփսո՛ն»: Նա զարթնեց քնից, պատից պոկեց ցցերը ոստայնի եւ հիւսքերի հետ միասին, եւ չիմացուեց նրա զօրութիւնը:
14 Անիկա այնպէս ըրաւ, ու գործարանին ցիցովը ամուրցուց ու անոր ըսաւ. «Ո՛վ Սամփսոն, Փղշտացիները քու վրադ կու գան»։ Անիկա քունէն արթնցաւ ու ոստայնին ցիցը աղբովը մէկտեղ քաշեց տարաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1416:14: [И усыпила его Далида на коленях своих. И когда он уснул, взяла Далида семь кос головы его,] и прикрепила их к колоде, и сказала ему: Филистимляне {идут} на тебя, Самсон! Он пробудился от сна своего и выдернул ткальную колоду вместе с тканью; [и не узнана сила его].
16:14 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the κοιμᾶσθαι κοιμαω doze; fall asleep αὐτὸν αυτος he; him καὶ και and; even ἔλαβεν λαμβανω take; get Δαλιδα δαλιδα the ἑπτὰ επτα seven σειρὰς σειρα cord τῆς ο the κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ὕφανεν υφαινω in τῷ ο the διάσματι διασμα and; even ἔπηξεν πηγνυμι pitch τῷ ο the πασσάλῳ πασσαλος into; for τὸν ο the τοῖχον τοιχος wall καὶ και and; even εἶπεν επω say; speak ἀλλόφυλοι αλλοφυλος foreigner ἐπὶ επι in; on σέ σε.1 you Σαμψων σαμψων Sampsōn; Sampson καὶ και and; even ἐξυπνίσθη εξυπνιζω wake up ἐκ εκ from; out of τοῦ ο the ὕπνου υπνος slumber; sleep αὐτοῦ αυτος he; him καὶ και and; even ἐξῆρεν εξαιρω lift out / up; remove τὸν ο the πάσσαλον πασσαλος the ὑφάσματος υφασμα from; out of τοῦ ο the τοίχου τοιχος wall
16:14 וַ wa וְ and תִּתְקַע֙ ttiṯqˌaʕ תקע blow בַּ ba בְּ in † הַ the יָּתֵ֔ד yyāṯˈēḏ יָתֵד peg וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to פְּלִשְׁתִּ֥ים pᵊlištˌîm פְּלִשְׁתִּי Philistine עָלֶ֖יךָ ʕālˌeʸḵā עַל upon שִׁמְשֹׁ֑ון šimšˈôn שִׁמְשֹׁון Samson וַ wa וְ and יִּיקַץ֙ yyîqˌaṣ יקץ awake מִ mi מִן from שְּׁנָתֹ֔ו ššᵊnāṯˈô שֵׁנָה sleep וַ wa וְ and יִּסַּ֛ע yyissˈaʕ נסע pull out אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יְתַ֥ד yᵊṯˌaḏ יָתֵד peg הָ hā הַ the אֶ֖רֶג ʔˌereḡ אֶרֶג weaver's bobbin וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּסָּֽכֶת׃ mmassˈāḵeṯ מַסֶּכֶת warp-threads
16:14. quod cum fecisset Dalila dixit ad eum Philisthim super te Samson qui consurgens de somno extraxit clavum cum crinibus et licioAnd when Dalila had done this, she said to him: The Philistines are upon thee, Samson. And awaking out of his sleep, he drew out the nail with the hairs and the lace.
14. And she fastened it with the pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and plucked away the pin of the beam, and the web.
And she fastened [it] with the pin, and said unto him, The Philistines [be] upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web:

16:14: [И усыпила его Далида на коленях своих. И когда он уснул, взяла Далида семь кос головы его,] и прикрепила их к колоде, и сказала ему: Филистимляне {идут} на тебя, Самсон! Он пробудился от сна своего и выдернул ткальную колоду вместе с тканью; [и не узнана сила его].
16:14
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
κοιμᾶσθαι κοιμαω doze; fall asleep
αὐτὸν αυτος he; him
καὶ και and; even
ἔλαβεν λαμβανω take; get
Δαλιδα δαλιδα the
ἑπτὰ επτα seven
σειρὰς σειρα cord
τῆς ο the
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ὕφανεν υφαινω in
τῷ ο the
διάσματι διασμα and; even
ἔπηξεν πηγνυμι pitch
τῷ ο the
πασσάλῳ πασσαλος into; for
τὸν ο the
τοῖχον τοιχος wall
καὶ και and; even
εἶπεν επω say; speak
ἀλλόφυλοι αλλοφυλος foreigner
ἐπὶ επι in; on
σέ σε.1 you
Σαμψων σαμψων Sampsōn; Sampson
καὶ και and; even
ἐξυπνίσθη εξυπνιζω wake up
ἐκ εκ from; out of
τοῦ ο the
ὕπνου υπνος slumber; sleep
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξῆρεν εξαιρω lift out / up; remove
τὸν ο the
πάσσαλον πασσαλος the
ὑφάσματος υφασμα from; out of
τοῦ ο the
τοίχου τοιχος wall
16:14
וַ wa וְ and
תִּתְקַע֙ ttiṯqˌaʕ תקע blow
בַּ ba בְּ in
הַ the
יָּתֵ֔ד yyāṯˈēḏ יָתֵד peg
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
פְּלִשְׁתִּ֥ים pᵊlištˌîm פְּלִשְׁתִּי Philistine
עָלֶ֖יךָ ʕālˌeʸḵā עַל upon
שִׁמְשֹׁ֑ון šimšˈôn שִׁמְשֹׁון Samson
וַ wa וְ and
יִּיקַץ֙ yyîqˌaṣ יקץ awake
מִ mi מִן from
שְּׁנָתֹ֔ו ššᵊnāṯˈô שֵׁנָה sleep
וַ wa וְ and
יִּסַּ֛ע yyissˈaʕ נסע pull out
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יְתַ֥ד yᵊṯˌaḏ יָתֵד peg
הָ הַ the
אֶ֖רֶג ʔˌereḡ אֶרֶג weaver's bobbin
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּסָּֽכֶת׃ mmassˈāḵeṯ מַסֶּכֶת warp-threads
16:14. quod cum fecisset Dalila dixit ad eum Philisthim super te Samson qui consurgens de somno extraxit clavum cum crinibus et licio
And when Dalila had done this, she said to him: The Philistines are upon thee, Samson. And awaking out of his sleep, he drew out the nail with the hairs and the lace.
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Albert Barnes: Notes on the Bible - 1834
16:14: And she fastened it with the pin ... - The meaning of the verses seems to be that the seven long plaits, in which Samson's hair was arranged, were to be woven as a woof into the threads of a warp which stood prepared on a loom in the chamber, which loom Delilah fastened down with a pin, so as to keep it firm and immoveable. But Samson, when he awoke, tore up the pin from its socket, and went away with the loom and the pin fastened to his hair.
The beam - Rather, the "loom," or "frame." The beam is the wooden Rev_olving cylinder, on which the cloth is rolled as fast as it is woven, the Hebrew word for which Sa1 17:7; Ch1 11:23; Ch1 20:5 is quite different from that here used.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: went away: Ezr 9:13, Ezr 9:14; Psa 106:43
John Gill
16:14 And she fastened it with the pin,.... That is, after she had interwoven the locks of his hair into the warp, she fastened the beam on which it was with the pin, that it might not roll back; or else her machine or loom to the ground, that it might stand more firmly; or the web into which the hair was woven, with the hair itself; which of them is right, it is difficult to say: but if the addition of the Septuagint version can be admitted as genuine, which supplies some things which seem to be wanting, and which best agrees with what follows, the whole will be plain and easy, and which after the preceding verse runs thus;"and fastenest "them" with a pin to the wall, then shall I be weak as another man; and it came to pass when he slept, and Delilah took seven locks of his head, and wove "them" in the web, and fastened them with a pin to the wall;''and then it follows as here:
and said unto him, the Philistines be upon thee, Samson; as she had twice before:
and he awaked out of his sleep; in which he was during her weaving his locks into the web; and this makes it probable that he was in the same circumstances when she bound him both with withs and ropes, though it is not expressed:
and went away with the pin of the beam, and with the web; carried off not the pin of the beam only, but the beam itself, and the warp on it, and the whole web into which his hair was woven. The Septuagint version is, he took the pin of the web out of the wall; and the Vulgate Latin, the pin with the hairs and web.
Robert Jamieson, A. R. Fausset and David Brown
16:14 went away with the pin of the beam, and with the web--that is, the whole weaving apparatus.
16:1516:15: Եւ ասէ ցնա Դալիլա. Զիա՞րդ ասես՝ թէ սիրեցի զքեզ, եւ սիրտ քո չէ՛ ուղիղ ընդ իս, ա՛յս երիցս անգամ խաբեցեր զիս, եւ ո՛չ պատմեցեր ինձ թէ ի՞ւ իցէ զօրութիւն քո մեծ։
15. Դալիլան նրան ասաց. «Ինչպէ՞ս ես ասում, թէ քեզ սիրում եմ, մինչ քո սիրտը շիտակ չէ ինձ հետ. այս երեք անգամ խաբեցիր ինձ եւ չասացիր, թէ ինչո՞ւմ է քո մեծ զօրութիւնը»:
15 Այն ատեն Դալիլա անոր ըսաւ. «Քու սիրտդ ինծի հետ չէ։ Ի՞նչպէս կ’ըսես թէ ‘Քեզ կը սիրեմ’։ Երեք անգամ է, որ զիս կը խաբես ու ինծի չըսիր թէ քու մեծ զօրութիւնդ ինչէ՞ն է»։
Եւ ասէ ցնա Դալիլա. Զիա՞րդ ասես թէ` Սիրեցի զքեզ, եւ սիրտ քո չէ ուղիղ ընդ իս. այս երիցս անգամ խաբեցեր զիս, եւ ոչ պատմեցեր ինձ թէ ի՛ւ իցէ զօրութիւն քո մեծ:

16:15: Եւ ասէ ցնա Դալիլա. Զիա՞րդ ասես՝ թէ սիրեցի զքեզ, եւ սիրտ քո չէ՛ ուղիղ ընդ իս, ա՛յս երիցս անգամ խաբեցեր զիս, եւ ո՛չ պատմեցեր ինձ թէ ի՞ւ իցէ զօրութիւն քո մեծ։
15. Դալիլան նրան ասաց. «Ինչպէ՞ս ես ասում, թէ քեզ սիրում եմ, մինչ քո սիրտը շիտակ չէ ինձ հետ. այս երեք անգամ խաբեցիր ինձ եւ չասացիր, թէ ինչո՞ւմ է քո մեծ զօրութիւնը»:
15 Այն ատեն Դալիլա անոր ըսաւ. «Քու սիրտդ ինծի հետ չէ։ Ի՞նչպէս կ’ըսես թէ ‘Քեզ կը սիրեմ’։ Երեք անգամ է, որ զիս կը խաբես ու ինծի չըսիր թէ քու մեծ զօրութիւնդ ինչէ՞ն է»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1516:15: И сказала ему [Далида]: как же ты говоришь: >, а сердце твое не со мною? вот, ты трижды обманул меня, и не сказал мне, в чем великая сила твоя.
16:15 καὶ και and; even εἶπεν επω say; speak Δαλιδα δαλιδα to; toward Σαμψων σαμψων Sampsōn; Sampson πῶς πως.1 how λέγεις λεγω tell; declare ἠγάπηκά αγαπαω love σε σε.1 you καὶ και and; even οὐκ ου not ἔστιν ειμι be ἡ ο the καρδία καρδια heart σου σου of you; your μετ᾿ μετα with; amid ἐμοῦ εμου my τοῦτο ουτος this; he τρίτον τριτος third ἐπλάνησάς πλαναω mislead; wander με με me καὶ και and; even οὐκ ου not ἀπήγγειλάς απαγγελλω report μοι μοι me ἐν εν in τίνι τις.1 who?; what? ἡ ο the ἰσχύς ισχυς force σου σου of you; your ἡ ο the μεγάλη μεγας great; loud
16:15 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to אֵ֚יךְ ˈʔêḵ אֵיךְ how תֹּאמַ֣ר tōmˈar אמר say אֲהַבְתִּ֔יךְ ʔᵃhavtˈîḵ אהב love וְ wᵊ וְ and לִבְּךָ֖ libbᵊḵˌā לֵב heart אֵ֣ין ʔˈên אַיִן [NEG] אִתִּ֑י ʔittˈî אֵת together with זֶ֣ה zˈeh זֶה this שָׁלֹ֤שׁ šālˈōš שָׁלֹשׁ three פְּעָמִים֙ pᵊʕāmîm פַּעַם foot הֵתַ֣לְתָּ hēṯˈaltā תלל mock בִּ֔י bˈî בְּ in וְ wᵊ וְ and לֹא־ lō- לֹא not הִגַּ֣דְתָּ higgˈaḏtā נגד report לִּ֔י llˈî לְ to בַּ ba בְּ in מֶּ֖ה mmˌeh מָה what כֹּחֲךָ֥ kōḥᵃḵˌā כֹּחַ strength גָדֹֽול׃ ḡāḏˈôl גָּדֹול great
16:15. dixitque ad eum Dalila quomodo dicis quod ames me cum animus tuus non sit mecum per tres vices mentitus es mihi et noluisti dicere in quo sit tua maxima fortitudoAnd Dalila said to him: How dost thou say thou lovest me, when thy mind is not with me? Thou hast told me lies these three times, and wouldst not tell me wherein thy greatest strength lieth.
15. And she said unto him, How canst thou say, I love thee, when thine heart is not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength lieth.
And she said unto him, How canst thou say, I love thee, when thine heart [is] not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength:

16:15: И сказала ему [Далида]: как же ты говоришь: <<люблю тебя>>, а сердце твое не со мною? вот, ты трижды обманул меня, и не сказал мне, в чем великая сила твоя.
16:15
καὶ και and; even
εἶπεν επω say; speak
Δαλιδα δαλιδα to; toward
Σαμψων σαμψων Sampsōn; Sampson
πῶς πως.1 how
λέγεις λεγω tell; declare
ἠγάπηκά αγαπαω love
σε σε.1 you
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ο the
καρδία καρδια heart
σου σου of you; your
μετ᾿ μετα with; amid
ἐμοῦ εμου my
τοῦτο ουτος this; he
τρίτον τριτος third
ἐπλάνησάς πλαναω mislead; wander
με με me
καὶ και and; even
οὐκ ου not
ἀπήγγειλάς απαγγελλω report
μοι μοι me
ἐν εν in
τίνι τις.1 who?; what?
ο the
ἰσχύς ισχυς force
σου σου of you; your
ο the
μεγάλη μεγας great; loud
16:15
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
אֵ֚יךְ ˈʔêḵ אֵיךְ how
תֹּאמַ֣ר tōmˈar אמר say
אֲהַבְתִּ֔יךְ ʔᵃhavtˈîḵ אהב love
וְ wᵊ וְ and
לִבְּךָ֖ libbᵊḵˌā לֵב heart
אֵ֣ין ʔˈên אַיִן [NEG]
אִתִּ֑י ʔittˈî אֵת together with
זֶ֣ה zˈeh זֶה this
שָׁלֹ֤שׁ šālˈōš שָׁלֹשׁ three
פְּעָמִים֙ pᵊʕāmîm פַּעַם foot
הֵתַ֣לְתָּ hēṯˈaltā תלל mock
בִּ֔י bˈî בְּ in
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הִגַּ֣דְתָּ higgˈaḏtā נגד report
לִּ֔י llˈî לְ to
בַּ ba בְּ in
מֶּ֖ה mmˌeh מָה what
כֹּחֲךָ֥ kōḥᵃḵˌā כֹּחַ strength
גָדֹֽול׃ ḡāḏˈôl גָּדֹול great
16:15. dixitque ad eum Dalila quomodo dicis quod ames me cum animus tuus non sit mecum per tres vices mentitus es mihi et noluisti dicere in quo sit tua maxima fortitudo
And Dalila said to him: How dost thou say thou lovest me, when thy mind is not with me? Thou hast told me lies these three times, and wouldst not tell me wherein thy greatest strength lieth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: How canst: Jdg 14:16; Pro 2:16, Pro 5:3-14
when thine: Gen 29:20; Deu 6:5; Sa1 15:13, Sa1 15:14; Sa2 16:17; Pro 23:26; Sol 8:6, Sol 8:7; Joh 14:15, Joh 14:21-24, Joh 15:10; Co2 5:14, Co2 5:15; Jo1 2:15, Jo1 2:16, Jo1 5:3
Geneva 1599
16:15 And she said unto him, How canst thou say, (h) I love thee, when thine heart [is] not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength [lieth].
(h) For Samson used to say "I love you".
John Gill
16:15 And she said unto him, how canst thou say, I love thee, when thine heart is not with me?.... She took an opportunity, when he was caressing her, to upbraid him with dissembled love, and a false heart: thou hast mocked me these three times; she had urged him to tell her where his strength lay, and by what it might be weakened, first pretending it might be done by binding him with green withs, and then with new ropes, and a third time by weaving his locks into the web:
and hast not told me wherein thy great strength lieth; the thing so frequently and so importunately requested.
John Wesley
16:15 Not with me - Not open to me.
16:1616:16: Եւ եղեւ իբրեւ վտանգեա՛ց զնա բանիւք զգիշերն ողջոյն՝ եւ թախանձեցո՛յց զնա, եւ պարտասեցոյց զնա մինչեւ ցմահ.
16. Եւ երբ ամբողջ գիշերը նեղեց նրան խօսքերով, թախանձեց եւ հոգին հանեց սպանելու չափ,
16 Որովհետեւ ամէն օր իր խօսքերովը անոր նեղութիւն կու տար ու զանիկա կը բռնադատէր, այնպէս որ անոր սիրտը մինչեւ մահուան աստիճան նեղացաւ։
Եւ եղեւ իբրեւ վտանգեաց զնա բանիւք [248]զգիշերն ողջոյն`` եւ թախանձեցոյց զնա, եւ պարտասեցոյց զնա մինչեւ ցմահ:

16:16: Եւ եղեւ իբրեւ վտանգեա՛ց զնա բանիւք զգիշերն ողջոյն՝ եւ թախանձեցո՛յց զնա, եւ պարտասեցոյց զնա մինչեւ ցմահ.
16. Եւ երբ ամբողջ գիշերը նեղեց նրան խօսքերով, թախանձեց եւ հոգին հանեց սպանելու չափ,
16 Որովհետեւ ամէն օր իր խօսքերովը անոր նեղութիւն կու տար ու զանիկա կը բռնադատէր, այնպէս որ անոր սիրտը մինչեւ մահուան աստիճան նեղացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616:16: И как она словами своими тяготила его всякий день и мучила его, то душе его тяжело стало до смерти.
16:16 καὶ και and; even ἐγένετο γινομαι happen; become ὅτε οτε when ἐξέθλιψεν εκθλιβω he; him ἐν εν in λόγοις λογος word; log αὐτῆς αυτος he; him πάσας πας all; every τὰς ο the ἡμέρας ημερα day καὶ και and; even ἐστενοχώρησεν στενοχωρεω distress αὐτόν αυτος he; him καὶ και and; even ὠλιγοψύχησεν ολιγοψυχω till; until τοῦ ο the ἀποθανεῖν αποθνησκω die
16:16 וַ֠ wa וְ and יְהִי yᵊhˌî היה be כִּֽי־ kˈî- כִּי that הֵצִ֨יקָה hēṣˌîqā צוק oppress לֹּ֧ו llˈô לְ to בִ vi בְּ in דְבָרֶ֛יהָ ḏᵊvārˈeʸhā דָּבָר word כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day וַ wa וְ and תְּאַֽלֲצֵ֑הוּ ttᵊʔˈalᵃṣˈēhû אלץ press hard וַ wa וְ and תִּקְצַ֥ר ttiqṣˌar קצר be short נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul לָ lā לְ to מֽוּת׃ mˈûṯ מות die
16:16. cumque molesta ei esset et per multos dies iugiter adhereret spatium ad quietem non tribuens defecit anima eius et ad mortem usque lassata estAnd when she pressed him much, and continually hung upon him for many days, giving him no time to rest, his soul fainted away, and was wearied even unto death.
16. And it came to pass, when she pressed him daily with her words, and urged him, that his soul was vexed unto death.
And it came to pass, when she pressed him daily with her words, and urged him, [so] that his soul was vexed unto death:

16:16: И как она словами своими тяготила его всякий день и мучила его, то душе его тяжело стало до смерти.
16:16
καὶ και and; even
ἐγένετο γινομαι happen; become
ὅτε οτε when
ἐξέθλιψεν εκθλιβω he; him
ἐν εν in
λόγοις λογος word; log
αὐτῆς αυτος he; him
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
καὶ και and; even
ἐστενοχώρησεν στενοχωρεω distress
αὐτόν αυτος he; him
καὶ και and; even
ὠλιγοψύχησεν ολιγοψυχω till; until
τοῦ ο the
ἀποθανεῖν αποθνησκω die
16:16
וַ֠ wa וְ and
יְהִי yᵊhˌî היה be
כִּֽי־ kˈî- כִּי that
הֵצִ֨יקָה hēṣˌîqā צוק oppress
לֹּ֧ו llˈô לְ to
בִ vi בְּ in
דְבָרֶ֛יהָ ḏᵊvārˈeʸhā דָּבָר word
כָּל־ kol- כֹּל whole
הַ ha הַ the
יָּמִ֖ים yyāmˌîm יֹום day
וַ wa וְ and
תְּאַֽלֲצֵ֑הוּ ttᵊʔˈalᵃṣˈēhû אלץ press hard
וַ wa וְ and
תִּקְצַ֥ר ttiqṣˌar קצר be short
נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul
לָ לְ to
מֽוּת׃ mˈûṯ מות die
16:16. cumque molesta ei esset et per multos dies iugiter adhereret spatium ad quietem non tribuens defecit anima eius et ad mortem usque lassata est
And when she pressed him much, and continually hung upon him for many days, giving him no time to rest, his soul fainted away, and was wearied even unto death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:16: His soul was vexed unto death - What a consummate fool was this strong man! Might he not have seen, from what already took place, that Delilah intended his ruin? After trifling with her, and lying thrice, he at last commits to her his fatal secret, and thus becomes a traitor to himself and to his God. Well may we adopt the sensible observation of Calmet on this passage: La foiblesse du caeur de Samson, dans torte cette histoire, est encore plus etonnante que la force de son corps; "The weakness of Samson's heart in the whole of this history, is yet more astonishing than the strength of his body."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: she pressed: Pro 7:21-23, Pro 7:26, Pro 7:27; Luk 11:8, Luk 18:5
vexed: Heb. shortened, Job 21:4 *marg. Jon 4:9; Mar 14:24
John Gill
16:16 And it came to pass, when she pressed him daily with her words, and urged him,.... Lay at him day after day to communicate the secret to him, gave him no rest, but was incessant in her applications to him:
so that his soul was vexed unto death: could hardly bear to live, but wished to die, being in the utmost perplexity what to do between two different passions, love and fear; on the one hand chained by his lust to this harlot, that was continually teasing him, and whom he had not an heart to leave, or otherwise that would have cleared him of his difficulties; and on the other hand, should he disclose the secret, he feared, and was in danger of losing his strength, in which his glory lay: or"his soul was shortened unto death'' (c);it was the means of shortening his days, and hastening his death. Abarbinel thinks that Samson was sensible of this, that his days were short, and the time of his death at hand; which made him the more willing to impart the secret. This may put in mind of the story of Milo, a man famous for his great strength, said to carry an ox upon his shoulders a furlong without breathing; of whom it is reported, that none of his adversaries could deliver themselves out of his hands, but his whore could, often contending with him; hence it is observed of him, that he was strong in body, but not of a manly soul (d); and there are many other things said (e) of him concerning his great strength, which seem to be taken from this history of Samson.
(c) "abbreviata est", Montanus, Drusius. So Munster. (d) Aelian. Var. Hist. l. 2. c. 24. (e) Vid. Pausan. Eliac. 2. sive. l. 6. p. 309.
John Wesley
16:16 Vexed - Being tormented by two contrary passions, desire to gratify her, and fear of betraying himself. So that he had no pleasure of his life.
Robert Jamieson, A. R. Fausset and David Brown
16:16 HE IS OVERCOME. (Judg 16:15-20)
she pressed him daily with her words--Though disappointed and mortified, this vile woman resolved to persevere; and conscious how completely he was enslaved by his passion for her, she assailed him with a succession of blandishing arts, till she at length discovered the coveted secret.
16:1716:17: պատմեա՛ց նմա զամենայն ինչ ՚ի սրտէ իւրմէ, եւ ասէ ցնա. Ածելի ո՛չ ելցէ ՚ի գլուխ իմ. զի ուխտաւո՛ր Աստուծոյ եմ ես յորովայնէ մօր իմոյ. ապա թէ գերծուցում, մեկնեսցի՛ յինէն զօրութիւն իմ, եւ տկարացա՛յց եւ եղէց իբրեւ զամենայն մարդիկ[2670]։ [2670] Ոմանք. Եւ պատմեաց նմա։ Յօրինակին. Զոր ուխտաւոր Աստուծոյ եմ։ Ուր ոմանք. Վասն զի ուխտաւոր։
17. նա սրտանց պատմեց նրան ամէն ինչ եւ ասաց նրան. «Ածելի չպիտի դիպչի իմ գլխին, որովհետեւ Աստծու ուխտաւոր եմ ես իմ մօր արգանդից, իսկ եթէ ածիլուեմ, իմ զօրութիւնը կը գնայ ինձնից, ես կը տկարանամ եւ կը դառնամ բոլոր մարդկանց պէս»:
17 Ուստի բոլոր իր սրտին մէջ եղածը անոր պատմեց ու ըսաւ անոր. «Իմ գլխուս վրայ ածելի չէ դպած. քանզի իմ մօրս արգանդէն ես Աստուծոյ ուխտաւոր եմ։ Եթէ ածիլուիմ, իմ ոյժս ինձմէ կ’երթայ ու կը տկարանամ եւ ամէն մարդու պէս կ’ըլլամ»։
պատմեաց նմա զամենայն ինչ ի սրտէ իւրմէ, եւ ասէ ցնա. Ածելի ոչ [249]ելցէ ի գլուխ իմ, զի ուխտաւոր Աստուծոյ եմ ես յորովայնէ մօր իմոյ. ապա թէ գերծուցում, մեկնեսցի յինէն զօրութիւն իմ, եւ տկարացայց եւ եղէց իբրեւ զամենայն մարդիկ:

