Դատաւորներ / Judges - 7 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter presents us with Gideon in the field, commanding the army of Israel, and routing the army of the Midianites, for which great exploit we found in the former chapter how he was prepared by his converse with God and his conquest of Baal. We are here told, I. What direction God gave to Gideon for the modelling of his army, by which it was reduced to 300 men, ver. 1, 8. II. What encouragement God gave to Gideon to attack the enemy, by sending him secretly into their camp to hear a Midianite tell his dream, ver. 9-15. III. How he formed his attack upon the enemy's camp with his 300 men, not to fight them, but to frighten them, ver. 16-20. IV. The success of this attack; it put them to flight, and gave them a total rout, the disbanded forces, and their other neighbours, then coming in to his assistance, ver. 21-25. It is a story that shines very brightly in the book of the wars of the Lord.
Adam Clarke: Commentary on the Bible - 1831
The Lord commands Gideon to make a selection of a small number of his men to go against the Midianites. Three hundred only are selected; and into the hands of these God promises to deliver the whole Midianitish host, Jdg 7:1-8. Gideon is directed to go down unto the host in the night, that he may be encouraged on hearing what they say, Jdg 7:9-12. He obeys, and hears a Midianite tell a remarkable dream unto his fellow, which predicted the success of his attack, Jdg 7:13-15. He takes encouragement, divides his men into three companies, and gives each a trumpet with a lighted lamp concealed in a pitcher, with directions how to use them, Jdg 7:16-18. They come to the Midianitish camp at night, when all suddenly blowing their trumpets and exposing their lamps, the Midianites are thrown into confusion, fly, and are stopped by the Ephraimites at the passage of Jordan, and slain, Jdg 7:19-24. Oreb and Zeeb, two Midianitish princes, are slain, Jdg 7:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jdg 7:1, Gideon's army of two and thirty thousand is brought to three hundred; Jdg 7:9, He is encouraged by the dream and interpretation of the burley cake; Jdg 7:16, His stratagem of trumpets and lamps in pitchers; Jdg 7:24, The Ephraimites take Oreb and Zeeb.
John Gill
INTRODUCTION TO JUDGES 7
In this chapter we have an account of the army under Gideon gathered out of several tribes, which from 32,000 were reduced to three hundred, and we are told by what means this was done, Judg 7:1 and how he was directed to go into the host of the Midianites, where he heard one of them telling his dream to his fellow, which greatly encouraged him to believe he should succeed, Judg 7:9 also we are told the form and manner in which he disposed of his little army to attack the Midianites, and the orders he gave them to observe, which had the desired effect, and issued in the total rout of that large body of people, Judg 7:16 and those that were not destroyed were pursued by persons gathered out of several tribes, and the passages of Jordan were taken by the Ephraimites, so that those that attempted their escape into their own country, there fell into their hands, Judg 7:23.
7:17:1: Եւ կանխեա՛ց Յերոբոաղ, նա՛ ինքն է Գեդէոն, եւ ամենայն զօրն ընդ նմա. եւ բանակեցան առ աղբեւրն Արեդայ. եւ բանակն Մադիամու եւ Ամաղեկայ՝ է՛ր նոցա ընդ հիւսւսոյ, ՚ի Գաբաաթամ որ ՚ի հովտի՛ անդ[2533]։ [2533] Ոմանք. Եւ ամենայն զօր նորա ընդ նմա, եւ բանակեցան առ եզերբն յԱրեթայ... եւ Գաբայաթամ ուրէ հիւսիսոյ ՚ի հովտի անդ՛՛։
1. Յերոբոաղը, այսինքն՝ Գեդէոնը, եւ նրա հետ եղած ամբողջ զօրքը կանուխ վեր կացան եւ բանակատեղի դրին Արէդի աղբիւրի մօտ, իսկ Մադիամի եւ Ամաղէկի բանակը նրանց հիւսիսային կողմում, Գաբաաթամում էր, հովտի մէջ:
7 Եւ Յերոբաաղ, այսինքն Գեդէօն ու անոր հետ եղող բոլոր ժողովուրդը կանուխ ելան, Հարօդի աղբիւրին քով բանակեցան։ Մադիամի բանակը անոր հիւսիսային կողմը, դէպի Մօրէի բլուրը, հովիտին մէջ էր։
Եւ կանխեաց Յերոբաաղ, նա ինքն է Գեդէոն, եւ ամենայն զօրն ընդ նմա, եւ բանակեցան առ աղբերն Արեդայ. եւ բանակն Մադիամու [139]եւ Ամաղեկայ`` էր նոցա ընդ հիւսիսոյ [140]ի Գաբաաթամ որ ի հովտի անդ:

7:1: Եւ կանխեա՛ց Յերոբոաղ, նա՛ ինքն է Գեդէոն, եւ ամենայն զօրն ընդ նմա. եւ բանակեցան առ աղբեւրն Արեդայ. եւ բանակն Մադիամու եւ Ամաղեկայ՝ է՛ր նոցա ընդ հիւսւսոյ, ՚ի Գաբաաթամ որ ՚ի հովտի՛ անդ[2533]։
[2533] Ոմանք. Եւ ամենայն զօր նորա ընդ նմա, եւ բանակեցան առ եզերբն յԱրեթայ... եւ Գաբայաթամ ուրէ հիւսիսոյ ՚ի հովտի անդ՛՛։
1. Յերոբոաղը, այսինքն՝ Գեդէոնը, եւ նրա հետ եղած ամբողջ զօրքը կանուխ վեր կացան եւ բանակատեղի դրին Արէդի աղբիւրի մօտ, իսկ Մադիամի եւ Ամաղէկի բանակը նրանց հիւսիսային կողմում, Գաբաաթամում էր, հովտի մէջ:
7 Եւ Յերոբաաղ, այսինքն Գեդէօն ու անոր հետ եղող բոլոր ժողովուրդը կանուխ ելան, Հարօդի աղբիւրին քով բանակեցան։ Մադիամի բանակը անոր հիւսիսային կողմը, դէպի Մօրէի բլուրը, հովիտին մէջ էր։
zohrab-1805▾ eastern-1994▾ western am▾
7:17:1: Иероваал, он же и Гедеон, встал поутру и весь народ, бывший с ним, и расположились станом у источника Харода; Мадиамский же стан был от него к северу у холма Мор{е} в долине.
7:1 καὶ και and; even ὤρθρισεν ορθριζω get up at dawn Ιαρβαλ ιαρβαλ he; him ἐστιν ειμι be Γεδεων γεδεων Gedeōn; Yetheon καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even παρενέβαλον παρεμβαλλω insert against; interpose ἐπὶ επι in; on πηγὴν πηγη well; fountain Αραδ αραδ and; even παρεμβολὴ παρεμβολη encampment; barracks Μαδιαμ μαδιαν Madian; Mathian ἦν ειμι be αὐτῷ αυτος he; him ἀπὸ απο from; away βορρᾶ βορρας north wind ἀπὸ απο from; away Γαβααθ γαβααθ in κοιλάδι κοιλας hollow
7:1 וַ wa וְ and יַּשְׁכֵּ֨ם yyaškˌēm שׁכם rise early יְרֻבַּ֜עַל yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal ה֣וּא hˈû הוּא he גִדְעֹ֗ון ḡiḏʕˈôn גִּדְעֹון Gideon וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתֹּ֔ו ʔittˈô אֵת together with וַֽ wˈa וְ and יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp עַל־ ʕal- עַל upon עֵ֣ין חֲרֹ֑ד ʕˈên ḥᵃrˈōḏ עֵין חֲרֹד the spring of Harod וּ û וְ and מַחֲנֵ֤ה maḥᵃnˈē מַחֲנֶה camp מִדְיָן֙ miḏyˌān מִדְיָן Midian הָיָה־ hāyā- היה be לֹ֣ו lˈô לְ to מִ mi מִן from צָּפֹ֔ון ṣṣāfˈôn צָפֹון north מִ mi מִן from גִּבְעַ֥ת ggivʕˌaṯ גִּבְעָה hill הַ ha הַ the מֹּורֶ֖ה mmôrˌeh מֹורֶה Moreh בָּ bā בְּ in † הַ the עֵֽמֶק׃ ʕˈēmeq עֵמֶק valley
7:1. igitur Hierobbaal qui est et Gedeon de nocte consurgens et omnis populus cum eo venit ad fontem qui vocatur Arad erant autem castra Madian in valle ad septentrionalem plagam collis ExcelsiThen Jerobaal, who is the same as Gedeon, rising up early, and all the people with him, came to the fountain that is called Harad. Now the camp of Madian was in the valley, on the north side of the high hill.
1. Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the spring of Harod: and the camp of Midian was on the north side of them, by the hill of Moreh, in the valley.
Then Jerubbaal, who [is] Gideon, and all the people that [were] with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley:

7:1: Иероваал, он же и Гедеон, встал поутру и весь народ, бывший с ним, и расположились станом у источника Харода; Мадиамский же стан был от него к северу у холма Мор{е} в долине.
7:1
καὶ και and; even
ὤρθρισεν ορθριζω get up at dawn
Ιαρβαλ ιαρβαλ he; him
ἐστιν ειμι be
Γεδεων γεδεων Gedeōn; Yetheon
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
παρενέβαλον παρεμβαλλω insert against; interpose
ἐπὶ επι in; on
πηγὴν πηγη well; fountain
Αραδ αραδ and; even
παρεμβολὴ παρεμβολη encampment; barracks
Μαδιαμ μαδιαν Madian; Mathian
ἦν ειμι be
αὐτῷ αυτος he; him
ἀπὸ απο from; away
βορρᾶ βορρας north wind
ἀπὸ απο from; away
Γαβααθ γαβααθ in
κοιλάδι κοιλας hollow
7:1
וַ wa וְ and
יַּשְׁכֵּ֨ם yyaškˌēm שׁכם rise early
יְרֻבַּ֜עַל yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal
ה֣וּא hˈû הוּא he
גִדְעֹ֗ון ḡiḏʕˈôn גִּדְעֹון Gideon
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָם֙ ʕˌām עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתֹּ֔ו ʔittˈô אֵת together with
וַֽ wˈa וְ and
יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp
עַל־ ʕal- עַל upon
עֵ֣ין חֲרֹ֑ד ʕˈên ḥᵃrˈōḏ עֵין חֲרֹד the spring of Harod
וּ û וְ and
מַחֲנֵ֤ה maḥᵃnˈē מַחֲנֶה camp
מִדְיָן֙ miḏyˌān מִדְיָן Midian
הָיָה־ hāyā- היה be
לֹ֣ו lˈô לְ to
מִ mi מִן from
צָּפֹ֔ון ṣṣāfˈôn צָפֹון north
מִ mi מִן from
גִּבְעַ֥ת ggivʕˌaṯ גִּבְעָה hill
הַ ha הַ the
מֹּורֶ֖ה mmôrˌeh מֹורֶה Moreh
בָּ בְּ in
הַ the
עֵֽמֶק׃ ʕˈēmeq עֵמֶק valley
7:1. igitur Hierobbaal qui est et Gedeon de nocte consurgens et omnis populus cum eo venit ad fontem qui vocatur Arad erant autem castra Madian in valle ad septentrionalem plagam collis Excelsi
Then Jerobaal, who is the same as Gedeon, rising up early, and all the people with him, came to the fountain that is called Harad. Now the camp of Madian was in the valley, on the north side of the high hill.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Израильтяне расположились у источника Xарода (1: Цар. XXIX:1), что у подножия Гелвуйских гор, на восток от Эздрелонской долины, а Мадианитяне - севернее его, у холма Море или Малаги Ермона.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Gideon's Three Hundred Men. B. C. 1249.

1 Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. 2 And the LORD said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. 3 Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. 4 And the LORD said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go. 5 So he brought down the people unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. 6 And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. 7 And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place. 8 So the people took victuals in their hand, and their trumpets: and he sent all the rest of Israel every man unto his tent, and retained those three hundred men: and the host of Midian was beneath him in the valley.
Here, I. Gideon applies himself with all possible care and industry to do the part of a good general, in leading on the hosts of Israel against the Midianites (v. 1): He rose up early, as one whose heart was upon his business, and who was afraid of losing time. Now that he is sure God is with him he is impatient of delay. He pitched near a famous well, that his army might not be distressed for want of water, and gained the higher ground, which possibly might be some advantage to him, for the Midianites were beneath him in the valley. Note, Faith in God's promises must not slacken, but rather quicken, our endeavours. When we are sure God goes before us, then we must bestir ourselves, 2 Sam. v. 24.
II. God provides that the praise of the intended victory may be reserved wholly to himself, by appointing 300 men only to be employed in this service.
1. The army consisted of 32,000 men, a small army in comparison with what the Midianites had now brought into the field; Gideon was ready to think them too few, but God comes to him, and tells him they are too many, v. 2. Not but that those did well who offered themselves willingly to this expedition, but God saw fit not to make use of all that came. We often find God bringing great things to pass by a few hands, but this was the only time that he purposely made them fewer. Had Deborah lately blamed those who came not to the help of the Lord, and yet in the next great action must those be turned off that do come? Yes; (1.) God would hereby show that when he employed suitable instruments in his service he did not need them, but could do his work without them, so that he was not indebted to them for their service, but they to him for employing them. (2.) He would hereby put those to shame for their cowardice who had tamely submitted to the Midianites, and durst not make head against them, because of the disproportion of their numbers. They now saw that, if they had but made sure of the favour of God, one of them might have chased a thousand. (3.) He would hereby silence and exclude boasting. This is the reason here given by him who knows the pride that is in men's hearts: Lest Israel vaunt themselves against me. Justly were those denied the honour of the success. My own hand hath saved me is a word that must never come out of the mouth of such as shall be saved. He that glories must glory in the Lord, and all flesh must be silent before him.
2. Two ways God took to lessen their numbers:-- (1.) He ordered all that would own themselves timorous and faint-hearted to be dismissed, v. 3. They were now encamped on a mountain close to the enemy, called Mount Gilead, from Gilead, the common ancestor of these families of Manasseh, which were seated on this side Jordan (Num. xxvi. 30), and thence they might see perhaps the vast numbers of the enemy; those therefore who were disheartened at the sight were left to their liberty, to go back if they pleased. There was a law for making such a proclamation as this, Deut. xx. 8. But Gideon perhaps thought that concerned only those wars which were undertaken for the enlarging of their coast, not, as this, for their necessary defence against an invader; therefore Gideon would not have proclaimed this if God, who knew how his forces would hereby be diminished, had not commanded him. Cowards would be as likely as any, after the victory, to take the honour of it from God, and therefore God would not do them the honour to employ them in it. One would have thought there would be scarcely one Israelite to be found that against such an enemy as the Midianites, and under such a leader as Gideon, would own himself fearful; yet above two parts of three took advantage of this proclamation, and filed off, when they saw the strength of the enemy and their own weakness, not considering the assurances of the divine presence which their general had received of the Lord, and, it is likely, delivered unto them. Some think the oppression they had been under so long had broken their spirits, others, more probably, that consciousness of their own guilt had deprived them of their courage. Sin stared them in the face, and therefore they durst not look death in the face. Note, Fearful faint-hearted people are not fit to be employed for God; and, among those that are enlisted under the banner of Christ, there are more such than we think there are. (2.) He directed the cashiering of all that remained except 300 men, and he did it by a sign: The people are yet too many for me to make use off, v. 4. See how much God's thoughts and ways are above ours. Gideon himself, it is likely, thought they were too few, though they were as many as Barak encountered Sisera with (ch. iv. 14); and, had he not forced his way through the discouragement by dint of faith, he himself would have started back from so hazardous an enterprise, and have made the best of his own way back. But God saith, they are too many, and, when diminished to a third part, they are yet too many, which may help us to understand those providences which sometimes seem to weaken the church and its interests: its friends are too many, too mighty, too wise, for God to work deliverance by; God is taking a course to lessen them, that he may be exalted in his own strength. Gideon is ordered to bring his soldiers to the watering, probably to the well of Harod (v. 1) and the stream that ran from it; he, or some appointed by him, must observe how they drank. We must suppose they were all thirsty, and were inclined to drink; it is likely he told them they must prepare to enter upon action immediately, and therefore must refresh themselves accordingly, not expecting, after this, to drink any thing else but the blood of their enemies. Now some, and no doubt the most, would kneel down on their knees to drink, and put their mouths to the water as horses do, and so they might get their full draught. Others, it may be, would not make such a formal business of it, but as a dog laps with his tongue, a lap and away, so they would hastily take up a little water in their hands, and cool their mouths with that, and be gone. Three hundred and no more there were of this latter sort, that drank in haste, and by those God tells Gideon he would rout the Midianites, v. 7. By the former distinction none were retained but hearty men, that were resolved to do their utmost for retrieving the liberties of Israel; but by this further distinction it was provided that none should be made use of but, [1.] Men that were hardy, that could endure long fatigue, without complaining of thirst or weariness, that had not in them any dregs either of sloth or luxury. [2.] Men that were hasty, that thought it long till they were engaged with the enemy, preferring the service of God and their country before their necessary refreshment; such as these God chooses to employ, that are not only well affected, but zealously affected in a good thing. And also because these were the smaller number, and therefore the least likely to effect what they were designed for, God would by them save Israel. It was a great trial to the faith and courage of Gideon, when God bade him let all the rest of the people but these 300 go every man to his place, that is, go where they pleased out of his call, and from under his command; yet we may suppose those that were hearty in the cause, though now set aside, did not go so far out of hearing but that they were ready to follow the blow, when the 300 had broken the ice, though this does not appear. Thus strangely was Gideon's army purged, and modelled, and reduced, instead of being recruited, as one would think in so great an action it both needed and deserved to be. Now,
Adam Clarke: Commentary on the Bible - 1831
7:1: Then Jerubbaal, who is Gideon - It appears that Jerubbaal was now a surname of Gideon, from the circumstance mentioned Jdg 6:32. See Jdg 8:35.
The well of Harod - If this was a town or village, it is nowhere else mentioned. Probably, as חרד charad signifies to shake or tremble through fear, the fountain in question may have had its name from the terror and panic with which the Midianitish host was seized at this place.
Albert Barnes: Notes on the Bible - 1834
7:1: The well of Harod - i. e. of trembling, evidently so called from the people who were afraid Jdg 7:3. It is identified with great probability with Ain Jalud, a spacious pool at the foot of Gilboa; (by Conder, with Ain el Jem'ain (the spring of the two troops)).
Moreh was, probably, the little Hermon, the Jebel ed-Duhy of the Arabs, which encloses the plain two or three miles north of Gilboa, which shuts it in on the south.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: Jerubbaal: It appears that Jerubbaal had now become the surname of Gideon. He is mentioned by Sanchoniathon, quoted by Eusebius, who lived in the reign of Ithobal, king of Tyre, and consequently a little after the time of Gideon, by the name of Jerombalus, a priest of Jeuo or Jao. Jdg 6:32
rose up: Gen 22:3; Jos 3:1, Jos 6:12; Ecc 9:10
Moreh: Gen 12:6
Carl Friedrich Keil and Franz Delitzsch
7:1
Mustering of the Army that Gideon had Collected. - Judg 7:1. When Gideon had been assured of the help of God by this double sign, he went to the battle early the next morning with the people that he had gathered around him. The Israelites encamped above the fountain of Harod, i.e., upon a height at the foot of which this fountain sprang; but the camp of Midian was to him (Gideon) to the north of the hill Moreh in the valley (of Jezreel: see Judg 6:33). The geographical situation of these two places cannot be determined with certainty. The fountain of Harod is never mentioned again, though there is a place of that name referred to in 2Kings 23:25 as the home of two of David's heroes; and it was from this, no doubt, that the fountain was named. The hill Moreh is also unknown. As it was by the valley (of Jezreel), we cannot possibly think of the grove of Moreh at Shechem (Gen 12:6; Deut 11:30).
(Note: Bertheau endeavours to settle the position of the place from our knowledge of the country, which is for the most part definite enough. Starting with the assumption that the fountain of Harod cannot be any other than the "fountain in Jezreel" mentioned in 1Kings 29:1, where Saul and the Israelites encamped at Gilboa (1Kings 28:4) to fight against the Philistines who were posted at Shunem, a place on the western slope of the so-called Little Hermon, he concludes that the fountain of Harod must be the present Ain Jalud, and the hill of Moreh the Little Hermon itself. These combinations are certainly possible, for we have nothing definite to oppose to them; still they are very uncertain, as they simply rest upon the very doubtful assumption that the only fountain in the plain of Jezreel was the celebrated fountain called Ain Jalud, and are hardly reconcilable with the account given of the route which was taken by the defeated Midianites (Judg 7:25. and Judg 8:4).)
Judg 7:2-3
The army of the Israelites amounted to 32,000 men (Judg 7:4), but that of the Midianites and their allies was about 135,000 (Judg 8:10), so that they were greatly superior to the Israelites in numbers. Nevertheless the Lord said to Gideon, "The people that are with thee are too many for me to give Midian into their hands, lest Israel vaunt themselves against me, saying, My hand hath helped me." רב followed by מן is to be understood as a comparative. Gideon was therefore to have a proclamation made before all the people: "Whosoever is fearful and despondent, let him turn and go back from Mount Gilead." The ἁπ. λεγ. צפר, judging from the Arabic, which signifies to plait, viz., hair, ropes, etc., and the noun צפירה, a circle or circuitous orbit, probably signifies to twist one's self round; hence in this instance to return in windings, to slink away in bypaths. The expression "from Mount Gilead," however, is very obscure. The mountain (or the mountains) of Gilead was on the eastern side of the Jordan; but the Israelitish army was encamped in or near the plain of Jezreel, in the country to the west of the Jordan, and had been gathered from the western tribes alone; so that even the inadmissible rendering, Let him turn and go home to the mountains of Gilead, would not give any appropriate sense. The only course left therefore is either to pronounce it an error of the text, as Clericus and Bertheau have done, and to regard "Gilead" as a mistake for "Gilboa," or to conclude that there was also a mountain or mountain range named Gilead by the plain of Jezreel in western Palestine, just as, according to Josh 15:10, there was a mountain, or range of mountains, called Seir, in the territory of Judah, of which nothing further is known. The appeal which Gideon is here directed to make to the army was prescribed in the law (Deut 20:8) for every war in which the Israelites should be engaged, and its general object was to fortify the spirit of the army be removing the cowardly and desponding. But in the case before us the intention of the Lord was to deprive His people of all ground for self-glorification. Hence the result of the appeal was one which Gideon himself certainly did not expect, - namely, that more than two-thirds of the soldiers gathered round him - 22,000 men of the people - turned back, and only 10,000 remained.
Judg 7:4
But even this number was regarded by the Lord as still too great, so that He gave to Gideon the still further command, "Bring them (the 10,000 men) down to the water," i.e., the waters formed from the fountain of Harod, "and I will purify them for thee there (צרף, separate those appointed for the battle from the rest of the army; the singular suffix refers to העם), and say to thee, This shall go with thee, and that," i.e., show thee each individual who is to go with thee to the battle, and who not.
Judg 7:5-6
Gideon was to divide the people by putting all those who should lick the water with their tongue as a dog licketh into one class, and all those who knelt down to drink into another, and so separating the latter from the former. The number of those who licked the water into their mouth with their hand amounted to 300, and all the rest knelt down to drink. "To lick with their hand to their mouth," i.e., to take the water from the brook with the hollow of their hand, and lap it into the mouth with their tongue as a dog does, is only a more distinct expression for "licking with the tongue." The 300 men who quenched their thirst in this manner were certainly not the cowardly or indolent who did not kneel down to drink in the ordinary way, either from indolence or fear, as Josephus, Theodoret, and others supposed, but rather the bravest-namely those who, when they reached a brook before the battle, did not allow themselves time to kneel down and satisfy their thirst in the most convenient manner, but simply took up some water with their hands as they stood in their military accoutrements, to strengthen themselves for the battle, and then proceeded without delay against the foe. By such a sign as this, Bertheau supposes that even an ordinary general might have been able to recognise the bravest of his army. No doubt: but if this account had not been handed down, it is certain that it would never have occurred to an ordinary or even a distinguished general to adopt such a method of putting the bravery of his troops to the test; and even Gideon, the hero of God, would never have thought of diminishing still further through such a trial an army which had already become so small, or of attempting to defeat an army of more than 100,000 men by a few hundred of the bravest men, if the Lord himself had not commanded it.
Whilst the Lord was willing to strengthen the feeble faith of Gideon by the sign with the fleece of wool, and thus to raise him up to full confidence in the divine omnipotence, He also required of him, when thus strengthened, an attestation of his faith, by the purification of his army that he might give the whole glory to Him, and accept the victory over that great multitude from His hand alone.
Judg 7:7
After his fighting men had been divided into a small handful of 300 men on the one hand, and the large host of 9700 on the other, by the fulfilment of the command of God, the Lord required of him that he should send away the latter, "every man to his place," i.e., to his own home, promising that He would save Israel by the 300 men, and deliver the Midianites into their hand. The promise preceded the command, to render it easier to Gideon to obey it. "All the people," after taking out the 300 men, that is to say, the 9700 that remained.
Judg 7:8
"So they (the 300 picked men) took the provision of the people in their hand, and their (the people's) trumpets (the suffix points back to העם, the people); and all the men of Israel (the 9700) he had sent away every one to his tents, i.e., to his home (see at Deut 16:7), and the three hundred men he had kept by himself; but the camp of the Midianites was below to him in the valley." These words bring the preparations for the battle to a close, and the last clause introduces the ensuing conflict and victory. In the first clause העם (the people) cannot be the subject, partly because of the actual sense, since the 300 warriors, who are no doubt the persons intended (cf. Judg 7:16), cannot be called "the people," in distinction from "all the men of Israel," and partly also because of the expression את־צדה, which would be construed in that case without any article in violation of the ordinary rule. We must rather read העם את־צדת, as the lxx and the Chaldee have done. The 300 men took the provision of the people, i.e., provision for the war, from the people who had been sent away, and the war-trumpets; so that every one of the 300 had a trumpet now, and as the provision of the people was also probably kept in vessels or pitchers (caddim: Judg 7:16), a jug as well. The subject to יקחוּ is to be taken from the first clause of the seventh verse. The sentences which follow from כּל־אישׁ ואת are circumstantial clauses, introduced to bring out distinctly the situation in which Gideon was now placed. בּ החזיק, the opposite of שׁלּח, to send away, signifies to hold fast, to keep back or by himself, as in Ex 9:2. לו, to him, Gideon, who was standing by the fountain of Harod with his 300 men, the situation of Midian was underneath in the valley (see Judg 7:1, and Judg 6:33).
John Gill
7:1 Then Jerubbaal, who is Gideon,.... That being the name his father had lately given him, Judg 6:32.
and all the people that were with him, rose up early; encouraged by the signs and miracles wrought, by which he was assured of success; he was eager to be about his work, and therefore rose early in the morning, and got his army together, and marched to engage the enemy:
and pitched beside the well of Harod; which he might choose for the refreshment of his army on occasion; or, however, so he was directed in Providence here, where a trial was to be made of them by water: this well, or fountain, seems to be the same with that in 1Kings 29:1 it signifies fear and trembling, and might have its name either from the fear and trembling of the 22,000 Israelites, whose hearts were dismayed at the Midianites, and they were ordered to return home; or from the fear and trembling of the Midianites, who were discomfited here; the former seems to be the true reason, see Judg 7:3 so that the Midianites were on the north side of them; which Gideon, no doubt, judged to be an advantageous post to him:
by the hill of Moreh, in the valley; the valley of Jezreel, one of the mountains of Gilboa, as is supposed; the Targum is,"by the hill which looks to the plain;''from whence he could have a view of the Midianitish army, and the disposition of it. Some think this hill had its name from the Midianitish archers; but, according to Kimchi and Ben Melech, from there being a watch here to direct the ways, or to give notice to the inhabitants of the valley when an army came against them; though some take it to be a school of some eminent teacher in those days (z).
(z) See Weemse's Christian Synagogue, l. 1. c. 6. sect. 5.
Robert Jamieson, A. R. Fausset and David Brown
7:1 GIDEON'S ARMY. (Judg 7:1-8)
Jerubbaal--This had now become Gideon's honorable surname, "the enemy of Baal."
well--rather "spring of Harod," that is, "fear, trembling"; probably the same as the fountain in Jezreel (1Kings 29:1). It was situated not far from Gilboa, on the confines of Manasseh, and the name "Harod" was bestowed on it with evident reference to the panic which seized the majority of Gideon's troops. The host of the Midianites were on the northern side of the valley, seemingly deeper down in the descent towards the Jordan, near a little eminence.
7:27:2: Եւ ասէ Տէր ցԳեդէոն. Բազո՛ւմ է զօրդ որ ընդ քեզ է, առ ՚ի չմատնելոյ ինձ զՄադիամ ՚ի ձեռս դոցա. գուցէ՛ պարծիցի ՚ի վերայ իմ Իսրայէլ՝ եւ ասիցէ, թէ ձե՛ռն իմ փրկեաց զիս։
2. Տէրն ասաց Գեդէոնին. «Քեզ հետ եղող զօրքը շատ է, չեմ ուզում մադիամացիներին նրանց ձեռքը մատնել, որ չլինի թէ Իսրայէլն իմ առաջ պարծենայ եւ ասի, թէ՝ “Իմ ձեռքը փրկեց ինձ”»:
2 Տէրը ըսաւ Գեդէօնին. «Քեզի հետ եղող ժողովուրդը շատ է. չեմ ուզեր Մադիամը անոնց ձեռքը տալ, չըլլայ որ Իսրայէլ ինծի դէմ պարծենայ ու ըսէ թէ ‘Իմ ձեռքս զիս ազատեց’։
Եւ ասէ Տէր ցԳեդէոն. Բազում է զօրդ որ ընդ քեզ է, առ ի չմատնելոյ ինձ զՄադիամ ի ձեռս դոցա. գուցէ պարծիցի ի վերայ իմ Իսրայէլ եւ ասիցէ, թէ` Ձեռն իմ փրկեաց զիս:

7:2: Եւ ասէ Տէր ցԳեդէոն. Բազո՛ւմ է զօրդ որ ընդ քեզ է, առ ՚ի չմատնելոյ ինձ զՄադիամ ՚ի ձեռս դոցա. գուցէ՛ պարծիցի ՚ի վերայ իմ Իսրայէլ՝ եւ ասիցէ, թէ ձե՛ռն իմ փրկեաց զիս։
2. Տէրն ասաց Գեդէոնին. «Քեզ հետ եղող զօրքը շատ է, չեմ ուզում մադիամացիներին նրանց ձեռքը մատնել, որ չլինի թէ Իսրայէլն իմ առաջ պարծենայ եւ ասի, թէ՝ “Իմ ձեռքը փրկեց ինձ”»:
2 Տէրը ըսաւ Գեդէօնին. «Քեզի հետ եղող ժողովուրդը շատ է. չեմ ուզեր Մադիամը անոնց ձեռքը տալ, չըլլայ որ Իսրայէլ ինծի դէմ պարծենայ ու ըսէ թէ ‘Իմ ձեռքս զիս ազատեց’։
zohrab-1805▾ eastern-1994▾ western am▾
7:27:2: И сказал Господь Гедеону: народа с тобою слишком много, не могу Я предать Мадианитян в руки их, чтобы не возгордился Израиль предо Мною и не сказал: >;
7:2 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Γεδεων γεδεων Gedeōn; Yetheon πολὺς πολυς much; many ὁ ο the λαὸς λαος populace; population ὁ ο the μετὰ μετα with; amid σοῦ σου of you; your ὥστε ωστε as such; that μὴ μη not παραδοῦναί παραδιδωμι betray; give over με με me τὴν ο the Μαδιαμ μαδιαν Madian; Mathian ἐν εν in χειρὶ χειρ hand αὐτῶν αυτος he; him μήποτε μηποτε lest; unless καυχήσηται καυχαομαι boast Ισραηλ ισραηλ.1 Israel ἐπ᾿ επι in; on ἐμὲ εμε me λέγων λεγω tell; declare ἡ ο the χείρ χειρ hand μου μου of me; mine ἔσωσέν σωζω save με με me
7:2 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon רַ֗ב rˈav רַב much הָ hā הַ the עָם֙ ʕˌām עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתָּ֔ךְ ʔittˈāḵ אֵת together with מִ mi מִן from תִּתִּ֥י ttittˌî נתן give אֶת־ ʔeṯ- אֵת [object marker] מִדְיָ֖ן miḏyˌān מִדְיָן Midian בְּ bᵊ בְּ in יָדָ֑ם yāḏˈām יָד hand פֶּן־ pen- פֶּן lest יִתְפָּאֵ֨ר yiṯpāʔˌēr פאר glorify עָלַ֤י ʕālˈay עַל upon יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say יָדִ֖י yāḏˌî יָד hand הֹושִׁ֥יעָה hôšˌîʕā ישׁע help לִּֽי׃ llˈî לְ to
7:2. dixitque Dominus ad Gedeon multus tecum est populus nec tradetur Madian in manus eius ne glorietur contra me Israhel et dicat meis viribus liberatus sumAnd the Lord said to Gedeon: The people that are with thee are many, and Madian shall not be delivered into their hands: lest Israel should glory against me, and say: I was delivered by my own strength.
2. And the LORD said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hand, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me.
And the LORD said unto Gideon, The people that [are] with thee [are] too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me:

7:2: И сказал Господь Гедеону: народа с тобою слишком много, не могу Я предать Мадианитян в руки их, чтобы не возгордился Израиль предо Мною и не сказал: <<моя рука спасла меня>>;
7:2
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Γεδεων γεδεων Gedeōn; Yetheon
πολὺς πολυς much; many
ο the
λαὸς λαος populace; population
ο the
μετὰ μετα with; amid
σοῦ σου of you; your
ὥστε ωστε as such; that
μὴ μη not
παραδοῦναί παραδιδωμι betray; give over
με με me
τὴν ο the
Μαδιαμ μαδιαν Madian; Mathian
ἐν εν in
χειρὶ χειρ hand
αὐτῶν αυτος he; him
μήποτε μηποτε lest; unless
καυχήσηται καυχαομαι boast
Ισραηλ ισραηλ.1 Israel
ἐπ᾿ επι in; on
ἐμὲ εμε me
λέγων λεγω tell; declare
ο the
χείρ χειρ hand
μου μου of me; mine
ἔσωσέν σωζω save
με με me
7:2
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon
רַ֗ב rˈav רַב much
הָ הַ the
עָם֙ ʕˌām עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתָּ֔ךְ ʔittˈāḵ אֵת together with
מִ mi מִן from
תִּתִּ֥י ttittˌî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
מִדְיָ֖ן miḏyˌān מִדְיָן Midian
בְּ bᵊ בְּ in
יָדָ֑ם yāḏˈām יָד hand
פֶּן־ pen- פֶּן lest
יִתְפָּאֵ֨ר yiṯpāʔˌēr פאר glorify
עָלַ֤י ʕālˈay עַל upon
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
יָדִ֖י yāḏˌî יָד hand
הֹושִׁ֥יעָה hôšˌîʕā ישׁע help
לִּֽי׃ llˈî לְ to
7:2. dixitque Dominus ad Gedeon multus tecum est populus nec tradetur Madian in manus eius ne glorietur contra me Israhel et dicat meis viribus liberatus sum
And the Lord said to Gedeon: The people that are with thee are many, and Madian shall not be delivered into their hands: lest Israel should glory against me, and say: I was delivered by my own strength.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-8: Для того, чтобы израильтяне яснее видели спасительную помощь Господа, спасение Которого соединяется не с количеством, а качеством исполнителей его, Господь повелел Гедеону произвести особый выбор воинов, имеющих идти с ним против неприятеля. После такого выбора из всего отряда 32: 000: воинов с Гедеоном остались только 300: воинов, прочие же были отпущены по своим домам. При столь небольшом отряде Гедеон мог решиться на битву с многочисленным неприятелем только благодаря твердой вере в помощь Божию, почему св. ап. Павел и называет его победившим верою своею (Евр. XI:32-33).
Adam Clarke: Commentary on the Bible - 1831
7:2: The people that are with thee are too many - Had he led up a numerous host against his enemies, the excellence of the power by which they were discomfited might have appeared to be of man and not of God. By the manner in which this whole transaction was conducted, both the Israelites and Midianites must see that the thing was of God. This would inspire the Israelites with confidence, and the Midianites with fear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: too many: Sa1 14:6; Ch2 14:11; Zac 4:6, Zac 12:7; Co1 1:27-29, Co1 2:4, Co1 2:5; Co2 4:7; Co2 10:4, Co2 10:5
Israel: Deu 32:27; Isa 2:11, Isa 2:17; Jer 9:23; Rom 3:27, Rom 11:18; Co1 1:29; Eph 2:9; Jam 4:6
Mine own: Deu 8:17; Isa 10:13; Eze 28:2, Eze 28:17; Dan 4:30; Hab 1:16
Geneva 1599
7:2 And the LORD said unto Gideon, The people that [are] with thee [are] too many for me to give the Midianites into their hands, lest Israel (a) vaunt themselves against me, saying, Mine own hand hath saved me.
(a) God will not that any creature deprive him of his glory.
John Gill
7:2 And the Lord said unto Gideon, the people that are with thee are too many,.... It appears, by what follows, that there were 32,000 of them, which was but a small army to engage with one of 100,000 more than they; for such was the army of the Midianites and their associates, see Judg 8:10 but the people were too many, says the Lord:
for me to give the Midianites into their hands; who would be apt to ascribe the victory to themselves, and not to the Lord; to their number, strength, and valour, and not to the hand of the Lord:
lest Israel vaunt themselves against me, saying, mine own hand hath saved me; or glory over me, take the glory from me, and ascribe it to themselves, boasting that by their power and prowess they had obtained the victory.
John Wesley
7:2 Too many - For my purpose; which is, so to deliver Israel, that it may appear to be my own act, that so I may have all the glory, and they may be the more strongly obliged to serve me. This may help us to understand those providences, which sometimes seem to weaken the church of Christ. Its friends are too many, too mighty, too wise, for God to work deliverance by. God is taking a course to lessen them, that he may be exalted in his own strength.
Robert Jamieson, A. R. Fausset and David Brown
7:2 the Lord said unto Gideon, The people . . . are too many--Although the Israelitish army mustered only thirty-two thousand (or one-sixth of the Midianitish host), the number was too great, for it was the Lord's purpose to teach Israel a memorable lesson of dependence on Him.
7:37:3: Եւ ասէ ցնա Տէր. Խօսեա՛ յականջս ժողովրդեանդ, եւ ասասցես. Ո՛ ոք վատասիրտ իցէ՝ դարձցի՛. եւ դիմեցին ՚ի լեռնէն Գաղաադու, եւ դարձան ՚ի զօրուէն քսան եւ երկու հազարք. եւ մնացին տասն հազարք[2534]։ [2534] Ոմանք. Վատասիրտ է՝ դարձցի, եւ դիմեսցեն... եւ մնացին տասն հազար այր։
3. Տէրը նրան ասաց. «Խօսի՛ր ի լուր ժողովրդի եւ ասա՛. “Ով որ վախկոտ է, թող ետ դառնայ”»: Եւ գնացին Գաղաադ սարից. զօրքից քսաներկու հազար հոգի ետ դարձան, եւ մնացին տասը հազար:
3 Ուստի հիմա քարոզ կարդայ, որպէս զի ժողովուրդը լսէ ու ըսէ՛՝ ‘Ով որ վատասիրտ ու երկչոտ է, թող ետ դառնայ եւ շուտով Գաղաադ լեռնէն երթայ’»։ Ժողովուրդէն քսանըերկու հազար հոգի ետ դարձան ու տասը հազար մնացին։
Եւ ասէ ցնա Տէր. Խօսեաց յականջս ժողովրդեանդ, եւ ասասցես. Ո՛ ոք [141]վատասիրտ իցէ` դարձցի. եւ դիմեցին`` ի լեռնէն Գաղաադու, եւ դարձան ի զօրուէն քսան եւ երկու հազարք, եւ մնացին տասն հազար:

7:3: Եւ ասէ ցնա Տէր. Խօսեա՛ յականջս ժողովրդեանդ, եւ ասասցես. Ո՛ ոք վատասիրտ իցէ՝ դարձցի՛. եւ դիմեցին ՚ի լեռնէն Գաղաադու, եւ դարձան ՚ի զօրուէն քսան եւ երկու հազարք. եւ մնացին տասն հազարք[2534]։
[2534] Ոմանք. Վատասիրտ է՝ դարձցի, եւ դիմեսցեն... եւ մնացին տասն հազար այր։
3. Տէրը նրան ասաց. «Խօսի՛ր ի լուր ժողովրդի եւ ասա՛. “Ով որ վախկոտ է, թող ետ դառնայ”»: Եւ գնացին Գաղաադ սարից. զօրքից քսաներկու հազար հոգի ետ դարձան, եւ մնացին տասը հազար:
3 Ուստի հիմա քարոզ կարդայ, որպէս զի ժողովուրդը լսէ ու ըսէ՛՝ ‘Ով որ վատասիրտ ու երկչոտ է, թող ետ դառնայ եւ շուտով Գաղաադ լեռնէն երթայ’»։ Ժողովուրդէն քսանըերկու հազար հոգի ետ դարձան ու տասը հազար մնացին։
zohrab-1805▾ eastern-1994▾ western am▾
7:37:3: итак провозгласи вслух народа и скажи: >. И возвратилось народа двадцать две тысячи, а десять тысяч осталось.
7:3 καὶ και and; even νῦν νυν now; present λάλησον λαλεω talk; speak δὴ δη in fact ἐν εν in ὠσὶν ους ear τοῦ ο the λαοῦ λαος populace; population λέγων λεγω tell; declare τίς τις.1 who?; what? ὁ ο the φοβούμενος φοβεω afraid; fear καὶ και and; even δειλός δειλος timid; intimidated ἐπιστρεφέτω επιστρεφω turn around; return καὶ και and; even ἐκχωρείτω εκχωρεω evacuate ἀπὸ απο from; away ὄρους ορος mountain; mount Γαλααδ γαλααδ and; even ἐπέστρεψεν επιστρεφω turn around; return ἀπὸ απο from; away τοῦ ο the λαοῦ λαος populace; population εἴκοσι εικοσι twenty καὶ και and; even δύο δυο two χιλιάδες χιλιας thousand καὶ και and; even δέκα δεκα ten χιλιάδες χιλιας thousand ὑπελείφθησαν υπολειπω leave below / behind
7:3 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now קְרָ֨א qᵊrˌā קרא call נָ֜א nˈā נָא yeah בְּ bᵊ בְּ in אָזְנֵ֤י ʔoznˈê אֹזֶן ear הָ hā הַ the עָם֙ ʕˌām עַם people לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say מִֽי־ mˈî- מִי who יָרֵ֣א yārˈē יָרֵא afraid וְ wᵊ וְ and חָרֵ֔ד ḥārˈēḏ חָרֵד trembling יָשֹׁ֥ב yāšˌōv שׁוב return וְ wᵊ וְ and יִצְפֹּ֖ר yiṣpˌōr צפר [uncertain] מֵ mē מִן from הַ֣ר hˈar הַר mountain הַ ha הַ the גִּלְעָ֑ד ggilʕˈāḏ גִּלְעָד Gilead וַ wa וְ and יָּ֣שָׁב yyˈāšov שׁוב return מִן־ min- מִן from הָ hā הַ the עָ֗ם ʕˈām עַם people עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty וּ û וְ and שְׁנַ֨יִם֙ šᵊnˈayim שְׁנַיִם two אֶ֔לֶף ʔˈelef אֶלֶף thousand וַ wa וְ and עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand נִשְׁאָֽרוּ׃ ס nišʔˈārû . s שׁאר remain
7:3. loquere ad populum et cunctis audientibus praedica qui formidolosus et timidus est revertatur recesseruntque de monte Galaad et reversa sunt ex populo viginti duo milia virorum et tantum decem milia remanseruntSpeak to the people, and proclaim in the hearing of all: Whosoever is fearful and timorous, let him return. So two and twenty thousand men went away from Mount Galaad and returned home, and only ten thousand remained.
3. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and trembling, let him return and depart from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand.
Now therefore go to, proclaim in the ears of the people, saying, Whosoever [is] fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand:

7:3: итак провозгласи вслух народа и скажи: <<кто боязлив и робок, тот пусть возвратится и пойдет назад с горы Галаада>>. И возвратилось народа двадцать две тысячи, а десять тысяч осталось.
7:3
καὶ και and; even
νῦν νυν now; present
λάλησον λαλεω talk; speak
δὴ δη in fact
ἐν εν in
ὠσὶν ους ear
τοῦ ο the
λαοῦ λαος populace; population
λέγων λεγω tell; declare
τίς τις.1 who?; what?
ο the
φοβούμενος φοβεω afraid; fear
καὶ και and; even
δειλός δειλος timid; intimidated
ἐπιστρεφέτω επιστρεφω turn around; return
καὶ και and; even
ἐκχωρείτω εκχωρεω evacuate
ἀπὸ απο from; away
ὄρους ορος mountain; mount
Γαλααδ γαλααδ and; even
ἐπέστρεψεν επιστρεφω turn around; return
ἀπὸ απο from; away
τοῦ ο the
λαοῦ λαος populace; population
εἴκοσι εικοσι twenty
καὶ και and; even
δύο δυο two
χιλιάδες χιλιας thousand
καὶ και and; even
δέκα δεκα ten
χιλιάδες χιλιας thousand
ὑπελείφθησαν υπολειπω leave below / behind
7:3
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
קְרָ֨א qᵊrˌā קרא call
נָ֜א nˈā נָא yeah
בְּ bᵊ בְּ in
אָזְנֵ֤י ʔoznˈê אֹזֶן ear
הָ הַ the
עָם֙ ʕˌām עַם people
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
מִֽי־ mˈî- מִי who
יָרֵ֣א yārˈē יָרֵא afraid
וְ wᵊ וְ and
חָרֵ֔ד ḥārˈēḏ חָרֵד trembling
יָשֹׁ֥ב yāšˌōv שׁוב return
וְ wᵊ וְ and
יִצְפֹּ֖ר yiṣpˌōr צפר [uncertain]
מֵ מִן from
הַ֣ר hˈar הַר mountain
הַ ha הַ the
גִּלְעָ֑ד ggilʕˈāḏ גִּלְעָד Gilead
וַ wa וְ and
יָּ֣שָׁב yyˈāšov שׁוב return
מִן־ min- מִן from
הָ הַ the
עָ֗ם ʕˈām עַם people
עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty
וּ û וְ and
שְׁנַ֨יִם֙ šᵊnˈayim שְׁנַיִם two
אֶ֔לֶף ʔˈelef אֶלֶף thousand
וַ wa וְ and
עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten
אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand
נִשְׁאָֽרוּ׃ ס nišʔˈārû . s שׁאר remain
7:3. loquere ad populum et cunctis audientibus praedica qui formidolosus et timidus est revertatur recesseruntque de monte Galaad et reversa sunt ex populo viginti duo milia virorum et tantum decem milia remanserunt
Speak to the people, and proclaim in the hearing of all: Whosoever is fearful and timorous, let him return. So two and twenty thousand men went away from Mount Galaad and returned home, and only ten thousand remained.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:3: Whosoever is fearful and afraid, let him return - from Mount Gilead - Gideon was certainly not at Mount Gilead at this time, but rather near Mount Gilboa. Gilead was on the other side of Jordan. Calmet thinks there must either have been two Gileads, which does not from the Scripture appear to be the case, or that the Hebrew text is here corrupted, and that for Gilead we should read Gilboa. This reading, though adopted by Houbigant, is not countenanced by any MS., nor by any of the versions. Dr. Hales endeavors to reconcile the whole, by the supposition that there were in Gideon's army many of the eastern Manassites, who came from Mount Gilead; and that these probably were more afraid of their neighbors, the Midianites, than the western tribes were; and therefore proposes to read the text thus: Whosoever from Mount Gilead is fearful and afraid, let him return (home) and depart early. So there returned (home) twenty-two thousand of the people. Perhaps this is on the whole the best method of solving this difficulty.
There returned of the people twenty and two thousand - Gideon's army was at this time thirty-two thousand strong, and after the above address twenty-two thousand went away. How astonishing, that in thirty-two thousand men there should be found not less than twenty-two thousand poltroons, who would neither fight for God nor their oppressed country! A state of slavery debases the mind of man, and renders it incapable of being influenced by the pure principles of patriotism or religion. In behalf of the army of Gideon we may say, if the best appointed armies in Europe had the same address, bona fide, from their generals as the Israelites had, at least an equal proportion would return home.
Albert Barnes: Notes on the Bible - 1834
7:3: The proclamation was in accordance with the Law (see the marginal reference). No mountain of the name of Gilead is known in this locality, and it has been conjectured that the right reading is Gilboa. Others think that this may be a form of proclamation customary in Manasseh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: Whosoever: Deu 20:8; Mat 13:21; Luk 14:25-33; Rev 17:14, Rev 21:8
mount Gilead: Gideon was certainly not at mount Gilead, east of Jordan at this time; but rather near mount Gilboa, west of Jordan. Calmet thinks there must either have been two Gileads, which does not appear from Scripture to have been the case, or that the Hebrew Text is corrupt, and that for Gilead we should read Gilboa. This reading, though adopted by Houbigant, is not confirmed by an manuscript or version. Dr. Hales endeavours to reconcile the whole, by the supposition that in Gideon's army there were many eastern Manassites from mount Gilead, near the Midianites; and therefore proposes to read, "Whosoever from mount Gilead is fearful and afraid, let him return (home) and depart early."
twenty: Mat 20:16
John Gill
7:3 Now therefore go to, proclaim in the ears of the people,.... Such a proclamation as follows, was, according to the law of God, to be made when Israel went out to battle against their enemies, Deut 20:8; though it looks as if Gideon would not have made such proclamation, had he not been directed to it by the Lord, his army being so small in comparison of the enemy; and perhaps Gideon might understand that law to have respect only to war made for the enlargement of their country, and not for defence against invaders:
saying, whosoever is fearful and afraid; to, engage in battle, because of the number of the enemy:
let him return, and depart early from Mount Gilead; where it seems they now were, being the same with the hill of Moreh, or adjoining to it; a mountain in the tribe of Manasseh, so called either from its likeness to Mount Gilead on the other side Jordan; or rather in memory of Gilead, the son of Machir, the son of Manasseh, from whence the half tribe sprung, which was on this side, as well as that on the other; and perhaps this name might be given to the mount, to show that they were of the same tribe, though separated by Jordan: now the fearful and faint hearted had leave given them by this proclamation to return home directly; and as both armies lay so near, and it might reasonably be expected the battle would be the next day, they are directed to get away in the morning, as early as they could, that they might not be seen, and so be filled with shame themselves, and discourage others. Though some think Mount Gilead, on the other side Jordan, is meant, from whence it is supposed many came to Gideon, Judg 6:35 and now are ordered to return back, as many as were fearful; and instead of "from", they render the word "to", or "towards", or "beyond" Gilead. Kimchi thinks the word we render "depart early" has the signification of surrounding, a diadem being expressed by a word from hence, which encompasses the head, Is 28:5 and so the sense is, that they were ordered to go round about Mount Gilead, and so return home; but it rather may signify their hasty departure and speedy flight, like that of a bird, Ps 11:1 and there returned of the people 22,000, and there remained 10,000; so that they were in all 32,000: now though these of their own accord came and joined Gideon with an intention and resolution to stand by him, and fight the enemy, yet when they came and saw what a large host they had to engage with, and how small the army was with Gideon, their hearts failed them, and they were glad to take the advantage of the proclamation.
John Wesley
7:3 Mount Gilead - Not mount Gilead beyond Jordan; for both the camps of the Israelites and the Midianites were on this side Jordan: but another mount Gilead in the tribe of Manasseh. There returned - These finding their whole army very small, in comparison of their enemies, who were a hundred and thirty five thousand, Judg 8:10, and they, no doubt well armed and disciplined, and encouraged by long success; whereas the Israelites were dispirited with long servitude, and many of them unarmed, lost the courage which they had at first.
Robert Jamieson, A. R. Fausset and David Brown
7:3 Now therefore . . ., proclaim in the ears of the people, saying, Whosoever is fearful . . . let him return--This proclamation was in terms of an established law (Deut 20:8).
7:47:4: Եւ ասէ Տէր ցԳեդէոն. Տակաւին բազո՛ւմ է զօրդ. իջո՛ զդոսա ՚ի ջուրն, եւ փորձեցի՛ց քեզ զդոսա անդ. եւ եղիցի զորմէ ասացից ցքեզ՝ եթէ դա՛ երթիցէ ընդ քեզ, նա՛ երթիցէ ընդ քեզ. եւ զամենայնէ զորմէ ասացից՝ թէ դա մի՛ երթիցէ ընդ քեզ, նա մի՛ երթիցէ ընդ քեզ[2535]։ [2535] Ոմանք. Զդոսա անդր... զորմէ ես ասացից։
4. Տէրն ասաց Գեդէոնին. «Զօրքը տակաւին շատ է, իջեցրո՛ւ նրանց ջրի մօտ, այնտեղ նրանց փորձութեան կ’ենթարկեմ քեզ համար. ում մասին քեզ ասեմ, թէ՝ “Դա թող գնայ քեզ հետ”, նա թող գնայ քեզ հետ, իսկ ում մասին ասեմ, թէ՝ “Դա թող չգնայ քեզ հետ”, նա թող չգնայ քեզ հետ»:
4 Եւ Տէրը ըսաւ Գեդէօնին. «Ժողովուրդը տակաւին շատ է։ Ջուրին քով իջեցուր զանոնք ու հոն զանոնք փորձեմ եւ որո՛ւ համար քեզի ըսեմ թէ ‘Ատիկա քեզի հետ թող երթայ’, անիկա քեզի հետ թող երթայ ու որո՛ւ համար քեզի ըսեմ թէ ‘Ատիկա քեզի հետ թող չերթայ’, անիկա թող չերթայ»։
Եւ ասէ Տէր ցԳեդէոն. Տակաւին բազում է զօրդ. իջո զդոսա ի ջուրն եւ փորձեցից քեզ զդոսա անդ. եւ եղիցի զորմէ ասացից ցքեզ եթէ` Դա երթիցէ ընդ քեզ, նա երթիցէ ընդ քեզ. եւ զամենայն զորմէ ասացից, թէ` Դա մի՛ երթիցէ ընդ քեզ, նա մի՛ երթիցէ ընդ քեզ:

7:4: Եւ ասէ Տէր ցԳեդէոն. Տակաւին բազո՛ւմ է զօրդ. իջո՛ զդոսա ՚ի ջուրն, եւ փորձեցի՛ց քեզ զդոսա անդ. եւ եղիցի զորմէ ասացից ցքեզ՝ եթէ դա՛ երթիցէ ընդ քեզ, նա՛ երթիցէ ընդ քեզ. եւ զամենայնէ զորմէ ասացից՝ թէ դա մի՛ երթիցէ ընդ քեզ, նա մի՛ երթիցէ ընդ քեզ[2535]։
[2535] Ոմանք. Զդոսա անդր... զորմէ ես ասացից։
4. Տէրն ասաց Գեդէոնին. «Զօրքը տակաւին շատ է, իջեցրո՛ւ նրանց ջրի մօտ, այնտեղ նրանց փորձութեան կ’ենթարկեմ քեզ համար. ում մասին քեզ ասեմ, թէ՝ “Դա թող գնայ քեզ հետ”, նա թող գնայ քեզ հետ, իսկ ում մասին ասեմ, թէ՝ “Դա թող չգնայ քեզ հետ”, նա թող չգնայ քեզ հետ»:
4 Եւ Տէրը ըսաւ Գեդէօնին. «Ժողովուրդը տակաւին շատ է։ Ջուրին քով իջեցուր զանոնք ու հոն զանոնք փորձեմ եւ որո՛ւ համար քեզի ըսեմ թէ ‘Ատիկա քեզի հետ թող երթայ’, անիկա քեզի հետ թող երթայ ու որո՛ւ համար քեզի ըսեմ թէ ‘Ատիկա քեզի հետ թող չերթայ’, անիկա թող չերթայ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:47:4: И сказал Господь Гедеону: все еще много народа; веди их к воде, там Я выберу их тебе; о ком Я скажу: >, тот и пусть идет с тобою; а о ком скажу тебе: >, тот пусть и не идет.
7:4 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Γεδεων γεδεων Gedeōn; Yetheon ἔτι ετι yet; still ὁ ο the λαὸς λαος populace; population πολύς πολυς much; many κατένεγκον καταφερω bring down / against; bear down αὐτοὺς αυτος he; him πρὸς προς to; toward τὸ ο the ὕδωρ υδωρ water καὶ και and; even ἐκκαθαρῶ εκκαθαιρω clean out σοι σοι you αὐτὸν αυτος he; him ἐκεῖ εκει there καὶ και and; even ἔσται ειμι be ὃν ος who; what ἐὰν εαν and if; unless εἴπω επω say; speak πρὸς προς to; toward σέ σε.1 you οὗτος ουτος this; he πορεύσεται πορευομαι travel; go σὺν συν with; [definite object marker] σοί σοι you αὐτὸς αυτος he; him πορεύσεται πορευομαι travel; go σὺν συν with; [definite object marker] σοί σοι you καὶ και and; even πᾶν πας all; every ὃν ος who; what ἐὰν εαν and if; unless εἴπω επω say; speak πρὸς προς to; toward σέ σε.1 you οὗτος ουτος this; he οὐ ου not πορεύσεται πορευομαι travel; go μετὰ μετα with; amid σοῦ σου of you; your αὐτὸς αυτος he; him οὐ ου not πορεύσεται πορευομαι travel; go μετὰ μετα with; amid σοῦ σου of you; your
7:4 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon עֹוד֮ ʕôḏ עֹוד duration הָ hā הַ the עָ֣ם ʕˈām עַם people רָב֒ rˌāv רַב much הֹורֵ֤ד hôrˈēḏ ירד descend אֹותָם֙ ʔôṯˌām אֵת [object marker] אֶל־ ʔel- אֶל to הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water וְ wᵊ וְ and אֶצְרְפֶ֥נּוּ ʔeṣrᵊfˌennû צרף melt לְךָ֖ lᵊḵˌā לְ to שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and הָיָ֡ה hāyˈā היה be אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] אֹמַ֨ר ʔōmˌar אמר say אֵלֶ֜יךָ ʔēlˈeʸḵā אֶל to זֶ֣ה׀ zˈeh זֶה this יֵלֵ֣ךְ yēlˈēḵ הלך walk אִתָּ֗ךְ ʔittˈāḵ אֵת together with ה֚וּא ˈhû הוּא he יֵלֵ֣ךְ yēlˈēḵ הלך walk אִתָּ֔ךְ ʔittˈāḵ אֵת together with וְ wᵊ וְ and כֹ֨ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֹמַ֜ר ʔōmˈar אמר say אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to זֶ֚ה ˈzeh זֶה this לֹא־ lō- לֹא not יֵלֵ֣ךְ yēlˈēḵ הלך walk עִמָּ֔ךְ ʕimmˈāḵ עִם with ה֖וּא hˌû הוּא he לֹ֥א lˌō לֹא not יֵלֵֽךְ׃ yēlˈēḵ הלך walk
7:4. dixitque Dominus ad Gedeon adhuc populus multus est duc eos ad aquas et ibi probabo illos et de quo dixero tibi ut tecum vadat ipse pergat quem ire prohibuero revertaturAnd the Lord said to Gedeon: The people are still too many, bring them to the waters, and there I will try them: and of whom I shall say to thee, This shall go with thee, let him go: whom I shall forbid to go, let him return.
4. And the LORD said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.
And the LORD said unto Gideon, The people [are] yet [too] many; bring them down unto the water, and I will try them for thee there: and it shall be, [that] of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go:

7:4: И сказал Господь Гедеону: все еще много народа; веди их к воде, там Я выберу их тебе; о ком Я скажу: <<пусть идет с тобою>>, тот и пусть идет с тобою; а о ком скажу тебе: <<не должен идти с тобою>>, тот пусть и не идет.
7:4
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Γεδεων γεδεων Gedeōn; Yetheon
ἔτι ετι yet; still
ο the
λαὸς λαος populace; population
πολύς πολυς much; many
κατένεγκον καταφερω bring down / against; bear down
αὐτοὺς αυτος he; him
πρὸς προς to; toward
τὸ ο the
ὕδωρ υδωρ water
καὶ και and; even
ἐκκαθαρῶ εκκαθαιρω clean out
σοι σοι you
αὐτὸν αυτος he; him
ἐκεῖ εκει there
καὶ και and; even
ἔσται ειμι be
ὃν ος who; what
ἐὰν εαν and if; unless
εἴπω επω say; speak
πρὸς προς to; toward
σέ σε.1 you
οὗτος ουτος this; he
πορεύσεται πορευομαι travel; go
σὺν συν with; [definite object marker]
σοί σοι you
αὐτὸς αυτος he; him
πορεύσεται πορευομαι travel; go
σὺν συν with; [definite object marker]
σοί σοι you
καὶ και and; even
πᾶν πας all; every
ὃν ος who; what
ἐὰν εαν and if; unless
εἴπω επω say; speak
πρὸς προς to; toward
σέ σε.1 you
οὗτος ουτος this; he
οὐ ου not
πορεύσεται πορευομαι travel; go
μετὰ μετα with; amid
σοῦ σου of you; your
αὐτὸς αυτος he; him
οὐ ου not
πορεύσεται πορευομαι travel; go
μετὰ μετα with; amid
σοῦ σου of you; your
7:4
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon
עֹוד֮ ʕôḏ עֹוד duration
הָ הַ the
עָ֣ם ʕˈām עַם people
רָב֒ rˌāv רַב much
הֹורֵ֤ד hôrˈēḏ ירד descend
אֹותָם֙ ʔôṯˌām אֵת [object marker]
אֶל־ ʔel- אֶל to
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
וְ wᵊ וְ and
אֶצְרְפֶ֥נּוּ ʔeṣrᵊfˌennû צרף melt
לְךָ֖ lᵊḵˌā לְ to
שָׁ֑ם šˈām שָׁם there
וְ wᵊ וְ and
הָיָ֡ה hāyˈā היה be
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
אֹמַ֨ר ʔōmˌar אמר say
אֵלֶ֜יךָ ʔēlˈeʸḵā אֶל to
זֶ֣ה׀ zˈeh זֶה this
יֵלֵ֣ךְ yēlˈēḵ הלך walk
אִתָּ֗ךְ ʔittˈāḵ אֵת together with
ה֚וּא ˈhû הוּא he
יֵלֵ֣ךְ yēlˈēḵ הלך walk
אִתָּ֔ךְ ʔittˈāḵ אֵת together with
וְ wᵊ וְ and
כֹ֨ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֹמַ֜ר ʔōmˈar אמר say
אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to
זֶ֚ה ˈzeh זֶה this
לֹא־ lō- לֹא not
יֵלֵ֣ךְ yēlˈēḵ הלך walk
עִמָּ֔ךְ ʕimmˈāḵ עִם with
ה֖וּא hˌû הוּא he
לֹ֥א lˌō לֹא not
יֵלֵֽךְ׃ yēlˈēḵ הלך walk
7:4. dixitque Dominus ad Gedeon adhuc populus multus est duc eos ad aquas et ibi probabo illos et de quo dixero tibi ut tecum vadat ipse pergat quem ire prohibuero revertatur
And the Lord said to Gedeon: The people are still too many, bring them to the waters, and there I will try them: and of whom I shall say to thee, This shall go with thee, let him go: whom I shall forbid to go, let him return.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:4: Try - The word used for refining metals by separating the dross from the pure ore. They who threw themselves on the ground and drank freely were the more self-indulgent; while they who, remembering the near presence of the enemy, slaked their thirst with moderation, and without being off their guard for an instant, were the true soldiers of the army of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: people: Psa 33:16
I will: Gen 22:1; Sa1 16:7; Job 23:10; Psa 7:9, Psa 66:10; Jer 6:27-30; Mal 3:2, Mal 3:3
Geneva 1599
7:4 And the LORD said unto Gideon, The people [are] yet [too] many; bring them down unto the water, and I will (b) try them for thee there: and it shall be, [that] of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.
(b) I will give you a proof to know those who will go with you.
John Gill
7:4 And the Lord said to Gideon, the people are yet too many,.... Though they were but just the number that Barak had with him, when he attacked Sisera's army and got the victory, which yet was ascribed to God, whose hand was manifestly seen in it; but as these might be supposed to be able men of valour that remained, they were too many for God to have that glory he intended to display in this victory:
bring them down unto the water; from the hill on which they were, to a brook that ran at the bottom of it, perhaps a stream from the fountain or well of Harod, Judg 7:1.
and I will try them for thee there, or "purge them" (a), as silver is purged from dross, so the word signifies, as Kimchi observes, the righteous from the wicked, as he thinks; who, with others, suppose that by those who bowed on their knees to drink, were such as had been used to bow the knee to Baal, and the rest not, and so one were discerned from the other; but this trial was only for the sake of Gideon, to direct him whom he should take with him, and whom not:
and it shall be, that of whom I say unto thee, this shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, this shall not go with thee, the same shall not go; by the different manner of his men drinking at the water, later related, Gideon knew not who should go with him, and who not, whether they that bowed down to drink, or only lapped the water; this was determined by the mouth of the Lord, as follows but this trial was only for the sake of Gideon, to direct him whom he should take with him, and whom not:
and it shall be, that of whom I say unto thee, this shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, this shall not go with thee, the same shall not go; by the different manner of his men drinking at the water, after related, Gideon knew not who should go with him, and who not, whether they that bowed down to drink, or only lapped the water; this was determined by the mouth of the Lord, as follows.
(a) "defaecabo", Drusius; "eliquabo, seu purgabo", Piscator.
John Wesley
7:4 The water - Either that which ran from the well of Harod, mentioned Judg 7:1, or some other brook.
Robert Jamieson, A. R. Fausset and David Brown
7:4 too many--Two reductions were ordered, the last by the application of a test which was made known to Gideon alone.
7:57:5: Եւ իջո՛յց զզօրն ՚ի ջուրն։ Եւ ասէ Տէր ցԳեդէոն. Ամենայն որ լափիցէ լեզուաւ իւրով ՚ի ջրոյ անտի իբրեւ զշուն, կացուսցե՛ս զնոսա ուրոյն. եւ ամենայն որ անկցի ՚ի վերայ ծնկա՛ց իւրոց ըմպել, կացուսցե՛ս զնոսա առանձինն։
5. Նա զօրքն իջեցրեց ջրի մօտ, եւ Տէրը Գեդէոնին ասաց. «Ովքեր շան նման լեզուով լակեն այդ ջրից, նրանց առանձին կը կանգնեցնես, իսկ ովքեր խմելու համար իրենց ծնկների վրայ կռանան, նրանց էլ առանձին կը կանգնեցնես»:
5 Ուստի ժողովուրդը ջուրին քով իջեցուց եւ Տէրը Գեդէօնին ըսաւ. «Ով որ շունի լափելուն պէս ջուրը լեզուովը լափէ, զանիկա առանձինն կեցուր ու ով որ խմելու համար իր ծունկերուն վրայ ծռի, զանիկա ալ առանձինն կեցուր»։
Եւ իջոյց զզօրն ի ջուրն. եւ ասէ Տէր ցԳեդէոն. Ամենայն որ լափիցէ լեզուաւ իւրով ի ջրոյ անտի իբրեւ զշուն, կացուսցես զնոսա ուրոյն. եւ ամենայն որ անկցի ի վերայ ծնկաց իւրոց ըմպել, կացուսցես զնոսա առանձինն:

7:5: Եւ իջո՛յց զզօրն ՚ի ջուրն։ Եւ ասէ Տէր ցԳեդէոն. Ամենայն որ լափիցէ լեզուաւ իւրով ՚ի ջրոյ անտի իբրեւ զշուն, կացուսցե՛ս զնոսա ուրոյն. եւ ամենայն որ անկցի ՚ի վերայ ծնկա՛ց իւրոց ըմպել, կացուսցե՛ս զնոսա առանձինն։
5. Նա զօրքն իջեցրեց ջրի մօտ, եւ Տէրը Գեդէոնին ասաց. «Ովքեր շան նման լեզուով լակեն այդ ջրից, նրանց առանձին կը կանգնեցնես, իսկ ովքեր խմելու համար իրենց ծնկների վրայ կռանան, նրանց էլ առանձին կը կանգնեցնես»:
5 Ուստի ժողովուրդը ջուրին քով իջեցուց եւ Տէրը Գեդէօնին ըսաւ. «Ով որ շունի լափելուն պէս ջուրը լեզուովը լափէ, զանիկա առանձինն կեցուր ու ով որ խմելու համար իր ծունկերուն վրայ ծռի, զանիկա ալ առանձինն կեցուր»։
zohrab-1805▾ eastern-1994▾ western am▾
7:57:5: Он привел народ к воде. И сказал Господь Гедеону: кто будет лакать воду языком своим, как лакает пес, того ставь особо, также и тех всех, которые будут наклоняться на колени свои и пить.
7:5 καὶ και and; even κατήνεγκεν καταφερω bring down / against; bear down τὸν ο the λαὸν λαος populace; population πρὸς προς to; toward τὸ ο the ὕδωρ υδωρ water καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Γεδεων γεδεων Gedeōn; Yetheon πᾶς πας all; every ὃς ος who; what ἂν αν perhaps; ever λάψῃ λαπτω the γλώσσῃ γλωσσα tongue αὐτοῦ αυτος he; him ἀπὸ απο from; away τοῦ ο the ὕδατος υδωρ water ὡς ως.1 as; how ἐὰν εαν and if; unless λάψῃ λαπτω the κύων κυων dog στήσεις ιστημι stand; establish αὐτὸν αυτος he; him κατὰ κατα down; by μόνας μονος only; alone καὶ και and; even πᾶς πας all; every ὃς ος who; what ἐὰν εαν and if; unless κλίνῃ κλινη bed ἐπὶ επι in; on τὰ ο the γόνατα γονυ knee αὐτοῦ αυτος he; him πιεῖν πινω drink
7:5 וַ wa וְ and יֹּ֥ורֶד yyˌôreḏ ירד descend אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֖ם ʕˌām עַם people אֶל־ ʔel- אֶל to הַ ha הַ the מָּ֑יִם ס mmˈāyim s מַיִם water וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon כֹּ֣ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָלֹק֩ yālˌōq לקק lick בִּ bi בְּ in לְשֹׁונֹ֨ו lᵊšônˌô לָשֹׁון tongue מִן־ min- מִן from הַ ha הַ the מַּ֜יִם mmˈayim מַיִם water כַּ ka כְּ as אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] יָלֹ֣ק yālˈōq לקק lick הַ ha הַ the כֶּ֗לֶב kkˈelev כֶּלֶב dog תַּצִּ֤יג taṣṣˈîḡ יצג set אֹותֹו֙ ʔôṯˌô אֵת [object marker] לְ lᵊ לְ to בָ֔ד vˈāḏ בַּד linen, part, stave וְ wᵊ וְ and כֹ֛ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִכְרַ֥ע yiḵrˌaʕ כרע kneel עַל־ ʕal- עַל upon בִּרְכָּ֖יו birkˌāʸw בֶּרֶךְ knee לִ li לְ to שְׁתֹּֽות׃ šᵊttˈôṯ שׁתה drink
7:5. cumque descendisset populus ad aquas dixit Dominus ad Gedeon qui lingua lambuerint aquas sicut solent canes lambere separabis eos seorsum qui autem curvatis genibus biberint in altera parte eruntAnd when the people were come down to the waters, the Lord said to Gedeon: They that shall lap the water with their tongues, as dogs are wont to lap, thou shalt set apart by themselves: but they that shall drink bowing down their knees, shall be on the other side.
5. So he brought down the people unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink.
So he brought down the people unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink:

7:5: Он привел народ к воде. И сказал Господь Гедеону: кто будет лакать воду языком своим, как лакает пес, того ставь особо, также и тех всех, которые будут наклоняться на колени свои и пить.
7:5
καὶ και and; even
κατήνεγκεν καταφερω bring down / against; bear down
τὸν ο the
λαὸν λαος populace; population
πρὸς προς to; toward
τὸ ο the
ὕδωρ υδωρ water
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Γεδεων γεδεων Gedeōn; Yetheon
πᾶς πας all; every
ὃς ος who; what
ἂν αν perhaps; ever
λάψῃ λαπτω the
γλώσσῃ γλωσσα tongue
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
τοῦ ο the
ὕδατος υδωρ water
ὡς ως.1 as; how
ἐὰν εαν and if; unless
λάψῃ λαπτω the
κύων κυων dog
στήσεις ιστημι stand; establish
αὐτὸν αυτος he; him
κατὰ κατα down; by
μόνας μονος only; alone
καὶ και and; even
πᾶς πας all; every
ὃς ος who; what
ἐὰν εαν and if; unless
κλίνῃ κλινη bed
ἐπὶ επι in; on
τὰ ο the
γόνατα γονυ knee
αὐτοῦ αυτος he; him
πιεῖν πινω drink
7:5
וַ wa וְ and
יֹּ֥ורֶד yyˌôreḏ ירד descend
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֖ם ʕˌām עַם people
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּ֑יִם ס mmˈāyim s מַיִם water
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon
כֹּ֣ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָלֹק֩ yālˌōq לקק lick
בִּ bi בְּ in
לְשֹׁונֹ֨ו lᵊšônˌô לָשֹׁון tongue
מִן־ min- מִן from
הַ ha הַ the
מַּ֜יִם mmˈayim מַיִם water
כַּ ka כְּ as
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
יָלֹ֣ק yālˈōq לקק lick
הַ ha הַ the
כֶּ֗לֶב kkˈelev כֶּלֶב dog
תַּצִּ֤יג taṣṣˈîḡ יצג set
אֹותֹו֙ ʔôṯˌô אֵת [object marker]
לְ lᵊ לְ to
בָ֔ד vˈāḏ בַּד linen, part, stave
וְ wᵊ וְ and
כֹ֛ל ḵˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִכְרַ֥ע yiḵrˌaʕ כרע kneel
עַל־ ʕal- עַל upon
בִּרְכָּ֖יו birkˌāʸw בֶּרֶךְ knee
לִ li לְ to
שְׁתֹּֽות׃ šᵊttˈôṯ שׁתה drink
7:5. cumque descendisset populus ad aquas dixit Dominus ad Gedeon qui lingua lambuerint aquas sicut solent canes lambere separabis eos seorsum qui autem curvatis genibus biberint in altera parte erunt
And when the people were come down to the waters, the Lord said to Gedeon: They that shall lap the water with their tongues, as dogs are wont to lap, thou shalt set apart by themselves: but they that shall drink bowing down their knees, shall be on the other side.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:5: Every one that lappeth of the water - as a dog - The original word ילק yalok is precisely the sound which a dog makes when he is drinking.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: lappeth: The original word yalok, is precisely the sound which the dog makes in lapping. It appears that it is not unusual for the Arabs to drink water out of the palms of their hands; and, from this account, we learn that the Israelites did so occasionally. Dr. A. Clarke, in his edition of Harmer, has presented us with the following curious manuscript note from Dr. Russell. "When they take water with the palms of their hands, they naturally place themselves on their hams, to be nearer the water; but when they drink from a pitcher or gourd, fresh filled, they do not sit down on purpose to drink, but drink standing, and very often put the sleeve of their shirt over the mouth of the vessel, by way of strainer, lest small leeches might have been taken up with the water. For the same reason they often prefer taking the water with the palm of the hand to lapping it from the surface." From the letters of Busbequius we learn, that the Eastern people are not in the habit of drinking standing. The 300 men, who satisfied their thirst in the most expeditious manner, by this sufficiently indicated their spirit, and alacrity to follow Gideon in his dangerous enterprise; while the rest shewed their love of ease, self-indulgence, effeminacy, and want of courage. Jdg 7:5
Geneva 1599
7:5 So he brought down the people unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; (c) likewise every one that boweth down upon his knees to drink.
(c) Let them depart as unfit for this enterprise.
John Gill
7:5 So he brought them down to the water,.... His whole army of 10,000 men:
and the Lord said unto Gideon, everyone that lappeth of the water with his tongue, as a dog lappeth, him shall thou set by himself; this has led some, as particularly Grotius, to think of the Egyptian dogs; of whom Aelianus relates (b), that they do not drink at once freely, and to satiety, being afraid of the crocodiles in the river; but run about the bank, and by stealth snatch a little here and a little there, and so satisfy themselves: but the allusion here is to dogs in common, whose usual way it is not to sup in, and drink a drought, but by putting out their tongues to lick and lap water with them, as Aristotle (c) says all creatures do that have teeth like saws; and the likeness between the drinking of these men, to be observed lay not in anything else but in the single action of lapping; for they first took the water in the hollow of their hands, out of the stream, and then lapped it, as in Judg 7:6 whereas a dog does not and cannot take water that way; and this lapping was standing upright, whereas dogs in common, as Aelianus in the same place suggests, bow themselves, and lap as much water as will satisfy their thirst; and by this these men were distinguished from those that bowed on their knees to drink; for had they not taken up water in their hands, they must have bowed down on their knees to have lapped, as well as those did, to sup it, or take in a large draught of it; now all those that thus lapped were to be set apart by themselves; but whether they were to go with Gideon or not, as yet he knew not: likewise everyone that boweth down on his knee to drink; were to be set by themselves also, but which of those were to go with him is after related.
(b) Var. Hist. l. 1. c. 4. (c) Hist. Animal. l. 8. c. 6.
Robert Jamieson, A. R. Fausset and David Brown
7:5 bring them down unto the water--When the wandering people in Asia, on a journey or in haste, come to water, they do not stoop down with deliberation on their knees, but only bend forward as much as is necessary to bring their hand in contact with the stream, and throw it up with rapidity, and at the same time such address, that they do not drop a particle. The Israelites, it seems, were acquainted with the practice; and those who adopted it on this occasion were selected as fit for a work that required expedition. The rest were dismissed according to the divine direction.
7:67:6: Եւ եղեւ թիւ ամենեցուն որ լափեցին ձեռամբ եւ լեզուով իւրեանց, երեք հարիւր այր. եւ մնացորդք ժողովրդեանն անկա՛ն ՚ի վերայ ծնկաց իւրեանց ըմպել ջուր[2536]։ [2536] Ոմանք. Եւ լեզուաւ իւրեանց։
6. Եւ ովքեր լակեցին ձեռքով ու լեզուով, նրանց բոլորի թիւը եղաւ երեք հարիւր մարդ. մնացած ժողովուրդը ջուր խմելու համար կռացաւ ծնկների վրայ:
6 Ձեռքը բերանը տանելով լափողներուն թիւը երեք հարիւր էր եւ բոլոր մնացած ժողովուրդը իրենց ծունկերուն վրայ ծռեցան ջուր խմելու համար։
Եւ եղեւ թիւ ամենեցուն որ լափեցին ձեռամբ եւ լեզուով իւրեանց, երեք հարեւր այր. եւ մնացորդք ժողովրդեանն անկան ի վերայ ծնկաց իւրեանց ըմպել ջուր:

7:6: Եւ եղեւ թիւ ամենեցուն որ լափեցին ձեռամբ եւ լեզուով իւրեանց, երեք հարիւր այր. եւ մնացորդք ժողովրդեանն անկա՛ն ՚ի վերայ ծնկաց իւրեանց ըմպել ջուր[2536]։
[2536] Ոմանք. Եւ լեզուաւ իւրեանց։
6. Եւ ովքեր լակեցին ձեռքով ու լեզուով, նրանց բոլորի թիւը եղաւ երեք հարիւր մարդ. մնացած ժողովուրդը ջուր խմելու համար կռացաւ ծնկների վրայ:
6 Ձեռքը բերանը տանելով լափողներուն թիւը երեք հարիւր էր եւ բոլոր մնացած ժողովուրդը իրենց ծունկերուն վրայ ծռեցան ջուր խմելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
7:67:6: И было число лакавших ртом своим с руки триста человек; весь же остальной народ наклонялся на колени свои пить воду.
7:6 καὶ και and; even ἐγένετο γινομαι happen; become ὁ ο the ἀριθμὸς αριθμος number τῶν ο the λαψάντων λαπτω in χειρὶ χειρ hand αὐτῶν αυτος he; him πρὸς προς to; toward τὸ ο the στόμα στομα mouth; edge αὐτῶν αυτος he; him τριακόσιοι τριακοσιοι three hundred ἄνδρες ανηρ man; husband καὶ και and; even πᾶν πας all; every τὸ ο the κατάλοιπον καταλοιπος left behind τοῦ ο the λαοῦ λαος populace; population ἔκλιναν κλινω bend; tip over ἐπὶ επι in; on τὰ ο the γόνατα γονυ knee αὐτῶν αυτος he; him πιεῖν πινω drink ὕδωρ υδωρ water
7:6 וַ wa וְ and יְהִ֗י yᵊhˈî היה be מִסְפַּ֞ר mispˈar מִסְפָּר number הַֽ hˈa הַ the מֲלַקְקִ֤ים mᵃlaqqˈîm לקק lick בְּ bᵊ בְּ in יָדָם֙ yāḏˌām יָד hand אֶל־ ʔel- אֶל to פִּיהֶ֔ם pîhˈem פֶּה mouth שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole יֶ֣תֶר yˈeṯer יֶתֶר remainder הָ hā הַ the עָ֔ם ʕˈām עַם people כָּרְע֥וּ kārᵊʕˌû כרע kneel עַל־ ʕal- עַל upon בִּרְכֵיהֶ֖ם birᵊḵêhˌem בֶּרֶךְ knee לִ li לְ to שְׁתֹּ֥ות šᵊttˌôṯ שׁתה drink מָֽיִם׃ ס mˈāyim . s מַיִם water
7:6. fuit itaque numerus eorum qui manu ad os proiciente aquas lambuerant trecenti viri omnis autem reliqua multitudo flexo poplite biberatAnd the number of them that had lapped water; casting it with the hand to their mouth, was three hundred men: and all the rest of the multitude had drunk kneeling.
6. And the number of them that lapped, putting their hand to their mouth, was three hundred men: but all the rest of the people bowed down upon their knees to drink water.
And the number of them that lapped, [putting] their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water:

7:6: И было число лакавших ртом своим с руки триста человек; весь же остальной народ наклонялся на колени свои пить воду.
7:6
καὶ και and; even
ἐγένετο γινομαι happen; become
ο the
ἀριθμὸς αριθμος number
τῶν ο the
λαψάντων λαπτω in
χειρὶ χειρ hand
αὐτῶν αυτος he; him
πρὸς προς to; toward
τὸ ο the
στόμα στομα mouth; edge
αὐτῶν αυτος he; him
τριακόσιοι τριακοσιοι three hundred
ἄνδρες ανηρ man; husband
καὶ και and; even
πᾶν πας all; every
τὸ ο the
κατάλοιπον καταλοιπος left behind
τοῦ ο the
λαοῦ λαος populace; population
ἔκλιναν κλινω bend; tip over
ἐπὶ επι in; on
τὰ ο the
γόνατα γονυ knee
αὐτῶν αυτος he; him
πιεῖν πινω drink
ὕδωρ υδωρ water
7:6
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
מִסְפַּ֞ר mispˈar מִסְפָּר number
הַֽ hˈa הַ the
מֲלַקְקִ֤ים mᵃlaqqˈîm לקק lick
בְּ bᵊ בְּ in
יָדָם֙ yāḏˌām יָד hand
אֶל־ ʔel- אֶל to
פִּיהֶ֔ם pîhˈem פֶּה mouth
שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
אִ֑ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
יֶ֣תֶר yˈeṯer יֶתֶר remainder
הָ הַ the
עָ֔ם ʕˈām עַם people
כָּרְע֥וּ kārᵊʕˌû כרע kneel
עַל־ ʕal- עַל upon
בִּרְכֵיהֶ֖ם birᵊḵêhˌem בֶּרֶךְ knee
לִ li לְ to
שְׁתֹּ֥ות šᵊttˌôṯ שׁתה drink
מָֽיִם׃ ס mˈāyim . s מַיִם water
7:6. fuit itaque numerus eorum qui manu ad os proiciente aquas lambuerant trecenti viri omnis autem reliqua multitudo flexo poplite biberat
And the number of them that had lapped water; casting it with the hand to their mouth, was three hundred men: and all the rest of the multitude had drunk kneeling.
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Adam Clarke: Commentary on the Bible - 1831
7:6: The number of them that lapped - From this account it appears that some of the people went down on their knees, and putting their mouths to the water, sucked up what they needed; the others stooped down, and taking up water in the hollow of their hands, applied it to their mouth.
John Gill
7:6 And the number of them that lapped, putting their hand to their mouth,.... That is, that took up water in the hollow of their hands, which they lifted up to their mouths, and so lapped it, as the Egyptians about the Nile are said (d) to do, who drank not out of pots and cups, but used their hands to drink with:
were three hundred men; only such a number out of 10,000: but all the rest of the people bowed down upon their knees to drink water; even 9,700; and it was the custom of some nations, as the Ichthyophagy, or fish eaters, to cast themselves with their face to the ground, and drink after the manner of oxen (e).
(d) Achilles Tatius, l. 4. (e) Strabo. Geograph. l. 16. p. 532.
John Wesley
7:6 That lapped - Taking up a little water in the palm of their hands.
7:77:7: Եւ ասէ Տէր ցԳեդէոն. Երեք հարիւր արամբքդ որ լափեցին զջուր՝ փրկեցի՛ց զձեզ. եւ տա՛ց զՄադիամ ՚ի ձեռս քո. եւ ամենայն ժողովուրդդ երթիցէ՛ այր իւրաքանչիւր ՚ի տեղի իւր։
7. Տէրն ասաց Գեդէոնին. «Այն երեք հարիւր մարդկանցով, որոնք լակեցին ջուրը, ձեզ կը փրկեմ եւ մադիամացիներին քո ձեռքը կը մատնեմ, իսկ այն ամբողջ ժողովուրդը թող գնայ, ամէն մէկն իր տեղը»:
7 Տէրը Գեդէօնին ըսաւ. «Այն երեք հարիւր մարդոցմով, որոնք ջուրը լափեցին, ձեզ պիտի ազատեմ եւ Մադիամը քու ձեռքդ պիտի մատնեմ ու բոլոր մնացած ժողովուրդը, ամէն մարդ, իր տեղը թող երթայ»։
Եւ ասէ Տէր ցԳեդէոն. Երեք հարեւր արամբքդ որ լափեցին զջուր` փրկեցից զձեզ, եւ տաց զՄադիամ ի ձեռս քո. եւ ամենայն ժողովուրդդ երթիցէ այր իւրաքանչիւր ի տեղի իւր:

7:7: Եւ ասէ Տէր ցԳեդէոն. Երեք հարիւր արամբքդ որ լափեցին զջուր՝ փրկեցի՛ց զձեզ. եւ տա՛ց զՄադիամ ՚ի ձեռս քո. եւ ամենայն ժողովուրդդ երթիցէ՛ այր իւրաքանչիւր ՚ի տեղի իւր։
7. Տէրն ասաց Գեդէոնին. «Այն երեք հարիւր մարդկանցով, որոնք լակեցին ջուրը, ձեզ կը փրկեմ եւ մադիամացիներին քո ձեռքը կը մատնեմ, իսկ այն ամբողջ ժողովուրդը թող գնայ, ամէն մէկն իր տեղը»:
7 Տէրը Գեդէօնին ըսաւ. «Այն երեք հարիւր մարդոցմով, որոնք ջուրը լափեցին, ձեզ պիտի ազատեմ եւ Մադիամը քու ձեռքդ պիտի մատնեմ ու բոլոր մնացած ժողովուրդը, ամէն մարդ, իր տեղը թող երթայ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:77:7: И сказал Господь Гедеону: тремя стами лакавших Я спасу вас и предам Мадианитян в руки ваши, а весь народ пусть идет, каждый в свое место.
7:7 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Γεδεων γεδεων Gedeōn; Yetheon ἐν εν in τοῖς ο the τριακοσίοις τριακοσιοι three hundred ἀνδράσιν ανηρ man; husband τοῖς ο the λάψασιν λαπτω save ὑμᾶς υμας you καὶ και and; even δώσω διδωμι give; deposit τὴν ο the Μαδιαμ μαδιαν Madian; Mathian ἐν εν in χειρί χειρ hand σου σου of you; your καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population πορεύσονται πορευομαι travel; go ἀνὴρ ανηρ man; husband εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him
7:7 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon בִּ bi בְּ in שְׁלֹשׁ֩ šᵊlˌōš שָׁלֹשׁ three מֵאֹ֨ות mēʔˌôṯ מֵאָה hundred הָ hā הַ the אִ֤ישׁ ʔˈîš אִישׁ man הַֽ hˈa הַ the מֲלַקְקִים֙ mᵃlaqqîm לקק lick אֹושִׁ֣יעַ ʔôšˈîₐʕ ישׁע help אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] וְ wᵊ וְ and נָתַתִּ֥י nāṯattˌî נתן give אֶת־ ʔeṯ- אֵת [object marker] מִדְיָ֖ן miḏyˌān מִדְיָן Midian בְּ bᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people יֵלְכ֖וּ yēlᵊḵˌû הלך walk אִ֥ישׁ ʔˌîš אִישׁ man לִ li לְ to מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place
7:7. et ait Dominus ad Gedeon in trecentis viris qui lambuerunt aquas liberabo vos et tradam Madian in manu tua omnis autem reliqua multitudo revertatur in locum suumAnd the Lord said to Gedeon: By the three hundred men, that lapped water, I will save you, and deliver Madian into thy hand: but let all the rest of the people return to their place.
7. And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the people go every man unto his place.
And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the [other] people go every man unto his place:

7:7: И сказал Господь Гедеону: тремя стами лакавших Я спасу вас и предам Мадианитян в руки ваши, а весь народ пусть идет, каждый в свое место.
7:7
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Γεδεων γεδεων Gedeōn; Yetheon
ἐν εν in
τοῖς ο the
τριακοσίοις τριακοσιοι three hundred
ἀνδράσιν ανηρ man; husband
τοῖς ο the
λάψασιν λαπτω save
ὑμᾶς υμας you
καὶ και and; even
δώσω διδωμι give; deposit
τὴν ο the
Μαδιαμ μαδιαν Madian; Mathian
ἐν εν in
χειρί χειρ hand
σου σου of you; your
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
πορεύσονται πορευομαι travel; go
ἀνὴρ ανηρ man; husband
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
7:7
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon
בִּ bi בְּ in
שְׁלֹשׁ֩ šᵊlˌōš שָׁלֹשׁ three
מֵאֹ֨ות mēʔˌôṯ מֵאָה hundred
הָ הַ the
אִ֤ישׁ ʔˈîš אִישׁ man
הַֽ hˈa הַ the
מֲלַקְקִים֙ mᵃlaqqîm לקק lick
אֹושִׁ֣יעַ ʔôšˈîₐʕ ישׁע help
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
וְ wᵊ וְ and
נָתַתִּ֥י nāṯattˌî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
מִדְיָ֖ן miḏyˌān מִדְיָן Midian
בְּ bᵊ בְּ in
יָדֶ֑ךָ yāḏˈeḵā יָד hand
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
יֵלְכ֖וּ yēlᵊḵˌû הלך walk
אִ֥ישׁ ʔˌîš אִישׁ man
לִ li לְ to
מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place
7:7. et ait Dominus ad Gedeon in trecentis viris qui lambuerunt aquas liberabo vos et tradam Madian in manu tua omnis autem reliqua multitudo revertatur in locum suum
And the Lord said to Gedeon: By the three hundred men, that lapped water, I will save you, and deliver Madian into thy hand: but let all the rest of the people return to their place.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: Jdg 7:18-22; Sa1 14:6; Isa 41:14-16
Geneva 1599
7:7 And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the [other] (d) people go every man unto his place.
(d) That is, the 31,000 and 700. See (Judg 7:3,6).
John Gill
7:7 And the Lord said unto Gideon, by the three hundred men that lapped I will save and deliver the Midianites into thine hand,.... It is hard to say what character this action of the three hundred is expressive of, whether of weakness or of courage. Some think that those who drank upon their knees were faint and weary, and men of intemperance, and indulged themselves, and were unfit for war, while those that only lapped a little water to refresh themselves appeared to be eager, and in haste and readiness to engage in it; and so Ben Gersom takes those that bowed to be slothful persons, and those that lapped courageous and mighty men, and so were ordered to be taken and go along with Gideon; and this agrees with the method before taken, to dismiss the fearful, and only take those that were men of courage; but Josephus (f) is of opinion that they that drank upon their knees were the men of spirit and courage, and those that lapped, such who drank hastily, with trembling, and through fear of the enemy, and these were ordered to go with Gideon, and not the other: and indeed this most displays the glory of God to save Israel, and deliver them from the Midianites by a handful of such poor dispirited creatures. Though it seems that all the 10,000 men were men of courage; and this method was taken not to distinguish those that were the most courageous from those that were the least so, but only to reduce the number that should be engaged in this battle; for it being the summer season, it may reasonably be supposed that the greater part of the army was very thirsty, and would kneel down to take a large draught of water, when those that were not so thirsty would be the fewer number, and so taken:
and let all the other people go every man to his place; all the rest, who bowed on their knees to drink, which were 9,700, these were ordered to march homewards; though perhaps before they got home, hearing of the victory, they returned and joined in the pursuit, Judg 7:23.
(f) Antiqu. l. 5. c. 6. sect. 3.
John Wesley
7:7 His own place - That is, to his own home. By this farther distinction it was proved, that none should be made use of, but, Men that were hardy, that could endure fatigue, without complaining of thirst or weariness: Men that were hasty, that thought it long, 'till they were engaged with the enemy, and so just wetted their mouth and away, not staying for a full draught. Such as these God chuses to employ, that are not only well affected, but zealously affected to his work.
Robert Jamieson, A. R. Fausset and David Brown
7:7 the Lord said, By the three hundred men that lapped will I save you--It is scarcely possible to conceive a more severe trial than the command to attack the overwhelming forces of the enemy with such a handful of followers. But Gideon's faith in the divine assurance of victory was steadfast, and it is for this he is so highly commended (Heb 11:32).
7:87:8: Եւ առին զպաշար ժողովրդեանն ՚ի ձե՛ռս իւրեանց, եւ զփողս նոցա զեղջերեայս. եւ զամենայն այր Իսրայէլի արձակեա՛ց զայր ՚ի բնակութիւն իւր. եւ զերեքհարիւր այրն եւեթ կալաւ. եւ բանակն Մադիամու՝ էին ՚ի ներքոյ նորա ՚ի հովիտսն։
8. Եւ նրանք ժողովրդի պաշարն ու նրանց եղջերափողերն իրենց ձեռքն առան, եւ Գեդէոնը Իսրայէլի բոլոր մարդկանց իրենց բնակութեան տեղն արձակեց եւ միայն այն երեք հարիւր մարդկանց պահեց. Մադիամի բանակը նրանից ներքեւ՝ հովտում էր:
8 Ուստի ժողովուրդը իրենց ձեռքը պաշար առին եւ իրենց փողերն ալ։ Եւ Գեդէօն Իսրայէլի բոլոր մարդիկը, ամէն մէկը, իր վրանը ղրկեց, բայց այն երեք հարիւր մարդը իր քով պահեց։ Մադիամի բանակը հովիտին մէջն էր։
Եւ առին զպաշար ժողովրդեանն ի ձեռս իւրեանց, եւ զփողս նոցա եղջերեայս: Եւ զամենայն այր Իսրայելի արձակեաց զայր ի բնակութիւն իւր, եւ զերեքհարեւր այրն եւեթ կալաւ. եւ բանակն Մադիամու էին ի ներքոյ նորա ի հովիտսն:

7:8: Եւ առին զպաշար ժողովրդեանն ՚ի ձե՛ռս իւրեանց, եւ զփողս նոցա զեղջերեայս. եւ զամենայն այր Իսրայէլի արձակեա՛ց զայր ՚ի բնակութիւն իւր. եւ զերեքհարիւր այրն եւեթ կալաւ. եւ բանակն Մադիամու՝ էին ՚ի ներքոյ նորա ՚ի հովիտսն։
8. Եւ նրանք ժողովրդի պաշարն ու նրանց եղջերափողերն իրենց ձեռքն առան, եւ Գեդէոնը Իսրայէլի բոլոր մարդկանց իրենց բնակութեան տեղն արձակեց եւ միայն այն երեք հարիւր մարդկանց պահեց. Մադիամի բանակը նրանից ներքեւ՝ հովտում էր:
8 Ուստի ժողովուրդը իրենց ձեռքը պաշար առին եւ իրենց փողերն ալ։ Եւ Գեդէօն Իսրայէլի բոլոր մարդիկը, ամէն մէկը, իր վրանը ղրկեց, բայց այն երեք հարիւր մարդը իր քով պահեց։ Մադիամի բանակը հովիտին մէջն էր։
zohrab-1805▾ eastern-1994▾ western am▾
7:87:8: И взяли они съестной запас у народа себе и трубы их, и отпустил Гедеон всех Израильтян по шатрам и удержал у себя триста человек; стан же Мадиамский был у него внизу в долине.
7:8 καὶ και and; even ἔλαβον λαμβανω take; get τὸν ο the ἐπισιτισμὸν επισιτισμος provisions τοῦ ο the λαοῦ λαος populace; population ἐν εν in χειρὶ χειρ hand αὐτῶν αυτος he; him καὶ και and; even τὰς ο the κερατίνας κερατινη he; him καὶ και and; even τὸν ο the πάντα πας all; every ἄνδρα ανηρ man; husband Ισραηλ ισραηλ.1 Israel ἐξαπέστειλεν εξαποστελλω send forth ἄνδρα ανηρ man; husband εἰς εις into; for σκηνὴν σκηνη tent αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the τριακοσίους τριακοσιοι three hundred ἄνδρας ανηρ man; husband κατίσχυσεν κατισχυω force down; prevail καὶ και and; even ἡ ο the παρεμβολὴ παρεμβολη encampment; barracks Μαδιαμ μαδιαν Madian; Mathian ἦσαν ειμι be αὐτοῦ αυτος he; him ὑποκάτω υποκατω underneath ἐν εν in τῇ ο the κοιλάδι κοιλας hollow
7:8 וַ wa וְ and יִּקְח֣וּ yyiqḥˈû לקח take אֶת־ ʔeṯ- אֵת [object marker] צֵדָה֩ ṣēḏˌā צֵידָה provision הָ hā הַ the עָ֨ם ʕˌām עַם people בְּ bᵊ בְּ in יָדָ֜ם yāḏˈām יָד hand וְ wᵊ וְ and אֵ֣ת ʔˈēṯ אֵת [object marker] שֹׁופְרֹֽתֵיהֶ֗ם šôfᵊrˈōṯêhˈem שֹׁופָר horn וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אִ֤ישׁ ʔˈîš אִישׁ man יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel שִׁלַּח֙ šillˌaḥ שׁלח send אִ֣ישׁ ʔˈîš אִישׁ man לְ lᵊ לְ to אֹֽהָלָ֔יו ʔˈōholˈāʸw אֹהֶל tent וּ û וְ and בִ vi בְּ in שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred הָ hā הַ the אִ֖ישׁ ʔˌîš אִישׁ man הֶֽחֱזִ֑יק hˈeḥᵉzˈîq חזק be strong וּ û וְ and מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp מִדְיָ֔ן miḏyˈān מִדְיָן Midian הָ֥יָה hˌāyā היה be לֹ֖ו lˌô לְ to מִ mi מִן from תַּ֥חַת ttˌaḥaṯ תַּחַת under part בָּ bā בְּ in † הַ the עֵֽמֶק׃ פ ʕˈēmeq . f עֵמֶק valley
7:8. sumptis itaque pro numero cibariis et tubis omnem reliquam multitudinem abire praecepit ad tabernacula sua et ipse cum trecentis viris se certamini dedit castra autem Madian erant subter in valleSo taking victuals and trumpets according to their number, he ordered all the rest of the multitude to depart to their tents: and he with the three hundred gave himself to the battle. Now the camp of Madia was beneath him in the valley.
8. So the people took victuals in their hand, and their trumpets: and he sent all the men of Israel every man unto his tent, but retained the three hundred men: and the camp of Midian was beneath him in the valley.
So the people took victuals in their hand, and their trumpets: and he sent all [the rest of] Israel every man unto his tent, and retained those three hundred men: and the host of Midian was beneath him in the valley:

7:8: И взяли они съестной запас у народа себе и трубы их, и отпустил Гедеон всех Израильтян по шатрам и удержал у себя триста человек; стан же Мадиамский был у него внизу в долине.
7:8
καὶ και and; even
ἔλαβον λαμβανω take; get
τὸν ο the
ἐπισιτισμὸν επισιτισμος provisions
τοῦ ο the
λαοῦ λαος populace; population
ἐν εν in
χειρὶ χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
τὰς ο the
κερατίνας κερατινη he; him
καὶ και and; even
τὸν ο the
πάντα πας all; every
ἄνδρα ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
ἐξαπέστειλεν εξαποστελλω send forth
ἄνδρα ανηρ man; husband
εἰς εις into; for
σκηνὴν σκηνη tent
αὐτοῦ αυτος he; him
καὶ και and; even
τοὺς ο the
τριακοσίους τριακοσιοι three hundred
ἄνδρας ανηρ man; husband
κατίσχυσεν κατισχυω force down; prevail
καὶ και and; even
ο the
παρεμβολὴ παρεμβολη encampment; barracks
Μαδιαμ μαδιαν Madian; Mathian
ἦσαν ειμι be
αὐτοῦ αυτος he; him
ὑποκάτω υποκατω underneath
ἐν εν in
τῇ ο the
κοιλάδι κοιλας hollow
7:8
וַ wa וְ and
יִּקְח֣וּ yyiqḥˈû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
צֵדָה֩ ṣēḏˌā צֵידָה provision
הָ הַ the
עָ֨ם ʕˌām עַם people
בְּ bᵊ בְּ in
יָדָ֜ם yāḏˈām יָד hand
וְ wᵊ וְ and
אֵ֣ת ʔˈēṯ אֵת [object marker]
שֹׁופְרֹֽתֵיהֶ֗ם šôfᵊrˈōṯêhˈem שֹׁופָר horn
וְ wᵊ וְ and
אֵ֨ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אִ֤ישׁ ʔˈîš אִישׁ man
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
שִׁלַּח֙ šillˌaḥ שׁלח send
אִ֣ישׁ ʔˈîš אִישׁ man
לְ lᵊ לְ to
אֹֽהָלָ֔יו ʔˈōholˈāʸw אֹהֶל tent
וּ û וְ and
בִ vi בְּ in
שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three
מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred
הָ הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
הֶֽחֱזִ֑יק hˈeḥᵉzˈîq חזק be strong
וּ û וְ and
מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp
מִדְיָ֔ן miḏyˈān מִדְיָן Midian
הָ֥יָה hˌāyā היה be
לֹ֖ו lˌô לְ to
מִ mi מִן from
תַּ֥חַת ttˌaḥaṯ תַּחַת under part
בָּ בְּ in
הַ the
עֵֽמֶק׃ פ ʕˈēmeq . f עֵמֶק valley
7:8. sumptis itaque pro numero cibariis et tubis omnem reliquam multitudinem abire praecepit ad tabernacula sua et ipse cum trecentis viris se certamini dedit castra autem Madian erant subter in valle
So taking victuals and trumpets according to their number, he ordered all the rest of the multitude to depart to their tents: and he with the three hundred gave himself to the battle. Now the camp of Madia was beneath him in the valley.
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Adam Clarke: Commentary on the Bible - 1831
7:8: So the people took victuals - The three hundred men that he reserved took the victuals necessary for the day's expenditure, while the others were dismissed to their tents and their houses as they thought proper.
Albert Barnes: Notes on the Bible - 1834
7:8: The sense is, "And they (the three hundred) took the victuals and trumpets of the people (all the people of Jdg 7:7) into their hands." so that each of the three hundred should have a trumpet and a pitcher.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: trumpets: Jdg 3:27; Lev 23:24, Lev 25:9; Num 10:9; Jos 6:4, Jos 6:20; Isa 27:13; Co1 15:52
in the valley: Jdg 6:33
John Gill
7:8 So the people took victuals in their hands and their trumpets,.... That is, the three hundred took victuals of those that departed, as much as was necessary for them, and also their trumpets, being directed thereunto by Gideon, no doubt; perhaps they took all the trumpets they had; however, as many as would furnish every man with one. And from hence it appears, that these three hundred that were ordered to stay and go with Gideon were unarmed men, at least could carry no arms in their hands; for in one hand they carried their victuals, and in the other hand their trumpets, so that the salvation wrought by them would most clearly appear to be of the Lord:
and he sent all the rest of Israel every man unto his tent; not to his tent in the army, but to his own house, in the tribe and city to which he belonged: and retained these three hundred men; that had lapped water, to engage with the Midianites and their associates:
and the host of Midian was beneath him in the valley; in the valley of Jezreel; for it seems as if Gideon, after he had brought down his men to the water to be tried, went up to the hill again with his three hundred men only, to wait the divine orders, when he should attack the army of Midian below him.
John Wesley
7:8 Their trumpets - That is the trumpets belonging to the whole army, which he retained for the use following.
Robert Jamieson, A. R. Fausset and David Brown
7:8 the host of Midian was beneath him in the valley--Attention to the relative position of the parties is of the greatest importance to an understanding of what follows.
7:97:9: Եւ եղեւ ՚ի գիշերին յայնմիկ, եւ ասէ ցնա Տէր. Արի է՛ջ աստի վաղվաղակի ՚ի բանակն, զի մատնեցի՛ զնա ՚ի ձեռս քո։
9. Այդ գիշեր Տէրը նրան ասաց. «Շտապ վեր կաց իջի՛ր այստեղից բանակատեղի, որովհետեւ նրան քո ձեռքն եմ մատնում.
9 Նոյն գիշերը Տէրը անոր ըսաւ. «Ոտքի՛ ելիր ու ասկէ բանակը իջի՛ր, քանզի զանիկա քու ձեռքդ մատնեցի։
Եւ եղեւ ի գիշերին յայնմիկ եւ ասէ ցնա Տէր. Արի էջ աստի վաղվաղակի ի բանակն, զի մատնեցի զնա ի ձեռս քո:

7:9: Եւ եղեւ ՚ի գիշերին յայնմիկ, եւ ասէ ցնա Տէր. Արի է՛ջ աստի վաղվաղակի ՚ի բանակն, զի մատնեցի՛ զնա ՚ի ձեռս քո։
9. Այդ գիշեր Տէրը նրան ասաց. «Շտապ վեր կաց իջի՛ր այստեղից բանակատեղի, որովհետեւ նրան քո ձեռքն եմ մատնում.
9 Նոյն գիշերը Տէրը անոր ըսաւ. «Ոտքի՛ ելիր ու ասկէ բանակը իջի՛ր, քանզի զանիկա քու ձեռքդ մատնեցի։
zohrab-1805▾ eastern-1994▾ western am▾
7:97:9: В ту ночь сказал ему Господь: встань, сойди в стан, Я предаю его в руки твои;
7:9 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in τῇ ο the νυκτὶ νυξ night ἐκείνῃ εκεινος that καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him κύριος κυριος lord; master ἀναστὰς ανιστημι stand up; resurrect κατάβηθι καταβαινω step down; descend ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks ὅτι οτι since; that παρέδωκα παραδιδωμι betray; give over αὐτὴν αυτος he; him ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your
7:9 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be בַּ ba בְּ in † הַ the לַּ֣יְלָה llˈaylā לַיְלָה night הַ ha הַ the ה֔וּא hˈû הוּא he וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH ק֖וּם qˌûm קום arise רֵ֣ד rˈēḏ ירד descend בַּֽ bˈa בְּ in † הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp כִּ֥י kˌî כִּי that נְתַתִּ֖יו nᵊṯattˌiʸw נתן give בְּ bᵊ בְּ in יָדֶֽךָ׃ yāḏˈeḵā יָד hand
7:9. eadem nocte dixit Dominus ad eum surge et descende in castra quia tradidi eos in manu tuaThe same night the Lord said to him: Arise, and go down into the camp: because I have delivered them into thy hand.
9. And it came to pass the same night, that the LORD said unto him, Arise, get thee down into the camp; for I have delivered it into thine hand.
And it came to pass the same night, that the LORD said unto him, Arise, get thee down unto the host; for I have delivered it into thine hand:

7:9: В ту ночь сказал ему Господь: встань, сойди в стан, Я предаю его в руки твои;
7:9
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐν εν in
τῇ ο the
νυκτὶ νυξ night
ἐκείνῃ εκεινος that
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
κύριος κυριος lord; master
ἀναστὰς ανιστημι stand up; resurrect
κατάβηθι καταβαινω step down; descend
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
ὅτι οτι since; that
παρέδωκα παραδιδωμι betray; give over
αὐτὴν αυτος he; him
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
7:9
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
בַּ ba בְּ in
הַ the
לַּ֣יְלָה llˈaylā לַיְלָה night
הַ ha הַ the
ה֔וּא hˈû הוּא he
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
ק֖וּם qˌûm קום arise
רֵ֣ד rˈēḏ ירד descend
בַּֽ bˈa בְּ in
הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
כִּ֥י kˌî כִּי that
נְתַתִּ֖יו nᵊṯattˌiʸw נתן give
בְּ bᵊ בְּ in
יָדֶֽךָ׃ yāḏˈeḵā יָד hand
7:9. eadem nocte dixit Dominus ad eum surge et descende in castra quia tradidi eos in manu tua
The same night the Lord said to him: Arise, and go down into the camp: because I have delivered them into thy hand.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-15: Пред вступлением в битву, Гедеон с своим слугою ночью проник в мадиамский стан, который был расположен в долине и был виден с Гелвуйских гор, где расположился отряд Гедеона. Здесь он подслушал рассуждение двух воинов о значении виденного одним из них сна, после чего вполне уверился, что Бог дарует ему победу. Народы востока, как показывает история Иосифа, Даниила и др., вообще верили в значение сновидений.
Matthew Henry: Concise Commentary on the Whole Bible - 1706

3. Let us see how this little despicable regiment, on which the stress of the action must lie, was accoutred and fitted out. Had these 300 been double-manned with servants and attendants, and double-armed with swords and spears, we should have thought them the more likely to bring something to pass. But, instead of making them more serviceable by their equipment, they are made less so. For, (1.) Every soldier turns butler: They took victuals in their hands (v. 8), left their bag and baggage behind, and every man burdened himself with his own provision, which was a trial of their faith, whether they could trust God when they had no more provisions with them than they could carry, and a trial of their diligence, whether they would carry as much as they had occasion for. This was indeed living from hand to mouth. (2.) Every soldier turns trumpeter. The regiments that were cashiered left their trumpets behind them for the use of these 300 men, who were furnished with these instead of weapons of war, as if they had been going rather to a game than to a battle.

9 And it came to pass the same night, that the LORD said unto him, Arise, get thee down unto the host; for I have delivered it into thine hand. 10 But if thou fear to go down, go thou with Phurah thy servant down to the host: 11 And thou shalt hear what they say; and afterward shall thine hands be strengthened to go down unto the host. Then went he down with Phurah his servant unto the outside of the armed men that were in the host. 12 And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels were without number, as the sand by the sea side for multitude. 13 And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along. 14 And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host. 15 And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for the LORD hath delivered into your hand the host of Midian.
Gideon's army being diminished as we have found it was, he must either fight by faith or not at all; God therefore here provides recruits for his faith, instead of recruits for his forces.
I. He furnishes him with a good foundation to build his faith upon. Nothing but a word from God will be a footing for faith. He has this as full and express as he can desire, v. 9. 1. A word of command to warrant the action, which otherwise seemed rash and indiscreet, and unbecoming a wise general: Arise, get thee down with this handful of men unto the host. 2. A word of promise to assure him of the success, which otherwise seemed very improbable: I have delivered it into thy hand; it is all thy own. This word of the Lord came to him the same night, when he was (we may suppose) greatly agitated and full of care how he should come off; in the multitude of his thoughts within him these comforts did delight his soul. Divine consolations are given in to believers not only strongly but seasonably.
II. He furnishes him with a good prop to support his faith with. 1. He orders him to be his own spy, and now in the dead of the night to go down privately into the host of Midian, and see what intelligence he could gain: "If thou fear to go down to fight, go first only with thy own servant (v. 10) and hear what they say" (v. 11); and it is intimated to him that he should hear that which would greatly strengthen his faith. God knows the infirmities of his people, and what great encouragement they may sometimes take from a small matter; and therefore, knowing beforehand what would occur to Gideon, in that very part of the camp to which he would go down, he orders him to go down and hearken to what they said, that he might the more firmly believe what God said. He must take with him Phurah his servant, one that he could confide in, probably one of the ten that had helped him to break down the altar of Baal. He must take him and no one else with him, must take him with him to be a witness of what he should hear the Midianites say, that out of the mouth of these two witnesses, when the matter came to be reported to Israel, the word might be established. He must take his servant with him, because two are better than one and a little help is better than none. 2. Being so, he orders him the sight of something that was discouraging. It was enough to frighten him to discern, perhaps by moon-light, the vast numbers of the enemy (v. 12), the men like grasshoppers for multitude, and they proved no better than grasshoppers for strength and courage; the camels one could not count, any more than the sand. But, 3. He causes him to hear that which was to him a very good omen; and when he had heard it he went back again immediately, supposing he now had what he was sent thither for. He overheard two soldiers of the enemy, that were comrades, talking; probably they were in bed together, waking in the night. (1.) One of them tells his dream, and as our dreams generally are, and therefore not worth telling again, it is a very foolish one. He dreamed that he saw a barley-cake come rolling down the hill into the camp of the Midianites, and "methought," says he (for so we speak in telling our dreams), "this rolling cake struck one of our tents" (perhaps one of the chief of their tents) "and with such violence that" (would you think it?) "it overturned the tent, forced down the stakes, and broke the cords at one blow, so that the tent lay along and buried its inhabitants," v. 13. In multitudes of dreams there are divers vanities, says Solomon, Eccl. v. 7. One would wonder what odd incoherent things are often put together by a ludicrous fancy in our dreams. (2.) The other, it may be between sleeping and waking, undertakes to interpret this dream, and the interpretation is very far-fetched: This is nothing else save the sword of Gideon, v. 14. Our expositors now can tell us how apt the resemblance was, that Gideon, who had threshed corn for his family, and made cakes for his friend (ch. vi. 11-19), was fitly represented by a cake,--that he and his army were as inconsiderable as a cake made of a little flour, as contemptible as a barley-cake, hastily got together as a cake suddenly baked upon the coals, and as unlikely to conquer this great army as a cake to overthrow a tent. But, after all, do not interpretations belong to God? He put it into the head of the one to dream and into the mouth of the other to give the sense of it; if Gideon had heard the dream only, and he and his servant had been left to interpret it themselves, it had so little significancy in it that it would have done him little service; but, having the interpretation from the mouth of an enemy, it not only appeared to come from God, who has all men's hearts and tongues in his hand, but it was likewise an evidence that the enemy was quite dispirited, and that the name of Gideon had become so formidable to them that it disturbed their sleep. The victory would easily be won which was already so tamely yielded: Into his hand hath God delivered Midian. Those were not likely to fight who saw God fighting against them.
Lastly, Gideon, observing the finger of God pointing him to this very place, at this very time, to hear this dream and the interpretation of it, was exceedingly encouraged by it against the melancholy apprehensions he had upon the reducing of his army. He was very well pleased to hear himself compared to a barley-cake, when it proved to effect such great things. Being hereby animated, we are told (v. 15), 1. How he gave God the glory of it; he worshipped immediately, bowed his head, or, it may be, lifted up his eyes and hands, and in a short ejaculation thanked God for the victory he was now sure of, and for this encouragement to expect it. Wherever we are, we may speak to God, and worship him, and find a way open heavenward. God must have the praise of that which is encouraging to our faith, and his providence must be acknowledged in those events which, though minute and seemingly accidental, prove serviceable to us. 2. How he gave his friends a share in the encouragements he had received: Arise, prepare to march presently; the Lord has delivered Midian into your hand.
Adam Clarke: Commentary on the Bible - 1831
7:9: I have delivered it into thine hand - I have determined to do it, and it is as sure as if it were done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: the same: Gen 46:2, Gen 46:3; Job 4:13, Job 33:15, Job 33:16; Mat 1:20, Mat 2:13; Act 18:9, Act 18:10, Act 27:23
Arise: Jos 1:5-9; Isa 41:10-16, Isa 43:1, Isa 43:2
I have delivered: Jdg 3:10, Jdg 3:28, Jdg 4:14, Jdg 4:15; Ch2 16:8, Ch2 16:9, Ch2 20:17
Carl Friedrich Keil and Franz Delitzsch
7:9
Gideon's Battle and Victory. - Judg 7:9-11. The following night the Lord commanded Gideon to go down to the camp of the enemy, as He had given it into his hand (the perfect is used to denote the purpose of God which had already been formed, as in Judg 4:14). But in order to fill him with confidence for such an enterprise, which to all human appearance was a very rash one, God added, "If thou art afraid to go down, go thou with thine attendant Purah down to the camp, and thou wilt hear what they say, and thy hands will thereby become strong." The meaning of the protasis is not, If thou art afraid to go down into the camp of the enemy alone, or to visit the enemy unarmed, take Purah thine armour-bearer with thee, to make sure that thou hast weapons to use (Bertheau); for, apart from the fact that the addition "unarmed" is perfectly arbitrary, the apodosis "thou wilt see," etc., by no means agrees with this explanation. The meaning is rather this: Go with thy 300 men into (בּ) the hostile camp to smite it, for I have given it into thy hand; but if thou art afraid to do this, go down with thine attendant to (אל) the camp, to ascertain the state and feeling of the foe, and thou wilt hear what they say, i.e., as we gather from what follows, how they are discouraged, have lost all hope of defeating you, and from that thou wilt gather courage and strength for the battle. On the expression "thine hands shall be strengthened," see 2Kings 2:7. The expression which follows, בּמּחנה וירדתּ, is not a mere repetition of the command to go down with his attendant to the hostile camp, but describes the result of the stimulus given to his courage: And then thou wilt go fearlessly into the hostile camp to attack the foe. בּמּחנה ירד (Judg 7:9, Judg 7:11) is to be distinguished from המּחנה ירד in Judg 7:10. The former signifies to go down into the camp to smite the foe; the latter, to go down to the camp to reconnoitre it, and is equivalent to the following clause: "he went to the outside of the camp."
Geneva 1599
7:9 And it came to pass the same night, that the LORD said unto him, Arise, (e) get thee down unto the host; for I have delivered it into thine hand.
(e) Thus the Lord by various means strengthens him, that he faint not in so great an enterprise.
John Gill
7:9 And it came to pass the same night that the Lord said to him,.... The night after there had been so great a reduction of his army, from 32,000 to three hundred:
arise, get thee down unto the host, for I have delivered it into thine hands; that is, go down from the hill where he and his little army were, to the valley of Jezreel, where lay the numerous host of Midian; assuring him, that though the disproportion was so very great, the army of Midian should be delivered into his hands; and it was enough that the Lord had said it, for him to believe it; but in such circumstances that he was, it is no wonder that he had his fears and misgivings of heart, wherefore it follows;
John Wesley
7:9 The same night - After he had dismissed all but the three hundred. The Lord said - In a dream or vision of the night.
Robert Jamieson, A. R. Fausset and David Brown
7:9 HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Judg 7:9-15)
Arise, get thee down unto the host . . . But if thou fear to go down, go thou with Phurah thy servant--In ancient times it was reckoned no degradation for persons of the highest rank and character to act as spies on an enemy's camp; and so Gideon did on this occasion. But the secret errand was directed by God, who intended that he should hear something which might animate his own valor and that of his troops.
7:107:10: Ապա թէ երկնչիցիս դու իջանել, է՛ջ նախ դու եւ պատանեակդ քո Փարա ՚ի բանակն[2537]. [2537] Ոմանք. Ապա թէ երկնչիս ՚ի բանակն մտանել, էջ նախ դու։
10. իսկ եթէ վախենում ես դու մենակ իջնել, նախ դու իջիր բանակատեղի քո ծառայ Փարայի հետ:
10 Եթէ դուն իջնելու կը վախնաս, նախ դուն քու ծառայիդ Փուրային հետ բանակը իջիր
Ապա թէ երկնչիցիս դու իջանել, էջ նախ դու եւ պատանեակդ քո Փարա ի բանակն:

7:10: Ապա թէ երկնչիցիս դու իջանել, է՛ջ նախ դու եւ պատանեակդ քո Փարա ՚ի բանակն[2537].
[2537] Ոմանք. Ապա թէ երկնչիս ՚ի բանակն մտանել, էջ նախ դու։
10. իսկ եթէ վախենում ես դու մենակ իջնել, նախ դու իջիր բանակատեղի քո ծառայ Փարայի հետ:
10 Եթէ դուն իջնելու կը վախնաս, նախ դուն քու ծառայիդ Փուրային հետ բանակը իջիր
zohrab-1805▾ eastern-1994▾ western am▾
7:107:10: если же ты боишься идти {один}, то пойди в стан ты и Фура, слуга твой;
7:10 καὶ και and; even εἰ ει if; whether φοβῇ φοβεω afraid; fear σὺ συ you καταβῆναι καταβαινω step down; descend κατάβηθι καταβαινω step down; descend σὺ συ you καὶ και and; even Φαρα φαρα the παιδάριόν παιδαριον little boy σου σου of you; your εἰς εις into; for τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks
7:10 וְ wᵊ וְ and אִם־ ʔim- אִם if יָרֵ֥א yārˌē יָרֵא afraid אַתָּ֖ה ʔattˌā אַתָּה you לָ lā לְ to רֶ֑דֶת rˈeḏeṯ ירד descend רֵ֥ד rˌēḏ ירד descend אַתָּ֛ה ʔattˈā אַתָּה you וּ û וְ and פֻרָ֥ה furˌā פֻּרָה Purah נַעַרְךָ֖ naʕarᵊḵˌā נַעַר boy אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
7:10. sin autem solus ire formidas descendat tecum Phara puer tuusBut if thou be afraid to go alone, let Phara, thy servant, go down with thee.
10. But if thou fear to go down, go thou with Purah thy servant down to the camp:
But if thou fear to go down, go thou with Phurah thy servant down to the host:

7:10: если же ты боишься идти {один}, то пойди в стан ты и Фура, слуга твой;
7:10
καὶ και and; even
εἰ ει if; whether
φοβῇ φοβεω afraid; fear
σὺ συ you
καταβῆναι καταβαινω step down; descend
κατάβηθι καταβαινω step down; descend
σὺ συ you
καὶ και and; even
Φαρα φαρα the
παιδάριόν παιδαριον little boy
σου σου of you; your
εἰς εις into; for
τὴν ο the
παρεμβολὴν παρεμβολη encampment; barracks
7:10
וְ wᵊ וְ and
אִם־ ʔim- אִם if
יָרֵ֥א yārˌē יָרֵא afraid
אַתָּ֖ה ʔattˌā אַתָּה you
לָ לְ to
רֶ֑דֶת rˈeḏeṯ ירד descend
רֵ֥ד rˌēḏ ירד descend
אַתָּ֛ה ʔattˈā אַתָּה you
וּ û וְ and
פֻרָ֥ה furˌā פֻּרָה Purah
נַעַרְךָ֖ naʕarᵊḵˌā נַעַר boy
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
7:10. sin autem solus ire formidas descendat tecum Phara puer tuus
But if thou be afraid to go alone, let Phara, thy servant, go down with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: Jdg 4:8, Jdg 4:9; Exo 4:10-14
John Gill
7:10 But if thou fear to go down,.... With his little army, to attack a numerous host in the night, then he is directed to take this step first:
go thou with Phurah thy servant down to the host; in a private manner; perhaps this man was his aid-de-camp, or however a trusty servant in whom he could confide, as well as valiant: more it was not proper to take in such a secret expedition, and the fewer the better to trust, and less liable to the observation of the enemy; and yet it was proper to have one with him, being company and animating, and who would be a witness with him of what should be heard; in like manner, and for like reasons, as Diomedes and Ulysses went into the Trojan army (y).
(y) Homer. Iliad. 10. ver. 222, &c.
7:117:11: եւ լուիցես եթէ զի՞նչ խօսիցին, եւ ապա՛ զօրասցին ձեռք քո, եւ իջցե՛ս ՚ի բանակն։ Եւ էջ ինքն եւ պատանեակն իւր ընդ նմա ՚ի մա՛սն ինչ յիսներորդաց բանակին[2538]։ [2538] Զօրասցի ձեռն քո... յիսներորդ բանա՛՛։ Ոսկան. Եւ պատանեակն իւր Փարա ընդ նմա։
11. Կը լսես, թէ ինչ են խօսում, եւ այն ժամանակ կը զօրանան քո ձեռքերը, եւ կ’իջնես բանակատեղի: Եւ նա իր ծառայի հետ իջաւ մինչեւ թշնամու բանակի առաջապահ զօրքը, որ կազմում էր բանակի մէկ յիսուներորդ մասը:
11 Եւ լսէ թէ անոնք ի՞նչ կը խօսին, անկէ յետոյ քու ձեռքերդ պիտի ուժովնան, որպէս զի բանակին դէմ իջնես։ Ուստի ինք եւ իր ծառան Փուրա բանակին մէջի գունդերուն ծայրը իջան։
եւ լուիցես եթէ զի՞նչ խօսիցին, եւ ապա զօրասցին ձեռք քո, եւ իջցես ի բանակն: Եւ էջ ինքն եւ պատանեակն իւր Փարա ընդ նմա ի մասն ինչ յիսներորդաց բանակին:

7:11: եւ լուիցես եթէ զի՞նչ խօսիցին, եւ ապա՛ զօրասցին ձեռք քո, եւ իջցե՛ս ՚ի բանակն։ Եւ էջ ինքն եւ պատանեակն իւր ընդ նմա ՚ի մա՛սն ինչ յիսներորդաց բանակին[2538]։
[2538] Զօրասցի ձեռն քո... յիսներորդ բանա՛՛։ Ոսկան. Եւ պատանեակն իւր Փարա ընդ նմա։
11. Կը լսես, թէ ինչ են խօսում, եւ այն ժամանակ կը զօրանան քո ձեռքերը, եւ կ’իջնես բանակատեղի: Եւ նա իր ծառայի հետ իջաւ մինչեւ թշնամու բանակի առաջապահ զօրքը, որ կազմում էր բանակի մէկ յիսուներորդ մասը:
11 Եւ լսէ թէ անոնք ի՞նչ կը խօսին, անկէ յետոյ քու ձեռքերդ պիտի ուժովնան, որպէս զի բանակին դէմ իջնես։ Ուստի ինք եւ իր ծառան Փուրա բանակին մէջի գունդերուն ծայրը իջան։
zohrab-1805▾ eastern-1994▾ western am▾
7:117:11: и услышишь, что говорят, и тогда укрепятся руки твои, и пойдешь в стан. И сошел он и Фура, слуга его, к самому {полку} вооруженных, которые были в стане.
7:11 καὶ και and; even ἀκούσῃ ακουω hear τί τις.1 who?; what? λαλήσουσιν λαλεω talk; speak καὶ και and; even μετὰ μετα with; amid τοῦτο ουτος this; he ἰσχύσουσιν ισχυω have means; have force αἱ ο the χεῖρές χειρ hand σου σου of you; your καὶ και and; even καταβήσῃ καταβαινω step down; descend ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks καὶ και and; even κατέβη καταβαινω step down; descend αὐτὸς αυτος he; him καὶ και and; even Φαρα φαρα the παιδάριον παιδαριον little boy αὐτοῦ αυτος he; him πρὸς προς to; toward ἀρχὴν αρχη origin; beginning τῶν ο the πεντήκοντα πεντηκοντα fifty οἳ ος who; what ἦσαν ειμι be ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks
7:11 וְ wᵊ וְ and שָֽׁמַעְתָּ֙ šˈāmaʕtā שׁמע hear מַה־ mah- מָה what יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak וְ wᵊ וְ and אַחַר֙ ʔaḥˌar אַחַר after תֶּחֱזַ֣קְנָה teḥᵉzˈaqnā חזק be strong יָדֶ֔יךָ yāḏˈeʸḵā יָד hand וְ wᵊ וְ and יָרַדְתָּ֖ yāraḏtˌā ירד descend בַּֽ bˈa בְּ in † הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יֵּ֤רֶד yyˈēreḏ ירד descend הוּא֙ hû הוּא he וּ û וְ and פֻרָ֣ה furˈā פֻּרָה Purah נַעֲרֹ֔ו naʕᵃrˈô נַעַר boy אֶל־ ʔel- אֶל to קְצֵ֥ה qᵊṣˌē קָצֶה end הַ ha הַ the חֲמֻשִׁ֖ים ḥᵃmušˌîm חמשׁ array אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בַּֽ bˈa בְּ in † הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
7:11. et cum audieris quid loquantur tunc confortabuntur manus tuae et securior ad hostium castra descendes descendit ergo ipse et Phara puer eius in partem castrorum ubi erant armatorum vigiliaeAnd when thou shalt hear what they are saying, then shall thy hands be strengthened, and thou shalt go down more secure to the enemies' camp. And he went down with Phara his servant, into part of the camp, where was the watch of men in arms.
11. and thou shalt hear what they say; and afterward shall thine hands be strengthened to go down into the camp. Then went he down with Purah his servant unto the outermost part of the armed men that were in the camp.
And thou shalt hear what they say; and afterward shall thine hands be strengthened to go down unto the host. Then went he down with Phurah his servant unto the outside of the armed men that [were] in the host:

7:11: и услышишь, что говорят, и тогда укрепятся руки твои, и пойдешь в стан. И сошел он и Фура, слуга его, к самому {полку} вооруженных, которые были в стане.
7:11
καὶ και and; even
ἀκούσῃ ακουω hear
τί τις.1 who?; what?
λαλήσουσιν λαλεω talk; speak
καὶ και and; even
μετὰ μετα with; amid
τοῦτο ουτος this; he
ἰσχύσουσιν ισχυω have means; have force
αἱ ο the
χεῖρές χειρ hand
σου σου of you; your
καὶ και and; even
καταβήσῃ καταβαινω step down; descend
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
καὶ και and; even
κατέβη καταβαινω step down; descend
αὐτὸς αυτος he; him
καὶ και and; even
Φαρα φαρα the
παιδάριον παιδαριον little boy
αὐτοῦ αυτος he; him
πρὸς προς to; toward
ἀρχὴν αρχη origin; beginning
τῶν ο the
πεντήκοντα πεντηκοντα fifty
οἳ ος who; what
ἦσαν ειμι be
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
7:11
וְ wᵊ וְ and
שָֽׁמַעְתָּ֙ šˈāmaʕtā שׁמע hear
מַה־ mah- מָה what
יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak
וְ wᵊ וְ and
אַחַר֙ ʔaḥˌar אַחַר after
תֶּחֱזַ֣קְנָה teḥᵉzˈaqnā חזק be strong
יָדֶ֔יךָ yāḏˈeʸḵā יָד hand
וְ wᵊ וְ and
יָרַדְתָּ֖ yāraḏtˌā ירד descend
בַּֽ bˈa בְּ in
הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
וַ wa וְ and
יֵּ֤רֶד yyˈēreḏ ירד descend
הוּא֙ הוּא he
וּ û וְ and
פֻרָ֣ה furˈā פֻּרָה Purah
נַעֲרֹ֔ו naʕᵃrˈô נַעַר boy
אֶל־ ʔel- אֶל to
קְצֵ֥ה qᵊṣˌē קָצֶה end
הַ ha הַ the
חֲמֻשִׁ֖ים ḥᵃmušˌîm חמשׁ array
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בַּֽ bˈa בְּ in
הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
7:11. et cum audieris quid loquantur tunc confortabuntur manus tuae et securior ad hostium castra descendes descendit ergo ipse et Phara puer eius in partem castrorum ubi erant armatorum vigiliae
And when thou shalt hear what they are saying, then shall thy hands be strengthened, and thou shalt go down more secure to the enemies' camp. And he went down with Phara his servant, into part of the camp, where was the watch of men in arms.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
7:11: Unto the outside of the armed men - No doubt the vast multitudes of Midianites, etc., which came merely for plunder, were wholly unarmed; but they had a guard of armed men, as all the caravans have, and those guards were on the outside of the multitudes; it was to these that Gideon and his servant came.
Albert Barnes: Notes on the Bible - 1834
7:11: The armed men - The word is rendered harnessed in Exo 13:18 (see the note). The most probable meaning of the word is arrayed in divisions or ranks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: thou shalt: Jdg 7:13-15; Gen 24:14; Sa1 14:8, Sa1 14:12
thine hands: Sa1 23:16; Ezr 6:22; Neh 6:9; Isa 35:3, Isa 35:4; Co2 12:9, Co2 12:10; Eph 3:16; Eph 6:10; Phi 4:13
armed men: or, ranks by five, Exo 13:18 *marg.
Carl Friedrich Keil and Franz Delitzsch
7:11
But when Gideon came with his attendant to the end of the armed men (chamushim, as in Josh 1:14; Ex 13:18) in the hostile camp, and the enemy were lying spread out with their camels in the valley, an innumerable multitude, he heard one (of the fighting men) relate to his fellow (i.e., to another) a dream which he had had: "Behold a cake of barley bread was rolling into the camp of Midian, and it came to the tent and smote it, so that it fell and turned upwards, and let the tent lay along." Then the other replied, "This is nothing else than the sword of Gideon the son of Joash the Israelite: God hath given Midian and all the camp into his hand." "The end of fighting men" signifies the outermost or foremost of the outposts in the enemy's camp, which contained not only fighting men, but the whole of the baggage of the enemy, who had invaded the land as nomads, with their wives, their children, and their flocks. In Judg 7:12, the innumerable multitude of the enemy is described once more in the form of a circumstantial clause, as in Judg 6:5, not so much to distinguish the fighting men from the camp generally, as to bring out more vividly the contents and meaning of the following dream. The comparison of the enemy to the sand by the sea-side recalls Josh 11:4, and is frequently met with (see Gen 22:17; Gen 32:13; 1Kings 13:5). With the word ויּבא in Judg 7:13, the thread of the narrative, which was broken off by the circumstantial clause in Judg 7:12, is resumed and carried further. The ἁπ. λεγ. צלוּל (Keri, צליל) is rendered cake, placenta, by the early translators: see Ges. Thes. p. 1170. The derivation of the word has been disputed, and is by no means certain, as צלל does not give any suitable meaning, either in the sense of to ring or to be overshadowed, and the meaning to roll (Ges. l.c.) cannot be philologically sustained; whilst צלה, to roast, can hardly be thought of, since this is merely used to denote the roasting of flesh, and קלה was the word commonly applied to the roasting of grains, and even "the roasted of barley bread" would hardly be equivalent to subcinericeus panis ex hordeo (Vulgate). "The tent," with the definite article, is probably the principal tent in the camp, i.e., the tent of the general. למעלה, upwards, so that the bottom came to the top. "The tent lay along," or the tent fell, lay in ruins, is added to give emphasis to the words. "This is nothing if not," i.e., nothing but. The cake of bread which had rolled into the Midianitish camp and overturned the tent, signifies nothing else than the sword of Gideon, i.e., Gideon, who is bursting into the camp with his sword, and utterly destroying it.
This interpretation of the dream was certainly a natural one under the circumstances. Gideon is especially mentioned simply as the leader of the Israelites; whilst the loaf of barley bread, which was the food of the poorer classes, is to be regarded as strictly speaking the symbol of Israel, which was so despised among the nations. The rising of the Israelites under Gideon had not remained a secret to the Midianites, and no doubt filled them with fear; so that in a dream this fear might easily assume the form of the defeat or desolation and destruction of their camp by Gideon. And the peculiar form of the dream is also psychologically conceivable. As the tent is everything to a nomad, he might very naturally picture the cultivator of the soil as a man whose life is all spent in cultivating and baking bread. In this way bread would become almost involuntarily a symbol of the cultivator of the soil, whilst in his own tent he would see a symbol not only of his mode of life, but of his freedom, greatness, and power. If we add to this, that the free pastoral tribes, particularly the Bedouins of Arabia, look down with pride not only upon the poor tillers of the soil, but even upon the inhabitants of towns, and that in Palestine, the land of wheat, none but the poorer classes feed upon barley bread, we have here all the elements out of which the dream of the Midianitish warrior was formed. The Israelites had really been crushed by the Midianites into a poor nation of slaves. But whilst the dream itself admits of being explained in this manner in a perfectly natural way, it acquires the higher supernatural character of a divine inspiration, from the fact that God not only foreknew it, but really caused the Midianite to dream, and to relate the dream to his comrade, just at the time when Gideon had secretly entered the camp, so that he should hear it, and discover therefrom, as God had foretold him, the despondency of the foe. Under these circumstances, Gideon could not fail to regard the dream as a divine inspiration, and to draw the assurance from it, that God had certainly given the Midianites into his hands.
John Gill
7:11 And thou shalt hear what they shall say,.... The Midianites, or what shall be said by any of them; for though it was the night season, and so not a time for much conversation, as it may be supposed to be the dead of the night; yet something would be said and heard, which is a clear proof of the prescience of God respecting future contingent events:
and afterwards shall thine hands be strengthened; and his heart encouraged by what he should hear:
to go down into the camp; in an hostile manner, with his three hundred men, after his return to them:
then went he down with Phurah his servant; first privately, only they two, leaving his little army on the hill: and came
unto the outside of the armed men that were in the host; the sentinels, who were without side the camp, and stood complete in armour to guard it; and they came as near to them, in as still and private manner as they could, without being discovered. The Septuagint version is,"to the beginning of the fifty that were in the host;''and the Syriac and Arabic versions,"to the captain of the fifty;''these might be a party of the outer guards, consisting of fifty men, with one at the head of them, placed for the safety of the army in the night season, and to give notice of any approach to them, or attempt on them.
John Wesley
7:11 Thine hand strengthened - Thou wilt be encourage to proceed, notwithstanding the smallness of thy number.
Robert Jamieson, A. R. Fausset and David Brown
7:11 the outside of the armed men that were in the host--"Armed," means embodied under the five officers established by the ordinary laws and usages of encampments. The camp seems to have been unprotected by any rampart, since Gideon had no difficulty in reaching and overhearing a conversation, so important to him.
7:127:12: Եւ Մադիամ եւ Ամաղէկ, եւ ամենայն որդիքն արեւելեայց բանակեալ էին ՚ի ծործորսն, իբրեւ զմարա՛խ բազմութեամբ. եւ ուղտուց նոցա ո՛չ գոյր թիւ, այլ էին իբրեւ զաւազ առ եզե՛րբ ծովու բազմութեամբ։
12. Մադիամացիները, ամաղէկացիները եւ Արեւելքի բոլոր բնակիչները բանակ էին դրել ծործորների մէջ մորեխների պէս մեծ բազմութեամբ: Նրանց ուղտերին թիւ չկար, նրանք շատ էին, ինչպէս ծովափի աւազը:
12 Մադիամ եւ Ամաղէկ ու բոլոր արեւելքցիները մարախներու պէս բազմութեամբ հովիտին մէջ պառկեր էին եւ անոնց ուղտերը անթիւ էին ու ծովուն եզերքը եղող աւազին չափ շատ էին։
Եւ Մադիամ եւ Ամաղէկ եւ ամենայն որդիքն արեւելեայց բանակեալ էին ի ծործորսն իբրեւ զմարախ բազմութեամբ. եւ ուղտուց նոցա ոչ գոյր թիւ, այլ էին իբրեւ զաւազ առ եզերբ ծովու բազմութեամբ:

7:12: Եւ Մադիամ եւ Ամաղէկ, եւ ամենայն որդիքն արեւելեայց բանակեալ էին ՚ի ծործորսն, իբրեւ զմարա՛խ բազմութեամբ. եւ ուղտուց նոցա ո՛չ գոյր թիւ, այլ էին իբրեւ զաւազ առ եզե՛րբ ծովու բազմութեամբ։
12. Մադիամացիները, ամաղէկացիները եւ Արեւելքի բոլոր բնակիչները բանակ էին դրել ծործորների մէջ մորեխների պէս մեծ բազմութեամբ: Նրանց ուղտերին թիւ չկար, նրանք շատ էին, ինչպէս ծովափի աւազը:
12 Մադիամ եւ Ամաղէկ ու բոլոր արեւելքցիները մարախներու պէս բազմութեամբ հովիտին մէջ պառկեր էին եւ անոնց ուղտերը անթիւ էին ու ծովուն եզերքը եղող աւազին չափ շատ էին։
zohrab-1805▾ eastern-1994▾ western am▾
7:127:12: Мадианитяне же и Амаликитяне и все жители востока расположились на долине в таком множестве, как саранча; верблюдам их не было числа, много было их, как песку на берегу моря.
7:12 καὶ και and; even Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even Αμαληκ αμαληκ and; even πάντες πας all; every υἱοὶ υιος son ἀνατολῶν ανατολη springing up; east βεβλημένοι βαλλω cast; throw ἐν εν in τῇ ο the κοιλάδι κοιλας as if; about ἀκρὶς ακρις locust; grasshopper εἰς εις into; for πλῆθος πληθος multitude; quantity καὶ και and; even ταῖς ο the καμήλοις καμηλος camel αὐτῶν αυτος he; him οὐκ ου not ἦν ειμι be ἀριθμός αριθμος number ἀλλὰ αλλα but ἦσαν ειμι be ὡς ως.1 as; how ἡ ο the ἄμμος αμμος sand ἡ ο the ἐπὶ επι in; on χείλους χειλος lip; shore τῆς ο the θαλάσσης θαλασσα sea εἰς εις into; for πλῆθος πληθος multitude; quantity
7:12 וּ û וְ and מִדְיָ֨ן miḏyˌān מִדְיָן Midian וַ wa וְ and עֲמָלֵ֤ק ʕᵃmālˈēq עֲמָלֵק Amalek וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בְּנֵי־ bᵊnê- בֵּן son קֶ֨דֶם֙ qˈeḏem קֶדֶם front נֹפְלִ֣ים nōfᵊlˈîm נפל fall בָּ bā בְּ in † הַ the עֵ֔מֶק ʕˈēmeq עֵמֶק valley כָּ kā כְּ as † הַ the אַרְבֶּ֖ה ʔarbˌeh אַרְבֶּה locust לָ lā לְ to רֹ֑ב rˈōv רֹב multitude וְ wᵊ וְ and לִ li לְ to גְמַלֵּיהֶם֙ ḡᵊmallêhˌem גָּמָל camel אֵ֣ין ʔˈên אַיִן [NEG] מִסְפָּ֔ר mispˈār מִסְפָּר number כַּ ka כְּ as † הַ the חֹ֛ול ḥˈôl חֹול sand שֶׁ še שַׁ [relative] עַל־ ʕal- עַל upon שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip הַ ha הַ the יָּ֖ם yyˌom יָם sea לָ lā לְ to רֹֽב׃ rˈōv רֹב multitude
7:12. Madian autem et Amalech et omnes orientales populi fusi iacebant in valle ut lucustarum multitudo cameli quoque innumerabiles erant sicut harena quae iacet in litoribus marisBut Madian and Amalec, and all the eastern people, lay scattered in the valley, as a multitude of locusts: their camels also were innumerable, as the sand that lieth on the sea shore.
12. And the Midianites and the Amalekites and all the children of the east lay along in the valley like locusts for multitude; and their camels were without number, as the sand which is upon the sea shore for multitude.
And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels [were] without number, as the sand by the sea side for multitude:

7:12: Мадианитяне же и Амаликитяне и все жители востока расположились на долине в таком множестве, как саранча; верблюдам их не было числа, много было их, как песку на берегу моря.
7:12
καὶ και and; even
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
Αμαληκ αμαληκ and; even
πάντες πας all; every
υἱοὶ υιος son
ἀνατολῶν ανατολη springing up; east
βεβλημένοι βαλλω cast; throw
ἐν εν in
τῇ ο the
κοιλάδι κοιλας as if; about
ἀκρὶς ακρις locust; grasshopper
εἰς εις into; for
πλῆθος πληθος multitude; quantity
καὶ και and; even
ταῖς ο the
καμήλοις καμηλος camel
αὐτῶν αυτος he; him
οὐκ ου not
ἦν ειμι be
ἀριθμός αριθμος number
ἀλλὰ αλλα but
ἦσαν ειμι be
ὡς ως.1 as; how
ο the
ἄμμος αμμος sand
ο the
ἐπὶ επι in; on
χείλους χειλος lip; shore
τῆς ο the
θαλάσσης θαλασσα sea
εἰς εις into; for
πλῆθος πληθος multitude; quantity
7:12
וּ û וְ and
מִדְיָ֨ן miḏyˌān מִדְיָן Midian
וַ wa וְ and
עֲמָלֵ֤ק ʕᵃmālˈēq עֲמָלֵק Amalek
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בְּנֵי־ bᵊnê- בֵּן son
קֶ֨דֶם֙ qˈeḏem קֶדֶם front
נֹפְלִ֣ים nōfᵊlˈîm נפל fall
בָּ בְּ in
הַ the
עֵ֔מֶק ʕˈēmeq עֵמֶק valley
כָּ כְּ as
הַ the
אַרְבֶּ֖ה ʔarbˌeh אַרְבֶּה locust
לָ לְ to
רֹ֑ב rˈōv רֹב multitude
וְ wᵊ וְ and
לִ li לְ to
גְמַלֵּיהֶם֙ ḡᵊmallêhˌem גָּמָל camel
אֵ֣ין ʔˈên אַיִן [NEG]
מִסְפָּ֔ר mispˈār מִסְפָּר number
כַּ ka כְּ as
הַ the
חֹ֛ול ḥˈôl חֹול sand
שֶׁ še שַׁ [relative]
עַל־ ʕal- עַל upon
שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip
הַ ha הַ the
יָּ֖ם yyˌom יָם sea
לָ לְ to
רֹֽב׃ rˈōv רֹב multitude
7:12. Madian autem et Amalech et omnes orientales populi fusi iacebant in valle ut lucustarum multitudo cameli quoque innumerabiles erant sicut harena quae iacet in litoribus maris
But Madian and Amalec, and all the eastern people, lay scattered in the valley, as a multitude of locusts: their camels also were innumerable, as the sand that lieth on the sea shore.
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jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: the Midianites: Jdg 6:3, Jdg 6:5, Jdg 6:33; Kg1 4:30
grasshoppers: Jdg 8:10; Ch2 14:9-12; Psa 3:1, Psa 33:16, Psa 118:10-12; Isa 8:9, Isa 8:10
John Gill
7:12 And the Midianites and the Amalekites, and the children of the east,.... The Arabians, who with the Amalekites joined the Midianites in this expedition:
lay along in the valley in the valley of Jezreel, in their tents, which overspread the valley, or at least great part of it:
like grasshoppers for multitude; or locusts, which usually come in great numbers, and cover the air and the sun where they fly, and the earth where they light, as they did the land of Egypt; this army consisted at least of 135,000 men, as is clear from Judg 8:10.
and their camels were without number; as the sand is by the sea side for multitude; an hyperbolical expression, setting forth the great number of them which the countries of Midian and Arabia abounded with; and were very proper to bring with them, to load and carry off the booty they came for, the fruits of the earth; see Judg 6:4.
Robert Jamieson, A. R. Fausset and David Brown
7:12 the Midianites and the Amalekites . . . lay along in the valley like grasshoppers for multitude; and their camels were without number--a most graphic description of an Arab encampment. They lay wrapt in sleep, or resting from their day's plunder, while their innumerable camels were stretched round about them.
7:137:13: Եւ եմուտ Գեդէոն, եւ ահա այր պատմէ՛ր ընկերի իւրում երա՛զ. Տեսի՛ ասէ երազ, եւ ահա նկանակ գարեղէն հոլովեալ ՚ի բանակս Մադիամու, եւ ե՛կն մինչեւ ՚ի խորանն Մադիամու, եւ եհա՛ր զնա եւ կործանեաց. եւ անկա՛ւ խորանն վերուստ ՚ի վայր։
13. Գեդէոնը բանակատեղի մտաւ եւ լսեց, որ մի մարդ իր ընկերոջը երազ էր պատմում. «Երազ տեսայ, ասում է, ահա գարէ մի հաց գլորւում էր դէպի Մադիամի բանակները եւ եկաւ մինչեւ Մադիամի վրանը, հարուածեց նրան ու կործանեց, եւ վրանը գլխիվայր ընկաւ»:
13 Գեդէօն հոն երթալով՝ լսեց որ մարդ մը իր ընկերին երազ կը պատմէր ու կ’ըսէր. «Ես երազ մը տեսայ։ Գարեղէն հաց մը դէպի Մադիամի բանակը կը գլորուէր, վրանին հասնելով անոր զարկաւ, ձգեց ու գլխիվար դարձուց եւ վրանը ինկաւ»։
Եւ եմուտ Գեդէոն, եւ ահա այր պատմէր ընկերի իւրում երազ. Տեսի, ասէ, երազ, եւ ահա նկանակ գարեղէն հոլովեալ ի բանակս Մադիամու, եւ եկն մինչեւ ի խորանն Մադիամու, եւ եհար զնա եւ կործանեաց, եւ անկաւ խորանն վերուստ ի վայր:

7:13: Եւ եմուտ Գեդէոն, եւ ահա այր պատմէ՛ր ընկերի իւրում երա՛զ. Տեսի՛ ասէ երազ, եւ ահա նկանակ գարեղէն հոլովեալ ՚ի բանակս Մադիամու, եւ ե՛կն մինչեւ ՚ի խորանն Մադիամու, եւ եհա՛ր զնա եւ կործանեաց. եւ անկա՛ւ խորանն վերուստ ՚ի վայր։
13. Գեդէոնը բանակատեղի մտաւ եւ լսեց, որ մի մարդ իր ընկերոջը երազ էր պատմում. «Երազ տեսայ, ասում է, ահա գարէ մի հաց գլորւում էր դէպի Մադիամի բանակները եւ եկաւ մինչեւ Մադիամի վրանը, հարուածեց նրան ու կործանեց, եւ վրանը գլխիվայր ընկաւ»:
13 Գեդէօն հոն երթալով՝ լսեց որ մարդ մը իր ընկերին երազ կը պատմէր ու կ’ըսէր. «Ես երազ մը տեսայ։ Գարեղէն հաց մը դէպի Մադիամի բանակը կը գլորուէր, վրանին հասնելով անոր զարկաւ, ձգեց ու գլխիվար դարձուց եւ վրանը ինկաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:137:13: Гедеон пришел. И вот, один рассказывает другому сон и говорит: снилось мне, будто круглый ячменный хлеб катился по стану Мадиамскому и, прикатившись к шатру, ударил в него так, что он упал, опрокинул его, и шатер распался.
7:13 καὶ και and; even ἦλθεν ερχομαι come; go Γεδεων γεδεων Gedeōn; Yetheon καὶ και and; even ἰδοὺ ιδου see!; here I am ἀνὴρ ανηρ man; husband ἐξηγούμενος εξηγεομαι expound; explain τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him ἐνύπνιον ενυπνιον dream καὶ και and; even εἶπεν επω say; speak ἐνύπνιον ενυπνιον dream ἰδοὺ ιδου see!; here I am ἐνυπνιασάμην ενυπνιαζω and; even ἰδοὺ ιδου see!; here I am μαγὶς μαγις bread; loaves κριθίνου κριθινος barley στρεφομένη στρεφω turn; turned around ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even ἦλθεν ερχομαι come; go ἕως εως till; until τῆς ο the σκηνῆς σκηνη tent καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτήν αυτος he; him καὶ και and; even ἔπεσεν πιπτω fall καὶ και and; even ἀνέστρεψεν αναστρεφω overturn; turn up / back αὐτὴν αυτος he; him ἄνω ανω.1 upward; above καὶ και and; even ἔπεσεν πιπτω fall ἡ ο the σκηνή σκηνη tent
7:13 וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come גִדְעֹ֔ון ḡiḏʕˈôn גִּדְעֹון Gideon וְ wᵊ וְ and הִ֨נֵּה־ hˌinnē- הִנֵּה behold אִ֔ישׁ ʔˈîš אִישׁ man מְסַפֵּ֥ר mᵊsappˌēr ספר count לְ lᵊ לְ to רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow חֲלֹ֑ום ḥᵃlˈôm חֲלֹום dream וַ wa וְ and יֹּ֜אמֶר yyˈōmer אמר say הִנֵּ֧ה hinnˈē הִנֵּה behold חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream חָלַ֗מְתִּי ḥālˈamtî חלם dream וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold צְלִ֜ילצלול *ṣᵊlˈîl צְלִיל [uncertain] לֶ֤חֶם lˈeḥem לֶחֶם bread שְׂעֹרִים֙ śᵊʕōrîm שְׂעֹרָה barley מִתְהַפֵּךְ֙ miṯhappēḵ הפך turn בְּ bᵊ בְּ in מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp מִדְיָ֔ן miḏyˈān מִדְיָן Midian וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come עַד־ ʕaḏ- עַד unto הָ֠ hā הַ the אֹהֶל ʔōhˌel אֹהֶל tent וַ wa וְ and יַּכֵּ֧הוּ yyakkˈēhû נכה strike וַ wa וְ and יִּפֹּ֛ל yyippˈōl נפל fall וַ wa וְ and יַּהַפְכֵ֥הוּ yyahafᵊḵˌēhû הפך turn לְ lᵊ לְ to מַ֖עְלָה mˌaʕlā מַעַל top וְ wᵊ וְ and נָפַ֥ל nāfˌal נפל fall הָ hā הַ the אֹֽהֶל׃ ʔˈōhel אֹהֶל tent
7:13. cumque venisset Gedeon narrabat aliquis somnium proximo suo et in hunc modum referebat quod viderat vidi somnium et videbatur mihi quasi subcinericius panis ex hordeo volvi et in Madian castra descendere cumque pervenisset ad tabernaculum percussit illud atque subvertit et terrae funditus coaequavitAnd when Gedeon was come, one told his neighbour a dream: and in this manner related what he had seen: I dreamt a dream, and it seemed to me as if a hearth cake of barley bread rolled and came down into the camp of Madian: and when it was come to a tent, it struck it, and beat it down flat to the ground.
13. And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the camp of Midian, and came unto the tent, and smote it that it fell, and turned it upside down, that the tent lay along.
And when Gideon was come, behold, [there was] a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along:

7:13: Гедеон пришел. И вот, один рассказывает другому сон и говорит: снилось мне, будто круглый ячменный хлеб катился по стану Мадиамскому и, прикатившись к шатру, ударил в него так, что он упал, опрокинул его, и шатер распался.
7:13
καὶ και and; even
ἦλθεν ερχομαι come; go
Γεδεων γεδεων Gedeōn; Yetheon
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἀνὴρ ανηρ man; husband
ἐξηγούμενος εξηγεομαι expound; explain
τῷ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
ἐνύπνιον ενυπνιον dream
καὶ και and; even
εἶπεν επω say; speak
ἐνύπνιον ενυπνιον dream
ἰδοὺ ιδου see!; here I am
ἐνυπνιασάμην ενυπνιαζω and; even
ἰδοὺ ιδου see!; here I am
μαγὶς μαγις bread; loaves
κριθίνου κριθινος barley
στρεφομένη στρεφω turn; turned around
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
ἦλθεν ερχομαι come; go
ἕως εως till; until
τῆς ο the
σκηνῆς σκηνη tent
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτήν αυτος he; him
καὶ και and; even
ἔπεσεν πιπτω fall
καὶ και and; even
ἀνέστρεψεν αναστρεφω overturn; turn up / back
αὐτὴν αυτος he; him
ἄνω ανω.1 upward; above
καὶ και and; even
ἔπεσεν πιπτω fall
ο the
σκηνή σκηνη tent
7:13
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
גִדְעֹ֔ון ḡiḏʕˈôn גִּדְעֹון Gideon
וְ wᵊ וְ and
הִ֨נֵּה־ hˌinnē- הִנֵּה behold
אִ֔ישׁ ʔˈîš אִישׁ man
מְסַפֵּ֥ר mᵊsappˌēr ספר count
לְ lᵊ לְ to
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
חֲלֹ֑ום ḥᵃlˈôm חֲלֹום dream
וַ wa וְ and
יֹּ֜אמֶר yyˈōmer אמר say
הִנֵּ֧ה hinnˈē הִנֵּה behold
חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream
חָלַ֗מְתִּי ḥālˈamtî חלם dream
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
צְלִ֜ילצלול
*ṣᵊlˈîl צְלִיל [uncertain]
לֶ֤חֶם lˈeḥem לֶחֶם bread
שְׂעֹרִים֙ śᵊʕōrîm שְׂעֹרָה barley
מִתְהַפֵּךְ֙ miṯhappēḵ הפך turn
בְּ bᵊ בְּ in
מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp
מִדְיָ֔ן miḏyˈān מִדְיָן Midian
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
עַד־ ʕaḏ- עַד unto
הָ֠ הַ the
אֹהֶל ʔōhˌel אֹהֶל tent
וַ wa וְ and
יַּכֵּ֧הוּ yyakkˈēhû נכה strike
וַ wa וְ and
יִּפֹּ֛ל yyippˈōl נפל fall
וַ wa וְ and
יַּהַפְכֵ֥הוּ yyahafᵊḵˌēhû הפך turn
לְ lᵊ לְ to
מַ֖עְלָה mˌaʕlā מַעַל top
וְ wᵊ וְ and
נָפַ֥ל nāfˌal נפל fall
הָ הַ the
אֹֽהֶל׃ ʔˈōhel אֹהֶל tent
7:13. cumque venisset Gedeon narrabat aliquis somnium proximo suo et in hunc modum referebat quod viderat vidi somnium et videbatur mihi quasi subcinericius panis ex hordeo volvi et in Madian castra descendere cumque pervenisset ad tabernaculum percussit illud atque subvertit et terrae funditus coaequavit
And when Gedeon was come, one told his neighbour a dream: and in this manner related what he had seen: I dreamt a dream, and it seemed to me as if a hearth cake of barley bread rolled and came down into the camp of Madian: and when it was come to a tent, it struck it, and beat it down flat to the ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:13: Told a dream - Both the dream and the interpretation were inspired by God for the purpose of increasing the confidence of Gideon, and appalling his enemies.
Albert Barnes: Notes on the Bible - 1834
7:13: A cake of barley bread - i. e. such a cake as could hardly be eaten by men, it was so vile: a term expressive of the contempt of the Midianites for the people of Israel.
A tent - The tent, meaning, probably, the tent of the king of Midian, or of the captain of the host.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: a cake: Jdg 3:15, Jdg 3:31, Jdg 4:9, Jdg 4:21, Jdg 6:15; Isa 41:14, Isa 41:15; Co1 1:27
Geneva 1599
7:13 And when Gideon was come, behold, [there was] a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a (f) cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along.
(f) Some read, a trembling noise of barley bread: meaning, that one of no reputation would make their great army tremble.
John Gill
7:13 And when Gideon was come,.... With his servant, near and within hearing the talk and conversation of the outer guards or sentinels: there was
a man that told a dream unto his fellow; his comrade that stood next him, and was upon guard with him; perhaps it was a dream he had dreamed the night before or this selfsame night, being just called up to take his turn in the watch, and so it was fresh upon his mind:
and said, behold, I dreamed a dream, and, lo; thus it was as I am going to relate; twice he uses the word "behold", or "lo", the dream having rely much struck and impressed his mind, and was what he thought worthy of the attention of his comrade:
a cake of barley bread tumbled into the host of Midian: barley bread, Pliny (z) says, was the most ancient food; the word for "cake" (a) signifies a "shadow", and may design the appearance of a barley loaf; or something like one to him appeared in the dream: or a "noise"; the noise of it rolling and tumbling, so that it seemed to the soldier that he heard a noise, as well as saw something he took for a barley loaf. Jarchi observes, that it signifies a cake baked upon coals, and it seemed to this man as if it came smoking hot from the coals, tumbling down an hill, such an one where Gideon and his army were and rolling into the host of Midian, which lay in a valley:
and came unto a tent; or, "the tent (b)" the largest and most magnificent in the host; and Josephus (c) calls it expressly the king's tent, and the Arabic version the tent of the generals:
and smote it that it fell; which might justly seem strange, that a barley loaf should come with such a force against a tent, perhaps the largest and strongest in the whole camp, which was fastened with cords to stakes and nails driven into the ground, so as to cause it to fall: yea, it is added:
and overturned it, that the tent lay along: turned it topsy-turvy, or turned it "upwards" (d), as the phrase in the Hebrew text is; it fell with the bottom upwards; it was entirely demolished, that there was no raising and setting of it up again.
(z) Nat. Hist. l. 18. c. 7. (a) "umbra", vid. Gussetium, p. 715. "strepitus", Tigurine version; so Kimchi & Ben Gersom; "subcineritius", V. L. "tostus", Junius & Tremellius, Piscator. (b) (c) Antiqu. l. 5. c. 6. sect. 4. (d) "desuper", Pagninus, Montanus; "superne", Tigurine version.
John Wesley
7:13 A cake - A weak and contemptible thing; and in itself as unable to overthrow a tent, as to remove a mountain; but being thrown by a divine hand, it bore down all before it.
Robert Jamieson, A. R. Fausset and David Brown
7:13 I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian--This was a characteristic and very expressive dream for an Arab in the circumstances. The rolling down the hill, striking against the tents, and overturning them, naturally enough connected it in his mind with the position and meditated attack of the Israelitish leader. The circumstance of the cake, too, was very significant. Barley was usually the food of the poor, and of beasts; but most probably, from the widespread destruction of the crops by the invaders, multitudes must have been reduced to poor and scanty fare.
7:147:14: Պատասխանի ետ ընկերն նորա եւ ասէ. Ո՛չ է այն՝ եթէ ո՛չ սուրն Գեդէոնի որդւոյ Յովասու ա՛ռն Իսրայէլացւոյ. մատնեաց Տէր ՚ի ձեռս նորա զՄադիամ՝ եւ զամենայն բանակս։
14. Նրա ընկերը պատասխան տուեց եւ ասաց. «Դա ուրիշ բան չէ, եթէ ոչ իսրայէլացի Յովասի որդի Գեդէոնի սուրը. Տէրը նրա ձեռքն է մատնել մադիամացիներին եւ բոլոր բանակները»:
14 Անոր ընկերը պատասխան տուաւ եւ ըսաւ. «Ատիկա ուրիշ բան չէ, բայց միայն Իսրայելացի Յովասի որդիին Գեդէօնին սուրը։ Աստուած Մադիամն ու բոլոր բանակը անոր ձեռքը մատներ է»։
Պատասխանի ետ ընկերն նորա եւ ասէ. Ոչ է այն` եթէ ոչ սուրն Գեդէոնի որդւոյ Յովասու առն Իսրայելացւոյ. մատնեաց Տէր ի ձեռս նորա զՄադիամ եւ զամենայն բանակս:

7:14: Պատասխանի ետ ընկերն նորա եւ ասէ. Ո՛չ է այն՝ եթէ ո՛չ սուրն Գեդէոնի որդւոյ Յովասու ա՛ռն Իսրայէլացւոյ. մատնեաց Տէր ՚ի ձեռս նորա զՄադիամ՝ եւ զամենայն բանակս։
14. Նրա ընկերը պատասխան տուեց եւ ասաց. «Դա ուրիշ բան չէ, եթէ ոչ իսրայէլացի Յովասի որդի Գեդէոնի սուրը. Տէրը նրա ձեռքն է մատնել մադիամացիներին եւ բոլոր բանակները»:
14 Անոր ընկերը պատասխան տուաւ եւ ըսաւ. «Ատիկա ուրիշ բան չէ, բայց միայն Իսրայելացի Յովասի որդիին Գեդէօնին սուրը։ Աստուած Մադիամն ու բոլոր բանակը անոր ձեռքը մատներ է»։
zohrab-1805▾ eastern-1994▾ western am▾
7:147:14: Другой сказал в ответ ему: это не иное что, как меч Гедеона, сына Иоасова, Израильтянина; предал Бог в руки его Мадианитян и весь стан.
7:14 καὶ και and; even ἀπεκρίθη αποκρινομαι respond ὁ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak οὐκ ου not ἔστιν ειμι be αὕτη ουτος this; he εἰ ει if; whether μὴ μη not ῥομφαία ρομφαια broadsword Γεδεων γεδεων Gedeōn; Yetheon υἱοῦ υιος son Ιωας ιωας man; husband Ισραηλ ισραηλ.1 Israel παρέδωκεν παραδιδωμι betray; give over ὁ ο the θεὸς θεος God ἐν εν in χειρὶ χειρ hand αὐτοῦ αυτος he; him τὴν ο the Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even πᾶσαν πας all; every τὴν ο the παρεμβολήν παρεμβολη encampment; barracks
7:14 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer רֵעֵ֤הוּ rēʕˈēhû רֵעַ fellow וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֵ֣ין ʔˈên אַיִן [NEG] זֹ֔את zˈōṯ זֹאת this בִּלְתִּ֗י biltˈî בֵּלֶת failure אִם־ ʔim- אִם if חֶ֛רֶב ḥˈerev חֶרֶב dagger גִּדְעֹ֥ון giḏʕˌôn גִּדְעֹון Gideon בֶּן־ ben- בֵּן son יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash אִ֣ישׁ ʔˈîš אִישׁ man יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel נָתַ֤ן nāṯˈan נתן give הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) בְּ bᵊ בְּ in יָדֹ֔ו yāḏˈô יָד hand אֶת־ ʔeṯ- אֵת [object marker] מִדְיָ֖ן miḏyˌān מִדְיָן Midian וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַֽ hˈa הַ the מַּחֲנֶֽה׃ פ mmaḥᵃnˈeh . f מַחֲנֶה camp
7:14. respondit is cui loquebatur non est hoc aliud nisi gladius Gedeonis filii Ioas viri Israhelitae tradidit Deus in manu eius Madian et omnia castra eiusHe to whom he spoke, answered: This is nothing else but the sword of Gedeon, the son of Joas, a man of Israel. For the Lord hath delivered Madian, and all their camp into his hand.
14. And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: into his hand God hath delivered Midian, and all the host.
And his fellow answered and said, This [is] nothing else save the sword of Gideon the son of Joash, a man of Israel: [for] into his hand hath God delivered Midian, and all the host:

7:14: Другой сказал в ответ ему: это не иное что, как меч Гедеона, сына Иоасова, Израильтянина; предал Бог в руки его Мадианитян и весь стан.
7:14
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
οὐκ ου not
ἔστιν ειμι be
αὕτη ουτος this; he
εἰ ει if; whether
μὴ μη not
ῥομφαία ρομφαια broadsword
Γεδεων γεδεων Gedeōn; Yetheon
υἱοῦ υιος son
Ιωας ιωας man; husband
Ισραηλ ισραηλ.1 Israel
παρέδωκεν παραδιδωμι betray; give over
ο the
θεὸς θεος God
ἐν εν in
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
τὴν ο the
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
πᾶσαν πας all; every
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
7:14
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
רֵעֵ֤הוּ rēʕˈēhû רֵעַ fellow
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֵ֣ין ʔˈên אַיִן [NEG]
זֹ֔את zˈōṯ זֹאת this
בִּלְתִּ֗י biltˈî בֵּלֶת failure
אִם־ ʔim- אִם if
חֶ֛רֶב ḥˈerev חֶרֶב dagger
גִּדְעֹ֥ון giḏʕˌôn גִּדְעֹון Gideon
בֶּן־ ben- בֵּן son
יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash
אִ֣ישׁ ʔˈîš אִישׁ man
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
נָתַ֤ן nāṯˈan נתן give
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
יָדֹ֔ו yāḏˈô יָד hand
אֶת־ ʔeṯ- אֵת [object marker]
מִדְיָ֖ן miḏyˌān מִדְיָן Midian
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַֽ hˈa הַ the
מַּחֲנֶֽה׃ פ mmaḥᵃnˈeh . f מַחֲנֶה camp
7:14. respondit is cui loquebatur non est hoc aliud nisi gladius Gedeonis filii Ioas viri Israhelitae tradidit Deus in manu eius Madian et omnia castra eius
He to whom he spoke, answered: This is nothing else but the sword of Gedeon, the son of Joas, a man of Israel. For the Lord hath delivered Madian, and all their camp into his hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:14: Into his hand hath God delivered Midian - This is a full proof that God had inspired both the dream and its interpretation.
Albert Barnes: Notes on the Bible - 1834
7:14: This is nothing else save the sword of Gideon - The word rendered tumbled in Jdg 7:13, is rather descriptive of a sword brandished (compare Gen 3:24). Hence, the interpretation "the sword of Gideon." Hearing this dream and the interpretation would convince Gideon that he was indeed under the guidance of God, and so assure him of God's aid; and secondly, it would show him that a panic had already fallen npon the mind of the enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: his fellow: Num 22:38, Num 23:5, Num 23:20, Num 24:10-13; Job 1:10
into his hand: Exo 15:14, Exo 15:15; Jos 2:9, Jos 2:24, Jos 5:1; Kg2 7:6, Kg2 7:7
John Gill
7:14 And his fellow answered and said,.... As the dream was no doubt from God, so the interpretation of it was; it was he that put into the mind of the soldier's comrade to whom he told it to interpret it as follows; or otherwise in all likelihood he would never have thought of it:
this is nothing else save the sword of Gideon, the son of Joash, a man of Israel; that is, this signifies nothing else, and a fit emblem it was of him and his little army. A cake is but a small thing, and, let it come tumbling as it will, can have no force or strength in it equal to overturn a tent; and a cake of barley is mean and contemptible; and a cake baked under ashes, or on coals, is what is soon and hastily done, and fitly represented the smallness and weakness of Gideon's army, their meanness and contemptibleness; the Israelites being, as Josephus (e) represents the soldier saying, the vilest of all the people of Asia; and those that were with Gideon were suddenly and hastily got together, raw and undisciplined, and very unfit to engage the veteran troops of the united forces of Midian, Amalek, and Arabia. It appears from hence that Gideon's name was well known in the camp of Midian, what was his descent, and his character as a valiant man, which is meant by
a man of Israel; namely, a courageous mighty man, and the very name of him might strike with terror:
for into his hands hath God delivered Midian and all his host; which the man concluded from this dream, and the interpretation of it suggested to him from God, and impressed upon his mind; which he speaks of with the greatest assurance and confidence, which he was inspired to do, for the strengthening of Gideon, and the encouragement of him to come down with his army, and fall on the host of Midian.
(e) Ut supra. (Antiqu. l. 5. c. 6. sect. 4.)
John Wesley
7:14 His fellow answered, &c. - As there are many examples of significant dreams, given by God to Heathens, so some of them had the gift of interpreting dreams; which they sometimes did by divine direction as in this case.
7:157:15: Եւ եղեւ իբրեւ լուաւ Գեդէոն զպատմութիւն երազոյն՝ եւ զմեկնութիւն նորա, երկի՛ր եպագ Տեառն, եւ դարձաւ անդրէն ՚ի բանակն Իսրայէլի, եւ ասէ. Արի՛ք զի մատնեաց Տէր զբանակն Մադիամու ՚ի ձեռս մեր։
15. Երբ Գեդէոնը լսեց երազի պատմութիւնն ու նրա մեկնութիւնը, երկրպագեց Տիրոջը, վերադարձաւ իսրայէլացիների բանակն ու ասաց. «Վե՛ր կացէք, որովհետեւ Տէրը մադիամացիների բանակը մեր ձեռքն է մատնել»:
15 Երբ Գեդէօն երազին պատմութիւնն ու անոր մեկնութիւնը լսեց, Տէրոջը երկրպագութիւն ըրաւ եւ Իսրայէլի բանակը դարձաւ ու ըսաւ. «Ոտքի ելէ՛ք, քանզի Տէրը Մադիամի բանակը ձեր ձեռքը տուեր է»։
Եւ եղեւ իբրեւ լուաւ Գեդէոն զպատմութիւն երազոյն եւ զմեկնութիւն նորա, երկիր եպագ Տեառն, եւ դարձաւ անդրէն ի բանակն Իսրայելի, եւ ասէ. Արիք, զի մատնեաց Տէր զբանակն Մադիամու ի ձեռս [142]մեր:

7:15: Եւ եղեւ իբրեւ լուաւ Գեդէոն զպատմութիւն երազոյն՝ եւ զմեկնութիւն նորա, երկի՛ր եպագ Տեառն, եւ դարձաւ անդրէն ՚ի բանակն Իսրայէլի, եւ ասէ. Արի՛ք զի մատնեաց Տէր զբանակն Մադիամու ՚ի ձեռս մեր։
15. Երբ Գեդէոնը լսեց երազի պատմութիւնն ու նրա մեկնութիւնը, երկրպագեց Տիրոջը, վերադարձաւ իսրայէլացիների բանակն ու ասաց. «Վե՛ր կացէք, որովհետեւ Տէրը մադիամացիների բանակը մեր ձեռքն է մատնել»:
15 Երբ Գեդէօն երազին պատմութիւնն ու անոր մեկնութիւնը լսեց, Տէրոջը երկրպագութիւն ըրաւ եւ Իսրայէլի բանակը դարձաւ ու ըսաւ. «Ոտքի ելէ՛ք, քանզի Տէրը Մադիամի բանակը ձեր ձեռքը տուեր է»։
zohrab-1805▾ eastern-1994▾ western am▾
7:157:15: Гедеон, услышав рассказ сна и толкование его, поклонился [Господу] и возвратился в стан Израильский и сказал: вставайте! предал Господь в руки ваши стан Мадиамский.
7:15 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἤκουσεν ακουω hear Γεδεων γεδεων Gedeōn; Yetheon τὴν ο the ἐξήγησιν εξηγησις the ἐνυπνίου ενυπνιον dream καὶ και and; even τὴν ο the σύγκρισιν συγκρισις he; him καὶ και and; even προσεκύνησεν προσκυνεω worship κυρίῳ κυριος lord; master καὶ και and; even ὑπέστρεψεν υποστρεφω return εἰς εις into; for τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak ἀνάστητε ανιστημι stand up; resurrect ὅτι οτι since; that παρέδωκεν παραδιδωμι betray; give over κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand ἡμῶν ημων our τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks Μαδιαμ μαδιαν Madian; Mathian
7:15 וַ wa וְ and יְהִי֩ yᵊhˌî היה be כִ ḵi כְּ as שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear גִּדְעֹ֜ון giḏʕˈôn גִּדְעֹון Gideon אֶת־ ʔeṯ- אֵת [object marker] מִסְפַּ֧ר mispˈar מִסְפָּר number הַ ha הַ the חֲלֹ֛ום ḥᵃlˈôm חֲלֹום dream וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שִׁבְרֹ֖ו šivrˌô שֵׁבֶר interpretation וַ wa וְ and יִּשְׁתָּ֑חוּ yyištˈāḥû חוה bow down וַ wa וְ and יָּ֨שָׁב֙ yyˈāšov שׁוב return אֶל־ ʔel- אֶל to מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say ק֔וּמוּ qˈûmû קום arise כִּֽי־ kˈî- כִּי that נָתַ֧ן nāṯˈan נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יֶדְכֶ֖ם yeḏᵊḵˌem יָד hand אֶת־ ʔeṯ- אֵת [object marker] מַחֲנֵ֥ה maḥᵃnˌē מַחֲנֶה camp מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
7:15. cumque audisset Gedeon somnium et interpretationem eius adoravit et reversus ad castra Israhel ait surgite tradidit enim Dominus in manus nostras castra MadianAnd when Gedeon had heard the dream, and the interpretation thereof, he adored: and returned to the camp of Israel, and said: Arise, for the Lord hath delivered the camp of Madian into our hands.
15. And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped; and he returned into the camp of Israel, and said, Arise; for the LORD hath delivered into your hand the host of Midian.
And it was [so], when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for the LORD hath delivered into your hand the host of Midian:

7:15: Гедеон, услышав рассказ сна и толкование его, поклонился [Господу] и возвратился в стан Израильский и сказал: вставайте! предал Господь в руки ваши стан Мадиамский.
7:15
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἤκουσεν ακουω hear
Γεδεων γεδεων Gedeōn; Yetheon
τὴν ο the
ἐξήγησιν εξηγησις the
ἐνυπνίου ενυπνιον dream
καὶ και and; even
τὴν ο the
σύγκρισιν συγκρισις he; him
καὶ και and; even
προσεκύνησεν προσκυνεω worship
κυρίῳ κυριος lord; master
καὶ και and; even
ὑπέστρεψεν υποστρεφω return
εἰς εις into; for
τὴν ο the
παρεμβολὴν παρεμβολη encampment; barracks
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπεν επω say; speak
ἀνάστητε ανιστημι stand up; resurrect
ὅτι οτι since; that
παρέδωκεν παραδιδωμι betray; give over
κύριος κυριος lord; master
ἐν εν in
χειρὶ χειρ hand
ἡμῶν ημων our
τὴν ο the
παρεμβολὴν παρεμβολη encampment; barracks
Μαδιαμ μαδιαν Madian; Mathian
7:15
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
כִ ḵi כְּ as
שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear
גִּדְעֹ֜ון giḏʕˈôn גִּדְעֹון Gideon
אֶת־ ʔeṯ- אֵת [object marker]
מִסְפַּ֧ר mispˈar מִסְפָּר number
הַ ha הַ the
חֲלֹ֛ום ḥᵃlˈôm חֲלֹום dream
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שִׁבְרֹ֖ו šivrˌô שֵׁבֶר interpretation
וַ wa וְ and
יִּשְׁתָּ֑חוּ yyištˈāḥû חוה bow down
וַ wa וְ and
יָּ֨שָׁב֙ yyˈāšov שׁוב return
אֶל־ ʔel- אֶל to
מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
ק֔וּמוּ qˈûmû קום arise
כִּֽי־ kˈî- כִּי that
נָתַ֧ן nāṯˈan נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יֶדְכֶ֖ם yeḏᵊḵˌem יָד hand
אֶת־ ʔeṯ- אֵת [object marker]
מַחֲנֵ֥ה maḥᵃnˌē מַחֲנֶה camp
מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
7:15. cumque audisset Gedeon somnium et interpretationem eius adoravit et reversus ad castra Israhel ait surgite tradidit enim Dominus in manus nostras castra Madian
And when Gedeon had heard the dream, and the interpretation thereof, he adored: and returned to the camp of Israel, and said: Arise, for the Lord hath delivered the camp of Madian into our hands.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: interpretation thereof: Heb. breaking thereof, Gen 40:8, Gen 41:11
worshipped: Gen 24:26, Gen 24:27, Gen 24:48; Exo 4:30, Exo 4:31; Ch2 20:18, Ch2 20:19
Arise: Jdg 4:14; Co2 10:4-6
Carl Friedrich Keil and Franz Delitzsch
7:15
When therefore he had heard the dream related and interpreted, he worshipped, praising the Lord with joy, and returned to the camp to attack the enemy without delay. He then divided the 300 men into three companies, i.e., three attacking columns, and gave them all trumpets and empty pitchers, with torches in the pitchers in their hands. The pitchers were taken that they might hide the burning torches in them during their advance to surround the enemy's camp, and then increase the noise at the time of the attack, by dashing the pitchers to pieces (Judg 7:20), and thus through the noise, as well as the sudden lighting up of the burning torches, deceive the enemy as to the strength of the army. At the same time he commanded them, "See from me, and do likewise," - a short expression for, As ye see me do, so do ye also (כּן, without the previous כּ, or כּאשׁר as in Judg 5:15; see Ewald, 260, a.), - "I blow the trumpet, I and all who are with me; ye also blow the trumpets round about the entire camp," which the 300 men divided into three companies were to surround, "and say, To the Lord and Gideon." According to Judg 7:20, this war-cry ran fully thus: "Sword to (for) the Lord and Gideon." This addition in Judg 7:20, however, does not warrant us in inserting "chereb" (sword) in the text here, as some of the early translators and MSS have done.
(Note: Similar stratagems to the one adopted by Gideon here are recorded by Polyaenus (Strateg. ii. c. 37) of Dicetas, at the taking of Heraea, and by Plutarch (Fabius Max. c. 6) of Hannibal, when he was surrounded and completely shut in by Fabius Maximus. An example from modern history is given by Niebuhr (Beschr. von Arabien, p. 304). About the middle of the eighteenth century two Arabian chiefs were fighting for the Imamate of Oman. One of them, Bel-Arab, besieged the other, Achmed ben Said, with four or five thousand men, in a small castle on the mountain. But the latter slipped out of the castle, collected together several hundred men, gave every soldier a sign upon his head, that they might be able to distinguish friends from foes, and sent small companies to all the passes. Every one had a trumpet to blow at a given signal, and thus create a noise at the same time on every side. The whole of the opposing army was thrown in this way into disorder, since they found all the passes occupied, and imagined the hostile army to be as great as the noise.)
Geneva 1599
7:15 And it was [so], when Gideon heard the telling of the dream, and the interpretation thereof, that he (g) worshipped, and returned into the host of Israel, and said, Arise; for the LORD hath delivered into your hand the host of Midian.
(g) Or, gave God thanks, as it is in the Chaldea text.
John Gill
7:15 And it was so, when Gideon heard the telling of the dream, and the interpretation thereof,.... Or, "the breaking of it" (g); the dream itself being like something closed up and sealed, and the interpretation of it was like the breaking of a seal, and discovering what is hid under it; or like a nut, the kernel of which cannot be come at till the shell is broken:
that he worshipped; bowed his head with an awful reverence of God and a sense of his divine Majesty, and worshipped him by sending an ejaculatory prayer and praise to him; and so the Targum,"and he praised''praised God for this gracious encouragement he had given, the assurance of victory he now had; for he saw clearly the hand of God in all this, both in causing one of the soldiers to dream as he did, and giving the other the interpretation of it, and himself the hearing of both:
and returned into the host of Israel; such an one as it was, consisting only of three hundred unarmed men: and said, arise; from their sleep and beds, it being the night season; and from their tents, and descend the hill with him:
for the Lord hath delivered into your hand the host of Midian; he made now no doubt of it, it was as sure to him as if it had been actually done; hence Gideon is renowned for his faith, though he sometimes was not without his fits of diffidence; see Heb 11:32.
(g) "fractionem ejus", Vatablus, Drusius; "fracturam ejus", Piscator.
John Wesley
7:15 He worshipped - He praised God for this special encouragement.
Robert Jamieson, A. R. Fausset and David Brown
7:15 when Gideon heard the telling of the dream, and the interpretation . . . he worshipped--The incident originated in the secret overruling providence of God, and Gideon, from his expression of pious gratitude, regarded it as such. On his mind, as well as that of his followers, it produced the intended effect--that of imparting new animation and impulse to their patriotism.
7:167:16: Եւ բաժանեաց զերեք հարիւր այրն՝ յերի՛ս առաջս. եւ ետ զփողսն եղջերեայս ՚ի ձեռս ամենեցունց, եւ ջահս ՚ի մէջ սափորոցն[2539]։ [2539] Բազումք. Եւ ետ զփողսն... ամենեցուն։
16. Նա այդ երեք հարիւր մարդուն երեք գնդի բաժանեց եւ ամենքի ձեռքը տուեց եղջերափողեր եւ սափորների մէջ դրուած ջահեր:
16 Այն երեք հարիւր մարդը երեք գունդի բաժնելով, ամենուն ձեռքը փողեր ու պարապ սափորներ տուաւ եւ սափորներուն մէջ ալ ջահեր դրաւ
Եւ բաժանեաց զերեք հարեւր այրն յերիս առաջս. եւ ետ զփողսն եղջերեայս[143] ի ձեռս ամենեցունց, եւ ջահս ի մէջ սափորոցն:

7:16: Եւ բաժանեաց զերեք հարիւր այրն՝ յերի՛ս առաջս. եւ ետ զփողսն եղջերեայս ՚ի ձեռս ամենեցունց, եւ ջահս ՚ի մէջ սափորոցն[2539]։
[2539] Բազումք. Եւ ետ զփողսն... ամենեցուն։
16. Նա այդ երեք հարիւր մարդուն երեք գնդի բաժանեց եւ ամենքի ձեռքը տուեց եղջերափողեր եւ սափորների մէջ դրուած ջահեր:
16 Այն երեք հարիւր մարդը երեք գունդի բաժնելով, ամենուն ձեռքը փողեր ու պարապ սափորներ տուաւ եւ սափորներուն մէջ ալ ջահեր դրաւ
zohrab-1805▾ eastern-1994▾ western am▾
7:167:16: И разделил триста человек на три отряда и дал в руки всем им трубы и пустые кувшины и в кувшины светильники.
7:16 καὶ και and; even διεῖλεν διαιρεω divide τοὺς ο the τριακοσίους τριακοσιοι three hundred ἄνδρας ανηρ man; husband εἰς εις into; for τρεῖς τρεις three ἀρχὰς αρχη origin; beginning καὶ και and; even ἔδωκεν διδωμι give; deposit κερατίνας κερατινη in χειρὶ χειρ hand πάντων πας all; every καὶ και and; even ὑδρίας υδρια water jar κενὰς κενος hollow; empty καὶ και and; even λαμπάδας λαμπας lantern ἐν εν in ταῖς ο the ὑδρίαις υδρια water jar
7:16 וַ wa וְ and יַּ֛חַץ yyˈaḥaṣ חצה divide אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred הָ hā הַ the אִ֖ישׁ ʔˌîš אִישׁ man שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three רָאשִׁ֑ים rāšˈîm רֹאשׁ head וַ wa וְ and יִּתֵּ֨ן yyittˌēn נתן give שֹׁופָרֹ֤ות šôfārˈôṯ שֹׁופָר horn בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand כֻּלָּם֙ kullˌām כֹּל whole וְ wᵊ וְ and כַדִּ֣ים ḵaddˈîm כַּד pitcher רֵקִ֔ים rēqˈîm רֵיק empty וְ wᵊ וְ and לַפִּדִ֖ים lappiḏˌîm לַפִּיד torch בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst הַ ha הַ the כַּדִּֽים׃ kkaddˈîm כַּד pitcher
7:16. divisitque trecentos viros in tres partes et dedit tubas in manibus eorum lagoenasque vacuas ac lampadas in medio lagoenarumAnd he divided the three hundred men into three parts, and gave them trumpets in their hands, and empty pitchers, and lamps within the pitchers.
16. And he divided the three hundred men into three companies, and he put into the hands of all of them trumpets, and empty pitchers, with torches within the pitchers.
And he divided the three hundred men [into] three companies, and he put a trumpet in every man' s hand, with empty pitchers, and lamps within the pitchers:

7:16: И разделил триста человек на три отряда и дал в руки всем им трубы и пустые кувшины и в кувшины светильники.
7:16
καὶ και and; even
διεῖλεν διαιρεω divide
τοὺς ο the
τριακοσίους τριακοσιοι three hundred
ἄνδρας ανηρ man; husband
εἰς εις into; for
τρεῖς τρεις three
ἀρχὰς αρχη origin; beginning
καὶ και and; even
ἔδωκεν διδωμι give; deposit
κερατίνας κερατινη in
χειρὶ χειρ hand
πάντων πας all; every
καὶ και and; even
ὑδρίας υδρια water jar
κενὰς κενος hollow; empty
καὶ και and; even
λαμπάδας λαμπας lantern
ἐν εν in
ταῖς ο the
ὑδρίαις υδρια water jar
7:16
וַ wa וְ and
יַּ֛חַץ yyˈaḥaṣ חצה divide
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three
מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred
הָ הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three
רָאשִׁ֑ים rāšˈîm רֹאשׁ head
וַ wa וְ and
יִּתֵּ֨ן yyittˌēn נתן give
שֹׁופָרֹ֤ות šôfārˈôṯ שֹׁופָר horn
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
כֻּלָּם֙ kullˌām כֹּל whole
וְ wᵊ וְ and
כַדִּ֣ים ḵaddˈîm כַּד pitcher
רֵקִ֔ים rēqˈîm רֵיק empty
וְ wᵊ וְ and
לַפִּדִ֖ים lappiḏˌîm לַפִּיד torch
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
הַ ha הַ the
כַּדִּֽים׃ kkaddˈîm כַּד pitcher
7:16. divisitque trecentos viros in tres partes et dedit tubas in manibus eorum lagoenasque vacuas ac lampadas in medio lagoenarum
And he divided the three hundred men into three parts, and gave them trumpets in their hands, and empty pitchers, and lamps within the pitchers.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-22: Подобно Аврааму, во время его нападения на войска царей Сеннаара и Элама (ср. Быт. XIV:15), Гедеон разделил свой отряд на три части и произвел нападение на стан мадиамский во время средней стражи, т. е. в полночь, когда неприятельский стан был объят глубоким сном. Появление в лагере таинственных людей с светящимися факелами, треск разбиваемых кувшинов и крик воинов Гедеона произвели в стане мадианитян панику и они обратились в бегство, причем избивали друг друга. Большая часть их направилась по Эздрелонской долине на юг, к местечку Бетшитта, называемому в современной Эль-Шатта, близ потока впадающего в воду Джалуд и далее до Авел-Мехолы (ср. 3: Цар. XIX:16), лежавшей по Иерониму на 10: римских миль к северу от Скифополя (Бет-Сана). Местоположение упоминаемых в описании бегства мадианитян Цереры (вероятно Цереды) и Таббаха неизвестно. История представляет несколько других примеров стратегической уловки, употребленной Гедеоном. Фалиски навели страх на римскую армию посредством людей, имевших вместо оружия факелы и змей. Тоже самое делали Весты и Фидены (Tit. Liv. XXII, 16; Sallust Jugurtha, 99).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Midianites Surprised. B. C. 1249.