16:17: պատմեա՛ց նմա զամենայն ինչ ՚ի սրտէ իւրմէ, եւ ասէ ցնա. Ածելի ո՛չ ելցէ ՚ի գլուխ իմ. զի ուխտաւո՛ր Աստուծոյ եմ ես յորովայնէ մօր իմոյ. ապա թէ գերծուցում, մեկնեսցի՛ յինէն զօրութիւն իմ, եւ տկարացա՛յց եւ եղէց իբրեւ զամենայն մարդիկ[2670]։
[2670] Ոմանք. Եւ պատմեաց նմա։ Յօրինակին. Զոր ուխտաւոր Աստուծոյ եմ։ Ուր ոմանք. Վասն զի ուխտաւոր։
17. նա սրտանց պատմեց նրան ամէն ինչ եւ ասաց նրան. «Ածելի չպիտի դիպչի իմ գլխին, որովհետեւ Աստծու ուխտաւոր եմ ես իմ մօր արգանդից, իսկ եթէ ածիլուեմ, իմ զօրութիւնը կը գնայ ինձնից, ես կը տկարանամ եւ կը դառնամ բոլոր մարդկանց պէս»:
17 Ուստի բոլոր իր սրտին մէջ եղածը անոր պատմեց ու ըսաւ անոր. «Իմ գլխուս վրայ ածելի չէ դպած. քանզի իմ մօրս արգանդէն ես Աստուծոյ ուխտաւոր եմ։ Եթէ ածիլուիմ, իմ ոյժս ինձմէ կ’երթայ ու կը տկարանամ եւ ամէն մարդու պէս կ’ըլլամ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1716:17: И он открыл ей все сердце свое, и сказал ей: бритва не касалась головы моей, ибо я назорей Божий от чрева матери моей; если же остричь меня, то отступит от меня сила моя; я сделаюсь слаб и буду, как прочие люди.
16:17 καὶ και and; even ἀνήγγειλεν αναγγελλω announce αὐτῇ αυτος he; him τὴν ο the πᾶσαν πας all; every καρδίαν καρδια heart αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him σίδηρος σιδηρος iron οὐκ ου not ἀνέβη αναβαινω step up; ascend ἐπὶ επι in; on τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine ὅτι οτι since; that ἅγιος αγιος holy θεοῦ θεος God ἐγώ εγω I εἰμι ειμι be ἀπὸ απο from; away κοιλίας κοιλια insides; womb μητρός μητηρ mother μου μου of me; mine ἐὰν εαν and if; unless οὖν ουν then ξυρήσωμαι ξυραω shave ἀποστήσεται αφιστημι distance; keep distance ἀπ᾿ απο from; away ἐμοῦ εμου my ἡ ο the ἰσχύς ισχυς force μου μου of me; mine καὶ και and; even ἀσθενήσω ασθενεω infirm; ail καὶ και and; even ἔσομαι ειμι be ὡς ως.1 as; how πάντες πας all; every οἱ ο the ἄνθρωποι ανθρωπος person; human
16:17 וַ wa וְ and יַּגֶּד־ yyaggeḏ- נגד report לָ֣הּ lˈāh לְ to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole לִבֹּ֗ו libbˈô לֵב heart וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָהּ֙ lˌāh לְ to מֹורָה֙ môrˌā מֹורָה razor לֹֽא־ lˈō- לֹא not עָלָ֣ה ʕālˈā עלה ascend עַל־ ʕal- עַל upon רֹאשִׁ֔י rōšˈî רֹאשׁ head כִּֽי־ kˈî- כִּי that נְזִ֧יר nᵊzˈîr נָזִיר singled out אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲנִ֖י ʔᵃnˌî אֲנִי i מִ mi מִן from בֶּ֣טֶן bbˈeṭen בֶּטֶן belly אִמִּ֑י ʔimmˈî אֵם mother אִם־ ʔim- אִם if גֻּלַּ֨חְתִּי֙ gullˈaḥtî גלח shave וְ wᵊ וְ and סָ֣ר sˈār סור turn aside מִמֶּ֣נִּי mimmˈennî מִן from כֹחִ֔י ḵōḥˈî כֹּחַ strength וְ wᵊ וְ and חָלִ֥יתִי ḥālˌîṯî חלה become weak וְ wᵊ וְ and הָיִ֖יתִי hāyˌîṯî היה be כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole הָ hā הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
16:17. tunc aperiens veritatem rei dixit ad eam ferrum numquam ascendit super caput meum quia nazareus id est consecratus Deo sum de utero matris meae si rasum fuerit caput meum recedet a me fortitudo mea et deficiam eroque ut ceteri hominesThen opening the truth of the thing, he said to her: The razor hath never come upon my head, for I am a Nazarite, that is to say, consecrated to God from my mother's womb: If my head be shaven, my strength shall depart from me, and I shall become weak, and shall be like other men.
17. And he told her all his heart, and said unto her, There hath not come a razor upon mine head; for I have been a Nazirite unto God from my mother’s womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man.
That he told her all his heart, and said unto her, There hath not come a razor upon mine head; for I [have been] a Nazarite unto God from my mother' s womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any [other] man:

16:17: И он открыл ей все сердце свое, и сказал ей: бритва не касалась головы моей, ибо я назорей Божий от чрева матери моей; если же остричь меня, то отступит от меня сила моя; я сделаюсь слаб и буду, как прочие люди.
16:17
καὶ και and; even
ἀνήγγειλεν αναγγελλω announce
αὐτῇ αυτος he; him
τὴν ο the
πᾶσαν πας all; every
καρδίαν καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
σίδηρος σιδηρος iron
οὐκ ου not
ἀνέβη αναβαινω step up; ascend
ἐπὶ επι in; on
τὴν ο the
κεφαλήν κεφαλη head; top
μου μου of me; mine
ὅτι οτι since; that
ἅγιος αγιος holy
θεοῦ θεος God
ἐγώ εγω I
εἰμι ειμι be
ἀπὸ απο from; away
κοιλίας κοιλια insides; womb
μητρός μητηρ mother
μου μου of me; mine
ἐὰν εαν and if; unless
οὖν ουν then
ξυρήσωμαι ξυραω shave
ἀποστήσεται αφιστημι distance; keep distance
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ο the
ἰσχύς ισχυς force
μου μου of me; mine
καὶ και and; even
ἀσθενήσω ασθενεω infirm; ail
καὶ και and; even
ἔσομαι ειμι be
ὡς ως.1 as; how
πάντες πας all; every
οἱ ο the
ἄνθρωποι ανθρωπος person; human
16:17
וַ wa וְ and
יַּגֶּד־ yyaggeḏ- נגד report
לָ֣הּ lˈāh לְ to
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
לִבֹּ֗ו libbˈô לֵב heart
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָהּ֙ lˌāh לְ to
מֹורָה֙ môrˌā מֹורָה razor
לֹֽא־ lˈō- לֹא not
עָלָ֣ה ʕālˈā עלה ascend
עַל־ ʕal- עַל upon
רֹאשִׁ֔י rōšˈî רֹאשׁ head
כִּֽי־ kˈî- כִּי that
נְזִ֧יר nᵊzˈîr נָזִיר singled out
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲנִ֖י ʔᵃnˌî אֲנִי i
מִ mi מִן from
בֶּ֣טֶן bbˈeṭen בֶּטֶן belly
אִמִּ֑י ʔimmˈî אֵם mother
אִם־ ʔim- אִם if
גֻּלַּ֨חְתִּי֙ gullˈaḥtî גלח shave
וְ wᵊ וְ and
סָ֣ר sˈār סור turn aside
מִמֶּ֣נִּי mimmˈennî מִן from
כֹחִ֔י ḵōḥˈî כֹּחַ strength
וְ wᵊ וְ and
חָלִ֥יתִי ḥālˌîṯî חלה become weak
וְ wᵊ וְ and
הָיִ֖יתִי hāyˌîṯî היה be
כְּ kᵊ כְּ as
כָל־ ḵol- כֹּל whole
הָ הַ the
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
16:17. tunc aperiens veritatem rei dixit ad eam ferrum numquam ascendit super caput meum quia nazareus id est consecratus Deo sum de utero matris meae si rasum fuerit caput meum recedet a me fortitudo mea et deficiam eroque ut ceteri homines
Then opening the truth of the thing, he said to her: The razor hath never come upon my head, for I am a Nazarite, that is to say, consecrated to God from my mother's womb: If my head be shaven, my strength shall depart from me, and I shall become weak, and shall be like other men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:17: If I be shaven, then my strength will go from me - The miraculous strength of Samson must not be supposed to reside either in his hair or in his muscles, but in that relation in which he stood to God as a Nazarite, such a person being bound by a solemn vow to walk in a strict conformity to the laws of his Maker. It was a part of the Nazarite's vow to permit no razor to pass on his head; and his long hair was the mark of his Nazirate, and of his vow to God. When Samson permitted his hair to be shorn off, he renounced and broke his Nazir vow; in consequence of which God abandoned him, and therefore we are told, in Jdg 16:20, that the Lord was departed from him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: all his heart: Pro 12:23, Pro 29:12; Mic 7:5
There hath: Jdg 13:5; Num 6:5; Act 18:18
Geneva 1599
16:17 That he told her all his (i) heart, and said unto her, There hath not come a razor upon mine head; for I [have been] a Nazarite unto God from my mother's womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any [other] man.
(i) Thus his immoderate affections toward a wicked woman caused him to lose God's excellent gifts, and become a slave to those whom he should have ruled.
John Gill
16:17 That he told her all his heart,.... All that was in his heart concerning this affair, all that he knew relating to it; he had told her something before, or at least what came nearer to the truth of the matter, when he directed her to the weaving of his locks into the web; but now he told her all, which is as follows:
and said unto her, there hath not come a razor upon mine head; his head had never been shaved since he was born; which was the order of the angel that foretold his birth, and it had been carefully observed to that time:
for I have been a Nazarite unto God from my mother's womb; one condition of which, or what was enjoined a Nazarite, was, that he should not be shaved, and which had been religiously observed in Samson; and whereas abstinence from wine and strong drink was another part of the law of Nazariteship, or what such persons were obliged unto, what Josephus says concerning Samson being drunk in the above cases could not be true; since his Nazariteship would have been made void by it, and so have affected his strength: but it must be owned that there were other things Nazarites were obliged to, which were dispensed with, as has been observed in the case of Samson, a perpetual Nazarite; and therefore it is probable, that the principal thing he was to regard, and upon which his strength was continued, was not shaving his head:
if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man; in which he says more than he ever did before, namely, that his strength should go from him; for though that did not arise from his hair, yet the keeping on of that was the condition of his retaining it.
John Wesley
16:17 If I be shaven - Not that his hair was in itself the cause of his strength, but because it was the chief condition of that covenant, whereby God was pleased to ingage himself to fit him for, and assist him in that great work to which he called him: but upon his violation of the condition, God justly withdraws his help. (EFN Is 40:31; Ps 29:11)
Robert Jamieson, A. R. Fausset and David Brown
16:17 if I be shaven, then my strength will go from me--His herculean powers did not arise from his hair, but from his peculiar relation to God as a Nazarite. His unshorn locks were a sign of his Nazaritism, and a pledge on the part of God that his supernatural strength would be continued.
16:1816:18: Իբրեւ ետես Դալիլա եթէ պատմեա՛ց նմա զամենայն ինչ ՚ի սրտէ իւրմէ, առաքեա՛ց կոչեաց զնախարարս այլազգեացն՝ եւ ասէ. Ելէ՛ք միանգամայն, զի պատմեաց ինձ զամենայն ՚ի սրտէ իւրմէ։ Եւ ելի՛ն առ նա նախարարք այլազգեացն, եւ բերին զարծաթն ՚ի ձեռս իւրեանց[2671]։ [2671] Օրինակ մի. Զամենայն սիրտ իւր... եւ ելին առ նա ամենայն նախար՛՛։
18. Երբ Դալիլան տեսաւ, որ նա սրտանց պատմեց իրեն ամէն ինչ, մարդ ուղարկեց, կանչեց այլազգիների նախարարներին եւ ասաց. «Բոլորդ եկէ՛ք, որովհետեւ սրտանց պատմեց ինձ ամէն ինչ»: Եւ այլազգիների բոլոր նախարարները եկան նրա մօտ արծաթն իրենց ձեռքին:
18 Երբ Դալիլա տեսաւ որ անիկա բոլոր իր սրտին մէջ եղածը իրեն պատմեց, նախարարները կանչել տուաւ ու ըսաւ. «Այս անգամ ելէ՛ք. քանզի բոլոր իր սրտին մէջ եղածը ինծի յայտնեց։ Այն ատեն նախարարները անոր քով ելան ու արծաթն ալ իրենց հետ* բերին։
Իբրեւ ետես Դալիլա եթէ պատմեաց նմա զամենայն ինչ ի սրտէ իւրմէ, առաքեաց կոչեաց զնախարարս այլազգեացն եւ ասէ. Ելէք [250]միանգամայն, զի պատմեաց ինձ զամենայն ի սրտէ իւրմէ: Եւ ելին առ նա [251]ամենայն նախարարք այլազգեացն, եւ բերին զարծաթն ի ձեռս իւրեանց:

16:18: Իբրեւ ետես Դալիլա եթէ պատմեա՛ց նմա զամենայն ինչ ՚ի սրտէ իւրմէ, առաքեա՛ց կոչեաց զնախարարս այլազգեացն՝ եւ ասէ. Ելէ՛ք միանգամայն, զի պատմեաց ինձ զամենայն ՚ի սրտէ իւրմէ։ Եւ ելի՛ն առ նա նախարարք այլազգեացն, եւ բերին զարծաթն ՚ի ձեռս իւրեանց[2671]։
[2671] Օրինակ մի. Զամենայն սիրտ իւր... եւ ելին առ նա ամենայն նախար՛՛։
18. Երբ Դալիլան տեսաւ, որ նա սրտանց պատմեց իրեն ամէն ինչ, մարդ ուղարկեց, կանչեց այլազգիների նախարարներին եւ ասաց. «Բոլորդ եկէ՛ք, որովհետեւ սրտանց պատմեց ինձ ամէն ինչ»: Եւ այլազգիների բոլոր նախարարները եկան նրա մօտ արծաթն իրենց ձեռքին:
18 Երբ Դալիլա տեսաւ որ անիկա բոլոր իր սրտին մէջ եղածը իրեն պատմեց, նախարարները կանչել տուաւ ու ըսաւ. «Այս անգամ ելէ՛ք. քանզի բոլոր իր սրտին մէջ եղածը ինծի յայտնեց։ Այն ատեն նախարարները անոր քով ելան ու արծաթն ալ իրենց հետ* բերին։
zohrab-1805▾ eastern-1994▾ western am▾
16:1816:18: Далида, видя, что он открыл ей все сердце свое, послала и звала владельцев Филистимских, сказав им: идите теперь; он открыл мне все сердце свое. И пришли к ней владельцы Филистимские и принесли серебро в руках своих.
16:18 καὶ και and; even εἶδεν οραω view; see Δαλιδα δαλιδα since; that ἀπήγγειλεν απαγγελλω report αὐτῇ αυτος he; him πᾶσαν πας all; every τὴν ο the καρδίαν καρδια heart αὐτοῦ αυτος he; him καὶ και and; even ἀπέστειλεν αποστελλω send off / away καὶ και and; even ἐκάλεσεν καλεω call; invite τοὺς ο the ἄρχοντας αρχων ruling; ruler τῶν ο the ἀλλοφύλων αλλοφυλος foreigner λέγουσα λεγω tell; declare ἀνάβητε αναβαινω step up; ascend ἔτι ετι yet; still τὸ ο the ἅπαξ απαξ once τοῦτο ουτος this; he ὅτι οτι since; that ἀπήγγειλέν απαγγελλω report μοι μοι me τὴν ο the πᾶσαν πας all; every καρδίαν καρδια heart αὐτοῦ αυτος he; him καὶ και and; even ἀνέβησαν αναβαινω step up; ascend πρὸς προς to; toward αὐτὴν αυτος he; him οἱ ο the ἄρχοντες αρχων ruling; ruler τῶν ο the ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even ἀνήνεγκαν αναφερω bring up; carry up τὸ ο the ἀργύριον αργυριον silver piece; money ἐν εν in χερσὶν χειρ hand αὐτῶν αυτος he; him
16:18 וַ wa וְ and תֵּ֣רֶא ttˈēre ראה see דְּלִילָ֗ה dᵊlîlˈā דְּלִילָה Delilah כִּֽי־ kˈî- כִּי that הִגִּ֣יד higgˈîḏ נגד report לָהּ֮ loh לְ to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole לִבֹּו֒ libbˌô לֵב heart וַ wa וְ and תִּשְׁלַ֡ח ttišlˈaḥ שׁלח send וַ wa וְ and תִּקְרָא֩ ttiqrˌā קרא call לְ lᵊ לְ to סַרְנֵ֨י sarnˌê סְרָנִים lords פְלִשְׁתִּ֤ים fᵊlištˈîm פְּלִשְׁתִּי Philistine לֵ lē לְ to אמֹר֙ ʔmˌōr אמר say עֲל֣וּ ʕᵃlˈû עלה ascend הַ ha הַ the פַּ֔עַם ppˈaʕam פַּעַם foot כִּֽי־ kˈî- כִּי that הִגִּ֥יד higgˌîḏ נגד report לִ֖ילה *lˌî לְ to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole לִבֹּ֑ו libbˈô לֵב heart וְ wᵊ וְ and עָל֤וּ ʕālˈû עלה ascend אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to סַרְנֵ֣י sarnˈê סְרָנִים lords פְלִשְׁתִּ֔ים fᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יַּעֲל֥וּ yyaʕᵃlˌû עלה ascend הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver בְּ bᵊ בְּ in יָדָֽם׃ yāḏˈām יָד hand
16:18. videns illa quod confessus ei esset omnem animum suum misit ad principes Philisthinorum atque mandavit ascendite adhuc semel quia nunc mihi aperuit cor suum qui ascenderunt adsumpta pecunia quam promiserantThen seeing that he had discovered to her all his mind, she sent to the princes of the Philistines, saying: Come up this once more, for now he hath opened his heart to me. And they went up, taking with them the money which they had promised.
18. And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, Come up this once, for he hath told me all his heart. Then the lords of the Philistines came up unto her, and brought the money in their hand.
And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, Come up this once, for he hath shewed me all his heart. Then the lords of the Philistines came up unto her, and brought money in their hand:

16:18: Далида, видя, что он открыл ей все сердце свое, послала и звала владельцев Филистимских, сказав им: идите теперь; он открыл мне все сердце свое. И пришли к ней владельцы Филистимские и принесли серебро в руках своих.
16:18
καὶ και and; even
εἶδεν οραω view; see
Δαλιδα δαλιδα since; that
ἀπήγγειλεν απαγγελλω report
αὐτῇ αυτος he; him
πᾶσαν πας all; every
τὴν ο the
καρδίαν καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
λέγουσα λεγω tell; declare
ἀνάβητε αναβαινω step up; ascend
ἔτι ετι yet; still
τὸ ο the
ἅπαξ απαξ once
τοῦτο ουτος this; he
ὅτι οτι since; that
ἀπήγγειλέν απαγγελλω report
μοι μοι me
τὴν ο the
πᾶσαν πας all; every
καρδίαν καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
πρὸς προς to; toward
αὐτὴν αυτος he; him
οἱ ο the
ἄρχοντες αρχων ruling; ruler
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
ἀνήνεγκαν αναφερω bring up; carry up
τὸ ο the
ἀργύριον αργυριον silver piece; money
ἐν εν in
χερσὶν χειρ hand
αὐτῶν αυτος he; him
16:18
וַ wa וְ and
תֵּ֣רֶא ttˈēre ראה see
דְּלִילָ֗ה dᵊlîlˈā דְּלִילָה Delilah
כִּֽי־ kˈî- כִּי that
הִגִּ֣יד higgˈîḏ נגד report
לָהּ֮ loh לְ to
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
לִבֹּו֒ libbˌô לֵב heart
וַ wa וְ and
תִּשְׁלַ֡ח ttišlˈaḥ שׁלח send
וַ wa וְ and
תִּקְרָא֩ ttiqrˌā קרא call
לְ lᵊ לְ to
סַרְנֵ֨י sarnˌê סְרָנִים lords
פְלִשְׁתִּ֤ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
לֵ לְ to
אמֹר֙ ʔmˌōr אמר say
עֲל֣וּ ʕᵃlˈû עלה ascend
הַ ha הַ the
פַּ֔עַם ppˈaʕam פַּעַם foot
כִּֽי־ kˈî- כִּי that
הִגִּ֥יד higgˌîḏ נגד report
לִ֖ילה
*lˌî לְ to
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
לִבֹּ֑ו libbˈô לֵב heart
וְ wᵊ וְ and
עָל֤וּ ʕālˈû עלה ascend
אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to
סַרְנֵ֣י sarnˈê סְרָנִים lords
פְלִשְׁתִּ֔ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
יַּעֲל֥וּ yyaʕᵃlˌû עלה ascend
הַ ha הַ the
כֶּ֖סֶף kkˌesef כֶּסֶף silver
בְּ bᵊ בְּ in
יָדָֽם׃ yāḏˈām יָד hand
16:18. videns illa quod confessus ei esset omnem animum suum misit ad principes Philisthinorum atque mandavit ascendite adhuc semel quia nunc mihi aperuit cor suum qui ascenderunt adsumpta pecunia quam promiserant
Then seeing that he had discovered to her all his mind, she sent to the princes of the Philistines, saying: Come up this once more, for now he hath opened his heart to me. And they went up, taking with them the money which they had promised.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Samson Betrayed. B. C. 1120.

18 And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, Come up this once, for he hath showed me all his heart. Then the lords of the Philistines came up unto her, and brought money in their hand. 19 And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him. 20 And she said, The Philistines be upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the LORD was departed from him. 21 But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.
We have here the fatal consequences of Samson's folly in betraying his own strength; he soon paid dearly for it. A whore is a deep ditch; he that is abhorred of the Lord shall fall therein. In that pit Samson sinks. Observe, 1. What care Delilah took to make sure of the money for herself. She now perceived, by the manner of his speaking, that he had told her all his heart, and the lords of the Philistines that hired her to do this base thing are sent for; but they must be sure to bring the money in their hands, v. 18. The wages of unrighteousness are accordingly produced, unknown to Samson. It would have grieved one's heart to have seen one of the bravest men then in the world sold and bought, as a sheep for the slaughter; how does this instance sully all the glory of man, and forbid the strong man ever to boast of his strength! 2. What course she took to deliver him up to them according to the bargain. Many in the world would, for the hundredth part of what was here given Delilah, sell those that they pretend the greatest respect for. Trust not in a friend then, put no confidence in a guide. See what a treacherous method she took (v. 19): She made him sleep upon her knees. Josephus says, She gave him some intoxicating liquor, which laid him to sleep. What opiates she might steal into his cup we know not, but we cannot suppose that he knowingly drank wine or strong drink, for that would have been a forfeiture of his Nazariteship as much as the cutting off of his hair. She pretended the greatest kindness even when she designed the greatest mischief, which yet she could not have compassed if she had not made him sleep. See the fatal consequences of security. Satan ruins men by rocking them asleep, flattering them into a good opinion of their own safety, and so bringing them to mind nothing and fear nothing, and then he robs them of their strength and honour and leads them captive at his will. When we sleep our spiritual enemies do not. When he was asleep she had a person ready to cut off his hair, which he did so silently and so quickly that it did not awake him, but plainly afflicted him; even in his sleep, his spirit manifestly sunk upon it. I think we may suppose that if this ill turn had been done to him in his sleep by some spiteful body, without his being himself accessory to it, as he was here, it would not have had this strange effect upon him; but it was his own wickedness that corrected him. It was his iniquity, else it would not have been so much his infelicity. 3. What little concern he himself was in at it, v. 20. He could not but miss his hair as soon as he awoke, and yet said, "I will shake myself as at other times after sleep," or, "as at other times when the Philistines were upon me, to make my part good against them." Perhaps he thought to shake himself the more easily, and that his head would feel the lighter, now that his hair was cut, little thinking how much heavier the burden of guilt was than that of hair. He soon found in himself some change, we have reason to think so, and yet wist not that the Lord had departed from him: he did not consider that this was the reason of the change. Note, Many have lost the favourable presence of God and are not aware of it; they have provoked God to withdraw from them, but are not sensible of their loss, nor ever complain of it. Their souls languish and grow weak, their gifts wither, every thing goes cross with them; and yet they impute not this to the right cause: they are not aware that God has departed from them, nor are they in any care to reconcile themselves to him or to recover his favour. When God has departed we cannot do as at other times. 4. What improvement the Philistines soon made of their advantages against him, v. 21. The Philistines took him when God had departed from him. Those that have thrown themselves out of God's protection become an easy prey to their enemies. If we sleep in the lap of our lusts, we shall certainly wake in the hands of the Philistines. It is probable they had promised Delilah not to kill him, but they took an effectual course to disable him. The first thing they did, when they had him in their hands and found they could manage him, was to put out his eyes, by applying fire to them, says the Arabic version. They considered that his eyes would never come again, as perhaps his hair might, and that the strongest arms could do little without eyes to guide the, and therefore, if now they blind him, they for ever blind him. His eyes were the inlets of his sin: he saw the harlot at Gaza, and went in unto her (v. 1), and now his punishment began there. Now that the Philistines had blinded him he had time to remember how his own lust had blinded him. The best preservative of the eyes is to turn them away from beholding vanity. They brought him down to Gaza, that there he might appear in weakness where he had lately given such proofs of his strength (v. 3), and be a jest to those to whom he had been a terror. They bound him with fetters of brass who had before been held in the cords of his own iniquity, and he did grind in the prison, work in their bridewell, either for their profit or his punishment, or for both. The devil does thus by sinners, blinds the minds of those who believe not, and so enslaves them, and secures them in his interests. Poor Samson, how hast thou fallen! How is thy honour laid in the dust! How has the glory and defence of Israel become the drudge and triumph of the Philistines! The crown has fallen from his head; woe unto him, for he hath sinned. Let all take warning by his fall carefully to preserve their purity, and to watch against all fleshly lusts; for all our glory has gone, and our defence departed form us, when the covenant of our separation to God, as spiritual Nazarites, is profaned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: Come up: Psa 62:9; Pro 18:8; Jer 9:4-6
brought money: Jdg 16:5; Num 22:7; Kg1 21:20; Mat 26:15; Eph 5:5; Ti1 6:10
John Gill
16:18 And when Delilah saw that he had told her all his heart,.... Which she perceived by his countenance, and the serious manner in which he expressed himself; and Abarbinel conjectures that he might swear to her that what he said was truth; and who observes from their Rabbins, as does also Kimchi, that she concluded he had told her the truth, by his making mention of the name of God, saying he was a Nazarite unto God, whose name she knew he would not take in vain; and with the account he gave agreed the long hair he wore:
she sent and called for the lords of the Philistines, saying, come up this once; for it seems as they were returned home, finding that she could do nothing with him, and was not able to get the secret out of him; but now, believing she had it, sends to them, and entreats them to come once more, being very desirous of having the money they had offered her:
for he hath showed me all his heart; there is a double reading of this clause; the Keri or marginal reading, which our version follows, is, "hath showed me", as being the words of Delilah to the lords of the Philistines; but the Cetib or textual reading is, "he hath showed her", as being the words of the messengers to them:
then the lords of the Philistines came up unto her; that is, from their own country; for it can hardly be understood of their coming up into her room, or chamber; and especially since it follows:
and brought money in their hand; 1100 shekels of silver apiece, the sum they first proposed to give her; and now being pretty well assured of success, brought it along with them to pay her for the service done.
John Wesley
16:18 And brought money in their hand - See one of the bravest men then in the world bought and sold, as a sheep for the slaughter. How does this instance sully all the glory of man, and forbid the strong man ever to boast of his strength!
16:1916:19: Եւ ննջեցոյց զնա ՚ի մէջ ծնգաց իւրոց. եւ կոչեա՛ց վարսավիրայ, եւ եգե՛րծ զեւթանեսին գիսակս գլխոյ նորա. եւ սկսաւ թօշնել, եւ մեկնեցա՛ւ ՚ի նմանէ զօրութիւն նորա[2672]։ [2672] Ոմանք. Եւ կոչեաց զվարսաւիրաց։
19. Դալիլան քնեցրեց նրան իր ծնկների մէջ, վարսաւիր կանչեց, որն ածիլեց նրա գլխի եօթը գիսակները: Նա սկսեց թօշնել, եւ նրանից գնաց նրա զօրութիւնը:
19 Դալիլա զանիկա իր ծունկերուն վրայ քնացուց ու մարդ մը կանչեց եւ անոր գլխուն եօթը բաժին մազերը ածիլել տուաւ ու սկսաւ զանիկա նեղել եւ անոր ոյժը իրմէ գացած էր։
Եւ ննջեցոյց զնա ի մէջ ծնգաց իւրոց. եւ կոչեաց վարսավիրայ, եւ եգերծ զեւթանեսին գիսակս գլխոյ նորա. եւ սկսաւ թօշնել, եւ մեկնեցաւ ի նմանէ զօրութիւն նորա:

16:19: Եւ ննջեցոյց զնա ՚ի մէջ ծնգաց իւրոց. եւ կոչեա՛ց վարսավիրայ, եւ եգե՛րծ զեւթանեսին գիսակս գլխոյ նորա. եւ սկսաւ թօշնել, եւ մեկնեցա՛ւ ՚ի նմանէ զօրութիւն նորա[2672]։
[2672] Ոմանք. Եւ կոչեաց զվարսաւիրաց։
19. Դալիլան քնեցրեց նրան իր ծնկների մէջ, վարսաւիր կանչեց, որն ածիլեց նրա գլխի եօթը գիսակները: Նա սկսեց թօշնել, եւ նրանից գնաց նրա զօրութիւնը:
19 Դալիլա զանիկա իր ծունկերուն վրայ քնացուց ու մարդ մը կանչեց եւ անոր գլխուն եօթը բաժին մազերը ածիլել տուաւ ու սկսաւ զանիկա նեղել եւ անոր ոյժը իրմէ գացած էր։
zohrab-1805▾ eastern-1994▾ western am▾
16:1916:19: И усыпила его [Далида] на коленях своих, и призвала человека, и велела ему остричь семь кос головы его. И начал он ослабевать, и отступила от него сила его.
16:19 καὶ και and; even ἐκοίμισεν κοιμιζω the Σαμψων σαμψων Sampsōn; Sampson ἐπὶ επι in; on τὰ ο the γόνατα γονυ knee αὐτῆς αυτος he; him καὶ και and; even ἐκάλεσεν καλεω call; invite ἄνδρα ανηρ man; husband καὶ και and; even ἐξύρησεν ξυραω shave τὰς ο the ἑπτὰ επτα seven σειρὰς σειρα cord τῆς ο the κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ἤρξατο αρχω rule; begin ταπεινῶσαι ταπεινοω humble; bring low αὐτόν αυτος he; him καὶ και and; even ἀπέστη αφιστημι distance; keep distance ἡ ο the ἰσχὺς ισχυς force αὐτοῦ αυτος he; him ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
16:19 וַ wa וְ and תְּיַשְּׁנֵ֨הוּ֙ ttᵊyaššᵊnˈēhû ישׁן sleep עַל־ ʕal- עַל upon בִּרְכֶּ֔יהָ birkˈeʸhā בֶּרֶךְ knee וַ wa וְ and תִּקְרָ֣א ttiqrˈā קרא call לָ lā לְ to † הַ the אִ֔ישׁ ʔˈîš אִישׁ man וַ wa וְ and תְּגַלַּ֕ח ttᵊḡallˈaḥ גלח shave אֶת־ ʔeṯ- אֵת [object marker] שֶׁ֖בַע šˌevaʕ שֶׁבַע seven מַחְלְפֹ֣ות maḥlᵊfˈôṯ מַחְלָפֹות plaits רֹאשֹׁ֑ו rōšˈô רֹאשׁ head וַ wa וְ and תָּ֨חֶל֙ ttˈāḥel חלל defile לְ lᵊ לְ to עַנֹּותֹ֔ו ʕannôṯˈô ענה be lowly וַ wa וְ and יָּ֥סַר yyˌāsar סור turn aside כֹּחֹ֖ו kōḥˌô כֹּחַ strength מֵ mē מִן from עָלָֽיו׃ ʕālˈāʸw עַל upon
16:19. at illa dormire eum fecit super genua sua et in sinu suo reclinare caput vocavitque tonsorem et rasit septem crines eius et coepit abicere eum et a se repellere statim enim ab eo fortitudo discessitBut she made him sleep upon her knees, and lay his head in her bosom. And she called a barber and shaved his seven locks, and began to drive him away, and thrust him from her: for immediately his strength departed from him.
19. And she made him sleep upon her knees; and she called for a man, and shaved off the seven locks of his head; and she began to afflict him, and his strength went from him.
And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him:

16:19: И усыпила его [Далида] на коленях своих, и призвала человека, и велела ему остричь семь кос головы его. И начал он ослабевать, и отступила от него сила его.
16:19
καὶ και and; even
ἐκοίμισεν κοιμιζω the
Σαμψων σαμψων Sampsōn; Sampson
ἐπὶ επι in; on
τὰ ο the
γόνατα γονυ knee
αὐτῆς αυτος he; him
καὶ και and; even
ἐκάλεσεν καλεω call; invite
ἄνδρα ανηρ man; husband
καὶ και and; even
ἐξύρησεν ξυραω shave
τὰς ο the
ἑπτὰ επτα seven
σειρὰς σειρα cord
τῆς ο the
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ἤρξατο αρχω rule; begin
ταπεινῶσαι ταπεινοω humble; bring low
αὐτόν αυτος he; him
καὶ και and; even
ἀπέστη αφιστημι distance; keep distance
ο the
ἰσχὺς ισχυς force
αὐτοῦ αυτος he; him
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
16:19
וַ wa וְ and
תְּיַשְּׁנֵ֨הוּ֙ ttᵊyaššᵊnˈēhû ישׁן sleep
עַל־ ʕal- עַל upon
בִּרְכֶּ֔יהָ birkˈeʸhā בֶּרֶךְ knee
וַ wa וְ and
תִּקְרָ֣א ttiqrˈā קרא call
לָ לְ to
הַ the
אִ֔ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
תְּגַלַּ֕ח ttᵊḡallˈaḥ גלח shave
אֶת־ ʔeṯ- אֵת [object marker]
שֶׁ֖בַע šˌevaʕ שֶׁבַע seven
מַחְלְפֹ֣ות maḥlᵊfˈôṯ מַחְלָפֹות plaits
רֹאשֹׁ֑ו rōšˈô רֹאשׁ head
וַ wa וְ and
תָּ֨חֶל֙ ttˈāḥel חלל defile
לְ lᵊ לְ to
עַנֹּותֹ֔ו ʕannôṯˈô ענה be lowly
וַ wa וְ and
יָּ֥סַר yyˌāsar סור turn aside
כֹּחֹ֖ו kōḥˌô כֹּחַ strength
מֵ מִן from
עָלָֽיו׃ ʕālˈāʸw עַל upon
16:19. at illa dormire eum fecit super genua sua et in sinu suo reclinare caput vocavitque tonsorem et rasit septem crines eius et coepit abicere eum et a se repellere statim enim ab eo fortitudo discessit
But she made him sleep upon her knees, and lay his head in her bosom. And she called a barber and shaved his seven locks, and began to drive him away, and thrust him from her: for immediately his strength departed from him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:19: She began to affect him - She had probably tied his hands slyly, while he was asleep, and after having cut off his hair, she began to insult him before she called the Philistines, to try whether he were really reduced to a state of weakness. Finding he could not disengage himself, she called the Philistines, and he, being alarmed, rose up, thinking he could exert himself as before, and shake himself, i.e., disengage himself from his bonds and his enemies: but he wist not that the Lord was departed from him; for as Delilah had cut off his locks while he was asleep, he had not yet perceived that they were gone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: she made: Pro 7:21-23, Pro 7:26, Pro 7:27, Pro 23:33, Pro 23:34; Ecc 7:26
Geneva 1599
16:19 And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went (k) from him.
(k) Not for the loss of his hair, but for the contempt of the ordinance of God, which was the reason God departed from him.
John Gill
16:19 And she made him sleep upon her knees,.... Giving him, as some think, a sleepy potion; or however encouraged him to take a nap upon her knees, and by her fondness lulled him to sleep:
and she called for a man; a barber; in former times to shave was the work of a servant (f) and sometimes of a woman; she gave orders for one to be sent for; for Jarchi calls him a messenger of the lords of the Philistines:
and she caused him to shave off the seven locks of his head; this shows that they were not wove into one another, and made but one lock, as some interpret what she was before directed to do:
and she began to afflict him; as his hair was shaving off; though he was asleep, yet he discovered some uneasiness, the effects of it began to appear: though the word "began" here may be redundant, as in Num 25:1 and then the meaning is, that she afflicted him, or again afflicted him; for she had afflicted him, or at least attempted it, three times before, and therefore did not begin now; this Hebraism is used in Mk 4:1 and frequently in Jewish writings (g):
and his strength went from him; sensibly and gradually; though some understand it of her shaking him in a violent manner to awake him, and shrieking and crying out terribly to frighten him, with her old cry of the Philistines being on him, and of her binding him, though not expressed; whereby she perceived his strength was gone, and he could not loose himself.
(f) Vid. Pignorium de servis, p. 89, 90, 91. & Popma de servis, p. 57, 58. (g) See Lightfoot. Hor. Heb. in Mark iv. 1. Vid. Sterringae Animadv. Philolog. Sacr. p. 248.
John Wesley
16:19 Sleep - By some sleepy potion. Knees - Resting his head upon her knees. To weaken or hurt, tho' he felt it not.
Robert Jamieson, A. R. Fausset and David Brown
16:19 she called for a man, and she caused him to shave off the seven locks of his head--It is uncertain, however, whether the ancient Hebrews cut off the hair to the same extent as Orientals now. The word employed is sometimes the same as that for shearing sheep, and therefore the instrument might be only scissors.
16:2016:20: Եւ ասէ Դալիլա. Այլազգի՛ք հասեալ են ՚ի վերայ քո Սամփսոն։ Եւ զարթեա՛ւ ՚ի քնոյ իւրմէ, եւ ասէ. Ելի՛ց եւ արարից որպէս միշտն, եւ թօթափեցից։ Եւ նա ո՛չ գիտէր թէ Տէր մեկնեցաւ ՚ի նմանէ[2673]։ [2673] Օրինակ մի. Այլազգիք յարուսցեն ՚ի վերայ քո Սամփ՛՛։
20. Դալիլան ասաց. «Այլազգիները յարձակուել են քեզ վրայ, Սամփսո՛ն»: Նա զարթնեց քնից եւ ասաց. «Վեր կենամ եւ անեմ այնպէս, ինչպէս միշտ եւ թափ տամ»: Նա չգիտէր, թէ Տէրը մեկնել էր իրենից:
20 Կինը ըսաւ. «Ո՛վ Սամփսոն, Փղշտացիները քու վրադ կու գան»։ Անիկա քունէն արթննալով ըսաւ. «Ելլեմ ու միւս անգամներուն պէս ցնցուիմ»։ Անիկա չէր գիտեր թէ Տէրը իրմէ գացեր էր։
Եւ ասէ Դալիլա. Այլազգիք հասեալ են ի վերայ քո, Սամփսոն: Եւ զարթեաւ ի քնոյ իւրմէ, եւ ասէ. Ելից եւ արարից որպէս միշտն, եւ թօթափեցից: Եւ նա ոչ գիտէր թէ Տէր մեկնեցաւ ի նմանէ:

16:20: Եւ ասէ Դալիլա. Այլազգի՛ք հասեալ են ՚ի վերայ քո Սամփսոն։ Եւ զարթեա՛ւ ՚ի քնոյ իւրմէ, եւ ասէ. Ելի՛ց եւ արարից որպէս միշտն, եւ թօթափեցից։ Եւ նա ո՛չ գիտէր թէ Տէր մեկնեցաւ ՚ի նմանէ[2673]։
[2673] Օրինակ մի. Այլազգիք յարուսցեն ՚ի վերայ քո Սամփ՛՛։
20. Դալիլան ասաց. «Այլազգիները յարձակուել են քեզ վրայ, Սամփսո՛ն»: Նա զարթնեց քնից եւ ասաց. «Վեր կենամ եւ անեմ այնպէս, ինչպէս միշտ եւ թափ տամ»: Նա չգիտէր, թէ Տէրը մեկնել էր իրենից:
20 Կինը ըսաւ. «Ո՛վ Սամփսոն, Փղշտացիները քու վրադ կու գան»։ Անիկա քունէն արթննալով ըսաւ. «Ելլեմ ու միւս անգամներուն պէս ցնցուիմ»։ Անիկա չէր գիտեր թէ Տէրը իրմէ գացեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
16:2016:20: Она сказала: Филистимляне {идут} на тебя, Самсон! Он пробудился от сна своего, и сказал: пойду, как и прежде, и освобожусь. А не знал, что Господь отступил от него.
16:20 καὶ και and; even εἶπεν επω say; speak Δαλιδα δαλιδα foreigner ἐπὶ επι in; on σέ σε.1 you Σαμψων σαμψων Sampsōn; Sampson καὶ και and; even ἐξυπνίσθη εξυπνιζω wake up ἐκ εκ from; out of τοῦ ο the ὕπνου υπνος slumber; sleep αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak ἐξελεύσομαι εξερχομαι come out; go out ὡς ως.1 as; how ἅπαξ απαξ once καὶ και and; even ἅπαξ απαξ once καὶ και and; even ἐκτιναχθήσομαι εκτινασσω shake off καὶ και and; even αὐτὸς αυτος he; him οὐκ ου not ἔγνω γινωσκω know ὅτι οτι since; that ἀπέστη αφιστημι distance; keep distance ὁ ο the κύριος κυριος lord; master ἀπάνωθεν απανωθεν he; him
16:20 וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say פְּלִשְׁתִּ֥ים pᵊlištˌîm פְּלִשְׁתִּי Philistine עָלֶ֖יךָ ʕālˌeʸḵā עַל upon שִׁמְשֹׁ֑ון šimšˈôn שִׁמְשֹׁון Samson וַ wa וְ and יִּקַ֣ץ yyiqˈaṣ יקץ awake מִ mi מִן from שְּׁנָתֹ֗ו ššᵊnāṯˈô שֵׁנָה sleep וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֵצֵ֞א ʔēṣˈē יצא go out כְּ kᵊ כְּ as פַ֤עַם fˈaʕam פַּעַם foot בְּ bᵊ בְּ in פַ֨עַם֙ fˈaʕam פַּעַם foot וְ wᵊ וְ and אִנָּעֵ֔ר ʔinnāʕˈēr נער shake off וְ wᵊ וְ and הוּא֙ hû הוּא he לֹ֣א lˈō לֹא not יָדַ֔ע yāḏˈaʕ ידע know כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH סָ֥ר sˌār סור turn aside מֵ mē מִן from עָלָֽיו׃ ʕālˈāʸw עַל upon
16:20. dixitque Philisthim super te Samson qui de somno consurgens dixit in animo suo egrediar sicut ante feci et me excutiam nesciens quod Dominus recessisset ab eoAnd she said: The Philistines are upon thee, Samson. And awaking from sleep, he said in his mind: I will go out as I did before, and shake myself, not knowing that the Lord was departed from him.
20. And she said, The Philistines be upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times, and shake myself. But he wist not that the LORD was departed from him.
And she said, The Philistines [be] upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the LORD was departed from him:

16:20: Она сказала: Филистимляне {идут} на тебя, Самсон! Он пробудился от сна своего, и сказал: пойду, как и прежде, и освобожусь. А не знал, что Господь отступил от него.
16:20
καὶ και and; even
εἶπεν επω say; speak
Δαλιδα δαλιδα foreigner
ἐπὶ επι in; on
σέ σε.1 you
Σαμψων σαμψων Sampsōn; Sampson
καὶ και and; even
ἐξυπνίσθη εξυπνιζω wake up
ἐκ εκ from; out of
τοῦ ο the
ὕπνου υπνος slumber; sleep
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἐξελεύσομαι εξερχομαι come out; go out
ὡς ως.1 as; how
ἅπαξ απαξ once
καὶ και and; even
ἅπαξ απαξ once
καὶ και and; even
ἐκτιναχθήσομαι εκτινασσω shake off
καὶ και and; even
αὐτὸς αυτος he; him
οὐκ ου not
ἔγνω γινωσκω know
ὅτι οτι since; that
ἀπέστη αφιστημι distance; keep distance
ο the
κύριος κυριος lord; master
ἀπάνωθεν απανωθεν he; him
16:20
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
פְּלִשְׁתִּ֥ים pᵊlištˌîm פְּלִשְׁתִּי Philistine
עָלֶ֖יךָ ʕālˌeʸḵā עַל upon
שִׁמְשֹׁ֑ון šimšˈôn שִׁמְשֹׁון Samson
וַ wa וְ and
יִּקַ֣ץ yyiqˈaṣ יקץ awake
מִ mi מִן from
שְּׁנָתֹ֗ו ššᵊnāṯˈô שֵׁנָה sleep
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֵצֵ֞א ʔēṣˈē יצא go out
כְּ kᵊ כְּ as
פַ֤עַם fˈaʕam פַּעַם foot
בְּ bᵊ בְּ in
פַ֨עַם֙ fˈaʕam פַּעַם foot
וְ wᵊ וְ and
אִנָּעֵ֔ר ʔinnāʕˈēr נער shake off
וְ wᵊ וְ and
הוּא֙ הוּא he
לֹ֣א lˈō לֹא not
יָדַ֔ע yāḏˈaʕ ידע know
כִּ֥י kˌî כִּי that
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
סָ֥ר sˌār סור turn aside
מֵ מִן from
עָלָֽיו׃ ʕālˈāʸw עַל upon
16:20. dixitque Philisthim super te Samson qui de somno consurgens dixit in animo suo egrediar sicut ante feci et me excutiam nesciens quod Dominus recessisset ab eo
And she said: The Philistines are upon thee, Samson. And awaking from sleep, he said in his mind: I will go out as I did before, and shake myself, not knowing that the Lord was departed from him.
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Albert Barnes: Notes on the Bible - 1834
16:20: The possession of his extraordinary strength is ascribed (e. g. Jdg 13:25) to the presence of the Spirit of the Lord. Now the Lord, or the Spirit of the Lord, had departed from him, and so his strength had gone too. The practical lesson against the presumption of self-dependence, and the all-importance of a hearty dependence upon God's Holy Spirit, must not be overlooked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: I will go: Jdg 16:3, Jdg 16:9, Jdg 16:14; Deu 32:30; Isa 42:24; Hos 7:9
the Lord: Num 14:9, Num 14:42, Num 14:43; Jos 7:12; Sa1 16:14, Sa1 18:12, Sa1 28:14-16; Ch2 15:2; Isa 59:1, Isa 59:2; Jer 9:23, Jer 9:24; Mat 17:16, Mat 17:20; Co2 3:5
John Gill
16:20 And she said, the Philistines be upon thee, Samson,.... In like manner as she had before, that she might have full proof that the case was really such, that his strength was gone from him:
and he awoke out of his sleep; upon the cry she made: and said; within himself, purposing and determining in his own mind:
I will go out as at other times before; as he had done at the three former times, and did not meet with any Philistines to fall upon him, and so concluded it would be the case now, and he, if he did, should be able to defend himself against them:
and shake myself; that he might be thoroughly awake, and be on his guard and defence:
and he wist not that the Lord was departed from him; might have forgot what he had told Delilah of, and knew not what had been done to him, that his hair was shaved off; or if he did, was not sensible that the Lord had removed from him; but might hope that he would renew his strength, when he should stand in need of it; but he soon found his mistake; he was quickly taken by the Philistines, and ill used, and in a little time lost his life. And from hence it is thought sprung the story of Nisus, king of the Megarenses, who is supposed to reign about this time; of whom it is reported (h), that the hair of his head was of a purple colour, and was told by the oracle, that so long as that was kept on he should be safe, but if it was shaved off he should die; and so it was, that when the Cretians besieged him, his daughter falling in love with Minos, the king of the Cretians cut off her father's hair, and so both he and his country were delivered into the hands of the enemy.
(h) Pausaniae Attica, sive, l. 1. p. 33. Ovid Metamorph. l. 8. Fab. 1.
John Wesley
16:20 Said - Within himself. Shake myself - That is, put forth my strength. Knew not - Not distinctly feeling the loss of his hair, or not considering what would follow. Many have lost the favourable presence of God, and are not aware of it. They have provoked God to withdraw from them; but are not sensible of their loss.
Robert Jamieson, A. R. Fausset and David Brown
16:20 he wist not that the Lord was departed from him--What a humiliating and painful spectacle! Deprived of the divine influences, degraded in his character, and yet, through the infatuation of a guilty passion, scarcely awake to the wretchedness of his fallen condition!
16:2116:21: Եւ կալա՛ն զնա այլազգիքն, եւ բրեցին զաչս նորա, եւ իջուցին զնա ՚ի Գազա, եւ կապեցին զնա երկաթի կապանօք. եւ աղա՛յր ՚ի տան բանտին։
21. Այլազգիները նրան բռնեցին, հանեցին նրա աչքերը, իջեցրին նրան Գազա, կապեցին երկաթէ կապանքներով, եւ նա բանտում աղօրիք էր պտտեցնում:
21 Փղշտացիները զանիկա բռնեցին եւ անոր աչքերը փորեցին ու զանիկա Գազա իջեցուցին եւ ոտնակապերով կապեցին ու բանտին մէջ աղօրիքի քար կը դարձնէր։
Եւ կալան զնա այլազգիքն, եւ բրեցին զաչս նորա. եւ իջուցին զնա ի Գազա, եւ կապեցին զնա երկաթի կապանօք. եւ աղայր ի տան բանտին:

16:21: Եւ կալա՛ն զնա այլազգիքն, եւ բրեցին զաչս նորա, եւ իջուցին զնա ՚ի Գազա, եւ կապեցին զնա երկաթի կապանօք. եւ աղա՛յր ՚ի տան բանտին։
21. Այլազգիները նրան բռնեցին, հանեցին նրա աչքերը, իջեցրին նրան Գազա, կապեցին երկաթէ կապանքներով, եւ նա բանտում աղօրիք էր պտտեցնում:
21 Փղշտացիները զանիկա բռնեցին եւ անոր աչքերը փորեցին ու զանիկա Գազա իջեցուցին եւ ոտնակապերով կապեցին ու բանտին մէջ աղօրիքի քար կը դարձնէր։
zohrab-1805▾ eastern-1994▾ western am▾
16:2116:21: Филистимляне взяли его и выкололи ему глаза, привели его в Газу и оковали его двумя медными цепями, и он молол в доме узников.
16:21 καὶ και and; even ἐκράτησαν κρατεω seize; retain αὐτὸν αυτος he; him οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner καὶ και and; even ἐξέκοψαν εκκοπτω cut out; cut off τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him καὶ και and; even κατήνεγκαν καταφερω bring down / against; bear down αὐτὸν αυτος he; him εἰς εις into; for Γάζαν γαζα Gaza καὶ και and; even ἐπέδησαν επιδεω he; him ἐν εν in πέδαις πεδη leg iron χαλκείαις χαλκειος and; even ἦν ειμι be ἀλήθων αληθω grind ἐν εν in οἴκῳ οικος home; household τοῦ ο the δεσμωτηρίου δεσμωτηριον jail
16:21 וַ wa וְ and יֹּאחֲז֣וּהוּ yyōḥᵃzˈûhû אחז seize פְלִשְׁתִּ֔ים fᵊlištˈîm פְּלִשְׁתִּי Philistine וַֽ wˈa וְ and יְנַקְּר֖וּ yᵊnaqqᵊrˌû נקר bore out אֶת־ ʔeṯ- אֵת [object marker] עֵינָ֑יו ʕênˈāʸw עַיִן eye וַ wa וְ and יֹּורִ֨ידוּ yyôrˌîḏû ירד descend אֹותֹ֜ו ʔôṯˈô אֵת [object marker] עַזָּ֗תָה ʕazzˈāṯā עַזָּה Gaza וַ wa וְ and יַּאַסְר֨וּהוּ֙ yyaʔasrˈûhû אסר bind בַּֽ bˈa בְּ in † הַ the נְחֻשְׁתַּ֔יִם nᵊḥuštˈayim נְחֹשֶׁת bronze וַ wa וְ and יְהִ֥י yᵊhˌî היה be טֹוחֵ֖ן ṭôḥˌēn טחן grind בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house הָה *hā הַ the אֲסוּרִֽיםאסירים *ʔᵃsûrˈîm אֵסוּר fetter
16:21. quem cum adprehendissent Philisthim statim eruerunt oculos eius et duxerunt Gazam vinctum catenis et clausum in carcere molere feceruntThen the Philistines seized upon him, and forthwith pulled out his eyes, and led him bound in chains to Gaza, and shutting him up in prison made him grind.
21. And the Philistines laid hold on him, and put out his eyes; and they brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.
But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house:

16:21: Филистимляне взяли его и выкололи ему глаза, привели его в Газу и оковали его двумя медными цепями, и он молол в доме узников.
16:21
καὶ και and; even
ἐκράτησαν κρατεω seize; retain
αὐτὸν αυτος he; him
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
καὶ και and; even
ἐξέκοψαν εκκοπτω cut out; cut off
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
καὶ και and; even
κατήνεγκαν καταφερω bring down / against; bear down
αὐτὸν αυτος he; him
εἰς εις into; for
Γάζαν γαζα Gaza
καὶ και and; even
ἐπέδησαν επιδεω he; him
ἐν εν in
πέδαις πεδη leg iron
χαλκείαις χαλκειος and; even
ἦν ειμι be
ἀλήθων αληθω grind
ἐν εν in
οἴκῳ οικος home; household
τοῦ ο the
δεσμωτηρίου δεσμωτηριον jail
16:21
וַ wa וְ and
יֹּאחֲז֣וּהוּ yyōḥᵃzˈûhû אחז seize
פְלִשְׁתִּ֔ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
וַֽ wˈa וְ and
יְנַקְּר֖וּ yᵊnaqqᵊrˌû נקר bore out
אֶת־ ʔeṯ- אֵת [object marker]
עֵינָ֑יו ʕênˈāʸw עַיִן eye
וַ wa וְ and
יֹּורִ֨ידוּ yyôrˌîḏû ירד descend
אֹותֹ֜ו ʔôṯˈô אֵת [object marker]
עַזָּ֗תָה ʕazzˈāṯā עַזָּה Gaza
וַ wa וְ and
יַּאַסְר֨וּהוּ֙ yyaʔasrˈûhû אסר bind
בַּֽ bˈa בְּ in
הַ the
נְחֻשְׁתַּ֔יִם nᵊḥuštˈayim נְחֹשֶׁת bronze
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
טֹוחֵ֖ן ṭôḥˌēn טחן grind
בְּ bᵊ בְּ in
בֵ֥ית vˌêṯ בַּיִת house
הָה
*hā הַ the
אֲסוּרִֽיםאסירים
*ʔᵃsûrˈîm אֵסוּר fetter
16:21. quem cum adprehendissent Philisthim statim eruerunt oculos eius et duxerunt Gazam vinctum catenis et clausum in carcere molere fecerunt
Then the Philistines seized upon him, and forthwith pulled out his eyes, and led him bound in chains to Gaza, and shutting him up in prison made him grind.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Взятый филистимлянами, Самсон был ослеплен, приведен в Газу и, как пленник (ср. Иc. XLVII:2), был помещен в темнице, где приводил в движение мельничный жернов.
Adam Clarke: Commentary on the Bible - 1831
16:21: Put out his eyes - Thus was the lust of the eye, in looking after and gazing on strange women, punished. As the Philistines did not know that his strength might not return, they put out his eyes, that he might never be able to plan any enterprise against them.
He did grind in the prison-house - Before the invention of wind and water-mills, the grain was at first bruised between two stones, afterwards ground in hand-mills. This is practiced in China and in different parts of the East still; and women and slaves are the persons who are obliged to turn these mills. Such instruments were anciently used in this country, and called querns, from the Anglo-Saxon and cweorn and cwyrn, which has the signification of a mill; hence cweorn stan, a millstone: and as quern conveys the notion of grinding, hence, cweornteth, the dentes molares or grinders in the jaws of animals. This clause of the verse is thus translated in the Saxon Octateuch: "And the Philistines laid their fangs, (seized) him soon, and led him away to their burgh, (city), and shut him up in prison, and made him grind at their hand-querne." So late as half a century ago I have seen these querns or hand-mills in these kingdoms.
Albert Barnes: Notes on the Bible - 1834
16:21: Put out his eyes - Thus effectually, as they thought, pRev_enting any future mischief on his part, while they prolonged their own triumph and Rev_enge. (Compare Num 16:14; Kg2 25:7; Jer 39:7.)
They applied to the two feet fetters of brass Sa2 3:34; Jer 52:11, and made him "grind" - the special task of slaves and captives Exo 11:5; Isa 47:2; Lam 5:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: and put out: Heb. and bored out, Pro 5:22, Pro 14:14, Pro 2:19
bound him: Kg2 25:7; Ch2 33:11; Psa 107:10-12, Psa 149:8
grind: Exo 11:5; Isa 47:2; Mat 24:41
John Gill
16:21 But the Philistines took him,.... Being assured by Delilah that his strength was gone from him, of which perhaps she had made trial by binding him, and found he could not free himself from the bonds till she loosed them; or otherwise they would have been afraid to have ventured to lay hold upon him:
and put out his eyes; that should his strength return to him, be might not be able to see where and whom to strike, and so be incapable of doing much mischief any more; the word signifies, they "dug" or "bored them" (i) out; they plucked or cut out his eye balls, so that it was impossible his sight should ever be recovered; according to the Arabic version, they blinded him by putting fire to his eyes; the Jews observe, that this was done in just retaliation, measure for measure; Samson, they say (k), went after his eyes; that is, by taking one harlot after another; therefore the Philistines put out his eyes:
and brought him down to Gaza: which lay on the sea coast, and therefore they are said to bring him down to it; here he had been before of his own will, now against it; for in one instance he had acted to his own shame, by going in to an harlot; and in another, to the shame and disgrace of the city, and the inhabitants of it, by carrying off their city gates; through which they now brought him in triumph, in order to repair the dishonour done them: though, perhaps, the true reason of carrying him thither was, that he might be at the greater distance from the Israelites, should they think of rescuing him out of their hands; and especially because it was a very strong fortified city, it had its name from strength; hence Mela (l) calls it "Munita admodum Gaza", and says, that when Cambyses made war in Egypt, he carried his wealth and money to this place:
and bound him with fetters of brass; the Targum calls them chains of brass, and the word being of the dual number, it is probable there were two of them, with which he was bound the greater security:
and he did grind in the prison house; the motion of mills by water or wind was as yet not invented, but it was usual, as it is still in the eastern countries, to grind with hand mills, at which one or more worked; or with mills moved around by beasts or slaves, and was a work prisoners were employed in, Ex 11:5 and Samson being a strong man, they might expect much service from him this way. The Talmudists (m) understand this in a criminal sense, as they do Job 31:10 but this is justly rejected by Kimchi.
(i) "effoderant", Pagninus, Montanus, Tigurine version, Junius & Tremelius, Piscator (k) Misn. Sotah. c. sect. 8. (l) De Situ Orbis, l. 1. c. 11. (m) T. Bab. Sotah, fol. 10. 1.
John Wesley
16:21 His eyes - Which was done both out of revenge and policy, to disable him from doing them harm, in case he should recover his strength; but not without God's providence, punishing him in that part which had been instrumental to his sinful lusts. Gaza - Because this was a great and strong city, where he would be kept safely; and upon the sea - coast, at sufficient distance from Samson's people; and to repair the honour of that place, upon which he had fastened so great a scorn. God also ordering things thus, that where he first sinned, Judg 16:1, there he should receive his punishment. Grind - As slaves use to do. He made himself a slave to harlots, and now God suffers men to use him like a slave. Poor Samson, how art thou fallen! How is thine honour laid in the dust! Wo unto him, for he hath sinned! Let all take warning by him, carefully to preserve their purity. For all our glory is gone, when the covenant of our separation to God, as spiritual Nazarites, is profaned.
Robert Jamieson, A. R. Fausset and David Brown
16:21 THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Judg 16:21-22)
the Philistines took him, and put out his eyes--To this cruel privation prisoners of rank and consequence have commonly been subjected in the East. The punishment is inflicted in various ways, by scooping out the eyeballs, by piercing the eye, or destroying the sight by holding a red-hot iron before the eyes. His security was made doubly sure by his being bound with fetters of brass (copper), not of leather, like other captives.
he did grind in the prison-house--This grinding with hand-millstones being the employment of menials, he was set to it as the deepest degradation.
16:2216:22: Եւ սկսաւ մազ գլխոյ նորա բուսանե՛լ յետ գերծելոյն։
22. Նրա գլխի մազերն սկսեցին աճել ածիլելուց յետոյ:
22 Անոր գլխուն մազը սկսաւ բուսնիլ։
Եւ սկսաւ մազ գլխոյ նորա բուսանել յետ գերծելոյն:

16:22: Եւ սկսաւ մազ գլխոյ նորա բուսանե՛լ յետ գերծելոյն։
22. Նրա գլխի մազերն սկսեցին աճել ածիլելուց յետոյ:
22 Անոր գլխուն մազը սկսաւ բուսնիլ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2216:22: Между тем волосы на голове его начали расти, где они были острижены.
16:22 καὶ και and; even ἤρξατο αρχω rule; begin θρὶξ θριξ hair τῆς ο the κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him βλαστάνειν βλαστανω sprout καθὼς καθως just as / like ἐξυρήσατο ξυραω shave
16:22 וַ wa וְ and יָּ֧חֶל yyˈāḥel חלל defile שְׂעַר־ śᵊʕar- שֵׂעָר hair רֹאשֹׁ֛ו rōšˈô רֹאשׁ head לְ lᵊ לְ to צַמֵּ֖חַ ṣammˌēₐḥ צמח sprout כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] גֻּלָּֽח׃ פ gullˈāḥ . f גלח shave
16:22. iamque capilli eius renasci coeperantAnd now his hair began to grow again,
22. Howbeit the hair of his head began to grow again after he was shaven.
Howbeit the hair of his head began to grow again after he was shaven:

16:22: Между тем волосы на голове его начали расти, где они были острижены.
16:22
καὶ και and; even
ἤρξατο αρχω rule; begin
θρὶξ θριξ hair
τῆς ο the
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
βλαστάνειν βλαστανω sprout
καθὼς καθως just as / like
ἐξυρήσατο ξυραω shave
16:22
וַ wa וְ and
יָּ֧חֶל yyˈāḥel חלל defile
שְׂעַר־ śᵊʕar- שֵׂעָר hair
רֹאשֹׁ֛ו rōšˈô רֹאשׁ head
לְ lᵊ לְ to
צַמֵּ֖חַ ṣammˌēₐḥ צמח sprout
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
גֻּלָּֽח׃ פ gullˈāḥ . f גלח shave
16:22. iamque capilli eius renasci coeperant
And now his hair began to grow again,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-30: В праздник филистимского бога Дагона, символизировавшего силу плодородия и изображавшегося с головой и руками человека и туловищем рыбы (1: Цар. V:4), Самсон, приведенный для потехи празднующих во дворе храма, став среди двух колонн, поддерживавших крышу террасы, окружавшей храм Дагона, сдвинул их с места. Обрушившаяся вследствие этого крыша террасы храма придавила до смерти множество стоявших под ней филистимлян и среди них самого Самсона.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Death of Samson; Samson's Triumph in Death. B. C. 1120.

22 Howbeit the hair of his head began to grow again after he was shaven. 23 Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand. 24 And when the people saw him, they praised their god: for they said, Our god hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us. 25 And it came to pass, when their hearts were merry, that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prison house; and he made them sport: and they set him between the pillars. 26 And Samson said unto the lad that held him by the hand, Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them. 27 Now the house was full of men and women; and all the lords of the Philistines were there; and there were upon the roof about three thousand men and women, that beheld while Samson made sport. 28 And Samson called unto the LORD, and said, O Lord GOD, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes. 29 And Samson took hold of the two middle pillars upon which the house stood, and on which it was borne up, of the one with his right hand, and of the other with his left. 30 And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life. 31 Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him between Zorah and Eshtaol in the buryingplace of Manoah his father. And he judged Israel twenty years.
Though the last stage of Samson's life was inglorious, and one could wish there were a veil drawn over it, yet this account here given of his death may be allowed to lessen, though it does not quite roll away, the reproach of it; for there was honour in his death. No doubt he greatly repented of his sin, the dishonour he had by it done to God and his forfeiture of the honour God had put upon him; for that God was reconciled to him appears, 1. By the return of the sign of his Nazariteship (v. 22): His hair began to grow again, as when he was shaven, that is, to be as thick and as long as when it was cut off. It is probable that their general thanksgiving to Dagon was not long deferred, before which Samson's hair had thus grown, by which, and the particular notice taken of it, it seems to have been extraordinary, and designed for a special indication of the return of God's favour to him upon his repentance. For the growth of his hair was neither the cause nor the sign of the return of his strength further than as it was the badge of his consecration, and a token that God accepted him as a Nazarite again, after the interruption, without those ceremonies which were appointed for the restoration of a lapsed Nazarite, which he had not now the opportunity of performing, Num. vi. 9. It is strange that the Philistines in whose hands he was were not jealous of the growth of his hair again, and did not cut it; but perhaps they were willing his great strength should return to him, that they might have so much the more work out of him, and now that he was blind they were in no fear of any hurt from him. 2. By the use God made of him for the destruction of the enemies of his people, and that at a time when it would be most for the vindication of the honour of God, and not immediately for the defence and deliverance of Israel. Observe,
I. How insolently the Philistines affronted the God of Israel, 1. By the sacrifices they offered to Dagon, his rival. This Dagon they call their god, a god of their own making, represented by an image, the upper part of which was in the shape of a man, the lower part of a fish, purely the creature of fancy; yet it served them to set up in opposition to the true and living God. To this pretended deity they ascribe their success (v. 23, 24): Our god has delivered Samson our enemy, and the destroyer of our country, into our hands. So they dreamed, though he could do neither good nor evil. They knew Delilah had betrayed him, and they had paid her for doing it, yet they attribute it to their god, and are confirmed by it in their belief of his power to protect them. All people will thus walk in the name of their gods: they will give them the praise of their achievements; and shall not we pay this tribute to our God whose kingdom ruleth over all? Yet, considering what wicked arts they used to get Samson into their hands, it must be confessed it was only such a dunghill-deity as Dagon that was fit to be made a patron of the villany. Sacrifices were offered, and songs of praise sung, on the general thanksgiving day, for this victory obtained over one man; there were great expressions of joy, and all to the honour of Dagon. Much more reason have we to give the praise of all our successes to our God. Thanks be to him who causeth us to triumph in Christ Jesus! 2. By the sport they made with Samson, God's champion, they reflected on God himself. When they were merry with wine, to make them more merry Samson must be fetched to make sport for them (v. 25, 27), that is, for them to make sport with. Having sacrificed to their god, and eaten and drunk upon the sacrifice, they rose up to play, according to the usage of idolaters (1 Cor. x. 7), and Samson must be the fool in the play. They made themselves and one another laugh to see how, being blind, he stumbled and blundered. It is likely they smote this judge of Israel upon the cheek (Mic. v. 1), and said, Prophesy who smote thee. It was an instance of their barbarity to trample thus upon a man in misery, at the sight of whom awhile ago they would have trembled. It put Samson into the depth of misery, and as a sword in his bones were their reproaches, when they said, Where is now they God? Nothing could be more grievous to so great a spirit; yet, being a penitent, his godly sorrow makes him patient, and he accepts the indignity as the punishment of his iniquity. How unrighteous soever the Philistines were, he could not but own that God was righteous. He had sported himself in his own deceivings and with his own deceivers, and justly are the Philistines let loose upon him to make sport with him. Uncleanness is a sin that makes men vile, and exposes them to contempt. A wound and dishonour shall he get whose heart is deceived by a woman, and his reproach shall not be wiped away. Everlasting shame and contempt will be the portion of those that are blinded and bound by their own lusts. The devil that deceived them will insult over them.
II. How justly the God of Israel brought sudden destruction upon them by the hands of Samson. Thousands of the Philistines had got together, to attend their lords in the sacrifices and joys of this day, and to be the spectators of this comedy; but it proved to them a fatal tragedy, for they were all slain, and buried in the ruins of the house: whether it was a temple or a theatre, or whether it was some slight building run up for the purpose, is uncertain. Observe,
1. Who were destroyed: All the lords of the Philistines (v. 27), who had by bribes corrupted Delilah to betray Samson to them. Evil pursued those sinners. Many of the people likewise, to the number of 3000, and among them a great many women, one of whom, it is likely, was that harlot of Gaza mentioned, v. 1. Samson had been drawn into sin by the Philistine women, and now a great slaughter is made among them, as was by Moses's order among the women of Midian, because it was they that caused the children of Israel to trespass against the Lord in the matter of Peor, Num. xxxi. 16.
2. When they were destroyed. (1.) When they were merry, secure, and jovial, and far from apprehending themselves in any danger. When they saw Samson lay hold of the pillars, we may suppose, his doing so served them for a jest, and they made sport with that too: What will this feeble Jew do? How are sinners brought to desolation in a moment! They are lifted up in pride and mirth, that their fall may be the more dreadful. Let us never envy the mirth of wicked people, but infer from this instance that their triumphing is short and their joy but for a moment. (2.) It was when they were praising Dagon their god, and giving that honour to him which is due to God only, which is no less than treason against the King of kings, his crown and dignity. Justly therefore is the blood of these traitors mingled with their sacrifices. Belshazzar was cut off when he was praising his man-made gods, Dan. v. 4. (3.) It was when they were making sport with an Israelite, a Nazarite, and insulting over him, persecuting him whom God had smitten. Nothing fills the measure of the iniquity of any person or people faster than mocking and misusing the servants of God, yea, though it is by their own folly that they are brought low. Those know not what they do, nor whom they affront, that make sport with a good man.
3. How they were destroyed. Samson pulled the house down upon them, God no doubt putting it into his heart, as a public person, thus to avenge God's quarrel with them, Israel's, and his own. (1.) He gained strength to do it by prayer, v. 28. That strength which he had lost by sin he, like a true penitent, recovers by prayer; as David, who, when he had provoked the Spirit of grace to withdraw, prayed (Ps. li. 12), Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. We may suppose that this was only a mental prayer, and that his voice was not heard (for it was made in a noisy clamorous crowd of Philistines); but, though his voice was not heard of men, yet his prayer was heard of God and graciously answered, and though he lived not to give an account himself of this his prayer, as Nehemiah did of his, yet God not only accepted it in heaven, but, by revealing it to the inspired penmen, provided for the registering of it in his church. He prayed to God to remember him and strengthen him this once, thereby owning that his strength for what he had already done he had from God, and begged it might be afforded to him once more, to give them a parting blow. That it was not from a principle of passion or personal revenge, but from a holy zeal for the glory of God and Israel, that he desired to do this, appears from God's accepting and answering the prayer. Samson died praying, so did our blessed Saviour; but Samson prayed for vengeance, Christ for forgiveness. (2.) He gained opportunity to do it by leaning on the two pillars which were the chief supports of the building, and were, it seems, so near together that he could take hold of them both at one time, v. 26, 29. Having hold of them, he bore them down with all his might, crying aloud, Let me die with the Philistines, v. 30. Animamque in vulnere ponit--While inflicting the wound he dies. The vast concourse of people that were upon the roof looking down through it to see the sport, we may suppose, contributed to the fall of it. A weight so much greater than ever it was designed to carry might perhaps have sunk of itself, at least it made the fall more fatal to those within: and indeed few of either could escape being either stifled or crushed to death. This was done, not by any natural strength of Samson, but by the almighty power of God, and is not only marvellous, but miraculous, in our eyes. Now in this, [1.] The Philistines were greatly mortified. All their lords and great men were killed, and abundance of their people, and this in the midst of their triumph; the temple of Dagon (as many think the house was) was pulled down, and Dagon buried in it. This would give a great check to the insolence of the survivors, and, if Israel had but had so much sense and spirit left them as to improve the advantages of this juncture, they might now have thrown off the Philistines' yoke. [2.] Samson may very well be justified, and brought in not guilty of any sinful murder either of himself or the Philistines. He was a public person, a declared enemy to the Philistines, against whom he might therefore take all advantages. They were now in the most barbarous manner making war upon him; all present were aiding and abetting, and justly die with him. Nor was he felo de se, or a self-murderer, in it; for it was not his own life that he aimed at, though he had too much reason to be weary of it, but the lives of Israel's enemies, for the reaching of which he bravely resigned his own, not counting it dear to him, so that he might finish his course with honour. [3.] God was very much glorified in pardoning Samson's great transgressions, of which this was an evidence. It has been said that the prince's giving a commission to one convicted amounts to a pardon. Yet, though he was a God that forgave him, he took vengeance of his inventions (Ps. xcix. 8), and, by suffering his champion to die in fetters, warned all to take heed of those lusts which war against the soul. However, we have good reason to hope that though Samson died with the Philistines he had not his everlasting portion with them. The Lord knows those that are his. [4.] Christ was plainly typified. He pulled down the devil's kingdom, as Samson did Dagon's temple; and, when he died, he obtained the most glorious victory over the powers of darkness. Then when his arms were stretched out upon the cross, as Samson's to the two pillars, he gave a fatal shake to the gates of hell, and, through death, destroyed him that had the power of death, that is, the devil (Heb. ii. 14, 15), and herein exceeded Samson, that he not only died with the Philistines, but rose again to triumph over them.
Lastly, The story of Samson concludes, 1. With an account of his burial. His own relations, animated by the glories that attended his death, came and found out his body among the slain, brought it honourably to his own country, and buried it in the place of his fathers' sepulchres, the Philistines being in such a consternation that they durst not oppose it. 2. With the repetition of the account we had before of the continuance of his government: He judged Israel twenty years; and, if they had not been as mean and sneaking as he was brave and daring, he would have left them clear of the Philistines' yoke. They might have been easy, safe, and happy, if they would but have given God and their judges leave to make them so.
Adam Clarke: Commentary on the Bible - 1831
16:22: The hair of his head began to grow again - And may we not suppose that, sensible of his sin and folly, he renewed his Nazir vow to the Lord, in consequence of which his supernatural strength was again restored?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:22: the hair: Lev 26:44; Deu 32:36; Psa 106:44, Psa 106:45, Psa 107:13, Psa 107:14
after he was shaven: or, as when he was shaven
Carl Friedrich Keil and Franz Delitzsch
16:22
Samson's Misery, and His Triumph in Death. - Judg 16:22. The hair of his head began to grow, as he was shaven. In the word כּאשׁר, as (from the time when he was shaven), there is an indication that Samson only remained in his ignominious captivity till his hair began to grow again, i.e., visibly to grow. What follows agrees with this.
Judg 16:23-24
The captivity of this dreaded hero was regarded by the Philistines as a great victory, which their princes resolved to celebrate with a great and joyous sacrificial festival in honour of their god Dagon, to whom they ascribed this victory. "A great sacrifice," consisting in the offering up of a large number of slain sacrifices. "And for joy," viz., to give expression to their joy, i.e., for a joyous festival. Dagon, one of the principal deities of the Philistines, was worshipped at Gaza and Ashdod (2Kings 5:2., and 1 Macc. 10:83), and, according to Jerome on Is 46:1, in the rest of the Philistine towns as well. It was a fish-deity (דּגון, from דּג, a fish), and in shape resembled the body of a fish with the head and hands of a man (1Kings 5:4). It was a male deity, the corresponding female deity being Atargatis (2 Macc. 12:26) or Derceto, and was a symbol of water, and of all the vivifying forces of nature which produce their effects through the medium of water, like the Babylonian Ὠοδάκων, one of the four Oannes, and the Indian Vishnu (see Movers, Phniz. i. pp. 143ff., 590ff., and J. G. Mller in Herzog's Cycl.).
Judg 16:24
All the people took part in this festival, and sang songs of praise to the god who had given the enemy, who had laid waste their fields and slain many of their countrymen, into their hands.
Judg 16:25-27
When their hearts were merry (יטוב, inf. of יטב), they had Samson fetched out of the prison, that he might make sport before them, and "put him between the pillars" of the house or temple in which the triumphal feast was held. Then he said to the attendant who held his hand, "Let me loose, and let me touch the pillars upon which the house is built, that I may lean upon it." הימישׁני is the imperative Hiphil of the radical verb ימשׁ, which only occurs here; and the Keri substitutes the ordinary form המישׁ from מוּשׁ. "But the house," adds the historian by way of preparation for what follows, "was filled with men and women: all the princes of the Philistines also were there; and upon the roof were about three thousand men and women, who feasted their eyes with Samson's sports" (ראה with בּ, used to denote the gratification of looking).
Judg 16:28
Then Samson prayed to Jehovah, "Lord Jehovah, remember me, and only this time make me strong. O God, that I may avenge myself (with) the revenge of one of my two eyes upon the Philistines," i.e., may take vengeance upon them for the loss of only one of my two eyes (משּׁתי, without Dagesh lene in the ת: see Ewald, 267, b.), - a sentence which shows how painfully he felt the loss of his two eyes, "a loss the severity of which even the terrible vengeance which he was meditating could never outweigh" (Bertheau).
Judg 16:29-30
After he had prayed to the Lord for strength for this last great deed, he embraced the two middle pillars upon which the building was erected, leant upon them, one with his right hand, the other with the left (viz., embracing them with his hands, as these words also belong to ילפּת), and said, "let my soul die with the Philistines." He then bent (the two pillars) with force, and the house fell upon the princes and all the people who were within. So far as the fact itself is concerned, there is no ground nor questioning the possibility of Samson's bringing down the whole building with so many men inside by pulling down two middle columns, as we have no accurate acquaintance with the style of its architecture. In all probability we have to picture this temple of Dagon as resembling the modern Turkish kiosks, namely as consisting of a "spacious hall, the roof of which rested in front upon four columns, two of them standing at the ends, and two close together in the centre. Under this hall the leading men of the Philistines celebrated a sacrificial meal, whilst the people were assembled above upon the top of the roof, which was surrounded by a balustrade" (Faber, Archol. der. Hebr. p. 444, cf. pp. 436-7; and Shaw, Reisen, p. 190). The ancients enter very fully into the discussion of the question whether Samson committed suicide or not, though without arriving at any satisfactory conclusion. O. v. Gerlach, however, has given the true answer. "Samson's deed," he says, "was not suicide, but the act of a hero, who sees that it is necessary for him to plunge into the midst of his enemies with the inevitable certainty of death, in order to effect the deliverance of his people and decide the victory which he has still to achieve. Samson would be all the more certain that this was the will of the Lord, when he considered that even if he should deliver himself in any other way cut of the hands of the Philistines, he would always carry about with him the mark of his shame in the blindness of his eyes-a mark of his unfaithfulness as the servant of God quite as much as of the double triumph of his foes, who had gained a spiritual as well as a corporeal victory over him." Such a triumph as this the God of Israel could not permit His enemies and their idols to gain. The Lord must prove to them, even through Samson's death, that the shame of his sin was taken from him, and that the Philistines had no cause to triumph over him. Thus Samson gained the greatest victory over his foes in the moment of his own death. The terror of the Philistines when living, he became a destroyer of the temple of their idol when he died. Through this last act of his he vindicated the honour of Jehovah the God of Israel, against Dagon the idol of the Philistines. "The dead which he slew at his death were more than they which he slew in his life."
Judg 16:31
This terrible blow necessarily made a powerful impression upon the Philistines, not only plunging them into deep mourning at the death of their princes and so many of their countrymen, and the destruction of the temple of Dagon, but filling them with fear and terror at the omnipotence of the God of the Israelites. Under these circumstances it is conceivable enough that the brethren and relatives of Samson were able to come to Gaza, and fetch away the body of the fallen hero, to bury it in his father's grave between Zorea and Eshtaol (see Judg 13:25). - In conclusion, it is once more very appropriately observed that Samson had judged Israel twenty years (cf. Judg 15:20).
Geneva 1599
16:22 Howbeit the hair of his head began to (l) grow again after he was shaven.
(l) Yet he did not regain his strength, till he had called on God and reconciled himself.
John Gill
16:22 Howbeit, the hair of his head began to grow again after he was shaven. It began to grow immediately no doubt, as it naturally would do; but it is highly probable it grew in an extraordinary manner, and in a short time became as when it was shaved (n), as it may be rendered, and upon which his strength was renewed; not that his strength naturally lay in his hair, and so naturally increased as that grew; but he being made sensible of his sin, and repenting of it, renewed his Nazariteship, of which letting his hair grow was a token; and it pleased God, who accepted of his repentance as genuine, of his own good will and pleasure to renew his strength; particularly upon his prayer to him, after related.
(n) "ut rasus fuerat", Tigurine version, Vatablus; "ut quum abraderetur", Junius & Tremellius.
John Wesley
16:22 The hair - This circumstance, though in itself inconsiderable, is noted as a sign of the recovery of God's favour, and his former strength, in some degree, upon his repentance, and renewing his vow with God, which was allowed for Nazarites to do.
Robert Jamieson, A. R. Fausset and David Brown
16:22 Howbeit the hair of his head began to grow again--It is probable that he had now reflected on his folly; and becoming a sincere penitent, renewed his Nazarite vow. "His hair grew together with his repentance, and his strength with his hairs" [BISHOP HALL].
16:2316:23: Եւ իշխանք այլազգեացն ժողովեցան զոհել զո՛հ մեծ Դագոնայ աստուծոյն իւրեանց, եւ ուրա՛խ լինել. եւ ասէին. Մատնեաց աստուած մեր զՍամփսոն թշնամի մեր ՚ի ձեռս մեր[2674]։ [2674] Ոմանք. Եւ իշխանք այլազգեացն սկսան զոհել... աստուածոց իւրեանց։
23. Այլազգիների նախարարները հաւաքուեցին, որ մեծ զոհ մատուցեն իրենց աստծուն՝ Դագոնին եւ ուրախանան: Նրանք ասացին. «Մեր աստուածը մեր թշնամի Սամփսոնին մեր ձեռքը մատնեց»:
23 Փղշտացիներու նախարարները հաւաքուեցան, որպէս զի իրենց աստուծոյն՝ Դագոնին՝ մեծ զոհ մատուցանեն եւ ուրախութիւն ընեն ու ըսին. «Մեր աստուածը մեր ձեռքը մատնեց մեր թշնամի Սամփսոնը»։
Եւ իշխանք այլազգեացն ժողովեցան զոհել զոհ մեծ Դագոնայ աստուծոյն իւրեանց, եւ ուրախ լինել. եւ ասէին. Մատնեաց աստուած մեր զՍամփսոն թշնամի մեր ի ձեռս մեր:

16:23: Եւ իշխանք այլազգեացն ժողովեցան զոհել զո՛հ մեծ Դագոնայ աստուծոյն իւրեանց, եւ ուրա՛խ լինել. եւ ասէին. Մատնեաց աստուած մեր զՍամփսոն թշնամի մեր ՚ի ձեռս մեր[2674]։
[2674] Ոմանք. Եւ իշխանք այլազգեացն սկսան զոհել... աստուածոց իւրեանց։
23. Այլազգիների նախարարները հաւաքուեցին, որ մեծ զոհ մատուցեն իրենց աստծուն՝ Դագոնին եւ ուրախանան: Նրանք ասացին. «Մեր աստուածը մեր թշնամի Սամփսոնին մեր ձեռքը մատնեց»:
23 Փղշտացիներու նախարարները հաւաքուեցան, որպէս զի իրենց աստուծոյն՝ Դագոնին՝ մեծ զոհ մատուցանեն եւ ուրախութիւն ընեն ու ըսին. «Մեր աստուածը մեր ձեռքը մատնեց մեր թշնամի Սամփսոնը»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2316:23: Владельцы Филистимские собрались, чтобы принести великую жертву Дагону, богу своему, и повеселиться, и сказали: бог наш предал Самсона, врага нашего, в руки наши.
16:23 καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler τῶν ο the ἀλλοφύλων αλλοφυλος foreigner συνήχθησαν συναγω gather θῦσαι θυω immolate; sacrifice θυσίασμα θυσιασμα great; loud τῷ ο the Δαγων δαγων God αὐτῶν αυτος he; him καὶ και and; even εὐφρανθῆναι ευφραινω celebrate; cheer καὶ και and; even εἶπαν επω say; speak ἔδωκεν διδωμι give; deposit ὁ ο the θεὸς θεος God ἐν εν in χειρὶ χειρ hand ἡμῶν ημων our τὸν ο the Σαμψων σαμψων Sampsōn; Sampson τὸν ο the ἐχθρὸν εχθρος hostile; enemy ἡμῶν ημων our
16:23 וְ wᵊ וְ and סַרְנֵ֣י sarnˈê סְרָנִים lords פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine נֶֽאֱסְפוּ֙ nˈeʔᵉsᵊfû אסף gather לִ li לְ to זְבֹּ֧חַ zᵊbbˈōₐḥ זבח slaughter זֶֽבַח־ zˈevaḥ- זֶבַח sacrifice גָּדֹ֛ול gāḏˈôl גָּדֹול great לְ lᵊ לְ to דָגֹ֥ון ḏāḡˌôn דָּגֹון Dagon אֱלֹהֵיהֶ֖ם ʔᵉlōhêhˌem אֱלֹהִים god(s) וּ û וְ and לְ lᵊ לְ to שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say נָתַ֤ן nāṯˈan נתן give אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s) בְּ bᵊ בְּ in יָדֵ֔נוּ yāḏˈēnû יָד hand אֵ֖ת ʔˌēṯ אֵת [object marker] שִׁמְשֹׁ֥ון šimšˌôn שִׁמְשֹׁון Samson אֹויְבֵֽינוּ׃ ʔôyᵊvˈênû איב be hostile
16:23. et principes Philisthinorum convenerunt in unum ut immolarent hostias magnificas Dagon deo suo et epularentur dicentes tradidit deus noster inimicum nostrum Samson in manus nostrasAnd the princes of the Philistines assembled together, to offer great sacrifices to Dagon their god, and to make merry, saying: Our god hath delivered our enemy Samson into our hands.
23. And the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand.
Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand:

16:23: Владельцы Филистимские собрались, чтобы принести великую жертву Дагону, богу своему, и повеселиться, и сказали: бог наш предал Самсона, врага нашего, в руки наши.
16:23
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
συνήχθησαν συναγω gather
θῦσαι θυω immolate; sacrifice
θυσίασμα θυσιασμα great; loud
τῷ ο the
Δαγων δαγων God
αὐτῶν αυτος he; him
καὶ και and; even
εὐφρανθῆναι ευφραινω celebrate; cheer
καὶ και and; even
εἶπαν επω say; speak
ἔδωκεν διδωμι give; deposit
ο the
θεὸς θεος God
ἐν εν in
χειρὶ χειρ hand
ἡμῶν ημων our
τὸν ο the
Σαμψων σαμψων Sampsōn; Sampson
τὸν ο the
ἐχθρὸν εχθρος hostile; enemy
ἡμῶν ημων our
16:23
וְ wᵊ וְ and
סַרְנֵ֣י sarnˈê סְרָנִים lords
פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
נֶֽאֱסְפוּ֙ nˈeʔᵉsᵊfû אסף gather
לִ li לְ to
זְבֹּ֧חַ zᵊbbˈōₐḥ זבח slaughter
זֶֽבַח־ zˈevaḥ- זֶבַח sacrifice
גָּדֹ֛ול gāḏˈôl גָּדֹול great
לְ lᵊ לְ to
דָגֹ֥ון ḏāḡˌôn דָּגֹון Dagon
אֱלֹהֵיהֶ֖ם ʔᵉlōhêhˌem אֱלֹהִים god(s)
וּ û וְ and
לְ lᵊ לְ to
שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
נָתַ֤ן nāṯˈan נתן give
אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s)
בְּ bᵊ בְּ in
יָדֵ֔נוּ yāḏˈēnû יָד hand
אֵ֖ת ʔˌēṯ אֵת [object marker]
שִׁמְשֹׁ֥ון šimšˌôn שִׁמְשֹׁון Samson
אֹויְבֵֽינוּ׃ ʔôyᵊvˈênû איב be hostile
16:23. et principes Philisthinorum convenerunt in unum ut immolarent hostias magnificas Dagon deo suo et epularentur dicentes tradidit deus noster inimicum nostrum Samson in manus nostras
And the princes of the Philistines assembled together, to offer great sacrifices to Dagon their god, and to make merry, saying: Our god hath delivered our enemy Samson into our hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:23: Unto Dagon their god - Diodorus Siculus describes their god thus:
Το μεν προσωπον εχει γυναικος, το δ' αλλο σωμα παν ιχθους;
"It had the head of a woman, but all the rest of the body resembled a fish."
Dagon was called Dorceto among the heathens. Horace, in the following lines, especially in the third and fourth, seems to have in view the image of Dagon: -
Humano capiti cervicem pictor equinam
Pingere si velit; et varias inducere plumas,
Undique collatis Inembris; ut turpiter atrum
Desinat in piscem mulier formosa superne;
Spectatum admissi risum teneatis amici?
De Art. Poet., V. 1.
"Suppose a painter to a human head
Should join a horse's neck; and wildly spread
The various plumage of the feather'd kind
O'er limbs of different beasts, absurdly join'd;
Or if he gave to view a beauteous maid,
Above the waist with every charm array'd,
Should a foul fish her lower parts infold,
Would you not smile such pictures to behold?"
Francis.
Albert Barnes: Notes on the Bible - 1834
16:23: Dagon was the national idol of the Philistines Ch1 10:10, so called from Dag, a fish. The description of Dagon, in his temple at Ashdod Sa1 5:4, exactly agrees with the representations of a fish-god on the walls of Khorsabad, on slabs at Kouyunjik, and on sundry antique cylinders and gems. In these the figures vary. Some have a human form down to the waist, with that of a fish below the waist; others have a human head, arms, and legs, growing, as it were, out of a fish's body, and so arranged that the fish's head forms a kind of mitre to the man's head, while the body and fins form a kind of cloak, hanging down behind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:23: Dagon: Sa1 5:2-5; Jer 2:11; Mic 4:5; Rom 1:23-25; Co1 8:4, Co1 8:5, Co1 10:20
to rejoice: Job 30:9, Job 30:10; Psa 35:15, Psa 35:16; Pro 24:17
John Gill
16:23 Then the lords of the Philistines gathered them together,.... The five lords, with their friends, not directly upon Samson's being taken and committed to prison, but some time after; perhaps some months:
for to get a great sacrifice to Dagon their god; in later times their god was called Marnas (o), which signifies the lord of men, but now Dagon; who also had a temple at Ashdod, another of the five principalities of the Philistines, 1Kings 5:2 and seems to have been at this time their common and chief deity: according to Jarchi in the place referred to, it was in the form of a fish, for "dag" in Hebrew signifies a fish; and Kimchi on the same place says, that from its navel upwards it was in the form of a man, and from thence downwards in the form of a fish (p); and Diodorus Siculus (q) relates that Derceto, a goddess of Ashkelon, another of the five principalities of Palestine, its face was human, and the other part of its body resembled a fish; and the same Lucian says of the Syrian goddess; and Cicero (r) testifies, that the Syrians worshipped a fish, and Porphyry (s) says they will not eat any; and Gaza being a maritime city, a sea port, this might be their sea god in this form: but Ben Gersom in the above place says, it was in the form of a man; and Sanchoniatho (t) making mention of Dagan, a brother of Saturn, Philo Byblius, who translated his history into Greek, interprets it by Siton, which signifies corn, deriving it from Dagan, which so signifies; as if this deity presided over corn, as Ceres in other nations, and Jupiter Frumentarius, or Aratrius; yea, he says he invented corn and the plough; however this be, the Philistine princes met together to sacrifice to him, not a common offering, but a great sacrifice. It is very probable that this was a public festival of the Philistines, as Josephus (u) says, an anniversary one; and perhaps was held in a more grand manner on the present occasion, since it is added:
and to rejoice: for they said, our god hath delivered Samson our enemy into our hands; for though Samson's harlot had done it, and they had paid her for it, yet they attribute it to their god, such was their blindness and stupidity; and yet this may shame us believers in the true God, who are so backward to ascribe to him the great things he does for us, when such Heathens were so forward to give glory to their false deities, without any foundation for it.
(o) Hicron. in Isa. xvii. fol. 39. K. (p) So David de Pomis Lexic. fol. 18. 3. & Milton in his Paradise Lost, l. 1. v. 462, 463. "Dagon his name; sea monster! upward man, And downward fish." (q) Bibliothec. l. 2. p. 92. & Ovid Metamorph. l. 4. Fab. 1. v. 44, &c. (r) De Natura Deorum, l. 3. (s) De Abstinentia, l. 2. sect. 6. (t) Apud Euseb. Evangel. Praepar. l. 1. p. 36, 37. (u) Antiqu. l. 5. c. 8. sect. 12.
John Wesley
16:23 Dagon - An idol, whose upper part was like a man, and whose lower part was like a fish: probably one of the sea - gods of the Heathens.
Robert Jamieson, A. R. Fausset and David Brown
16:23 THEIR FEAST TO DAGON. (Judg 16:23-25)
the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon--It was a common practice in heathen nations, on the return of their solemn religious festivals, to bring forth their war prisoners from their places of confinement or slavery; and, in heaping on them every species of indignity, they would offer their grateful tribute to the gods by whose aid they had triumphed over their enemies. Dagon was a sea idol, usually represented as having the head and upper parts human, while the rest of the body resembled a fish.
16:2416:24: Իբրեւ տեսին ժողովուրդն՝ օրհնէին զաստուածս իւրեանց. զի ասացին թէ մատնեա՛ց աստուած մեր զթշնամիս մեր ՚ի ձեռս մեր. եւ զապականիչ երկրի մերում, որ յաճախեա՛ց զվիրաւորս մեր[2675]։ [2675] Ոմանք. Եւ օրհնեցին զաստ՛՛... զթշնամին մեր ՚ի ձե՛՛։
24. Երբ մարդիկ տեսան նրան, օրհնեցին իրենց աստուածներին՝ ասելով. «Մեր աստուածը մեր ձեռքն է մատնել մեր թշնամուն՝ մեր երկիրն աւերողին, որը շատացրեց մեր վիրաւորներին»:
24 Ու ժողովուրդը զանիկա տեսնելով՝ իրենց աստուածը գովեցին. քանզի ըսին. «Մեր աստուածը մեր ձեռքը մատնեց մեր թշնամին, մեր երկիրը աւրողը եւ մեզմէ շատեր մեռցնողը»։
Իբրեւ տեսին ժողովուրդն, օրհնէին զաստուած իւրեանց. զի ասացին թէ` Մատնեաց աստուած մեր զթշնամին մեր ի ձեռս մեր, եւ զապականիչ երկրի մերոյ, որ յաճախեաց զվիրաւորս մեր:

16:24: Իբրեւ տեսին ժողովուրդն՝ օրհնէին զաստուածս իւրեանց. զի ասացին թէ մատնեա՛ց աստուած մեր զթշնամիս մեր ՚ի ձեռս մեր. եւ զապականիչ երկրի մերում, որ յաճախեա՛ց զվիրաւորս մեր[2675]։
[2675] Ոմանք. Եւ օրհնեցին զաստ՛՛... զթշնամին մեր ՚ի ձե՛՛։
24. Երբ մարդիկ տեսան նրան, օրհնեցին իրենց աստուածներին՝ ասելով. «Մեր աստուածը մեր ձեռքն է մատնել մեր թշնամուն՝ մեր երկիրն աւերողին, որը շատացրեց մեր վիրաւորներին»:
24 Ու ժողովուրդը զանիկա տեսնելով՝ իրենց աստուածը գովեցին. քանզի ըսին. «Մեր աստուածը մեր ձեռքը մատնեց մեր թշնամին, մեր երկիրը աւրողը եւ մեզմէ շատեր մեռցնողը»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2416:24: Также и народ, видя его, прославлял бога своего, говоря: бог наш предал в руки наши врага нашего и опустошителя земли нашей, который побил многих из нас.
16:24 καὶ και and; even εἶδαν οραω view; see αὐτὸν αυτος he; him ὁ ο the λαὸς λαος populace; population καὶ και and; even ὕμνησαν υμνεω sing a hymn τὸν ο the θεὸν θεος God αὐτῶν αυτος he; him ὅτι οτι since; that παρέδωκεν παραδιδωμι betray; give over ὁ ο the θεὸς θεος God ἡμῶν ημων our τὸν ο the ἐχθρὸν εχθρος hostile; enemy ἡμῶν ημων our ἐν εν in χειρὶ χειρ hand ἡμῶν ημων our τὸν ο the ἐρημοῦντα ερημοω desolate; desert τὴν ο the γῆν γη earth; land ἡμῶν ημων our καὶ και and; even ὃς ος who; what ἐπλήθυνεν πληθυνω multiply τοὺς ο the τραυματίας τραυματιας our
16:24 וַ wa וְ and יִּרְא֤וּ yyirʔˈû ראה see אֹתֹו֙ ʔōṯˌô אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people וַֽ wˈa וְ and יְהַלְל֖וּ yᵊhallˌû הלל praise אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s) כִּ֣י kˈî כִּי that אָמְר֗וּ ʔāmᵊrˈû אמר say נָתַ֨ן nāṯˌan נתן give אֱלֹהֵ֤ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) בְ vᵊ בְּ in יָדֵ֨נוּ֙ yāḏˈēnû יָד hand אֶת־ ʔeṯ- אֵת [object marker] אֹ֣ויְבֵ֔נוּ ʔˈôyᵊvˈēnû איב be hostile וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] מַחֲרִ֣יב maḥᵃrˈîv חרב be dry אַרְצֵ֔נוּ ʔarṣˈēnû אֶרֶץ earth וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִרְבָּ֖ה hirbˌā רבה be many אֶת־ ʔeṯ- אֵת [object marker] חֲלָלֵֽינוּ׃ ḥᵃlālˈênû חָלָל pierced
16:24. quod etiam populus videns laudabat deum suum eademque dicebat tradidit deus noster in manus nostras adversarium qui delevit terram nostram et occidit plurimosAnd the people also seeing this, praised their god, and said the same: Our god hath delivered our adversary into our hands, him that destroyed our country, and killed very many.
24. And when the people saw him, they praised their god: for they said, Our god hath delivered into our hand our enemy, and the destroyer of our country, which hath slain many of us.
And when the people saw him, they praised their god: for they said, Our god hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us:

16:24: Также и народ, видя его, прославлял бога своего, говоря: бог наш предал в руки наши врага нашего и опустошителя земли нашей, который побил многих из нас.
16:24
καὶ και and; even
εἶδαν οραω view; see
αὐτὸν αυτος he; him
ο the
λαὸς λαος populace; population
καὶ και and; even
ὕμνησαν υμνεω sing a hymn
τὸν ο the
θεὸν θεος God
αὐτῶν αυτος he; him
ὅτι οτι since; that
παρέδωκεν παραδιδωμι betray; give over
ο the
θεὸς θεος God
ἡμῶν ημων our
τὸν ο the
ἐχθρὸν εχθρος hostile; enemy
ἡμῶν ημων our
ἐν εν in
χειρὶ χειρ hand
ἡμῶν ημων our
τὸν ο the
ἐρημοῦντα ερημοω desolate; desert
τὴν ο the
γῆν γη earth; land
ἡμῶν ημων our
καὶ και and; even
ὃς ος who; what
ἐπλήθυνεν πληθυνω multiply
τοὺς ο the
τραυματίας τραυματιας our
16:24
וַ wa וְ and
יִּרְא֤וּ yyirʔˈû ראה see
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
הָ הַ the
עָ֔ם ʕˈām עַם people
וַֽ wˈa וְ and
יְהַלְל֖וּ yᵊhallˌû הלל praise
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s)
כִּ֣י kˈî כִּי that
אָמְר֗וּ ʔāmᵊrˈû אמר say
נָתַ֨ן nāṯˌan נתן give
אֱלֹהֵ֤ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
בְ vᵊ בְּ in
יָדֵ֨נוּ֙ yāḏˈēnû יָד hand
אֶת־ ʔeṯ- אֵת [object marker]
אֹ֣ויְבֵ֔נוּ ʔˈôyᵊvˈēnû איב be hostile
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
מַחֲרִ֣יב maḥᵃrˈîv חרב be dry
אַרְצֵ֔נוּ ʔarṣˈēnû אֶרֶץ earth
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִרְבָּ֖ה hirbˌā רבה be many
אֶת־ ʔeṯ- אֵת [object marker]
חֲלָלֵֽינוּ׃ ḥᵃlālˈênû חָלָל pierced
16:24. quod etiam populus videns laudabat deum suum eademque dicebat tradidit deus noster in manus nostras adversarium qui delevit terram nostram et occidit plurimos
And the people also seeing this, praised their god, and said the same: Our god hath delivered our adversary into our hands, him that destroyed our country, and killed very many.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:24: Our God ... - A portion of the Philistine triumphal song. Compare Judg. 5; Exo. 15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:24: praised: Deu 32:27; Isa 37:20; Eze 20:14; Dan 5:4, Dan 5:23; Hab 1:16; Rev 11:10
which slew many of us: Heb. and who multiplied our slain, Jdg 15:8, Jdg 15:16
John Gill
16:24 And when the people saw him,.... In the condition he was, blinded and fettered, of whom and of his great exploits they had heard so much: they praised their god; as Belshazzar did his, Dan 5:4 in hymns and songs composed for them, the substance of which was as follows:
for they said, our god hath delivered into our hands our enemy, and the destroyer of our country; as he had been, by tying firebrands to the tails of three hundred foxes, and letting them go into their cornfields, vineyards, and oliveyards:
which slew many of us; thirty men at Ashkelon, more at Timnath, and 1000 with the jawbone of an ass at Lehi.
16:2516:25: Եւ եղեւ իբրեւ զուարթացա՛ն սիրտք իւրեանց, ասեն. Կոչեցէ՛ք զՍամփսոն ՚ի տանէ բանտին, եւ խա՛ղ արասցէ առաջի մեր։ Եւ կոչեցին զՍամփսոն ՚ի տանէ բանտին, եւ խաղային նովաւ. եւ կացուցին զնա ՚ի մէջ երկո՛ւց սեանցն[2676]։ [2676] Ոմանք. Կոչեսցուք զՍամփ՛՛... եւ խաղասցէ առա՛՛... եւ խաղացին նովաւ։
25. Երբ նրանց սրտերը զուարթացան, ասացին. «Կանչեցէ՛ք Սամփսոնին բանտից, թող մեր առաջ պար գայ»: Սամփսոնին կանչեցին բանտից եւ զուարճանում էին նրանով: Նրան կանգնեցրին երկու սիւների մէջտեղում:
25 Երբ անոնց սիրտը ուրախ էր, ըսին. «Սամփսոնը կանչեցէք, որ մեր առջեւ խաղայ»։ Ուստի Սամփսոնը բանտէն կանչեցին ու անոնց առջեւ խաղաց եւ զանիկա սիւներուն մէջտեղ կայնեցուցին։
Եւ եղեւ իբրեւ զուարթացան սիրտք իւրեանց, ասեն. Կոչեցէք զՍամփսոն [252]ի տանէ բանտին``, եւ խաղասցէ առաջի մեր: Եւ կոչեցին զՍամփսոն ի տանէ բանտին, եւ [253]խաղային նովաւ``. եւ կացուցին զնա ի մէջ [254]երկուց սեանցն:

16:25: Եւ եղեւ իբրեւ զուարթացա՛ն սիրտք իւրեանց, ասեն. Կոչեցէ՛ք զՍամփսոն ՚ի տանէ բանտին, եւ խա՛ղ արասցէ առաջի մեր։ Եւ կոչեցին զՍամփսոն ՚ի տանէ բանտին, եւ խաղային նովաւ. եւ կացուցին զնա ՚ի մէջ երկո՛ւց սեանցն[2676]։
[2676] Ոմանք. Կոչեսցուք զՍամփ՛՛... եւ խաղասցէ առա՛՛... եւ խաղացին նովաւ։
25. Երբ նրանց սրտերը զուարթացան, ասացին. «Կանչեցէ՛ք Սամփսոնին բանտից, թող մեր առաջ պար գայ»: Սամփսոնին կանչեցին բանտից եւ զուարճանում էին նրանով: Նրան կանգնեցրին երկու սիւների մէջտեղում:
25 Երբ անոնց սիրտը ուրախ էր, ըսին. «Սամփսոնը կանչեցէք, որ մեր առջեւ խաղայ»։ Ուստի Սամփսոնը բանտէն կանչեցին ու անոնց առջեւ խաղաց եւ զանիկա սիւներուն մէջտեղ կայնեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
16:2516:25: И когда развеселилось сердце их, сказали: позовите Самсона [из дома темничного], пусть он позабавит нас. И призвали Самсона из дома узников, и он забавлял их, [и заушали его] и поставили его между столбами.
16:25 καὶ και and; even ὅτε οτε when ἠγαθύνθη αγαθυνω the καρδία καρδια heart αὐτῶν αυτος he; him καὶ και and; even εἶπαν επω say; speak καλέσατε καλεω call; invite τὸν ο the Σαμψων σαμψων Sampsōn; Sampson ἐξ εκ from; out of οἴκου οικος home; household φυλακῆς φυλακη prison; watch καὶ και and; even παιξάτω παιζω play ἐνώπιον ενωπιος in the face; facing ἡμῶν ημων our καὶ και and; even ἐκάλεσαν καλεω call; invite τὸν ο the Σαμψων σαμψων Sampsōn; Sampson ἀπὸ απο from; away οἴκου οικος home; household δεσμωτηρίου δεσμωτηριον jail καὶ και and; even ἔπαιζεν παιζω play ἐνώπιον ενωπιος in the face; facing αὐτῶν αυτος he; him καὶ και and; even ἐρράπιζον ραπιζω slap αὐτὸν αυτος he; him καὶ και and; even ἔστησαν ιστημι stand; establish αὐτὸν αυτος he; him ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the κιόνων κιων pillar
16:25 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be כְּכי *kᵊ כְּ as טֹ֣ובטוב *ṭˈôv טוב be good לִבָּ֔ם libbˈām לֵב heart וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say קִרְא֥וּ qirʔˌû קרא call לְ lᵊ לְ to שִׁמְשֹׁ֖ון šimšˌôn שִׁמְשֹׁון Samson וִ wi וְ and ישַֽׂחֶק־ yśˈaḥeq- שׂחק laugh לָ֑נוּ lˈānû לְ to וַ wa וְ and יִּקְרְא֨וּ yyiqrᵊʔˌû קרא call לְ lᵊ לְ to שִׁמְשֹׁ֜ון šimšˈôn שִׁמְשֹׁון Samson מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house הָה *hā הַ the אֲסוּרִ֗יםאסירים *ʔᵃsûrˈîm אֵסוּר fetter וַ wa וְ and יְצַחֵק֙ yᵊṣaḥˌēq צחק laugh לִ li לְ to פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face וַ wa וְ and יַּעֲמִ֥ידוּ yyaʕᵃmˌîḏû עמד stand אֹותֹ֖ו ʔôṯˌô אֵת [object marker] בֵּ֥ין bˌên בַּיִן interval הָ hā הַ the עַמּוּדִֽים׃ ʕammûḏˈîm עַמּוּד pillar
16:25. laetantesque per convivia sumptis iam epulis praeceperunt ut vocaretur Samson et ante eos luderet qui adductus de carcere ludebat ante eos feceruntque eum stare inter duas columnasAnd rejoicing in their feasts, when they had now taken their good cheer, they commanded that Samson should be called, and should play before them. And being brought out of prison, he played before them; and they made him stand between two pillars.
25. And it came to pass, when their hearts were merry, that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prison house; and he made sport before them: and they set him between the pillars.
And it came to pass, when their hearts were merry, that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prison house; and he made them sport: and they set him between the pillars:

16:25: И когда развеселилось сердце их, сказали: позовите Самсона [из дома темничного], пусть он позабавит нас. И призвали Самсона из дома узников, и он забавлял их, [и заушали его] и поставили его между столбами.
16:25
καὶ και and; even
ὅτε οτε when
ἠγαθύνθη αγαθυνω the
καρδία καρδια heart
αὐτῶν αυτος he; him
καὶ και and; even
εἶπαν επω say; speak
καλέσατε καλεω call; invite
τὸν ο the
Σαμψων σαμψων Sampsōn; Sampson
ἐξ εκ from; out of
οἴκου οικος home; household
φυλακῆς φυλακη prison; watch
καὶ και and; even
παιξάτω παιζω play
ἐνώπιον ενωπιος in the face; facing
ἡμῶν ημων our
καὶ και and; even
ἐκάλεσαν καλεω call; invite
τὸν ο the
Σαμψων σαμψων Sampsōn; Sampson
ἀπὸ απο from; away
οἴκου οικος home; household
δεσμωτηρίου δεσμωτηριον jail
καὶ και and; even
ἔπαιζεν παιζω play
ἐνώπιον ενωπιος in the face; facing
αὐτῶν αυτος he; him
καὶ και and; even
ἐρράπιζον ραπιζω slap
αὐτὸν αυτος he; him
καὶ και and; even
ἔστησαν ιστημι stand; establish
αὐτὸν αυτος he; him
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
κιόνων κιων pillar
16:25
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
כְּכי
*kᵊ כְּ as
טֹ֣ובטוב
*ṭˈôv טוב be good
לִבָּ֔ם libbˈām לֵב heart
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
קִרְא֥וּ qirʔˌû קרא call
לְ lᵊ לְ to
שִׁמְשֹׁ֖ון šimšˌôn שִׁמְשֹׁון Samson
וִ wi וְ and
ישַֽׂחֶק־ yśˈaḥeq- שׂחק laugh
לָ֑נוּ lˈānû לְ to
וַ wa וְ and
יִּקְרְא֨וּ yyiqrᵊʔˌû קרא call
לְ lᵊ לְ to
שִׁמְשֹׁ֜ון šimšˈôn שִׁמְשֹׁון Samson
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
הָה
*hā הַ the
אֲסוּרִ֗יםאסירים
*ʔᵃsûrˈîm אֵסוּר fetter
וַ wa וְ and
יְצַחֵק֙ yᵊṣaḥˌēq צחק laugh
לִ li לְ to
פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face
וַ wa וְ and
יַּעֲמִ֥ידוּ yyaʕᵃmˌîḏû עמד stand
אֹותֹ֖ו ʔôṯˌô אֵת [object marker]
בֵּ֥ין bˌên בַּיִן interval
הָ הַ the
עַמּוּדִֽים׃ ʕammûḏˈîm עַמּוּד pillar
16:25. laetantesque per convivia sumptis iam epulis praeceperunt ut vocaretur Samson et ante eos luderet qui adductus de carcere ludebat ante eos feceruntque eum stare inter duas columnas
And rejoicing in their feasts, when they had now taken their good cheer, they commanded that Samson should be called, and should play before them. And being brought out of prison, he played before them; and they made him stand between two pillars.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:25: Call for Samson, that he may make us sport - What the sport was we cannot tell; probably it was an exhibition of his prodigious strength. This seems to be intimated by what is said, Jdg 16:22, of the restoration of his hair; and the exertions he was obliged to make will account for the weariness which gave him the pretense to ask for leave to lean against the pillars. Some think he was brought out to be a laughing-stock, and that he was variously insulted by the Philistines; hence the version of the Septuagint: και ερραπιζον αυτον, and they buffeted him. Josephus, Antiq. Jud. lib. v., cap. 8, s. 12, says: He was brought out, ὁπως ενυβρισωσιν αυτον παρα τον ποτον, that they might insult him in their cups.
Albert Barnes: Notes on the Bible - 1834
16:25: That he may make us sport - Rather, "that he may play for us," i. e. dance and make music. At an idolatrous feast, dancing was always accompanied with vocal and instrumental music.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:25: their hearts: Jdg 9:27, Jdg 18:20, Jdg 19:6, Jdg 19:9; Sa2 13:28; Kg1 20:12; Est 3:15; Isa 22:13; Dan 5:2, Dan 5:3; Mat 14:6, Mat 14:7
them: Heb. before them
sport: Job 30:9, Job 30:10; Psa 35:15, Psa 35:16, Psa 69:12, Psa 69:26; Pro 24:17, Pro 24:18; Mic 7:8-10; Mat 26:67, Mat 26:68, Mat 27:29, Mat 27:39-44; Heb 11:36
Geneva 1599
16:25 And it came to pass, when their hearts were merry, that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prison house; and he (m) made them sport: and they set him between the pillars.
(m) Thus by God's just judgments they are made slaves to infidels if they neglect their calling to defend the faithful.
John Gill
16:25 And it came to pass when their hearts were merry,.... With wine, for which Gaza is famous in many writers (w); with eating and drinking, dancing, and music; for it was usual for the Heathens to feast in their temples, and especially no doubt they would on such an occasion as this:
and they said, call for Samson, that he may make us sport; by which it seems that what is before said, "when the people saw him", Judg 16:24 is said by anticipation; for as yet he was not in the temple, but in the prison; and therefore a motion was made by some of the great personages, that he might be fetched from thence, and they might have some diversion with him:
and they called for Samson out of the prison house; sent some messengers to fetch him from thence:
and he made them sport; not actively, but passively; it cannot well be thought, that a man of so great a spirit as Samson was, and in such circumstances as he now was, would ever, either by words or gestures, do anything on purpose to divert his enemies, and make them laugh; but he was the object of their sport and scorn, and he bore it patiently, their cruel mockings, buffetings, and spittings; in which he was a type of Christ. It was a diversion to them to see him in his rattling chains, groping, and blundering along from post to pillar, one perhaps giving him a box of the ear, or a slap of the face, another plucking him by his nose or beard, and another spitting in his face, and others taunting at him, and reproaching him:
and they set him between the pillars; that he might be the better seen, and in which there was the direction of Providence to bring about what follows.
(w) Vid. Rivinum de Majumis, &c. c. 6. sect. 13.
John Wesley
16:25 Made sport - Either being made by them the matter of their sport and derision, of bitter scoffs, and other indignities: or, by some proofs of more than ordinary strength yet remaining in him, like the ruins of a great and goodly building: whereby he lulled them asleep, until by this complaisance he prepared the way for that which he designed.
16:2616:26: Եւ ասէ Սամփսոն ցպատանին որ ունէր զձեռանէ նորա. Թո՛յլ տուր ինձ եւ զննեցի՛ց զսիւնս՝ յորոց վերայ տունս հաստատեալ կայ, եւ յեցա՛յց ՚ի նոսա։
26. Սամփսոնն ասաց իր ձեռքից բռնած պատանուն. «Թո՛յլ տուր ինձ շօշափեմ սիւները, որոնց վրայ հաստատուած է այս տունը, եւ յենուեմ նրանց վրայ»:
26 Սամփսոն իր ձեռքէն բռնող պատանիին ըսաւ. «Թո՛ղ տուր զիս, որ այս տունը վերցնող սիւները բռնեմ ու անոնց վրայ կռթնիմ»։
Եւ ասէ Սամփսոն ցպատանին որ ունէր զձեռանէ նորա. Թոյլ տուր ինձ եւ զննեցից զսիւնս յորոց վերայ տունս հաստատեալ կայ, եւ յեցայց ի նոսա:

16:26: Եւ ասէ Սամփսոն ցպատանին որ ունէր զձեռանէ նորա. Թո՛յլ տուր ինձ եւ զննեցի՛ց զսիւնս՝ յորոց վերայ տունս հաստատեալ կայ, եւ յեցա՛յց ՚ի նոսա։
26. Սամփսոնն ասաց իր ձեռքից բռնած պատանուն. «Թո՛յլ տուր ինձ շօշափեմ սիւները, որոնց վրայ հաստատուած է այս տունը, եւ յենուեմ նրանց վրայ»:
26 Սամփսոն իր ձեռքէն բռնող պատանիին ըսաւ. «Թո՛ղ տուր զիս, որ այս տունը վերցնող սիւները բռնեմ ու անոնց վրայ կռթնիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2616:26: И сказал Самсон отроку, который водил его за руку: подведи меня, чтобы ощупать мне столбы, на которых утвержден дом, и прислониться к ним. [Отрок так и сделал.]
16:26 καὶ και and; even εἶπεν επω say; speak Σαμψων σαμψων Sampsōn; Sampson πρὸς προς to; toward τὸν ο the νεανίαν νεανιας young man τὸν ο the κρατοῦντα κρατεω seize; retain τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἄφες αφιημι dismiss; leave με με me καὶ και and; even ψηλαφήσω ψηλαφαω feel; grope for τοὺς ο the κίονας κιων in; on οἷς ος who; what ὁ ο the οἶκος οικος home; household στήκει στηκω stand ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even ἐπιστηριχθήσομαι επιστηριζω prop up; steady ἐπ᾿ επι in; on αὐτούς αυτος he; him
16:26 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say שִׁמְשֹׁ֜ון šimšˈôn שִׁמְשֹׁון Samson אֶל־ ʔel- אֶל to הַ ha הַ the נַּ֨עַר nnˌaʕar נַעַר boy הַ ha הַ the מַּחֲזִ֣יק mmaḥᵃzˈîq חזק be strong בְּ bᵊ בְּ in יָדֹו֮ yāḏˈô יָד hand הַנִּ֣יחָה hannˈîḥā נוח settle אֹותִי֒ ʔôṯˌî אֵת [object marker] וַו *wa וְ and הֲמִשֵׁ֨נִי֙הימשׁני *hᵃmišˈēnî משׁשׁ grope אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עַמֻּדִ֔ים ʕammuḏˈîm עַמּוּד pillar אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house נָכֹ֣ון nāḵˈôn כון be firm עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon וְ wᵊ וְ and אֶשָּׁעֵ֖ן ʔeššāʕˌēn שׁען lean עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
16:26. qui dixit puero regenti gressus suos dimitte me ut tangam columnas quibus omnis inminet domus ut recliner super eas et paululum requiescamAnd he said to the lad that guided his steps: Suffer me to touch the pillars which support the whole house, and let me lean upon them, and rest a little.
26. and Samson said unto the lad that held him by the hand, Suffer me that I may feel the pillars whereupon the house resteth, that I may lean upon them.
And Samson said unto the lad that held him by the hand, Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them:

16:26: И сказал Самсон отроку, который водил его за руку: подведи меня, чтобы ощупать мне столбы, на которых утвержден дом, и прислониться к ним. [Отрок так и сделал.]
16:26
καὶ και and; even
εἶπεν επω say; speak
Σαμψων σαμψων Sampsōn; Sampson
πρὸς προς to; toward
τὸν ο the
νεανίαν νεανιας young man
τὸν ο the
κρατοῦντα κρατεω seize; retain
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἄφες αφιημι dismiss; leave
με με me
καὶ και and; even
ψηλαφήσω ψηλαφαω feel; grope for
τοὺς ο the
κίονας κιων in; on
οἷς ος who; what
ο the
οἶκος οικος home; household
στήκει στηκω stand
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
καὶ και and; even
ἐπιστηριχθήσομαι επιστηριζω prop up; steady
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
16:26
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
שִׁמְשֹׁ֜ון šimšˈôn שִׁמְשֹׁון Samson
אֶל־ ʔel- אֶל to
הַ ha הַ the
נַּ֨עַר nnˌaʕar נַעַר boy
הַ ha הַ the
מַּחֲזִ֣יק mmaḥᵃzˈîq חזק be strong
בְּ bᵊ בְּ in
יָדֹו֮ yāḏˈô יָד hand
הַנִּ֣יחָה hannˈîḥā נוח settle
אֹותִי֒ ʔôṯˌî אֵת [object marker]
וַו
*wa וְ and
הֲמִשֵׁ֨נִי֙הימשׁני
*hᵃmišˈēnî משׁשׁ grope
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
עַמֻּדִ֔ים ʕammuḏˈîm עַמּוּד pillar
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הַ ha הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
נָכֹ֣ון nāḵˈôn כון be firm
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
וְ wᵊ וְ and
אֶשָּׁעֵ֖ן ʔeššāʕˌēn שׁען lean
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
16:26. qui dixit puero regenti gressus suos dimitte me ut tangam columnas quibus omnis inminet domus ut recliner super eas et paululum requiescam
And he said to the lad that guided his steps: Suffer me to touch the pillars which support the whole house, and let me lean upon them, and rest a little.
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Albert Barnes: Notes on the Bible - 1834
16:26: More literally, "let me rest, and let me feel the pillars, that I may lean upon them." He feigned weariness with his dancing and singing, and asked to recover himself by leaning against the pillars. The flat roof, from the top of which, as well as under it, spectators could see what was being done on the stage in front, was mainly supported by two pillars. The lords and principal persons sat UNDER the roof, while the people, to the number of 3, 000, stood ON the flat roof. When the pillars were removed, the weight of 3, 000 people brought the roof down with a fearful crash, and those above fell together with the stones and timbers upon those below, and a great slaughter was the result, Samson himself perishing under the ruins.
John Gill
16:26 And Samson said to the lad that held him by the hand,.... And led him about; as nothing is more common now than for a blind man to be led by a boy:
suffer me that I may feel the pillars whereupon the house standeth; he might by information know in what manner the house was built, that it was supported by pillars, if he had never been in it before when he had his sight; and he might understand, by some means or another, that he was near these pillars, and placed between them, though being blind, did not know which way to direct his hands towards them to feel them, as he proposed to do, and therefore desired the lad that led him to guide his hands towards them:
that I may lean upon them; being, as he might at least pretend to be, weary, as Josephus says (x); either by grinding at the mill, or through being led to and fro in this house, that all might see him, and cast their flouts and jeers at him,
(x) Ut supra. (Antiqu. l. 5. c. 8. sect. 12.)
John Wesley
16:26 Whereon the house standeth - Whether it were a temple, or theatre, or some slight building run up for the purpose.
16:2716:27: Եւ տունն լի՛ էր արամբք եւ կանամբք. եւ ա՛նդ ամենայն նախարարք այլազգեացն. եւ ՚ի տանիսն իբրեւ երեք հազարք, արք եւ կանայք որ տեսանէին զխաղն Սամփսոնի։
27. Տունը լի էր տղամարդկանցով եւ կանանցով, այնտեղ էին այլազգիների բոլոր նախարարները, տանիքի վրայ կային մօտ երեք հազար կանայք եւ տղամարդիկ, որոնք դիտում էին Սամփսոնի պարը:
27 Տունը այր եւ կիներով լեցուն էր ու Փղշտացիներու բոլոր նախարարները հոն էին եւ տանիքին վրայ երեք հազարի չափ մարդիկ ու կիներ կային, որոնք Սամփսոնին խաղալը կը դիտէին։
Եւ տունն լի էր արամբք եւ կանամբք. եւ անդ ամենայն նախարարք այլազգեացն. եւ ի տանիսն իբրեւ երեք հազարք, արք եւ կանայք որ տեսանէին զխաղն Սամփսոնի:

16:27: Եւ տունն լի՛ էր արամբք եւ կանամբք. եւ ա՛նդ ամենայն նախարարք այլազգեացն. եւ ՚ի տանիսն իբրեւ երեք հազարք, արք եւ կանայք որ տեսանէին զխաղն Սամփսոնի։
27. Տունը լի էր տղամարդկանցով եւ կանանցով, այնտեղ էին այլազգիների բոլոր նախարարները, տանիքի վրայ կային մօտ երեք հազար կանայք եւ տղամարդիկ, որոնք դիտում էին Սամփսոնի պարը:
27 Տունը այր եւ կիներով լեցուն էր ու Փղշտացիներու բոլոր նախարարները հոն էին եւ տանիքին վրայ երեք հազարի չափ մարդիկ ու կիներ կային, որոնք Սամփսոնին խաղալը կը դիտէին։
zohrab-1805▾ eastern-1994▾ western am▾
16:2716:27: Дом же был полон мужчин и женщин; там были все владельцы Филистимские, и на кровле было до трех тысяч мужчин и женщин, смотревших на забавляющего {их} Самсона.
16:27 καὶ και and; even ὁ ο the οἶκος οικος home; household πλήρης πληρης full τῶν ο the ἀνδρῶν ανηρ man; husband καὶ και and; even τῶν ο the γυναικῶν γυνη woman; wife καὶ και and; even ἐκεῖ εκει there πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler τῶν ο the ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even ἐπὶ επι in; on τὸ ο the δῶμα δωμα housetop ὡς ως.1 as; how ἑπτακόσιοι επτακοσιοι man; husband καὶ και and; even γυναῖκες γυνη woman; wife οἱ ο the θεωροῦντες θεωρεω observe ἐν εν in παιγνίαις παιγνια Sampsōn; Sampson
16:27 וְ wᵊ וְ and הַ ha הַ the בַּ֗יִת bbˈayiṯ בַּיִת house מָלֵ֤א mālˈē מלא be full הָֽ hˈā הַ the אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man וְ wᵊ וְ and הַ ha הַ the נָּשִׁ֔ים nnāšˈîm אִשָּׁה woman וְ wᵊ וְ and שָׁ֕מָּה šˈāmmā שָׁם there כֹּ֖ל kˌōl כֹּל whole סַרְנֵ֣י sarnˈê סְרָנִים lords פְלִשְׁתִּ֑ים fᵊlištˈîm פְּלִשְׁתִּי Philistine וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the גָּ֗ג ggˈāḡ גָּג roof כִּ ki כְּ as שְׁלֹ֤שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand אִ֣ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman הָ hā הַ the רֹאִ֖ים rōʔˌîm ראה see בִּ bi בְּ in שְׂחֹ֥וק śᵊḥˌôq שׂחק laugh שִׁמְשֹֽׁון׃ šimšˈôn שִׁמְשֹׁון Samson
16:27. domus autem plena erat virorum ac mulierum et erant ibi omnes principes Philisthinorum ac de tecto et solario circiter tria milia utriusque sexus spectabant ludentem SamsonNow the house was full of men and women, and all the princes of the Philistines were there. Moreover about three thousand persons of both sexes, from the roof and the higher part of the house, were beholding Samson's play.
27. Now the house was full of men and women; and all the lords of the Philistines were there; and there were upon the roof about three thousand men and women, that beheld while Samson made sport.
Now the house was full of men and women; and all the lords of the Philistines [were] there; and [there were] upon the roof about three thousand men and women, that beheld while Samson made sport:

16:27: Дом же был полон мужчин и женщин; там были все владельцы Филистимские, и на кровле было до трех тысяч мужчин и женщин, смотревших на забавляющего {их} Самсона.
16:27
καὶ και and; even
ο the
οἶκος οικος home; household
πλήρης πληρης full
τῶν ο the
ἀνδρῶν ανηρ man; husband
καὶ και and; even
τῶν ο the
γυναικῶν γυνη woman; wife
καὶ και and; even
ἐκεῖ εκει there
πάντες πας all; every
οἱ ο the
ἄρχοντες αρχων ruling; ruler
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
ἐπὶ επι in; on
τὸ ο the
δῶμα δωμα housetop
ὡς ως.1 as; how
ἑπτακόσιοι επτακοσιοι man; husband
καὶ και and; even
γυναῖκες γυνη woman; wife
οἱ ο the
θεωροῦντες θεωρεω observe
ἐν εν in
παιγνίαις παιγνια Sampsōn; Sampson
16:27
וְ wᵊ וְ and
הַ ha הַ the
בַּ֗יִת bbˈayiṯ בַּיִת house
מָלֵ֤א mālˈē מלא be full
הָֽ hˈā הַ the
אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man
וְ wᵊ וְ and
הַ ha הַ the
נָּשִׁ֔ים nnāšˈîm אִשָּׁה woman
וְ wᵊ וְ and
שָׁ֕מָּה šˈāmmā שָׁם there
כֹּ֖ל kˌōl כֹּל whole
סַרְנֵ֣י sarnˈê סְרָנִים lords
פְלִשְׁתִּ֑ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
גָּ֗ג ggˈāḡ גָּג roof
כִּ ki כְּ as
שְׁלֹ֤שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand
אִ֣ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
הָ הַ the
רֹאִ֖ים rōʔˌîm ראה see
בִּ bi בְּ in
שְׂחֹ֥וק śᵊḥˌôq שׂחק laugh
שִׁמְשֹֽׁון׃ šimšˈôn שִׁמְשֹׁון Samson
16:27. domus autem plena erat virorum ac mulierum et erant ibi omnes principes Philisthinorum ac de tecto et solario circiter tria milia utriusque sexus spectabant ludentem Samson
Now the house was full of men and women, and all the princes of the Philistines were there. Moreover about three thousand persons of both sexes, from the roof and the higher part of the house, were beholding Samson's play.
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Adam Clarke: Commentary on the Bible - 1831
16:27: Now the house was full of men - It was either the prison-house, house of assembly, or a temple of Dagon, raised on pillars, open on all sides, and flat-roofed, so that it could accommodate a multitude of people on the top.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:27: and there: "Samson, therefore," says Dr. Shaw, "must have been in a court or area below; and consequently the temple will be of the same kind with the ancient, τεμενη, or sacred enclosures, which were only surrounded either in part, or on all sides, with some plain or cloistered buildings. Several palaces, doutwanas, (as the courts of justice are called in those countries) are built in this fashion. On their public festivals and rejoicings, the roofs of these cloisters are crowded with spectators. I have often seen numbers of people diverted in this manner on the roof of the dey's palace at Algiers; which, like many others, has an advanced cloister, over against the gate of the palace, like a long pent-house, supported by one or two contiguous pillars in front, or centre."
the roof: Jdg 9:51; Deu 22:8; Jos 2:8; Sa2 11:2
John Gill
16:27 Now the house was full of men and women,.... Within it, who were gathered together from all parts of the city, and perhaps from other places on this occasion:
and all the lords of the Philistines were there; their five lords, the lords of Gaza, Ashdod, Ashkelon, Gath, and Ekron:
and there were upon the roof three thousand men and women; it being a flat roof, as the houses in Canaan and Phoenicia, and the places adjacent, were; see Deut 22:8 and there might be some openings or windows in several parts of it, through which the people might see who were below them, and were within the house, and what was doing there, and particularly could have a sight of Samson through them as follows:
that beheld while Samson made sport; or was made a sport of; while he was buffeted and used in a ludicrous manner.
John Wesley
16:27 The roof - Which was flat, and had window's through which they might see what was done in the lower parts of the house.
Robert Jamieson, A. R. Fausset and David Brown
16:27 HIS DEATH. (Judg 16:26-31)
there were upon the roof about three thousand men and women, that beheld while Samson made sport--This building seems to have been similar to the spacious and open amphitheaters well known among the Romans and still found in many countries of the East. They are built wholly of wood. The standing place for the spectators is a wooden floor resting upon two pillars and rising on an inclined plane, so as to enable all to have a view of the area in the center. In the middle there are two large beams, on which the whole weight of the structure lies, and these beams are supported by two pillars placed almost close to each other, so that when these are unsettled or displaced, the whole pile must tumble to the ground.
16:2816:28: Եւ աղաղակեա՛ց Սամփսոն առ Տէր՝ եւ ասէ. Տէ՛ր Տէր զօրութեանց յիշեա՛ զիս, եւ զօրացո՛ զիս զայս եւս մի նուագ Աստուած՝ եւ խնդրեցի՛ց զվրէժխնդրութիւն իմ փոխանակ երկո՛ւց աչաց իմոց յայլազգեա՛ց աստի։
28. Սամփսոնն աղաղակեց Տիրոջը եւ ասաց. «Տէ՛ր, զօրութիւնների՛ Տէր, յիշի՛ր ինձ եւ զօրացրո՛ւ ինձ այս մի անգամ էլ, Աստուա՛ծ, որ իմ երկու աչքերի համար վրէժս լուծեմ այս այլազգիներից»:
28 Սամփսոն Տէրոջը աղաղակելով ըսաւ. «Ո՛վ Տէր Եհովա, կ’աղաչեմ, զիս յիշէ՛. ո՛վ Աստուած, միայն այս անգամ ալ զիս զօրացուր, որպէս զի Փղշտացիներէն իմ երկու աչքերուս վրէժը մէկէն առնեմ»։
Եւ աղաղակեաց Սամփսոն առ Տէր եւ ասէ. Տէր, Տէր [255]զօրութեանց, յիշեա զիս. եւ զօրացո զիս զայս եւս մի նուագ, Աստուած, եւ խնդրեցից զվրէժխնդրութիւն իմ փոխանակ երկուց աչաց իմոց յայլազգեաց աստի:

16:28: Եւ աղաղակեա՛ց Սամփսոն առ Տէր՝ եւ ասէ. Տէ՛ր Տէր զօրութեանց յիշեա՛ զիս, եւ զօրացո՛ զիս զայս եւս մի նուագ Աստուած՝ եւ խնդրեցի՛ց զվրէժխնդրութիւն իմ փոխանակ երկո՛ւց աչաց իմոց յայլազգեա՛ց աստի։
28. Սամփսոնն աղաղակեց Տիրոջը եւ ասաց. «Տէ՛ր, զօրութիւնների՛ Տէր, յիշի՛ր ինձ եւ զօրացրո՛ւ ինձ այս մի անգամ էլ, Աստուա՛ծ, որ իմ երկու աչքերի համար վրէժս լուծեմ այս այլազգիներից»:
28 Սամփսոն Տէրոջը աղաղակելով ըսաւ. «Ո՛վ Տէր Եհովա, կ’աղաչեմ, զիս յիշէ՛. ո՛վ Աստուած, միայն այս անգամ ալ զիս զօրացուր, որպէս զի Փղշտացիներէն իմ երկու աչքերուս վրէժը մէկէն առնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2816:28: И воззвал Самсон к Господу и сказал: Господи Боже! вспомни меня и укрепи меня только теперь, о Боже! чтобы мне в один раз отмстить Филистимлянам за два глаза мои.
16:28 καὶ και and; even ἔκλαυσεν κλαιω weep; cry Σαμψων σαμψων Sampsōn; Sampson πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even εἶπεν επω say; speak Αδωναιε αδωναιε lord; master μνήσθητι μναομαι remember; mindful δή δη in fact μου μου of me; mine νῦν νυν now; present καὶ και and; even ἐνίσχυσόν ενισχυω fortify; prevail με με me ἔτι ετι yet; still τὸ ο the ἅπαξ απαξ once τοῦτο ουτος this; he θεέ θεος God καὶ και and; even ἀνταποδώσω ανταποδιδωμι repay ἀνταπόδοσιν ανταποδοσις recompense; rendering μίαν εις.1 one; unit περὶ περι about; around τῶν ο the δύο δυο two ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine τοῖς ο the ἀλλοφύλοις αλλοφυλος foreigner
16:28 וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call שִׁמְשֹׁ֛ון šimšˈôn שִׁמְשֹׁון Samson אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יֱהֹוִ֡ה [yᵉhôˈih] יְהוָה YHWH זָכְרֵ֣נִי zoḵrˈēnî זכר remember נָא֩ nˌā נָא yeah וְ wᵊ וְ and חַזְּקֵ֨נִי ḥazzᵊqˌēnî חזק be strong נָ֜א nˈā נָא yeah אַ֣ךְ ʔˈaḵ אַךְ only הַ ha הַ the פַּ֤עַם ppˈaʕam פַּעַם foot הַ ha הַ the זֶּה֙ zzˌeh זֶה this הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אִנָּקְמָ֧ה ʔinnāqᵊmˈā נקם avenge נְקַם־ nᵊqam- נָקָם vengeance אַחַ֛ת ʔaḥˈaṯ אֶחָד one מִ mi מִן from שְּׁתֵ֥י ššᵊṯˌê שְׁנַיִם two עֵינַ֖י ʕênˌay עַיִן eye מִ mi מִן from פְּלִשְׁתִּֽים׃ ppᵊlištˈîm פְּלִשְׁתִּי Philistine
16:28. at ille invocato Domino ait Domine Deus memento mei et redde nunc mihi pristinam fortitudinem Deus meus ut ulciscar me de hostibus meis et pro amissione duorum luminum unam ultionem recipiamBut he called upon the Lord, saying: O Lord God remember me, and restore to me now my former strength, O my God, that I may revenge myself on my enemies, and for the loss of my two eyes I may take one revenge.
28. And Samson called unto the LORD, and said, O Lord GOD, remember member me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes.
And Samson called unto the LORD, and said, O Lord GOD, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes:

16:28: И воззвал Самсон к Господу и сказал: Господи Боже! вспомни меня и укрепи меня только теперь, о Боже! чтобы мне в один раз отмстить Филистимлянам за два глаза мои.
16:28
καὶ και and; even
ἔκλαυσεν κλαιω weep; cry
Σαμψων σαμψων Sampsōn; Sampson
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
Αδωναιε αδωναιε lord; master
μνήσθητι μναομαι remember; mindful
δή δη in fact
μου μου of me; mine
νῦν νυν now; present
καὶ και and; even
ἐνίσχυσόν ενισχυω fortify; prevail
με με me
ἔτι ετι yet; still
τὸ ο the
ἅπαξ απαξ once
τοῦτο ουτος this; he
θεέ θεος God
καὶ και and; even
ἀνταποδώσω ανταποδιδωμι repay
ἀνταπόδοσιν ανταποδοσις recompense; rendering
μίαν εις.1 one; unit
περὶ περι about; around
τῶν ο the
δύο δυο two
ὀφθαλμῶν οφθαλμος eye; sight
μου μου of me; mine
τοῖς ο the
ἀλλοφύλοις αλλοφυλος foreigner
16:28
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
שִׁמְשֹׁ֛ון šimšˈôn שִׁמְשֹׁון Samson
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יֱהֹוִ֡ה [yᵉhôˈih] יְהוָה YHWH
זָכְרֵ֣נִי zoḵrˈēnî זכר remember
נָא֩ nˌā נָא yeah
וְ wᵊ וְ and
חַזְּקֵ֨נִי ḥazzᵊqˌēnî חזק be strong
נָ֜א nˈā נָא yeah
אַ֣ךְ ʔˈaḵ אַךְ only
הַ ha הַ the
פַּ֤עַם ppˈaʕam פַּעַם foot
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
אִנָּקְמָ֧ה ʔinnāqᵊmˈā נקם avenge
נְקַם־ nᵊqam- נָקָם vengeance
אַחַ֛ת ʔaḥˈaṯ אֶחָד one
מִ mi מִן from
שְּׁתֵ֥י ššᵊṯˌê שְׁנַיִם two
עֵינַ֖י ʕênˌay עַיִן eye
מִ mi מִן from
פְּלִשְׁתִּֽים׃ ppᵊlištˈîm פְּלִשְׁתִּי Philistine
16:28. at ille invocato Domino ait Domine Deus memento mei et redde nunc mihi pristinam fortitudinem Deus meus ut ulciscar me de hostibus meis et pro amissione duorum luminum unam ultionem recipiam
But he called upon the Lord, saying: O Lord God remember me, and restore to me now my former strength, O my God, that I may revenge myself on my enemies, and for the loss of my two eyes I may take one revenge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:28: Samson called unto the Lord - It was in consequence of his faith in God that he should be strengthened to overthrow his enemies and the enemies of his country, that he is mentioned, Heb 11:32, among those who were remarkable for their faith.
Albert Barnes: Notes on the Bible - 1834
16:28: At once avenged - "i. e. with one final Rev_enge." These words do not breathe the spirit of the Gospel, but they express a sentiment, natural to the age, knowledge, and character of Samson.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:28: called: Ch2 20:12; Psa 50:15, Psa 91:15, Psa 116:4; Lam 3:31, Lam 3:32; Heb 11:32
remember me: Psa 74:18-23; Jon 2:1, Jon 2:2, Jon 2:7; Jer 15:15
that I may: Jdg 5:31; Psa 58:10, Psa 58:11, Psa 143:12; Ti2 4:14; Rev 6:10
Geneva 1599
16:28 And Samson called unto the LORD, and said, O Lord GOD, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once (n) avenged of the Philistines for my two eyes.
(n) According to my calling which is to execute God's judgments on the wicked.
John Gill
16:28 And Samson called unto the Lord,.... In an ejaculatory manner, by mental prayer; though he might possibly express it aloud, without being heard and observed by the people, amidst their noise and mirth; and if it was heard, it might only furnish out more ridicule and contempt; and be it as it may, the prayer must have been preserved by the Lord himself, and given by inspiration to the writer of this book; since there were none that heard it that lived to relate it to others, no, not Samson himself:
and said, O Lord God, remember me, I pray thee; the office that I bear as judge of Israel, the reproaches cast upon me, and which fall upon thy people, cause, and interest; remember thy lovingkindness, formerly expressed to me, the gracious promises made unto me, and the help and assistance I have had from thee:
and strengthen me, I pray thee, only this once, O God; and it was a prayer of faith, as appears by its being heard, accepted, and answered; and shows that his strength did not come with his hair, but was owing to the immediate communication of it from the Lord:
that I may be at once avenged of the Philistines for my two eyes; once for all, and no more; take his last and final vengeance on them; or one vengeance for his two eyes, or vengeance for one of his two eyes; either senses will bear. This was said not from a private spirit of revenge for personal injuries; but as a civil magistrate, a judge of Israel, whose office it was to be a revenger, to execute wrath; and though he mentions only his own eyes, yet he suffered the loss of them, and every other indignity and injury, as a public person, the common enemy of the Philistines, and destroyer of their country, and protector of Israel; and in this character he now acted.
John Wesley
16:28 Samson called - This prayer was not an act of malice and revenge, but of faith and zeal for God, who was there publickly dishonoured; and justice, in vindicating the whole common - wealth of Israel, which was his duty, as he was judge. And God, who heareth not sinners, and would never use his omnipotence to gratify any man's malice, did manifest by the effect, that he accepted and owned his prayer as the dictate of his own Spirit. And that in this prayer he mentions only his personal injury, and not their indignities to God and his people, must be ascribed to that prudent care which he had, upon former occasions, of deriving the rage of the Philistines upon himself alone, and diverting it from the people. For which end I conceive this prayer was made with an audible voice, though he knew they would entertain it only with scorn and laughter.
Robert Jamieson, A. R. Fausset and David Brown
16:28 Samson called unto the Lord--His penitent and prayerful spirit seems clearly to indicate that this meditated act was not that of a vindictive suicide, and that he regarded himself as putting forth his strength in his capacity of a public magistrate. He must be considered, in fact, as dying for his country's cause. His death was not designed or sought, except as it might be the inevitable consequence of his great effort. His prayer must have been a silent ejaculation, and, from its being revealed to the historian, approved and accepted of God.
16:2916:29: Եւ բո՛ւռն եհար Սամփսոն զերկուց սեանցն միջնոց, յորոց վերայ տունն հաստատեալ կայր, եւ յեցա՛ւ ՚ի նոսա՝ ՚ի մին աջո՛վ իւրով, եւ ՚ի միւսն ձախով իւրով[2677]։ [2677] Ոմանք. Զմիջնոցն, յորոց վերայ... եւ ՚ի մին ձախով իւ՛՛։
29. Եւ Սամփսոնը բռնեց մէջտեղի երկու սիւներից, որոնց վրայ հաստատուած էր տունը, եւ յենուեց նրանց վրայ՝ մէկին աջ ձեռքով, միւսին՝ ձախ:
29 Ու Սամփսոն այն տունը վերցնող երկու միջին սիւները մէկը աջ ձեռքովը ու միւսը ձախ ձեռքովը բռնելով, անոնց վրայ կռթնեցաւ
Եւ բուռն եհար Սամփսոն զերկոցունց սեանցն միջնոց, յորոց վերայ տունն հաստատեալ կայր, եւ յեցաւ ի նոսա, ի մին աջով իւրով եւ ի մեւսն ձախով իւրով:

16:29: Եւ բո՛ւռն եհար Սամփսոն զերկուց սեանցն միջնոց, յորոց վերայ տունն հաստատեալ կայր, եւ յեցա՛ւ ՚ի նոսա՝ ՚ի մին աջո՛վ իւրով, եւ ՚ի միւսն ձախով իւրով[2677]։
[2677] Ոմանք. Զմիջնոցն, յորոց վերայ... եւ ՚ի մին ձախով իւ՛՛։
29. Եւ Սամփսոնը բռնեց մէջտեղի երկու սիւներից, որոնց վրայ հաստատուած էր տունը, եւ յենուեց նրանց վրայ՝ մէկին աջ ձեռքով, միւսին՝ ձախ:
29 Ու Սամփսոն այն տունը վերցնող երկու միջին սիւները մէկը աջ ձեռքովը ու միւսը ձախ ձեռքովը բռնելով, անոնց վրայ կռթնեցաւ
zohrab-1805▾ eastern-1994▾ western am▾
16:2916:29: И сдвинул Самсон с места два средних столба, на которых утвержден был дом, упершись в них, в один правою рукою своею, а в другой левою.
16:29 καὶ και and; even περιέλαβεν περιλαμβανω Sampsōn; Sampson τοὺς ο the δύο δυο two κίονας κιων the οἴκου οικος home; household ἐφ᾿ επι in; on οὓς ος who; what ὁ ο the οἶκος οικος home; household εἱστήκει ιστημι stand; establish καὶ και and; even ἐπεστηρίχθη επιστηριζω prop up; steady ἐπ᾿ επι in; on αὐτοὺς αυτος he; him καὶ και and; even ἐκράτησεν κρατεω seize; retain ἕνα εις.1 one; unit τῇ ο the δεξιᾷ δεξιος right αὐτοῦ αυτος he; him καὶ και and; even ἕνα εις.1 one; unit τῇ ο the ἀριστερᾷ αριστερος left αὐτοῦ αυτος he; him
16:29 וַ wa וְ and יִּלְפֹּ֨ת yyilpˌōṯ לפת grasp שִׁמְשֹׁ֜ון šimšˈôn שִׁמְשֹׁון Samson אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵ֣י׀ šᵊnˈê שְׁנַיִם two עַמּוּדֵ֣י ʕammûḏˈê עַמּוּד pillar הַ ha הַ the תָּ֗וֶךְ ttˈāweḵ תָּוֶךְ midst אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הַ ha הַ the בַּ֨יִת֙ bbˈayiṯ בַּיִת house נָכֹ֣ון nāḵˈôn כון be firm עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon וַ wa וְ and יִּסָּמֵ֖ךְ yyissāmˌēḵ סמך support עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon אֶחָ֥ד ʔeḥˌāḏ אֶחָד one בִּ bi בְּ in ימִינֹ֖ו ymînˌô יָמִין right-hand side וְ wᵊ וְ and אֶחָ֥ד ʔeḥˌāḏ אֶחָד one בִּ bi בְּ in שְׂמֹאלֹֽו׃ śᵊmōlˈô שְׂמֹאל lefthand side
16:29. et adprehendens ambas columnas quibus innitebatur domus alteramque earum dextera et alteram leva tenensAnd laying hold on both the pillars on which the house rested, and holding the one with his right hand, and the other with his left,
29. And Samson took hold of the two middle pillars upon which the house rested, and leaned upon them, the one with his right hand, and the other with his left.
And Samson took hold of the two middle pillars upon which the house stood, and on which it was borne up, of the one with his right hand, and of the other with his left:

16:29: И сдвинул Самсон с места два средних столба, на которых утвержден был дом, упершись в них, в один правою рукою своею, а в другой левою.
16:29
καὶ και and; even
περιέλαβεν περιλαμβανω Sampsōn; Sampson
τοὺς ο the
δύο δυο two
κίονας κιων the
οἴκου οικος home; household
ἐφ᾿ επι in; on
οὓς ος who; what
ο the
οἶκος οικος home; household
εἱστήκει ιστημι stand; establish
καὶ και and; even
ἐπεστηρίχθη επιστηριζω prop up; steady
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
καὶ και and; even
ἐκράτησεν κρατεω seize; retain
ἕνα εις.1 one; unit
τῇ ο the
δεξιᾷ δεξιος right
αὐτοῦ αυτος he; him
καὶ και and; even
ἕνα εις.1 one; unit
τῇ ο the
ἀριστερᾷ αριστερος left
αὐτοῦ αυτος he; him
16:29
וַ wa וְ and
יִּלְפֹּ֨ת yyilpˌōṯ לפת grasp
שִׁמְשֹׁ֜ון šimšˈôn שִׁמְשֹׁון Samson
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵ֣י׀ šᵊnˈê שְׁנַיִם two
עַמּוּדֵ֣י ʕammûḏˈê עַמּוּד pillar
הַ ha הַ the
תָּ֗וֶךְ ttˈāweḵ תָּוֶךְ midst
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הַ ha הַ the
בַּ֨יִת֙ bbˈayiṯ בַּיִת house
נָכֹ֣ון nāḵˈôn כון be firm
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
וַ wa וְ and
יִּסָּמֵ֖ךְ yyissāmˌēḵ סמך support
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
בִּ bi בְּ in
ימִינֹ֖ו ymînˌô יָמִין right-hand side
וְ wᵊ וְ and
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
בִּ bi בְּ in
שְׂמֹאלֹֽו׃ śᵊmōlˈô שְׂמֹאל lefthand side
16:29. et adprehendens ambas columnas quibus innitebatur domus alteramque earum dextera et alteram leva tenens
And laying hold on both the pillars on which the house rested, and holding the one with his right hand, and the other with his left,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:29: The two middle pillars upon which the house stood - Much learned labor has been lost on the attempt to prove that a building like this might stand on two pillars. But what need of this? There might have been as many pillars here as were in the temple of Diana at Ephesus, and yet the two center pillars be the key of the building; these being once pulled down, the whole house would necessarily fall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:29: on which it was borne up: or, he leaned on them, Jdg 16:29
John Gill
16:29 And Samson took hold of the two middle pillars, upon which the house stood, and on which it was borne up,.... Some have objected, that a building so large and so capacious as this was could not be supported by two pillars, and those placed in the middle, and so near to each other that Samson could lay hold on them; on which it has been observed, that the architecture of the ancients is little known to us, and they might have curious and ingenious arts of building, now lost; and several authors have taken notice of two Roman theatres built by Curio, that held abundantly more people than this house did, which were supported only by a single pin or hinge, as Pliny (y) relates; and our Westminster hall, which was built by William Rufus, and is two hundred and seventy feet long, and seventy four broad (z), and has a roof the largest in all Europe, is supported without any pillars at all; add to all which, that mention being made of the two middle pillars of this house, supposes that there were others in other parts of it, though these were the main and principal ones, on which the weight of the building chiefly lay. Kimchi observes, that the word signifies to incline or bend, as if Samson made the pillars to bend or bow; but it is a better sense that he laid hold of them:
of the one with his right hand, and the other with his left; and thus he stood with his arms stretched out, as Jesus on the cross, of whom he was a type, as often observed.
(y) Nat. Hist. l. 36. c. 15. (z) Rapin's History of England, vol. 1. p. 188.
16:3016:30: Եւ ասէ Սամփսոն. Մեռցի՛ անձն իմ ընդ այլազգիսս։ Եւ շարժեաց զօրութեամբ։ Եւ անկա՛ւ տունն ՚ի վերայ ամենայն նախարարացն, եւ ՚ի վերայ ամենայն ժողովոյն որ ՚ի նմա. եւ էին մեռեալքն զորս մեռոյց Սամփսոն ՚ի մահուն իւրում, առաւե՛լ քան զորս սպան ՚ի կենդանութեան իւրում[2678]։ [2678] Ոմանք. Եւ ՚ի վերայ ամենայն ժողովրդեան. կամ՝ ժողովրդոցն... Սամփսոն ՚ի մա՛՛։
30. Եւ Սամփսոնն ասաց. «Թող մեռնեմ ես այս այլազգիների հետ»: Եւ ուժեղ շարժեց: Տունը փուլ եկաւ բոլոր նախարարների եւ նրա մէջ եղած ամբողջ ժողովրդի վրայ: Եւ մեռածները, որոնց Սամփսոնն սպանեց իր մահուան պահին, աւելի էին, քան նրանք, որոնց սպանել էր իր կենդանութեան ժամանակ:
30 Եւ Սամփսոն ըսաւ. «Իմ անձս Փղշտացիներուն հետ թող մեռնի» ու բոլոր ուժովը ծռեցաւ եւ տունը՝ նախարարներուն ու իր մէջը եղող բոլոր ժողովուրդին վրայ ինկաւ։ Իր մեռած ատենը մեռցուցածները իր կենդանութեան ատենը մեռցուցածներէն աւելի էին։
Եւ ասէ Սամփսոն. Մեռցի անձն իմ ընդ այլազգիսս: Եւ [256]շարժեաց զօրութեամբ. եւ անկաւ տունն ի վերայ ամենայն նախարարացն եւ ի վերայ ամենայն ժողովոյն որ ի նմա. եւ էին մեռեալքն զորս մեռոյց Սամփսոն ի մահուն իւրում, առաւել քան զորս սպան ի կենդանութեան իւրում:

16:30: Եւ ասէ Սամփսոն. Մեռցի՛ անձն իմ ընդ այլազգիսս։ Եւ շարժեաց զօրութեամբ։ Եւ անկա՛ւ տունն ՚ի վերայ ամենայն նախարարացն, եւ ՚ի վերայ ամենայն ժողովոյն որ ՚ի նմա. եւ էին մեռեալքն զորս մեռոյց Սամփսոն ՚ի մահուն իւրում, առաւե՛լ քան զորս սպան ՚ի կենդանութեան իւրում[2678]։
[2678] Ոմանք. Եւ ՚ի վերայ ամենայն ժողովրդեան. կամ՝ ժողովրդոցն... Սամփսոն ՚ի մա՛՛։
30. Եւ Սամփսոնն ասաց. «Թող մեռնեմ ես այս այլազգիների հետ»: Եւ ուժեղ շարժեց: Տունը փուլ եկաւ բոլոր նախարարների եւ նրա մէջ եղած ամբողջ ժողովրդի վրայ: Եւ մեռածները, որոնց Սամփսոնն սպանեց իր մահուան պահին, աւելի էին, քան նրանք, որոնց սպանել էր իր կենդանութեան ժամանակ:
30 Եւ Սամփսոն ըսաւ. «Իմ անձս Փղշտացիներուն հետ թող մեռնի» ու բոլոր ուժովը ծռեցաւ եւ տունը՝ նախարարներուն ու իր մէջը եղող բոլոր ժողովուրդին վրայ ինկաւ։ Իր մեռած ատենը մեռցուցածները իր կենդանութեան ատենը մեռցուցածներէն աւելի էին։
zohrab-1805▾ eastern-1994▾ western am▾
16:3016:30: И сказал Самсон: умри, душа моя, с Филистимлянами! И уперся {всею} силою, и обрушился дом на владельцев и на весь народ, бывший в нем. И было умерших, которых умертвил [Самсон] при смерти своей, более, нежели сколько умертвил он в жизни своей.
16:30 καὶ και and; even εἶπεν επω say; speak Σαμψων σαμψων Sampsōn; Sampson ἀποθανέτω αποθνησκω die ψυχή ψυχη soul μου μου of me; mine μετὰ μετα with; amid ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even ἐβάσταξεν βασταζω pick up; bear ἐν εν in ἰσχύι ισχυς force καὶ και and; even ἔπεσεν πιπτω fall ὁ ο the οἶκος οικος home; household ἐπὶ επι in; on τοὺς ο the ἄρχοντας αρχων ruling; ruler καὶ και and; even ἐπὶ επι in; on πάντα πας all; every τὸν ο the λαὸν λαος populace; population τὸν ο the ἐν εν in αὐτῷ αυτος he; him καὶ και and; even ἦσαν ειμι be οἱ ο the τεθνηκότες θνησκω die; departed οὓς ος who; what ἐθανάτωσεν θανατοω put to death Σαμψων σαμψων Sampsōn; Sampson ἐν εν in τῷ ο the θανάτῳ θανατος death αὐτοῦ αυτος he; him πλείους πλειων more; majority ἢ η or; than οὓς ος who; what ἐθανάτωσεν θανατοω put to death ἐν εν in τῇ ο the ζωῇ ζωη life; vitality αὐτοῦ αυτος he; him
16:30 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say שִׁמְשֹׁ֗ון šimšˈôn שִׁמְשֹׁון Samson תָּמֹ֣ות tāmˈôṯ מות die נַפְשִׁי֮ nafšˈî נֶפֶשׁ soul עִם־ ʕim- עִם with פְּלִשְׁתִּים֒ pᵊlištîm פְּלִשְׁתִּי Philistine וַ wa וְ and יֵּ֣ט yyˈēṭ נטה extend בְּ bᵊ בְּ in כֹ֔חַ ḵˈōₐḥ כֹּחַ strength וַ wa וְ and יִּפֹּ֤ל yyippˈōl נפל fall הַ ha הַ the בַּ֨יִת֙ bbˈayiṯ בַּיִת house עַל־ ʕal- עַל upon הַ ha הַ the סְּרָנִ֔ים ssᵊrānˈîm סְרָנִים lords וְ wᵊ וְ and עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּ֑ו bˈô בְּ in וַ wa וְ and יִּהְי֤וּ yyihyˈû היה be הַ ha הַ the מֵּתִים֙ mmēṯîm מות die אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֵמִ֣ית hēmˈîṯ מות die בְּ bᵊ בְּ in מֹותֹ֔ו môṯˈô מָוֶת death רַבִּ֕ים rabbˈîm רַב much מֵ mē מִן from אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֵמִ֖ית hēmˌîṯ מות die בְּ bᵊ בְּ in חַיָּֽיו׃ ḥayyˈāʸw חַיִּים life
16:30. ait moriatur anima mea cum Philisthim concussisque fortiter columnis cecidit domus super omnes principes et ceteram multitudinem quae ibi erat multoque plures interfecit moriens quam ante vivus occideratHe said: Let me die with the Philistines. And when he had strongly shook the pillars, the house fell upon all the princes, and the rest of the multitude, that was there: and he killed many more at his death, than he had killed before in his life.
30. And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life.
And Samson said, Let me die with the Philistines. And he bowed himself with [all his] might; and the house fell upon the lords, and upon all the people that [were] therein. So the dead which he slew at his death were more than [they] which he slew in his life:

16:30: И сказал Самсон: умри, душа моя, с Филистимлянами! И уперся {всею} силою, и обрушился дом на владельцев и на весь народ, бывший в нем. И было умерших, которых умертвил [Самсон] при смерти своей, более, нежели сколько умертвил он в жизни своей.
16:30
καὶ και and; even
εἶπεν επω say; speak
Σαμψων σαμψων Sampsōn; Sampson
ἀποθανέτω αποθνησκω die
ψυχή ψυχη soul
μου μου of me; mine
μετὰ μετα with; amid
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
ἐβάσταξεν βασταζω pick up; bear
ἐν εν in
ἰσχύι ισχυς force
καὶ και and; even
ἔπεσεν πιπτω fall
ο the
οἶκος οικος home; household
ἐπὶ επι in; on
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
καὶ και and; even
ἐπὶ επι in; on
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
τὸν ο the
ἐν εν in
αὐτῷ αυτος he; him
καὶ και and; even
ἦσαν ειμι be
οἱ ο the
τεθνηκότες θνησκω die; departed
οὓς ος who; what
ἐθανάτωσεν θανατοω put to death
Σαμψων σαμψων Sampsōn; Sampson
ἐν εν in
τῷ ο the
θανάτῳ θανατος death
αὐτοῦ αυτος he; him
πλείους πλειων more; majority
η or; than
οὓς ος who; what
ἐθανάτωσεν θανατοω put to death
ἐν εν in
τῇ ο the
ζωῇ ζωη life; vitality
αὐτοῦ αυτος he; him
16:30
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
שִׁמְשֹׁ֗ון šimšˈôn שִׁמְשֹׁון Samson
תָּמֹ֣ות tāmˈôṯ מות die
נַפְשִׁי֮ nafšˈî נֶפֶשׁ soul
עִם־ ʕim- עִם with
פְּלִשְׁתִּים֒ pᵊlištîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
יֵּ֣ט yyˈēṭ נטה extend
בְּ bᵊ בְּ in
כֹ֔חַ ḵˈōₐḥ כֹּחַ strength
וַ wa וְ and
יִּפֹּ֤ל yyippˈōl נפל fall
הַ ha הַ the
בַּ֨יִת֙ bbˈayiṯ בַּיִת house
עַל־ ʕal- עַל upon
הַ ha הַ the
סְּרָנִ֔ים ssᵊrānˈîm סְרָנִים lords
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בֹּ֑ו bˈô בְּ in
וַ wa וְ and
יִּהְי֤וּ yyihyˈû היה be
הַ ha הַ the
מֵּתִים֙ mmēṯîm מות die
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֵמִ֣ית hēmˈîṯ מות die
בְּ bᵊ בְּ in
מֹותֹ֔ו môṯˈô מָוֶת death
רַבִּ֕ים rabbˈîm רַב much
מֵ מִן from
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֵמִ֖ית hēmˌîṯ מות die
בְּ bᵊ בְּ in
חַיָּֽיו׃ ḥayyˈāʸw חַיִּים life
16:30. ait moriatur anima mea cum Philisthim concussisque fortiter columnis cecidit domus super omnes principes et ceteram multitudinem quae ibi erat multoque plures interfecit moriens quam ante vivus occiderat
He said: Let me die with the Philistines. And when he had strongly shook the pillars, the house fell upon all the princes, and the rest of the multitude, that was there: and he killed many more at his death, than he had killed before in his life.
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Adam Clarke: Commentary on the Bible - 1831
16:30: So the dead which he slew - We are informed that the house was full of men and women, with about three thousand of both sexes on the top; now as the whole house was pulled down, consequently the principal part of all these were slain; and among them we find there were the lords of the Philistines. The death of these, with so many of the inferior chiefs of the people, was such a crush to the Philistine ascendancy, that they troubled Israel no more for several years, and did not even attempt to hinder Samson's relatives from taking away and burying his dead body.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:30: me: Heb. my soul
die: Mat 16:25; Act 20:24, Act 21:13; Phi 2:17, Phi 2:30; Heb 12:1-4
and the house: Job 20:5, Job 31:3; Psa 62:3; Ecc 9:12; Mat 24:38, Mat 24:39; Th1 5:2
So the dead: Jdg 14:19, Jdg 15:8, Jdg 15:15; Gen 3:15; Phi 2:8; Col 2:15; Heb 2:14, Heb 2:15
Geneva 1599
16:30 And Samson said, (o) Let me die with the Philistines. And he bowed himself with [all his] might; and the house fell upon the lords, and upon all the people that [were] therein. So the dead which he slew at his death were more than [they] which he slew in his life.
(o) He does not speak out of despair, but humbling himself for neglecting his office and the offence thereby given.
John Gill
16:30 And Samson said, let me die with the Philistines,.... He sought their death, and was content to lose his own life to be avenged on them; in neither of which did he act a criminal part as a judge of Israel; and from a public spirit he might desire the death of their enemies, and seek to effect it by all means possible; and was the more justifiable at this time, as they were not only insulting him, the representative of his nation, but were affronting the most high God with their idolatries, being now in the temple of their idol, and sacrificing to him. As for his own death, he did not simply desire that, only as he could not be avenged on his enemies without it, he was willing to submit to it; nor did he lay hands on himself, and cannot be charged with being guilty of suicide, and did no other than what a man of valour and public spirit will do; who for the good of his country will not only expose his life to danger in common, but for the sake of that will engage in a desperate enterprise, when he knows most certainly that he must perish in it. Besides, Samson said this, and did what he did under the direction and influence of the Spirit of God; and herein was a type of Christ, who freely laid down his life for his people, that he might destroy his and their enemies:
and he bowed himself with all his might, having fresh strength, and a large measure of it given him at this instant, which he had faith in, and therefore made the attempt, and for which he is reckoned among the heroes for faith in Heb 11:32.
and the house fell upon the lords, and upon all the people that were therein; who were all killed, and Samson himself; an emblem this of the destruction of Satan, and his principalities and powers, by the death of Christ:
so the dead which he slew at his death were more than they which he slew in his life; for besides the lords, and they that were in the house, there were 3000 men and women on the roof, which fell in, and lost their lives also, so that it is very likely there were at least 6000 or 7000 slain; Philo Byblius says 40,000, which is not probable; whereas in his life we only read of 1000 slain by him with the jawbone, besides thirty men at Ashkelon, and the slaughter made when he smote hip and thigh, the number of which is not known. As this house pulled down by Samson is generally thought to be the temple of Dagon, a traveller (a) in those parts tells us, that there is now extant the temple of Dagon in half demolished, and the pillars of it are yet to be seen; but he doubtless mistakes an edifice of a later construction for it: and another traveller (b) of our own country says, on the northeast corner and summit of the hill (on which the city is built) are the ruins of huge arches sunk low in the earth, and other foundations of a stately building; the Jews, adds he, do fable this place to have been the theatre of Samson pulled down on the heads of the Philistines; but he takes it to be the ruins of a later building; See Gill on 1Kings 5:2.
(a) Baumgarten. Perogrinatio, l. 2. c. 3. p. 27. Vid. Adrichom. Theatrum Terrae S. p. 134. (b) Sandy's Travels, l. 3. p. 116.
John Wesley
16:30 Two pillars - Instances are not wanting of more capacious buildings than this, that have been supported only by one pillar. Pliny in the 15th chapter of the 36th Book of his Natural History, mentions two theatres built by C. Curio, in Julius Caesar's time; each of which was supported only by one pillar, tho' many thousands of people sat in it together. Let me die - That is, I am content to die, so I can but contribute to the vindication of God's glory, and the deliverance of God's people. This is no encouragement to those who wickedly murder themselves: for Samson did not desire, or procure his own death voluntarily, but by mere necessity; he was by his office obliged to seek the destruction of these enemies and blasphemers of God, and oppressors of his people; which in these circumstances he could not effect without his own death. Moreover, Samson did this by Divine direction, as God's answer to his prayer manifests, and that he might be a type of Christ, who by voluntarily undergoing death, destroyed the enemies of God, and of his people. They died, just when they were insulting over an Israelite, persecuting him whom God had smitten. Nothing fills up the measure of the iniquity of any person or people faster, than mocking or misusing the servants of God, yea, tho' it is by their own folly, that they are brought low. Those know not what they do, nor whom they affront, that make sport with a good man.
16:3116:31: Եւ իջին եղբարք նորա եւ ամենայն տուն հօր նորա. եւ բարձին, եւ հանին թաղեցին զնա ՚ի մէջ Սարաա՛յ եւ ՚ի մէջ յԵսթաւուղ՚այ՝ ՚ի գերեզմանի Մանովայ հօր իւրոյ։ Եւ նա դատեաց զԻսրայէլ ամս քսան։
31. Նրա եղբայրներն ու նրա հօր ամբողջ տունն իջան, վերցրին հանեցին եւ թաղեցին նրան իր հօր Մանովէի գերեզմանում, Սարաայի եւ Եսթաւուլի միջեւ: Նա Իսրայէլում դատաւոր էր եղել քսան տարի:
31 Այն ատեն եղբայրները եւ բոլոր հօրը տունը իջան ու զանիկա վերցուցին եւ հանեցին իր հօրը Մանուէին գերեզմանը թաղեցին՝ Սարաայի ու Եսթաւուղի մէջտեղ։ Անիկա Իսրայէլի մէջ քսան տարի դատաւորութիւն ըրաւ։
Եւ իջին եղբարք նորա եւ ամենայն տուն հօր նորա, եւ բարձին եւ հանին թաղեցին զնա ի մէջ Սարաայ եւ ի մէջ Եսթաւուղայ ի գերեզմանի Մանովայ հօր իւրոյ. եւ նա դատեաց զԻսրայէլ ամս քսան:

16:31: Եւ իջին եղբարք նորա եւ ամենայն տուն հօր նորա. եւ բարձին, եւ հանին թաղեցին զնա ՚ի մէջ Սարաա՛յ եւ ՚ի մէջ յԵսթաւուղ՚այ՝ ՚ի գերեզմանի Մանովայ հօր իւրոյ։ Եւ նա դատեաց զԻսրայէլ ամս քսան։
31. Նրա եղբայրներն ու նրա հօր ամբողջ տունն իջան, վերցրին հանեցին եւ թաղեցին նրան իր հօր Մանովէի գերեզմանում, Սարաայի եւ Եսթաւուլի միջեւ: Նա Իսրայէլում դատաւոր էր եղել քսան տարի:
31 Այն ատեն եղբայրները եւ բոլոր հօրը տունը իջան ու զանիկա վերցուցին եւ հանեցին իր հօրը Մանուէին գերեզմանը թաղեցին՝ Սարաայի ու Եսթաւուղի մէջտեղ։ Անիկա Իսրայէլի մէջ քսան տարի դատաւորութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:3116:31: И пришли братья его и весь дом отца его, и взяли его, и пошли и похоронили его между Цорою и Естаолом, во гробе Маноя, отца его. Он был судьею Израиля двадцать лет. [После Самсона восстал Емегар, сын Енана, и убил из иноплеменников шестьсот человек, кроме скота. И он спас Израиля.]
16:31 καὶ και and; even κατέβησαν καταβαινω step down; descend οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ὁ ο the οἶκος οικος home; household τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἔλαβον λαμβανω take; get αὐτὸν αυτος he; him καὶ και and; even ἀνέβησαν αναβαινω step up; ascend καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for αὐτὸν αυτος he; him ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Σαραα σαραα and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Εσθαολ εσθαολ in τῷ ο the τάφῳ ταφος grave Μανωε μανωε the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even αὐτὸς αυτος he; him ἔκρινεν κρινω judge; decide τὸν ο the Ισραηλ ισραηλ.1 Israel εἴκοσι εικοσι twenty ἔτη ετος year
16:31 וַ wa וְ and יֵּרְד֨וּ yyērᵊḏˌû ירד descend אֶחָ֜יו ʔeḥˈāʸw אָח brother וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בֵּ֣ית bˈêṯ בַּיִת house אָבִיהוּ֮ ʔāvîhˈû אָב father וַ wa וְ and יִּשְׂא֣וּ yyiśʔˈû נשׂא lift אֹתֹו֒ ʔōṯˌô אֵת [object marker] וַֽ wˈa וְ and יַּעֲל֣וּ׀ yyaʕᵃlˈû עלה ascend וַ wa וְ and יִּקְבְּר֣וּ yyiqbᵊrˈû קבר bury אֹותֹ֗ו ʔôṯˈô אֵת [object marker] בֵּ֤ין bˈên בַּיִן interval צָרְעָה֙ ṣorʕˌā צָרְעָה Zorah וּ û וְ and בֵ֣ין vˈên בַּיִן interval אֶשְׁתָּאֹ֔ל ʔeštāʔˈōl אֶשְׁתָּאֹל Eshtaol בְּ bᵊ בְּ in קֶ֖בֶר qˌever קֶבֶר grave מָנֹ֣וחַ mānˈôₐḥ מָנֹוחַ Manoah אָבִ֑יו ʔāvˈiʸw אָב father וְ wᵊ וְ and ה֛וּא hˈû הוּא he שָׁפַ֥ט šāfˌaṭ שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty שָׁנָֽה׃ פ šānˈā . f שָׁנָה year
16:31. descendentes autem fratres eius et universa cognatio tulerunt corpus eius et sepelierunt inter Saraa et Esthaol in sepulchro patris Manue iudicavitque Israhel viginti annisAnd his brethren and all his kindred, going down took his body, and buried it between Saraa and Esthaol, in the buryingplace of his father Manue: and he judged Israel twenty years.
31. Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him between Zorah and Eshtaol in the buryingplace of Manoah his father. And he judged Israel twenty years.
Then his brethren and all the house of his father came down, and took him, and brought [him] up, and buried him between Zorah and Eshtaol in the buryingplace of Manoah his father. And he judged Israel twenty years:

16:31: И пришли братья его и весь дом отца его, и взяли его, и пошли и похоронили его между Цорою и Естаолом, во гробе Маноя, отца его. Он был судьею Израиля двадцать лет. [После Самсона восстал Емегар, сын Енана, и убил из иноплеменников шестьсот человек, кроме скота. И он спас Израиля.]
16:31
καὶ και and; even
κατέβησαν καταβαινω step down; descend
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
οἶκος οικος home; household
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἔλαβον λαμβανω take; get
αὐτὸν αυτος he; him
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
καὶ και and; even
ἔθαψαν θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Σαραα σαραα and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Εσθαολ εσθαολ in
τῷ ο the
τάφῳ ταφος grave
Μανωε μανωε the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
ἔκρινεν κρινω judge; decide
τὸν ο the
Ισραηλ ισραηλ.1 Israel
εἴκοσι εικοσι twenty
ἔτη ετος year
16:31
וַ wa וְ and
יֵּרְד֨וּ yyērᵊḏˌû ירד descend
אֶחָ֜יו ʔeḥˈāʸw אָח brother
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בֵּ֣ית bˈêṯ בַּיִת house
אָבִיהוּ֮ ʔāvîhˈû אָב father
וַ wa וְ and
יִּשְׂא֣וּ yyiśʔˈû נשׂא lift
אֹתֹו֒ ʔōṯˌô אֵת [object marker]
וַֽ wˈa וְ and
יַּעֲל֣וּ׀ yyaʕᵃlˈû עלה ascend
וַ wa וְ and
יִּקְבְּר֣וּ yyiqbᵊrˈû קבר bury
אֹותֹ֗ו ʔôṯˈô אֵת [object marker]
בֵּ֤ין bˈên בַּיִן interval
צָרְעָה֙ ṣorʕˌā צָרְעָה Zorah
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
אֶשְׁתָּאֹ֔ל ʔeštāʔˈōl אֶשְׁתָּאֹל Eshtaol
בְּ bᵊ בְּ in
קֶ֖בֶר qˌever קֶבֶר grave
מָנֹ֣וחַ mānˈôₐḥ מָנֹוחַ Manoah
אָבִ֑יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
ה֛וּא hˈû הוּא he
שָׁפַ֥ט šāfˌaṭ שׁפט judge
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
שָׁנָֽה׃ פ šānˈā . f שָׁנָה year
16:31. descendentes autem fratres eius et universa cognatio tulerunt corpus eius et sepelierunt inter Saraa et Esthaol in sepulchro patris Manue iudicavitque Israhel viginti annis
And his brethren and all his kindred, going down took his body, and buried it between Saraa and Esthaol, in the buryingplace of his father Manue: and he judged Israel twenty years.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Гробница Самсона находилась недалеко от Цоры (Сар’а). Ее видел, между прочим, рабби Исаак Шело, путешествовавший в Палестину в 1333: г. Герен полагает ныне на месте гробницы Самсона гробницу Вили-Шейх-Гериба (Guerin, Description geografique, historiqne et archelogique de la Palestine, Indee, t. III, p. 324-326).
Adam Clarke: Commentary on the Bible - 1831
16:31: He judged Israel twenty years - It is difficult to ascertain the time of Samson's magistracy, and the extent of country over which he presided. His jurisdiction seems to have been very limited, and to have extended no farther than over those parts of the tribe of Dan contiguous to the land of the Philistines. This is what our margin intimates on Jdg 15:20. Many suppose that he and Eli were contemporaries, Samson being rather an executor of the Divine justice upon the enemies of his people, than an administrator of the civil and religious laws of the Hebrews. Allowing Eli and Samson to have been contemporaries, this latter part might have been entirely committed to the care of Eli.
1. Samson does not appear to have left any posterity. His amours with the different women mentioned in the history were unproductive as to issue. Had he married according to the laws of his country, he would have been both a more useful and a more happy man, and not have come to a violent death.
2. We seldom find much mental energy dwelling in a body that in size and bulk greatly surpasses the ordinary pitch of man; and wherever there are great physical powers, we seldom find proportionate moral faculties. Samson was a man of a little mind, a slave to his passions, and the wretched dupe of his mistresses. He was not a great though he was a strong man; and even his muscular force would have been lost, or spent in beating the air, had he not been frequently under the impulse of the Divine Spirit. He often got himself into broils and difficulties from which nothing but supernatural interposition could have saved him. His attacks upon the Philistines were never well planned, as he does not appear to have asked counsel from God; indeed, he seems to have consulted nothing but his own passions, particularly those of inordinate love and revenge; and the last effort of his extraordinary strength was, not to avenge his people for the oppressions which they had suffered under the Philistinian yoke, nor to avenge the quarrel of God's covenant against the enemies of his truth, but to be avenged of the Philistines for the loss of his two eyes.
3. Samson is a solemn proof how little corporeal prowess avails where judgment and prudence are wanting, and how dangerous all such gifts are in the hands of any man who has not his passions under proper discipline, and the fear of God continually before his eyes.
4. A parallel has been often drawn between Samson and our blessed Lord, of whom he has been supposed to be a most illustrious type. By a fruitful imagination, and the torture of words and facts, we may force resemblances everywhere; but that not one will naturally result from a cool comparison between Jesus Christ and Samson, is most demonstrable. A more exceptionable character is not to be found in the sacred oracles. It is no small dishonor to Christ to be thus compared. There is no resemblance in the qualities of Samson's mind, there is none in his moral conduct, that can entitle him even to the most distant comparison with the chaste, holy, benevolent, and immaculate Jesus. That man dishonors the law of unchangeable righteousness, who endeavors to make Samson a type of any thing or person that can be called holy, just, and pure.
5. Those who compare him to Hercules have been more successful. Indeed, the heathen god of strength appears to have been borrowed from the Israelitish judge; but if we regard what is called the choice of Hercules, his preference of virtue to pleasure, we shall find that the heathen is, morally speaking, vastly superior to the Jew. M. De Lavaur, in his Conference de la Fable avec l'Histoire Sainte, vol. ii., p. 1, has traced the parallel between Hercules and Samson in the following manner: -
"Hercules was figured by the poets as supernatural both in his birth and actions, and was therefore received by the people as a god of the first order. They attributed to him the miracles wrought by several illustrious chiefs among the people of God, which they found described in the sacred oracles, more ancient than their most ancient accounts, or which they had learned by tradition, and their commerce with the Egyptians and Phoenicians, who were spread through various countries, but particularly in Greece. It is also to the time of these chiefs, and to the government of the Israelites by their judges, that the heroes and grand events of fable owe their origin; to which time, indeed, they are referred by the common consent of authors, sacred and profane.
"Every ancient nation, which had writers who left monuments of their country's glory, had a Hercules of its own, forged on the same plan." Varro reckons more than forty, and Cicero reckons six. (Book iii. De Natura Deorum).
"Herodotus, (book ii., entitled Euterpe), only speaks of the Egyptian and Greek Hercules. Although a Greek himself, this father of history, as Cicero calls him, who lived the nearest of any of these writers to the period he describes, informs us that Greece had borrowed its Hercules from Egypt, and that Amphitryon his father, and Alcmena his mother, were both Egyptians; so that, notwithstanding the desire the Greeks had to make Hercules a native of their country, they could not conceal his origin, which was either Egyptian or Hebrew; for the Greeks and Phoenicians looked upon the Israelites, who were settled in Canaan or Phoenicia, as Egyptians, whose ancestors, after residing in Egypt some centuries, had certainly come from that country.
"M. Jaquelot, in his 'Treatise on the Existence of God,' believes that the Tyrian Hercules, who was the most ancient, was no other than Joshua. But St. Augustine (City of God, book xviii., chap. 19). has made it appear that it was after Samson (because of his prodigious and incomparable strength) that they forged their Hercules; first in Egypt, afterwards in Phoenicia, and lastly in Greece, each of whose writers has united in him all the miraculous actions of the others. In fact, it appears that Samson, judge of the Israelites from about A.M. 2867 to 2887, celebrated in the book of Judges, and mentioned by Josephus in his history, is the original and essential Hercules of fable: and although the poets have united these several particulars, drawn from Moses and Joshua, and have added their own inventions; yet the most capital and considerable belong to Samson, and are distinguished by characteristics so peculiar to him, as to render him easily discerned throughout the whole.
"In Hebrew the name of Samson (שמשון) signifies the sun, and in Syriac (servitium vel ministerium ejus) subjection to some one, servitude. Macrobius says that the name of Hercules signifies only the sun; for, he adds, in Greek Hercules means, it is glory of the air, or the light of the sun. The Greeks and Egyptians have exactly followed the Syriac signification by imposing on their Hercules, during the whole of his life, a subjection to Eurystheus in all his exploits, and who appointed him his famous enterprises. This necessity they attribute to fate and the law of his birth. Having spoken of his name, we will now examine the circumstances of his birth, as mentioned in the sacred writings,24, and in the History of the Jews, chap. x.
"Manoah, of the tribe of Dan, had married a woman who was barren, which led them to pray earnestly that the Lord would bless them with an offspring. One day, this woman being alone, an angel appeared to her, and told her he was sent by God to inform her she should have a son of the most extraordinary strength, who was to raise the glory of their nation, and to humble their enemies. Upon the arrival of her husband, she imparted to him the message and discourse of the angel. Some time after this heavenly messenger showed himself to them both as they were in the house together, and ascended up to heaven in their sight, after having confirmed the promises made before to the woman, who soon after became pregnant, and was in due time delivered of Samson.
"The singular birth of Hercules, in fable, is similar to the above account, with a trifling alteration taken from the ideas the poets entertained of their gods. Amphitryon, the most considerable person and the chief of the Thebans, had married Alcmena, whom he loved to distraction, but had not any children by her. Jupiter, desirous of making her the mother of Hercules, repaired to Alcmena one night, in the absence and under the figure of her husband. On Amphitryon's return, his wife said she had seen him before, on such a night mentioning the visit she had received. Amphitryon, transported with jealousy, and enraged with his wife, whatever good opinion he might entertain of her virtue, would neither be appeased nor consoled till Jupiter appeared to vindicate her conduct; and, in order to convince Amphitryon of his being a god, visibly ascended up to heaven, after informing him that he alone had visited Alcmena, assuring him of her virtue, and promising him a son, who was to be distinguished for his strength; whose glory was to confer honor on his race and family; who was to humble their enemies; and who, finally, was to be immortal.
"The Spirit of God, with which Samson was from the very first endowed, caused him, even in his youth, to effect prodigies of strength. He once met with a furious young lion which attacked him; Samson, then unarmed, immediately rent the lion in pieces, as if it had been a lamb; and, resolving to revenge himself upon the Philistines, who had grievously afflicted the children of Israel, he slew vast numbers of them at different times, weakened them excessively, and thus began to deliver Israel out of the hands of their enemies as the angel had predicted.
"Fable, likewise, causes Hercules to perform exploits requiring prodigious strength; but, as its exaggerations are beyond all bounds, it attributes to him, while still an infant, the strangling enormous serpents which fell upon him in his cradle, and the first and most illustrious exploit of his youth was the defeat of a terrible lion in the Nemaean forest, which he slew without the help of any weapon of defense: the skin of this lion he afterwards wore as a garment. He likewise formed and executed the design of delivering his country from the tyrannic oppression of the Myrmidons. We ought not to be surprised that fable, which disfigures so many events by transforming them to its fancy, has altered the other adventures of Samson; that it has added to them others of its own invention; that it attributes to him the actions of other chiefs and heroes, and ascribes some of the performances of Samson to other persons than Hercules; for this reason we find the account of the foxes Samson caught and tied by the tail preserved indeed, but transferred to another country.
"Fable then borrows in favor of our hero, Hercules, the miracle which God wrought for Joshua, when he assisted the Gibeonites against the five kings of the Amorites, when the Lord cast down great stones upon them from heaven, so that more of those who fled from the Israelites perished by the hail than did by the sword. In imitation of this miracle, fable says (Pliny, book iii., chap. iv.; Pomponius Mela, De Situ Orbis, book 2:, chap. v). that when Hercules was engaged in a combat with the Ligurians, Jupiter assisted him by sending him a shower of stones. The quantity of stones which are still to be seen on the plains of Crau (called by the ancients Campi Lapidei) in Provence, has occasioned the poets to consider this place as the theater of the above miracle.
"The jaw-bone of the ass, rendered so famous from Samson having slain one thousand Philistines with it, has been changed into the celebrated club of Hercules with which he defeated giants, and slew the many enemies that opposed him. The similarity of the Greek words κορῥη and κορυνη may have given rise to this alteration; corre signifying jaw, and coronae, a mace or club. The change of one of these words for the other is not difficult, especially as it seemed more suitable to arm Hercules with a club than with the jaw-bone of an ass. But fable has, however, more clearly preserved the miracle of the spring of water that God produced in this bone, to preserve Samson from perishing with thirst, after the defeat of the Philistines; for it relates that when Hercules had slain the dragon that guarded the golden apples in the garden of the Hesperides, and he was in danger of perishing with thirst in the scorching deserts of Libya, the gods caused a fountain to issue from a rock he struck with his foot; Apol. book xxxvi. of Argonauts, ver. 1446.
"The extraordinary strength of Samson was accompanied with a constant and surprising weakness, viz., his love for women. These two characteristics compose his history, and are equally conspicuous throughout the whole of his life: the latter however predominated; and after having frequently exposed him to great danger, at length completed his ruin. Fable has not omitted this characteristic weakness in its Hercules; in him this passion was excited by every woman that presented herself to his view; it led him to the performance of many base actions, and, after precipitating him into several dangers, at length put an end to his miserable existence. Samson, who well knew that his strength depended upon the preservation of his hair, was so imprudent as to impart this secret to Delilah, his mistress. This woman, whose sole design in importuning him was to betray him, cut his hair off while asleep, and delivered him, thus deprived of all his strength, into the hands of the Philistines, who took from him both his liberty and eyesight, and treated him as the vilest and most wretched of slaves. Tradition, which spoils and disfigures the ancient histories and those of distant countries, has transferred this adventure to Nisus, king of Megara, and his daughter Scylla. Megara was also the name of one of Hercules' wives the daughter of Creon, king of Thebes. The name of Scylla is taken from the crime and impiety of the daughter of Nisus, from the Greek verb συλαω, sulao, which signifies to rob or strip with impiety. The destiny or welfare of Nisus depended on the preservation of a lock of purple hair which grew on his head. Scylla, having conceived an affection for Minos, who was at that time besieging the capital of her father's kingdom, betrayed her parent, cut off this lock of purple hair while he was asleep, and delivered him into the hands of his enemy. Nisus lost both his senses and his life, and according to fable, was changed into a bird. - Ovid, Met., book viii.
"But the most remarkable and striking event in the history of Samson, is that by which he lost his life. The Philistines, when offering solemn sacrifices to their god, by way of thanksgiving for his having delivered into their hands their formidable enemy, caused Samson to be brought out of prison, in order to make a laughing-stock of him. Samson, as though wishing to rest himself, requested his conductors to let him lean against the pillars which supported the temple, which was at that time filled with a great multitude of persons, among whom were many princes of the Philistines. Samson then, invoking the Lord, and exerting all his strength, which was returning with the growth of his hair, laid hold of the pillars with both his hands, and shook them so violently as to pull the building down upon the whole multitude therein assembled. By this fatal catastrophe Samson killed a greater number of Philistines than he had done during his life.
"Fable and tradition could not efface this event in the copy of Samson, which is Hercules. Herodotus relates it as a fabulous tradition, invented by the Greeks, and rejects it as having no foundation either in the history itself, or in the manners and customs of the Egyptians; among whom the Greeks say this event had happened. They relate (says this historian, book ii., entitled Euterpe, p. 47) that Hercules, having fallen into the hands of the Egyptians, was condemned to be sacrificed to Jupiter. He was adorned like a victim, and led with much pomp to the foot of the altar: after permitting himself to be conducted thus far, and stopping a moment to collect his strength, he fell upon and massacred all those who were assembled to be either actors in, or spectators of, this pompous sacrifice, to the number of many thousands.
"The conformity between these adventures of Samson and Hercules is self-evident, and proves beyond a doubt that the fable of the one was composed from the history of the other. The remark of Herodotus respecting the impossibility of this last adventure, according to the Greek tradition, and the folly of attributing it to the Egyptians, serves to confirm the truth of its having been borrowed, and of its being but a disfigured copy, whose original must be sought for elsewhere.
"In fact, it appears that Samson, judge of the Israelites, particularly mentioned in the book of Judges, and by Josephus, Ant. lib. v., c. 10, is the original and essential Hercules of fable; and although the poets have united some particulars drawn from Moses and Joshua, and have added their own inventions, yet the most capital and considerable belong to Samson, and are distinguished by characteristics so peculiar to him, as render him easily discernible throughout the whole."
The above is the substance of what M. De Lavaur has written on the subject, and contains, as some think, a very clear case; and is an additional proof how much the heathens have been indebted to the Bible.
Albert Barnes: Notes on the Bible - 1834
16:31: "All the house of his father," in connection with "his brethren," must mean the whole tribe of Dan, aiding his nearer relations. The Danites, taking advantage of the consternation of the Philistines, and of the death of their lords and chief men, went down in force to Gaza, and recovered the body of their great captain and judge, and buried him in his father's sepulchre.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:31: his brethren: Joh 19:39-42
between Zorah: Jdg 13:2, Jdg 13:25; Jos 19:41
And he judged: Jdg 15:20
John Gill
16:31 Then his brethren, and all the house of his father, came down,.... To Gaza, having heard of what had befallen him there. This must be understood of his kindred and near relations, those of his father's family; though it is not unlikely that he had brethren in a proper sense, since though his mother was barren before his birth, yet afterwards might have many children, as Hannah had, whose case was similar to her's:
and took him and brought him up; took his body out of the ruins of the house, and brought him up on a bier, or some proper carriage, to his own country; and perhaps in great funeral pomp, as a judge of Israel; nor need it be wondered at that the Philistines should admit of it, it being usual in all ages, and among all people, to allow even an enemy to bury their dead; besides Samson's friends had done them no injury, only Samson himself, and the Israelites in general were quiet and peaceable under their government; add to this, they were now in distress themselves for their own dead, and might be in some fear of the Israelites falling upon them, and attempting to deliver themselves out of their hands, since their five lords were dead, and no doubt many more of their principal men with them; so that they might judge this was not a proper time to refuse such a favour, lest it should occasion a quarrel, which they were not in a condition to engage in; and had Israel taken this opportunity, in all likelihood they might have freed themselves from them:
and buried him between Zorah and Eshtaol, in the burying place of Manoah his father; the former of these seems to have been his native place, and the other was near it; and between these the Spirit of the Lord first began to move him, and here his father's sepulchre was, in which he was laid; see Judg 13:2 and he judged Israel twenty years; by distressing and weakening their enemies; and though he did not complete their deliverance out of their hands, yet no doubt their oppressions were fewer, and their burdens easier, on his account; the time of his judging Israel is observed before, Judg 15:20 and here repeated for the confirmation of it, and the rather because they were now ended by his death. Ben Gersom observes, that this is said to show that the time that Samson dwelt in the land of the Philistines is included in these twenty years; some would infer from hence that he judged Israel forty years, twenty in the days of the Philistines, as it is expressed in the above place; that is, when they had the dominion over Israel, and twenty more afterwards; but it does not appear that their dominion over Israel ceased in his time. In the Jerusalem Talmud (c) it is also said that he judged Israel forty years, but for it there is no foundation; nor is the reason given of any force, that the Philistines feared him twenty years after his death; the other Talmud (d) says he judged Israel twenty two years; but the word "two" is put into a parenthesis.
(c) T. Hieros. Sotah, fol. 17. 2. (d) T. Bab. Sotah, fol. 10. 1.
John Wesley
16:31 Buried - While the Philistines were under such grief, and consternation, that they had neither heart nor leisure to hinder them.
Robert Jamieson, A. R. Fausset and David Brown
16:31 Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him--This awful catastrophe seems to have so completely paralyzed the Philistines, that they neither attempted to prevent the removal of Samson's corpse, nor to molest the Israelites for a long time after. Thus the Israelitish hero rendered by his strength and courage signal services to his country, and was always regarded as the greatest of its champions. But his slavish subjection to the domination of his passions was unworthy of so great a man and lessens our respect for his character. Yet he is ranked among the ancient worthies who maintained a firm faith in God (Heb 11:32).