16 And he divided the three hundred men into three companies, and he put a trumpet in every man's hand, with empty pitchers, and lamps within the pitchers. 17 And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. 18 When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the LORD, and of Gideon. 19 So Gideon, and the hundred men that were with him, came unto the outside of the camp in the beginning of the middle watch; and they had but newly set the watch: and they blew the trumpets, and brake the pitchers that were in their hands. 20 And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow withal: and they cried, The sword of the LORD, and of Gideon. 21 And they stood every man in his place round about the camp: and all the host ran, and cried, and fled. 22 And the three hundred blew the trumpets, and the LORD set every man's sword against his fellow, even throughout all the host: and the host fled to Beth-shittah in Zererath, and to the border of Abel-meholah, unto Tabbath.
Here is, I. The alarm which Gideon gave to the hosts of Midian in the dead time of the night; for it was intended that those who had so long been a terror to Israel, and had so often frightened them, should themselves be routed and ruined purely by terror.
1. The attack here made was, in many circumstances, like that which Abraham made upon the army that had taken Lot captive. The number of men was much the same: Abraham had 318, Gideon 300; they both divided their forces, both made their attack by night, and were both victorious under great disadvantages (Gen. xiv. 14, 15); and Gideon is not only a son of Abraham (so were the Midianites by Keturah) but an heir of his faith. Gideon, (1.) Divided his army, small as it was, into three battalions (v. 16), one of which he himself commanded (v. 19), because great armies (and such a one he would make a show of) were usually divided into the right wing, and left wing, and the body of the army. (2.) He ordered them all to do as he did, v. 17. He told them now, it is very likely, what they must do, else the thing was so strange that they would scarcely have done it of a sudden, but he would, by doing it first, give notice to them when to do it, as officers exercise their soldiers with the word of command or by beat of drum: Look on me, and do likewise. Such is the word of command which our Lord Jesus, the captain of our salvation, gives his soldiers; for he has left us an example, with a charge to follow it: As I do, so shall you do. (3.) He made his descent in the night, when they were secure and least expected it, which would put them into great consternation, and when the smallness of his army would not be discovered. In the night all frights are most frightful, especially in the dead of the night, as this was, a little after midnight, when the middle watch began, and the alarm would wake them out of their sleep. We read of terror by night as very terrible (Ps. xci. 5), and fear in the night, Cant. iii. 8. (4.) That which Gideon aimed at was to frighten this huge host, to give them not only a fatal rout, but a very shameful one. He accoutred his army with every man a trumpet in his right hand, and an earthen pitcher, with a torch in it, in his left, and he himself thought it no disparagement to him to march before them thus armed. He would make but a jest of conquering this army, and goes out against them rather as against a company of children than against a host of soldiers. The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn, Isa. xxxvii. 22. The fewness of his men favoured his design; for, being so few, they marched to the camp with the greater secresy and expedition, so that they were not discovered till they were close by the camp; and he contrived to give the alarm when they had just mounted the guards (v. 19), that the sentinels, being then wakeful, might the sooner disperse the alarm through the camp, which was the best service they could do him. Three ways Gideon contrived to strike a terror upon this army, and so put them into confusion. [1.] With a great noise. Every man must blow his trumpet in the most terrible manner he could and clatter an earthen pitcher to pieces at the same time; probably each dashed his pitcher to his next man's, and so they were broken both together, which would not only make a great crash, but was a figure of what would be the effects of the fright, even the Midianites' killing one another. [2.] With a great blaze. The lighted torches were hid in the pitchers, like a candle under a bushel, until they came to the camp, and then, being taken out all together of a sudden, would make a glaring show, and run through the camp like a flash of lightning. Perhaps with these they set some of the tents on the outside of the camp on fire, which would very much increase the confusion. [3.] With a great shout. Every man must cry, For the Lord, and for Gideon, so some think it should be read in v. 18, for there the sword is not in the original, but it is in v. 20, The sword of the Lord, and of Gideon. It should seem, he borrowed the word from the Midianite's dream (v. 14): it is the sword of Gideon. Finding his name was a terror to them, he thus improves it against them, but prefixes the name of Jehovah, as the figure without which his own was but an insignificant cypher. This would put life into his own men, who might well take courage when they had such a God as Jehovah, and such a man as Gideon, both to fight for, and to fight for them; well might those follow who had such leaders. It would likewise put their enemies into a fright, who had of old heard of Jehovah's great name, and of late of Gideon's. The sword of the Lord is all in all to the success of the sword of Gideon, yet the sword of Gideon must be employed. Men the instruments, and God the principal agent, must both be considered in their places, but men, the greatest and best, always in subserviency and subordination to God. This army was to be defeated purely by terrors, and these are especially the sword of the Lord. These soldiers, if they had swords by their sides, that was all, they had none in their hands, but they gained the victory by shouting "The sword." So the church's enemies are routed by a sword out of the mouth, Rev. xix. 21. 2. These soldiers, if they had swords by their sides, that was all, they had none in their hands, but they gained the victory by shouting "The sword." So the church's enemies are routed by a sword out of the mouth, Rev. xix. 21.
2. This method here taken of defeating the Midianites may be alluded to, (1.) As typifying the destruction of the devil's kingdom in the world by the preaching of the everlasting gospel, the sounding of that trumpet, and the holding forth of that light out of earthen vessels, for such the ministers of the gospel are, in whom the treasure of that light is deposited, 2 Cor. iv. 6, 7. Thus God chose the foolish things of the world to confound the wise, a barley-cake to overthrow the tents of Midian, that the excellency of the power might be of God only; the gospel is a sword, not in the hand, but in the mouth, the sword of the Lord and of Gideon, of God and Jesus Christ, him that sits on the throne and the Lamb. (2.) As representing the terrors of the great day. So the excellent bishop Hall applies it; if these pitchers, trumpets, and firebrands, did so daunt and dismay the proud troops of Midian and Amalek, who shall be able to stand before the last terror, when the trumpet of the archangel shall sound, the elements shall be on a flame, the heavens pass away with a great noise, and the Lord himself shall descend with a shout!
II. The wonderful success of this alarm. The Midianites were shouted out of their lives, as the walls of Jericho were shouted down, that Gideon might see what he lately despaired of ever seeing, the wonders that their fathers told them of. Gideon's soldiers observed their orders, and stood every man in his place round about the camp (v. 21), sounding his trumpet to excite them to fight one another, and holding out his torch to light them to their ruin. They did not rush into the host of Midian, as greedy either of blood or spoil, but patiently stood still to see the salvation of the Lord, a salvation purely of his own working. Observe how the design took effect. 1. They feared the Israelites. All the host immediately took the alarm; it flew like lightning through all their lines, and they ran, and cried, and fled, v. 21. There was something natural in this fright. We may suppose they had not had intelligence of the great diminution of Gideon's army, but rather concluded that since their last advices it had been growing greater and greater; and therefore they had reason to suspect, knowing how odious and grievous they had made themselves and what bold steps had been taken towards the throwing off of their yoke, that it was a very great army which was to be ushered in with all those trumpeters and torch-bearers. But there was more of a supernatural power impressing this terror upon them. God himself gave it the setting on, to show how that promise should have been fulfilled if they had not forfeited it, One of you shall chase a thousand. See the power of imagination, and how much it may become a terror at some times, as at other times it is a pleasure. 2. They fell foul upon one another: The Lord set every man's sword against his fellow, v. 22. In this confusion, observing the trumpeters and torch-bearers to stand still without their camp, they concluded the body of the army had already entered and was in the midst of them, and therefore every one ran at the next he met, though a friend, supposing him an enemy, and one such mistake as this would occasion many, for then he that slew him would certainly be taken for an enemy, and would be dispatched immediately. It is our interest to preserve such a command of our own spirits as never to be afraid with any amazement, for we cannot conceive what mischiefs we thereby plunge ourselves into. See also how God often makes the enemies of his church instruments to destroy one another; it is a pity the church's friends should ever be thus infatuated. 3. They fled for their lives. Perhaps when day-light came they were sensible of their mistake in fighting with one another, and concluded that by this fatal error they had so weakened themselves that now it was impossible to make any head against Israel, and therefore made the best of their way towards their own country, though, for aught that appears, the 300 men kept their ground. The wicked flee when none pursueth, Prov. xxviii. 1. Terrors make him afraid on every side, and drive him to his feet, Job xviii. 11.
Adam Clarke: Commentary on the Bible - 1831
7:16: He divided the three hundred men - Though the victory was to be from the Lord, yet he knew that he ought to use prudential means; and those which he employed on this occasion were the best calculated to answer the end. If he had not used these means, it is not likely that God would have delivered the Midianites into his hands. Sometimes, even in working a miracle, God will have natural means used: Go, dip thyself seven times in Jordan. Go, wash in the pool Siloam.
Albert Barnes: Notes on the Bible - 1834
7:16: Gideon himself took the command of one company, and sent the other two under their respective captains to different sides of the camp Jdg 7:18, Jdg 7:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: three companies: This small number of men, thus divided, would be able to encompass the whole camp of the Midianites. Concealing the lamps in the pitchers, they would pass unobserved to their appointed stations; then, in the dead of the night, when most of the enemy were fast asleep, all at once breaking their pitchers one against another, with as much noise as they could, and blowing the trumpets and shouting; they would occasion an exceedingly great alarm. The obedience of faith alone could have induced such an expedient, which no doubt God directed Gideon to employ. - Scott.
a trumpet: Heb. trumpets in the hand of all of them
empty: Co2 4:7
lamps: or, fire-brands, or torches
Geneva 1599
7:16 And he divided the three hundred men [into] three companies, and he put a trumpet in every man's hand, with empty pitchers, and lamps (h) within the pitchers.
(h) These weak means God used to signify that the whole victory came from him.
John Gill
7:16 And he divided the three hundred men into three companies,.... One hundred in a company, partly to make the better figure, a show of an army, with a right and left wing, and partly that they might fall upon the camp of Midian in different parts:
and he put a trumpet in every man's hand; they that returned of the trumpeters having left their trumpets behind them, whereby there was a sufficient number for three hundred men; and these were put into their hands, that when they blew them together, the, noise would be very great; and it would seem as if they were an exceeding great army, and so very much terrify their enemies:
with empty pitchers, and lamps with the pitchers; the pitchers were of earth, and so easily broken, and would make a great noise when clashed against each other; and these were empty of water, or otherwise would not have been fit to put lamps into, and the lamps put in them were not of oil; for then, when the pitchers were broken, the oil would have run out; but were a kind of torches, made of rosin, wax, pitch, and such like things; and these were put into the pitcher, partly to preserve them from the wind, and chiefly to conceal them from the enemy, till just they came upon them, and then held them out; which in a dark night would make a terrible blaze, as before they served to give them light down the hill into the camp.
John Wesley
7:16 Three companies - To make a shew of a vast army. Within the pitchers - Partly to preserve the flame from the wind and weather; and partly to conceal it, and surprise their enemy with sudden flashes of light.
Robert Jamieson, A. R. Fausset and David Brown
7:16 HIS STRATAGEM AGAINST MIDIAN. (Judg 7:16-24)
he divided the three hundred men into three companies--The object of dividing his forces was, that they might seem to be surrounding the enemy. The pitchers were empty to conceal the torches, and made of earthenware, so as to be easily broken; and the sudden blaze of the held-up lights--the loud echo of the trumpets, and the shouts of Israel, always terrifying (Num 23:21), and now more terrible than ever by the use of such striking words, broke through the stillness of the midnight air. The sleepers started from their rest; not a blow was dealt by the Israelites; but the enemy ran tumultuously, uttering the wild, discordant cries peculiar to the Arab race. They fought indiscriminately, not knowing friend from foe. The panic being universal, they soon precipitately fled, directing their flight down to the Jordan, by the foot of the mountains of Ephraim, to places known as the "house of the acacia" [Beth-shittah], and "the meadow of the dance" [Abel-meholah].
7:177:17: Եւ ասէ ցնոսա. Ընդ ի՛ս հայեսջիք, եւ ա՛յնպէս արասջիք. ահա ես մտանեմ ՚ի մէջ բանակին, եւ եղիցի որպէս ե՛ս առնիցեմ, նոյնպէս եւ դո՛ւք արասջիք[2540]։ [2540] Ոմանք. Եւ ահա ես... առնիջիք։
17. Եւ ասաց նրանց. «Ի՛նձ նայեցէք եւ նո՛յնն արէք. ահա ես մտնում եմ բանակի մէջ եւ ինչպէս որ ես անեմ, այդպէս էլ դո՛ւք արէք:
17 Ու անոնց ըսաւ. «Ինծի նայեցէ՛ք եւ այնպէս ըրէ՛ք ու երբ բանակին եզերքը հասնիմ, ես ի՛նչպէս որ ընեմ, դուք ալ այնպէս ըրէք։
Եւ ասէ ցնոսա. Ընդ իս հայեսջիք, եւ այնպէս արասջիք. ահա ես մտանեմ ի մէջ բանակին, եւ եղիցի որպէս ես առնիցեմ, նոյնպէս եւ դուք արասջիք:

7:17: Եւ ասէ ցնոսա. Ընդ ի՛ս հայեսջիք, եւ ա՛յնպէս արասջիք. ահա ես մտանեմ ՚ի մէջ բանակին, եւ եղիցի որպէս ե՛ս առնիցեմ, նոյնպէս եւ դո՛ւք արասջիք[2540]։
[2540] Ոմանք. Եւ ահա ես... առնիջիք։
17. Եւ ասաց նրանց. «Ի՛նձ նայեցէք եւ նո՛յնն արէք. ահա ես մտնում եմ բանակի մէջ եւ ինչպէս որ ես անեմ, այդպէս էլ դո՛ւք արէք:
17 Ու անոնց ըսաւ. «Ինծի նայեցէ՛ք եւ այնպէս ըրէ՛ք ու երբ բանակին եզերքը հասնիմ, ես ի՛նչպէս որ ընեմ, դուք ալ այնպէս ըրէք։
zohrab-1805▾ eastern-1994▾ western am▾
7:177:17: И сказал им: смотрите на меня и делайте то же; вот, я подойду к стану, и что буду делать, то и вы делайте;
7:17 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him ἀπ᾿ απο from; away ἐμοῦ εμου my ὄψεσθε οραω view; see καὶ και and; even οὕτως ουτως so; this way ποιήσετε ποιεω do; make καὶ και and; even ἰδοὺ ιδου see!; here I am ἐγὼ εγω I εἰσπορεύομαι εισπορευομαι intrude; travel into ἐν εν in ἀρχῇ αρχη origin; beginning τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even ἔσται ειμι be καθὼς καθως just as / like ἂν αν perhaps; ever ποιήσω ποιεω do; make οὕτως ουτως so; this way ποιήσετε ποιεω do; make
7:17 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to מִמֶּ֥נִּי mimmˌennî מִן from תִרְא֖וּ ṯirʔˌû ראה see וְ wᵊ וְ and כֵ֣ן ḵˈēn כֵּן thus תַּעֲשׂ֑וּ taʕᵃśˈû עשׂה make וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i בָא֙ vˌā בוא come בִּ bi בְּ in קְצֵ֣ה qᵊṣˈē קָצֶה end הַֽ hˈa הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be כַ ḵa כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֶעֱשֶׂ֖ה ʔeʕᵉśˌeh עשׂה make כֵּ֥ן kˌēn כֵּן thus תַּעֲשֽׂוּן׃ taʕᵃśˈûn עשׂה make
7:17. et dixit ad eos quod me facere videritis hoc facite ingrediar partem castrorum et quod fecero sectaminiAnd he said to them: What you shall see me do, do you the same: I will go into one part of the camp, and do you as I shall do.
17. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outermost part of the camp, it shall be that, as I do, so shall ye do.
And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be [that], as I do, so shall ye do:

7:17: И сказал им: смотрите на меня и делайте то же; вот, я подойду к стану, и что буду делать, то и вы делайте;
7:17
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ὄψεσθε οραω view; see
καὶ και and; even
οὕτως ουτως so; this way
ποιήσετε ποιεω do; make
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
εἰσπορεύομαι εισπορευομαι intrude; travel into
ἐν εν in
ἀρχῇ αρχη origin; beginning
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
καὶ και and; even
ἔσται ειμι be
καθὼς καθως just as / like
ἂν αν perhaps; ever
ποιήσω ποιεω do; make
οὕτως ουτως so; this way
ποιήσετε ποιεω do; make
7:17
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
מִמֶּ֥נִּי mimmˌennî מִן from
תִרְא֖וּ ṯirʔˌû ראה see
וְ wᵊ וְ and
כֵ֣ן ḵˈēn כֵּן thus
תַּעֲשׂ֑וּ taʕᵃśˈû עשׂה make
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
בָא֙ vˌā בוא come
בִּ bi בְּ in
קְצֵ֣ה qᵊṣˈē קָצֶה end
הַֽ hˈa הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
כַ ḵa כְּ as
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֶעֱשֶׂ֖ה ʔeʕᵉśˌeh עשׂה make
כֵּ֥ן kˌēn כֵּן thus
תַּעֲשֽׂוּן׃ taʕᵃśˈûn עשׂה make
7:17. et dixit ad eos quod me facere videritis hoc facite ingrediar partem castrorum et quod fecero sectamini
And he said to them: What you shall see me do, do you the same: I will go into one part of the camp, and do you as I shall do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: Jdg 9:48; Mat 16:24; Co1 11:1; Heb 13:7; Pe1 5:3
John Gill
7:17 And he said unto them, look on me, and do likewise,.... Observe what I do, and do the same, in blowing a trumpet, breaking a pitcher, and shouting with the words expressed by him:
and, behold, when I come to the outside of the camp; where the sentinels stood, and the watch was set:
Tit shall be, that as I do, so shall ye do; and not before; a trumpet was not to be blown, nor a pitcher broken, nor a torch held out, nor a word spoken, till just they came to the outside of the camp: and then they were to observe the motions of Gideon, and do as he did.
John Wesley
7:17 Look on me - For though two hundred of his men were placed on other sides of the camp; yet they were so disposed, that some persons, set as watchmen, might see what was done, and give notice to the rest to follow the example.
7:187:18: Եւ հարի՛ց ես զփողն եղջերեայ, եւ ամենեքեան որ ընդ իս էք, հարջի՛ք եւ դուք զփողսն եղջերեայս, շուրջ զամենայն բանակաւն. եւ ասասջիք. Սո՛ւր Տեառն եւ Գեդէոնի։
18. Երբ ես եւ բոլոր ինձ հետ եղողները կը փչենք եղջերափողերը, դուք էլ փչեցէ՛ք եղջերափողերը ամբողջ բանակի շուրջը եւ ասացէ՛ք. “Տիրոջ եւ Գեդէոնի սուրը”»:
18 Երբ ես ու բոլոր ինծի հետ եղողները փողը հնչեցնենք, այն ատեն դուք ալ բոլոր բանակին չորս կողմը փողերը հնչեցուցէ՛ք եւ ըսէ՛ք. ‘Տէրոջը ու Գեդէօնին սուրը’»։
Եւ հարից ես զփողն եղջերեայ, եւ ամենեքեան որ ընդ իս էք` հարջիք եւ դուք զփողսն եղջերեայս, շուրջ զամենայն բանակաւն, եւ ասասջիք. Սուր Տեառն եւ Գեդէոնի:

7:18: Եւ հարի՛ց ես զփողն եղջերեայ, եւ ամենեքեան որ ընդ իս էք, հարջի՛ք եւ դուք զփողսն եղջերեայս, շուրջ զամենայն բանակաւն. եւ ասասջիք. Սո՛ւր Տեառն եւ Գեդէոնի։
18. Երբ ես եւ բոլոր ինձ հետ եղողները կը փչենք եղջերափողերը, դուք էլ փչեցէ՛ք եղջերափողերը ամբողջ բանակի շուրջը եւ ասացէ՛ք. “Տիրոջ եւ Գեդէոնի սուրը”»:
18 Երբ ես ու բոլոր ինծի հետ եղողները փողը հնչեցնենք, այն ատեն դուք ալ բոլոր բանակին չորս կողմը փողերը հնչեցուցէ՛ք եւ ըսէ՛ք. ‘Տէրոջը ու Գեդէօնին սուրը’»։
zohrab-1805▾ eastern-1994▾ western am▾
7:187:18: когда я и находящиеся со мною затрубим трубою, трубите и вы трубами вашими вокруг всего стана и кричите: [меч] Господа и Гедеона!
7:18 καὶ και and; even σαλπιῶ σαλπιζω trumpet; sound the trumpet ἐν εν in τῇ ο the κερατίνῃ κερατινη I καὶ και and; even πάντες πας all; every μετ᾿ μετα with; amid ἐμοῦ εμου my σαλπιεῖτε σαλπιζω trumpet; sound the trumpet ἐν εν in ταῖς ο the κερατίναις κερατινη circling; in a circle ὅλης ολος whole; wholly τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even ἐρεῖτε ερεω.1 state; mentioned τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even τῷ ο the Γεδεων γεδεων Gedeōn; Yetheon
7:18 וְ wᵊ וְ and תָקַעְתִּי֙ ṯāqaʕtˌî תקע blow בַּ ba בְּ in † הַ the שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתִּ֑י ʔittˈî אֵת together with וּ û וְ and תְקַעְתֶּ֨ם ṯᵊqaʕtˌem תקע blow בַּ ba בְּ in † הַ the שֹּׁופָרֹ֜ות ššôfārˈôṯ שֹׁופָר horn גַּם־ gam- גַּם even אַתֶּ֗ם ʔattˈem אַתֶּם you סְבִיבֹות֙ sᵊvîvôṯ סָבִיב surrounding כָּל־ kol- כֹּל whole הַֽ hˈa הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say לַ la לְ to יהוָ֥ה [yhwˌāh] יְהוָה YHWH וּ û וְ and לְ lᵊ לְ to גִדְעֹֽון׃ פ ḡiḏʕˈôn . f גִּדְעֹון Gideon
7:18. quando personaverit tuba in manu mea vos quoque per castrorum circuitum clangite et conclamate Domino et GedeoniWhen the trumpet shall sound in my hand, do you also blow the trumpets on every side of the camp, and shout together to the Lord and to Gedeon.
18. When I blow the trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, For the LORD and for Gideon.
When I blow with a trumpet, I and all that [are] with me, then blow ye the trumpets also on every side of all the camp, and say, [The sword] of the LORD, and of Gideon:

7:18: когда я и находящиеся со мною затрубим трубою, трубите и вы трубами вашими вокруг всего стана и кричите: [меч] Господа и Гедеона!
7:18
καὶ και and; even
σαλπιῶ σαλπιζω trumpet; sound the trumpet
ἐν εν in
τῇ ο the
κερατίνῃ κερατινη I
καὶ και and; even
πάντες πας all; every
μετ᾿ μετα with; amid
ἐμοῦ εμου my
σαλπιεῖτε σαλπιζω trumpet; sound the trumpet
ἐν εν in
ταῖς ο the
κερατίναις κερατινη circling; in a circle
ὅλης ολος whole; wholly
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
καὶ και and; even
ἐρεῖτε ερεω.1 state; mentioned
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
τῷ ο the
Γεδεων γεδεων Gedeōn; Yetheon
7:18
וְ wᵊ וְ and
תָקַעְתִּי֙ ṯāqaʕtˌî תקע blow
בַּ ba בְּ in
הַ the
שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתִּ֑י ʔittˈî אֵת together with
וּ û וְ and
תְקַעְתֶּ֨ם ṯᵊqaʕtˌem תקע blow
בַּ ba בְּ in
הַ the
שֹּׁופָרֹ֜ות ššôfārˈôṯ שֹׁופָר horn
גַּם־ gam- גַּם even
אַתֶּ֗ם ʔattˈem אַתֶּם you
סְבִיבֹות֙ sᵊvîvôṯ סָבִיב surrounding
כָּל־ kol- כֹּל whole
הַֽ hˈa הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
וַ wa וְ and
אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say
לַ la לְ to
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
וּ û וְ and
לְ lᵊ לְ to
גִדְעֹֽון׃ פ ḡiḏʕˈôn . f גִּדְעֹון Gideon
7:18. quando personaverit tuba in manu mea vos quoque per castrorum circuitum clangite et conclamate Domino et Gedeoni
When the trumpet shall sound in my hand, do you also blow the trumpets on every side of the camp, and shout together to the Lord and to Gedeon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:18: The sword of the Lord, and of Gideon - The word חרב chereb, "sword," is not found in this verse, though it is necessarily implied, and is found in Jdg 7:20. But it is found in this place in the Chaldee, Syriac, and Arabic, and in eight of Kennicott's and De Rossi's MSS. The reading appears to be genuine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: blow ye: Jdg 7:20
the sword: The word cheRev_, "sword," necessarily implied, and rightly supplied by our venerable translators from Jdg 7:20, is found in this place, in the Chaldee, Syriac, and Arabic, and in eight manuscripts; and evidently appears to be genuine. Sa1 17:47; Ch2 20:15-17
Geneva 1599
7:18 When I blow with a trumpet, I and all that [are] with me, then blow ye the trumpets also on every side of all the camp, and say, (i) [The sword] of the LORD, and of Gideon.
(i) That is, the victory shall be the Lord's and Gideon's his servant.
John Gill
7:18 When I blow with a trumpet, I and all that are with me,.... He being at the head of one of the three companies, Judg 7:19 perhaps the middlemost, which might stand for the body of the army; and the other two be one to the right and the other to the left of him, and so could more easily discover his motions:
then blow ye the trumpets also on every side of all the camp; for it seems they were so disposed as to be around the camp, which when the trumpets were blown at once on every side, with such a blaze of light, and crashing of the pitchers, must be very terrifying, as if there was no way for them to escape, and especially when they should hear the following dreadful sounds:
and say, the sword of the Lord, and of Gideon; or "for the Lord, and for Gideon"; and which may be supplied, either the light is for the Lord, and for Gideon; or the victory is for the Lord, and for Gideon; we supply it from Judg 7:20. The name Jehovah, these Heathens had often heard, as the God of Israel, would now be dreadful to them, and the name of Gideon also; whose name, as appears by the interpretation of the dream, was terrible among them; for which reason Gideon added it, and not out of arrogance and vanity; and puts it after the name of the Lord, as being only an instrument the Lord thought fit to make use of, otherwise all the glory belonged to him.
John Wesley
7:18 Of Gideon - He mentions his own name, together with God's, not out of arrogance, as if he would equal himself with God; but from prudent policy, because his name was grown formidable to them, and so was likely to further his design. See Judg 7:14.
7:197:19: Եւ եմուտ Գեդէոն եւ հարիւր այր ընդ նմա ՚ի կողմն բանակին, իսկզբան միջնո՛յ պահուն. միայն զարթուցանելով զարթուցի՛ն զպահապանսն, եւ հարին զփողսն եղջերեայս, եւ թօթափեցին զսափորսն որ ՚ի ձեռս իւրեանց.
19. Գեդէոնը եւ նրա հետ հարիւր մարդ կէս գիշերուայ սկզբին հասան բանակի ծայրը՝ զարթեցնելով միայն պահապաններին, փչեցին եղջերափողերը, վայր գցեցին իրենց ձեռքի սափորները:
19 Գեդէօն ու անոր հետ եղող հարիւր մարդը ճիշդ կէս գիշերին, երբ պահապանները նոր դրած էին, բանակին եզերքը հասան եւ փողերը հնչեցնելով ձեռքերնուն մէջ եղած սափորները կոտրտեցին։
Եւ եմուտ Գեդէոն եւ հարեւր այր ընդ նմա ի կողմն բանակին, ի սկզբան միջնոյ պահուն, [144]միայն զարթուցանելով զարթուցին`` զպահապանսն, եւ հարին զփողսն եղջերեայս, եւ [145]թօթափեցին զսափորսն որ ի ձեռս իւրեանց:

7:19: Եւ եմուտ Գեդէոն եւ հարիւր այր ընդ նմա ՚ի կողմն բանակին, իսկզբան միջնո՛յ պահուն. միայն զարթուցանելով զարթուցի՛ն զպահապանսն, եւ հարին զփողսն եղջերեայս, եւ թօթափեցին զսափորսն որ ՚ի ձեռս իւրեանց.
19. Գեդէոնը եւ նրա հետ հարիւր մարդ կէս գիշերուայ սկզբին հասան բանակի ծայրը՝ զարթեցնելով միայն պահապաններին, փչեցին եղջերափողերը, վայր գցեցին իրենց ձեռքի սափորները:
19 Գեդէօն ու անոր հետ եղող հարիւր մարդը ճիշդ կէս գիշերին, երբ պահապանները նոր դրած էին, բանակին եզերքը հասան եւ փողերը հնչեցնելով ձեռքերնուն մէջ եղած սափորները կոտրտեցին։
zohrab-1805▾ eastern-1994▾ western am▾
7:197:19: И подошел Гедеон и сто человек с ним к стану, в начале средней стражи, и разбудили стражей, и затрубили трубами и разбили кувшины, которые были в руках их.
7:19 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Γεδεων γεδεων Gedeōn; Yetheon καὶ και and; even οἱ ο the ἑκατὸν εκατον hundred ἄνδρες ανηρ man; husband οἱ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐν εν in ἀρχῇ αρχη origin; beginning τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks ἐν εν in ἀρχῇ αρχη origin; beginning τῆς ο the φυλακῆς φυλακη prison; watch μέσης μεσος in the midst; in the middle καὶ και and; even ἐγείροντες εγειρω rise; arise ἤγειραν εγειρω rise; arise τοὺς ο the φυλάσσοντας φυλασσω guard; keep καὶ και and; even ἐσάλπισαν σαλπιζω trumpet; sound the trumpet ἐν εν in ταῖς ο the κερατίναις κερατινη and; even ἐξετίναξαν εκτινασσω shake off τὰς ο the ὑδρίας υδρια water jar τὰς ο the ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτῶν αυτος he; him
7:19 וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come גִ֠דְעֹון ḡiḏʕôn גִּדְעֹון Gideon וּ û וְ and מֵאָה־ mēʔā- מֵאָה hundred אִ֨ישׁ ʔˌîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּ֜ו ʔittˈô אֵת together with בִּ bi בְּ in קְצֵ֣ה qᵊṣˈē קָצֶה end הַֽ hˈa הַ the מַּחֲנֶ֗ה mmaḥᵃnˈeh מַחֲנֶה camp רֹ֚אשׁ ˈrōš רֹאשׁ head הָ hā הַ the אַשְׁמֹ֣רֶת ʔašmˈōreṯ אַשְׁמֹרֶת night watch הַ ha הַ the תִּֽיכֹונָ֔ה ttˈîḵônˈā תִּיכֹון middle אַ֛ךְ ʔˈaḵ אַךְ only הָקֵ֥ם hāqˌēm קום arise הֵקִ֖ימוּ hēqˌîmû קום arise אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֹּֽׁמְרִ֑ים ššˈōmᵊrˈîm שׁמר keep וַֽ wˈa וְ and יִּתְקְעוּ֙ yyiṯqᵊʕˌû תקע blow בַּ ba בְּ in † הַ the שֹּׁ֣ופָרֹ֔ות ššˈôfārˈôṯ שֹׁופָר horn וְ wᵊ וְ and נָפֹ֥וץ nāfˌôṣ נפץ shatter הַ ha הַ the כַּדִּ֖ים kkaddˌîm כַּד pitcher אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in יָדָֽם׃ yāḏˈām יָד hand
7:19. ingressusque est Gedeon et trecenti viri qui erant cum eo in parte castrorum incipientibus vigiliis noctis mediae et custodibus suscitatis coeperunt bucinis clangere et conplodere inter se lagoenasAnd Gedeon, and the three hundred men that were with him, went into part of the camp, at the beginning of the midnight watch, and the watchmen being alarmed, they began to sound their trumpets, and to clap the pitchers one against another.
19. So Gideon, and the hundred men that were with him, came unto the outermost part of the camp in the beginning of the middle watch, when they had but newly set the watch: and they blew the trumpets, and brake in pieces the pitchers that were in their hands.
So Gideon, and the hundred men that [were] with him, came unto the outside of the camp in the beginning of the middle watch; and they had but newly set the watch: and they blew the trumpets, and brake the pitchers that [were] in their hands:

7:19: И подошел Гедеон и сто человек с ним к стану, в начале средней стражи, и разбудили стражей, и затрубили трубами и разбили кувшины, которые были в руках их.
7:19
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Γεδεων γεδεων Gedeōn; Yetheon
καὶ και and; even
οἱ ο the
ἑκατὸν εκατον hundred
ἄνδρες ανηρ man; husband
οἱ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐν εν in
ἀρχῇ αρχη origin; beginning
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
ἐν εν in
ἀρχῇ αρχη origin; beginning
τῆς ο the
φυλακῆς φυλακη prison; watch
μέσης μεσος in the midst; in the middle
καὶ και and; even
ἐγείροντες εγειρω rise; arise
ἤγειραν εγειρω rise; arise
τοὺς ο the
φυλάσσοντας φυλασσω guard; keep
καὶ και and; even
ἐσάλπισαν σαλπιζω trumpet; sound the trumpet
ἐν εν in
ταῖς ο the
κερατίναις κερατινη and; even
ἐξετίναξαν εκτινασσω shake off
τὰς ο the
ὑδρίας υδρια water jar
τὰς ο the
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
αὐτῶν αυτος he; him
7:19
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
גִ֠דְעֹון ḡiḏʕôn גִּדְעֹון Gideon
וּ û וְ and
מֵאָה־ mēʔā- מֵאָה hundred
אִ֨ישׁ ʔˌîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אִתֹּ֜ו ʔittˈô אֵת together with
בִּ bi בְּ in
קְצֵ֣ה qᵊṣˈē קָצֶה end
הַֽ hˈa הַ the
מַּחֲנֶ֗ה mmaḥᵃnˈeh מַחֲנֶה camp
רֹ֚אשׁ ˈrōš רֹאשׁ head
הָ הַ the
אַשְׁמֹ֣רֶת ʔašmˈōreṯ אַשְׁמֹרֶת night watch
הַ ha הַ the
תִּֽיכֹונָ֔ה ttˈîḵônˈā תִּיכֹון middle
אַ֛ךְ ʔˈaḵ אַךְ only
הָקֵ֥ם hāqˌēm קום arise
הֵקִ֖ימוּ hēqˌîmû קום arise
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שֹּֽׁמְרִ֑ים ššˈōmᵊrˈîm שׁמר keep
וַֽ wˈa וְ and
יִּתְקְעוּ֙ yyiṯqᵊʕˌû תקע blow
בַּ ba בְּ in
הַ the
שֹּׁ֣ופָרֹ֔ות ššˈôfārˈôṯ שֹׁופָר horn
וְ wᵊ וְ and
נָפֹ֥וץ nāfˌôṣ נפץ shatter
הַ ha הַ the
כַּדִּ֖ים kkaddˌîm כַּד pitcher
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
יָדָֽם׃ yāḏˈām יָד hand
7:19. ingressusque est Gedeon et trecenti viri qui erant cum eo in parte castrorum incipientibus vigiliis noctis mediae et custodibus suscitatis coeperunt bucinis clangere et conplodere inter se lagoenas
And Gedeon, and the three hundred men that were with him, went into part of the camp, at the beginning of the midnight watch, and the watchmen being alarmed, they began to sound their trumpets, and to clap the pitchers one against another.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:19: The middle watch - The old Jewish division of the night was three watches of four hours each. They are alluded to in Exo 14:24; Sa1 11:11; Psa 63:6; Psa 90:4; Psa 119:148; Psa 130:6; Lam 2:19. After the Jews fell under the power of the Romans, they used the Roman division of four watches of three hours each Mat 14:25; Mar 13:35.
"The beginning" of the watch would be about eleven o'clock at night.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: in the beginning: Exo 14:24; Mat 25:6; Th1 5:2; Rev 16:15
they blew: Jdg 7:8
brake: Jdg 7:16; Psa 2:9; Jer 13:13, Jer 13:14, Jer 19:1-11
Carl Friedrich Keil and Franz Delitzsch
7:19
Gideon then proceeded with the 100 who were with him, i.e., the company which was led by himself personally, to the end of the hostile camp, at the beginning of the middle watch, i.e., at midnight ראשׁ is an accusative defining the time: see Ges. 118, 2, and Ewald, 204, a. The only other watch that is mentioned in the Old Testament beside the middle night-watch, is the morning night-watch (Ex 14:24; 1Kings 11:11), from which it has been correctly inferred, that the Israelites divided the night into three night-watches. The division into four watches (Mt 14:25; Mk 6:48) was first adopted by the Jews from the Romans. "They (the Midianites) had only (just) posted the watchmen (of the middle watch)," - a circumstantial clause, introduced to give greater distinctness to the situation. When the first sentries were relieved, and the second posted, so that they thought they might make quite sure of their night's rest once more, Gideon and his host arrived at the end of the camp, and, as we must supply from the context, the other two hosts at two other ends of the camp, who all blew their trumpets, breaking the pitchers in their hands at the same time. The inf. abs. נפוץ, as a continuation of the finite verb יתקעוּ, indicates that the fact was contemporaneous with the previous one (see Ewald, 351, c.).
John Gill
7:19 So Gideon, and the one hundred men that were with him,.... Which was one of the three companies his army was divided into, and which company he had the command of particularly:
came unto the outside of the camp, in the beginning of the middle watch; the second watch, for the night was divided into three watches; for though in later times there were four watches, among the Romans (h), and which the Jews received from them; hence in the New Testament we read of the fourth watch; yet in earlier times, with the Jews and other eastern nations, there were but three watches, as affirmed by Jarchi and Kimchi on the place: and very wisely did Gideon fix on this watch for the time of his coming; for had he come at the first watch, many as yet might not have been in bed, or at least not fallen asleep; and had he come in the third watch, many might have been awake out of their sleep, and others up; but he took this time, a little after midnight, in the dead of the night, when the whole army was fast asleep:
and they had but newly set the watch; the first watch were just gone off, and the second were placed in their room; but since such an observation seems in a good measure unnecessary, for as Gideon came in the beginning of the watch it must in course be newly set; rather the words may be rendered, "in raising they raised up the watch" (i); that is, Gideon and his men did it by their approach; and they might call to them on purpose to give the alarm to the army, who upon that would at once hear the sound of the trumpets, and the clattering of the pitchers, and see the torches burning, to their great surprise:
and they blew the trumpets, and brake the pitchers that were in their hands; as soon as they came up to the watch and had raised them; this did Gideon and his hundred men.
(h) Liv. Hist. l. 36. c. 24. "Suidas in. voce" "et in voce" (i) "suscitando suscitaverunt custodes", Pagninus, Montanus.
John Wesley
7:19 Middle watch - That is, of the second watch; for though afterward the night was divided into four watches by the Romans, Mt 14:25, yet in more ancient times, and in the eastern parts, it was divided into three: he chose the dark and dead of the night, to increase their terror by the trumpets, whose sound would then be loudest, and the lamps, whose light would then shine most brightly, to surprise them, and conceal the smallness of their numbers.
7:207:20: եւ հարին զփողսն եղջերեայս երեքին առաջքն, եւ խորտակեցին զսափորսն։ Եւ առի՛ն ձախու ձեռամբք իւրեանց զջահսն, եւ աջու ձեռօք իւրեանց զփողսն հարկանել, եւ աղաղակեցին եւ ասեն. Սո՛ւր Տեառն եւ Գեդէոնի[2541]։ [2541] Ոմանք. Սուրն Տեառն եւ Գեդէոնի։
20. Այն երեք գնդերն էլ փչեցին եղջերափողերը, կոտրատեցին սափորները: Նրանք իրենց ձախ ձեռքով առան ջահերը, իսկ աջ ձեռքով եղջերափողերը բռնած՝ փչեցին, աղաղակեցին եւ ասացին. «Տիրոջ եւ Գեդէոնի սուրը»:
20 Այն ատեն երեք գունդն ալ փողերը հնչեցուցին ու սափորները կոտրտեցին ու ձախ ձեռքով ջահերը ու աջ ձեռքով փողերը բռնած էին եւ հնչեցնելով կը պոռային ու կ’ըսէին. «Տէրոջը ու Գեդէօնին սուրը»։
Եւ հարին զփողսն եղջերեայս երեքին առաջքն, եւ խորտակեցին զսափորսն, եւ առին ձախու ձեռամբք իւրեանց զջահսն, եւ աջու ձեռօք իւրեանց զփողսն հարկանել, եւ աղաղակեցին եւ ասեն. Սուր Տեառն եւ Գեդէոնի:

7:20: եւ հարին զփողսն եղջերեայս երեքին առաջքն, եւ խորտակեցին զսափորսն։ Եւ առի՛ն ձախու ձեռամբք իւրեանց զջահսն, եւ աջու ձեռօք իւրեանց զփողսն հարկանել, եւ աղաղակեցին եւ ասեն. Սո՛ւր Տեառն եւ Գեդէոնի[2541]։
[2541] Ոմանք. Սուրն Տեառն եւ Գեդէոնի։
20. Այն երեք գնդերն էլ փչեցին եղջերափողերը, կոտրատեցին սափորները: Նրանք իրենց ձախ ձեռքով առան ջահերը, իսկ աջ ձեռքով եղջերափողերը բռնած՝ փչեցին, աղաղակեցին եւ ասացին. «Տիրոջ եւ Գեդէոնի սուրը»:
20 Այն ատեն երեք գունդն ալ փողերը հնչեցուցին ու սափորները կոտրտեցին ու ձախ ձեռքով ջահերը ու աջ ձեռքով փողերը բռնած էին եւ հնչեցնելով կը պոռային ու կ’ըսէին. «Տէրոջը ու Գեդէօնին սուրը»։
zohrab-1805▾ eastern-1994▾ western am▾
7:207:20: И затрубили {все} три отряда трубами, и разбили кувшины, и держали в левой руке своей светильники, а в правой руке трубы, и трубили, и кричали: меч Господа и Гедеона!
7:20 καὶ και and; even ἐσάλπισαν σαλπιζω trumpet; sound the trumpet αἱ ο the τρεῖς τρεις three ἀρχαὶ αρχη origin; beginning ἐν εν in ταῖς ο the κερατίναις κερατινη and; even συνέτριψαν συντριβω fracture; smash τὰς ο the ὑδρίας υδρια water jar καὶ και and; even ἐκράτησαν κρατεω seize; retain ἐν εν in χερσὶν χειρ hand ἀριστεραῖς αριστερος left αὐτῶν αυτος he; him τὰς ο the λαμπάδας λαμπας lantern καὶ και and; even ἐν εν in χερσὶν χειρ hand δεξιαῖς δεξιος right αὐτῶν αυτος he; him τὰς ο the κερατίνας κερατινη the σαλπίζειν σαλπιζω trumpet; sound the trumpet καὶ και and; even ἀνέκραξαν ανακραζω cry out ῥομφαία ρομφαια broadsword τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even τῷ ο the Γεδεων γεδεων Gedeōn; Yetheon
7:20 וַֽ֠ wˈa וְ and יִּתְקְעוּ yyiṯqᵊʕˌû תקע blow שְׁלֹ֨שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three הָ hā הַ the רָאשִׁ֥ים rāšˌîm רֹאשׁ head בַּ ba בְּ in † הַ the שֹּֽׁופָרֹות֮ ššˈôfārôṯ שֹׁופָר horn וַ wa וְ and יִּשְׁבְּר֣וּ yyišbᵊrˈû שׁבר break הַ ha הַ the כַּדִּים֒ kkaddîm כַּד pitcher וַ wa וְ and יַּחֲזִ֤יקוּ yyaḥᵃzˈîqû חזק be strong בְ vᵊ בְּ in יַד־ yaḏ- יָד hand שְׂמאֹולָם֙ śᵊmʔôlˌām שְׂמֹאל lefthand side בַּ ba בְּ in † הַ the לַּפִּדִ֔ים llappiḏˈîm לַפִּיד torch וּ û וְ and בְ vᵊ בְּ in יַ֨ד־ yˌaḏ- יָד hand יְמִינָ֔ם yᵊmînˈām יָמִין right-hand side הַ ha הַ the שֹּׁופָרֹ֖ות ššôfārˌôṯ שֹׁופָר horn לִ li לְ to תְקֹ֑ועַ ṯᵊqˈôₐʕ תקע blow וַֽ wˈa וְ and יִּקְרְא֔וּ yyiqrᵊʔˈû קרא call חֶ֥רֶב ḥˌerev חֶרֶב dagger לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH וּ û וְ and לְ lᵊ לְ to גִדְעֹֽון׃ ḡiḏʕˈôn גִּדְעֹון Gideon
7:20. cumque per gyrum castrorum in tribus personarent locis et hydrias confregissent tenuerunt sinistris manibus lampadas et dextris sonantes tubas clamaveruntque gladius Domini et GedeonisAnd when they sounded their trurmpets in three places round about the camp, and had broken their pitchers, they held their lamps in their left hands, and with their right hands the trumpets which they blew, and they cried out: The sword of the Lord and of Gedeon:
20. And the three companies blew the trumpets, and brake the pitchers, and held the torches in their left hands, and the trumpets in their right hands to blow withal: and they cried, The sword of the LORD and of Gideon.
And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow [withal]: and they cried, The sword of the LORD, and of Gideon:

7:20: И затрубили {все} три отряда трубами, и разбили кувшины, и держали в левой руке своей светильники, а в правой руке трубы, и трубили, и кричали: меч Господа и Гедеона!
7:20
καὶ και and; even
ἐσάλπισαν σαλπιζω trumpet; sound the trumpet
αἱ ο the
τρεῖς τρεις three
ἀρχαὶ αρχη origin; beginning
ἐν εν in
ταῖς ο the
κερατίναις κερατινη and; even
συνέτριψαν συντριβω fracture; smash
τὰς ο the
ὑδρίας υδρια water jar
καὶ και and; even
ἐκράτησαν κρατεω seize; retain
ἐν εν in
χερσὶν χειρ hand
ἀριστεραῖς αριστερος left
αὐτῶν αυτος he; him
τὰς ο the
λαμπάδας λαμπας lantern
καὶ και and; even
ἐν εν in
χερσὶν χειρ hand
δεξιαῖς δεξιος right
αὐτῶν αυτος he; him
τὰς ο the
κερατίνας κερατινη the
σαλπίζειν σαλπιζω trumpet; sound the trumpet
καὶ και and; even
ἀνέκραξαν ανακραζω cry out
ῥομφαία ρομφαια broadsword
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
τῷ ο the
Γεδεων γεδεων Gedeōn; Yetheon
7:20
וַֽ֠ wˈa וְ and
יִּתְקְעוּ yyiṯqᵊʕˌû תקע blow
שְׁלֹ֨שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
הָ הַ the
רָאשִׁ֥ים rāšˌîm רֹאשׁ head
בַּ ba בְּ in
הַ the
שֹּֽׁופָרֹות֮ ššˈôfārôṯ שֹׁופָר horn
וַ wa וְ and
יִּשְׁבְּר֣וּ yyišbᵊrˈû שׁבר break
הַ ha הַ the
כַּדִּים֒ kkaddîm כַּד pitcher
וַ wa וְ and
יַּחֲזִ֤יקוּ yyaḥᵃzˈîqû חזק be strong
בְ vᵊ בְּ in
יַד־ yaḏ- יָד hand
שְׂמאֹולָם֙ śᵊmʔôlˌām שְׂמֹאל lefthand side
בַּ ba בְּ in
הַ the
לַּפִּדִ֔ים llappiḏˈîm לַפִּיד torch
וּ û וְ and
בְ vᵊ בְּ in
יַ֨ד־ yˌaḏ- יָד hand
יְמִינָ֔ם yᵊmînˈām יָמִין right-hand side
הַ ha הַ the
שֹּׁופָרֹ֖ות ššôfārˌôṯ שֹׁופָר horn
לִ li לְ to
תְקֹ֑ועַ ṯᵊqˈôₐʕ תקע blow
וַֽ wˈa וְ and
יִּקְרְא֔וּ yyiqrᵊʔˈû קרא call
חֶ֥רֶב ḥˌerev חֶרֶב dagger
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
וּ û וְ and
לְ lᵊ לְ to
גִדְעֹֽון׃ ḡiḏʕˈôn גִּדְעֹון Gideon
7:20. cumque per gyrum castrorum in tribus personarent locis et hydrias confregissent tenuerunt sinistris manibus lampadas et dextris sonantes tubas clamaveruntque gladius Domini et Gedeonis
And when they sounded their trurmpets in three places round about the camp, and had broken their pitchers, they held their lamps in their left hands, and with their right hands the trumpets which they blew, and they cried out: The sword of the Lord and of Gedeon:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:20: Blew the trumpets, and brake the pitchers - How astonishing must the effect be, in a dark night, of the sudden glare of three hundred torches, darting their splendor, in the same instant, on the half-awakened eyes of the terrified Midianites, accompanied with the clangour of three hundred trumpets, alternately mingled with the thundering shout of חרב ליהוה ולגדעון chereb layhovah ulegidon, "A sword for the Lord and for Gideon!" Origen, in his ninth homily on this book, makes these three hundred men types of the preachers of the Gospel; their trumpets of the preaching of Christ crucified; and their lights or torches, of the holy conduct of righteous men. In some verses of an ancient author, attributed to Tertullian, and written against the heretic Marcion, Gideon's three hundred men are represented as horsemen; and in this number he finds the mystery of the cross; because the Greek letter Τ, tau, which is the numeral for 300, is itself the sign of the cross. The verses, which may be found in vol. v. of the Pisaurian Collection of the Latin heathen and Christian poets, Advers, Marcion., lib. 3, ver. 18, as being very curious, and not often to be met with, I shall here subjoin: -
Ex quibus ut Gideon dux agminis, acer in hostem,
Non virtute sua tutelam acquirere genti
Firmatusque fide signum petit excita menti,
Quo vel non posset, vel posset vincere bellum,
Vellus ut in noctem positum de rore maderet,
Et tellus omnis circum siccata jaceret,
Hoc inimicorum palmam coalescere mundo;
Atque iterum solo remanenti vellere sicco,
Hoc eadem tellus roraret nocte liquore,
Hoc etenim signo praedonum stravit acervos.
Congressus populo Christi, sine milite multo:
Tercenteno equite (numerus Tau littera Graeca)
Armatis facibusque et cornibus ore canentum.
Vellus erat populus ovium de semine sancto.
Nam tellus variae gentes fusaeque per orbem,
Verbum quod nutrit, sed nox est mortis imago.
Tau signum crucis et cornu praeconia vitae,
Lucentesque faces in lychno spiritus ardens.
"Gideon, keen in arms, was captain of the host,
And acquired redemption for his people, but not by his own power.
Being strengthened in faith, his heart was influenced to ask a sign
By which he might know whether or not he should be successful in battle.
A fleece was so placed by night, that it might be wet with dew;
And all the surrounding earth remain dry.
By this he was to learn that he should gain the victory over his enemies.
The sign was reversed; the fleece remaining dry while all the ground was moist;
And by this sign he was to know that he should slaughter those troops of robbers.
The people of Christ conquer without any military force;
Three hundred horsemen, (for the Greek letter T, tau, is the emblem of the number),
Armed with torches, and blowing with trumpets.
The fleece of the sheep are the people sprung from the Messiah,
And the earth are the various nations dispersed over the world.
It is the word which nourishes; but might is the image of death.
Tau is the sign of the cross; and the trumpets, the emblems of the heralds of life;
And the burning torches in the pitchers, the emblems of the Holy Spirit."
We see here what abstruse meanings a strong imagination, assisted by a little piety, may extract from what was never intended to be understood as a mystery.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: blew: How astonishing and overwhelming must the effect be, in a dark night, of the sudden glare of 300 torches, darting their splendour in the same instant on the half-awakened eyes of the terrified Midianites; accompanied with the clangor of 300 trumpets, alternately mingled with the thundering shout of cherav yehovah oolegidon, "The sword of Jehovah and of Gideon!" Num 10:1-10; Jos 6:4, Jos 6:16, Jos 6:20; Isa 27:13; Co1 15:52; Th1 4:16
brake: Co2 4:7; Heb 11:4; Pe2 1:15
Carl Friedrich Keil and Franz Delitzsch
7:20
According to the command which they had received (Judg 7:17), the other two tribes followed his example. "Then the three companies blew the trumpets, broke the pitchers, and held the torches in their left hands, and the trumpets in their right to blow, and cried, Sword to the Lord and Gideon! And they stood every one his place round about the camp," sc., without moving, so that the Midianites necessarily thought that there must be a numerous army advancing behind the torch-bearers. וגו ויּרץ, "and the whole army ran," i.e., there began a running hither and thither in the camp of the enemy, who had been frightened out of their night's rest by the unexpected blast of the trumpets, the noise, and the war-cry of the Israelitish warriors; "and they (the enemy) lifted up a cry (of anguish and alarm), and caused to fly" (carried off), sc., their tents (i.e., their families) and their herds, or all their possessions (cf. Judg 6:11; Ex 9:20). The Chethibh יניסוּ is the original reading, and the Keri ינוּסוּ a bad emendation.
Geneva 1599
7:20 And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow [withal]: and they cried, The (k) sword of the LORD, and of Gideon.
(k) Shall destroy the enemies.
John Gill
7:20 And the three companies blew the trumpets, and brake the pitchers,.... The other two, observing what Gideon and his company did, followed their example, and at the same time blew their trumpets, and broke their pitchers; for that there were four companies, three besides Gideon's, as Kimchi and Ben Melech suggest, there is no reason to believe:
and held the lamps in their left hands; which they took out of the pitchers when they broke them, and holding them up in their left hands, gave a great blaze of light, which must be very surprising to the host of Midian, just awaked out of their sleep:
and the trumpets in their right hands to blow withal; and which they continued blowing, the sound of which must be very dreadful, since it might be concluded, from such a number of trumpets, that there must be a vast army:
and they cried, the sword of the Lord and of Gideon; signifying that was drawn against the Midianites, and they must expect to be cut in pieces by it, since the sword was Jehovah's, sent and commissioned by him, and was put into the hand of Gideon as an instrument, with which execution would be done, the Lord helping him. The Targum is,"the sword of the Lord, and victory by the hand of Gideon''which victory was to be ascribed to the sword and power of God. This was an emblem of the efficacy of the word of God, accompanied with his power, to the destruction of the kingdom of Satan; the blowing of the trumpets may denote the ministration of the Gospel, the great trumpet to be blown by the apostles and ministers of the word; the holding forth the lamps may signify the same, the light of the divine word in the ministers of it, and the holding forth of it to others; and which is carried in earthen vessels, frail mortal men; and done that the excellency of the power may appear to be of God, and not of men; and the sword of the Lord is the word of God in the mouths of ministers, accompanied by the power of God; for it can only be through God that such weapons of warfare can become mighty to do the execution that is done by them; see 2Cor 4:7 blowing of trumpets, and then a cry or shout of the soldiers to terrify the enemy, were used in later times (k).
(k) "At tuba terribilem sonitum", &c. Virgil Aeneid. 9.
7:217:21: Եւ կացին իւրաքանչիւր առանձինն շուրջ զբանակաւն. եւ ընթացաւ ամենայն բանակն՝ փող հարին եւ փախեա՛ն[2542]։ [2542] Ոմանք. Իւրաքանչիւրոք առան՛՛։
21. Ամէն մէկն առանձին կանգնեց բանակի շուրջը, եւ ամբողջ բանակը վազեց. փող փչեցին եւ փախան:
21 Ամէն մարդ բանակին բոլորտիքը իր տեղը կայներ էր ու բոլոր բանակը վազելով եւ աղաղակելով կը փախչէին։
Եւ կացին իւրաքանչիւր առանձինն շուրջ զբանակաւն. եւ ընթացաւ ամենայն բանակն, [146]փող հարին`` եւ փախեան:

7:21: Եւ կացին իւրաքանչիւր առանձինն շուրջ զբանակաւն. եւ ընթացաւ ամենայն բանակն՝ փող հարին եւ փախեա՛ն[2542]։
[2542] Ոմանք. Իւրաքանչիւրոք առան՛՛։
21. Ամէն մէկն առանձին կանգնեց բանակի շուրջը, եւ ամբողջ բանակը վազեց. փող փչեցին եւ փախան:
21 Ամէն մարդ բանակին բոլորտիքը իր տեղը կայներ էր ու բոլոր բանակը վազելով եւ աղաղակելով կը փախչէին։
zohrab-1805▾ eastern-1994▾ western am▾
7:217:21: И стоял всякий на своем месте вокруг стана; и стали бегать во всем стане, и кричали, и обратились в бегство.
7:21 καὶ και and; even ἔστησαν ιστημι stand; establish ἀνὴρ ανηρ man; husband ἐφ᾿ επι in; on ἑαυτῷ εαυτου of himself; his own κύκλῳ κυκλω circling; in a circle τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even ἔδραμεν τρεχω run πᾶσα πας all; every ἡ ο the παρεμβολὴ παρεμβολη encampment; barracks καὶ και and; even ἐσήμαναν σημαινω signify καὶ και and; even ἔφυγαν φευγω flee
7:21 וַ wa וְ and יַּֽעַמְדוּ֙ yyˈaʕamᵊḏû עמד stand אִ֣ישׁ ʔˈîš אִישׁ man תַּחְתָּ֔יו taḥtˈāʸw תַּחַת under part סָבִ֖יב sāvˌîv סָבִיב surrounding לַֽ lˈa לְ to † הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יָּ֧רָץ yyˈāroṣ רוץ run כָּל־ kol- כֹּל whole הַֽ hˈa הַ the מַּחֲנֶ֛ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יָּרִ֖יעוּ yyārˌîʕû רוע shout וַו *wa וְ and יָּנֽוּסוּיניסו *yyānˈûsû נוס flee
7:21. stantes singuli in loco suo per circuitum castrorum hostilium omnia itaque castra turbata sunt et vociferantes ululantesque fugeruntStanding every man in his place round about the enemies' camp. So all the camp was troubled, and crying out and howling, they fled away:
21. And they stood every man in his place round about the camp: and all the host ran; and they shouted, and put to flight.
And they stood every man in his place round about the camp: and all the host ran, and cried, and fled:

7:21: И стоял всякий на своем месте вокруг стана; и стали бегать во всем стане, и кричали, и обратились в бегство.
7:21
καὶ και and; even
ἔστησαν ιστημι stand; establish
ἀνὴρ ανηρ man; husband
ἐφ᾿ επι in; on
ἑαυτῷ εαυτου of himself; his own
κύκλῳ κυκλω circling; in a circle
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
καὶ και and; even
ἔδραμεν τρεχω run
πᾶσα πας all; every
ο the
παρεμβολὴ παρεμβολη encampment; barracks
καὶ και and; even
ἐσήμαναν σημαινω signify
καὶ και and; even
ἔφυγαν φευγω flee
7:21
וַ wa וְ and
יַּֽעַמְדוּ֙ yyˈaʕamᵊḏû עמד stand
אִ֣ישׁ ʔˈîš אִישׁ man
תַּחְתָּ֔יו taḥtˈāʸw תַּחַת under part
סָבִ֖יב sāvˌîv סָבִיב surrounding
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
וַ wa וְ and
יָּ֧רָץ yyˈāroṣ רוץ run
כָּל־ kol- כֹּל whole
הַֽ hˈa הַ the
מַּחֲנֶ֛ה mmaḥᵃnˈeh מַחֲנֶה camp
וַ wa וְ and
יָּרִ֖יעוּ yyārˌîʕû רוע shout
וַו
*wa וְ and
יָּנֽוּסוּיניסו
*yyānˈûsû נוס flee
7:21. stantes singuli in loco suo per circuitum castrorum hostilium omnia itaque castra turbata sunt et vociferantes ululantesque fugerunt
Standing every man in his place round about the enemies' camp. So all the camp was troubled, and crying out and howling, they fled away:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:21: They stood every man in his place - Each of the three companies kept its station, and continued to sound their trumpets. The Midianites seeing this, and believing that they were the trumpets of a numerous army which had then penetrated their camp, were thrown instantly into confusion; and supposing that their enemies were in the midst of them, they turned their swords against every man they met, while at the same time they endeavored to escape for their lives. No stratagem was ever better imagined, better executed, or more completely successful.
Albert Barnes: Notes on the Bible - 1834
7:21: The effect to the Midianites would be, that they were surrounded by a mighty host. Their own camp being in darkness, as soon as the confusion of flight began they would mistake friends for foes, and fleers for pursuers. When once fighting had begun by the first casual mistake, the clashing of swords and the shouts of the combatants in the camp, accompanied by the continuous blowing of Gideon's trumpets outside, would make it appear that the whole of the enemy was in the camp. Suspicion of treachery on the part of their allies would also be likely to arise in the minds of Midianites, Amalekites, and Arabs. Compare a similar scene in marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: stood: Exo 14:13, Exo 14:14; Ch2 20:17; Isa 30:7, Isa 30:15
all the host: Exo 14:25; Kg2 7:6, Kg2 7:7; Job 15:21, Job 15:22; Pro 28:1
John Gill
7:21 And they stood every man in his place around the camp,.... To see the salvation of God, and that it might most clearly appear to be his own doing; and indeed, had they gone into it, they could have done nothing; they had no weapons in their hands, a trumpet in one hand, and a lamp in the other; though this their position served to increase the terror of the enemy, who might suppose that they stood either to light and introduce a large army at the back of them; or to light the forces already in the midst of them, while they destroyed them; which latter seems rather to be the thing their imaginations were possessed with, since they fell to slaying their fellows, supposing them to be enemies, as in the following verse:
and all the host ran, and cried, and fled; or "were broken" (l); as some render the first word, their lines were broken; they could not put themselves in rank and file, but were thrown into the utmost confusion; and cried as being in the utmost danger of their lives, and fled for their safety as fast, as they could; see Is 27:13.
(l) "confracta", Pagninus, Montanus, Vatablus.
John Wesley
7:21 They stood - As if they had been torch - bearers to the several companies.
7:227:22: Եւ գոչեցին երեքհարիւրեքին փողքն եղջերեայք. եւ ե՛դ Տէր զսուր առն յընկե՛ր իւր՝ եւ յամենայն բանակն[2543]. [2543] Ոմանք. Եւ ետ Տէր զսուր։
22. Երբ այն երեք հարիւր եղջերափողերը հնչեցին, Տէրն այնպէս արեց, որ ամբողջ բանակի մէջ ամէն մարդ սուրն իր ընկերոջ վրայ դարձնի. եւ ամբողջ բանակը փախաւ մինչեւ Բեթասետա, իսկ գնդերից մէկն էլ՝ մինչեւ Աբէլմաուլայի բարձունքը եւ մինչեւ Տաբէթ:
22 Երբ այն երեք հարիւր մարդիկը իրենց փողերը հնչեցուցին, Տէրը բոլոր բանակին մէջ գտնուող ամէն մարդու սուրը իր ընկերին վրայ դարձուց եւ զօրքը մինչեւ Բեթասետա դէպի Սարերա ու մինչեւ Աբէլմաուլայի սահմանը եւ Տաբէթ փախաւ։
Եւ գոչեցին երեքհարիւրեքին փողքն եղջերեայք. եւ եդ Տէր զսուր առն յընկեր իւր եւ յամենայն բանակն. եւ փախեաւ ամենայն բանակն մինչեւ [147]ցԲեթասետա, եւ մեւս գունդն մինչեւ`` ցդարն Աբէլմաուլայ եւ ցՏաբէթ:

7:22: Եւ գոչեցին երեքհարիւրեքին փողքն եղջերեայք. եւ ե՛դ Տէր զսուր առն յընկե՛ր իւր՝ եւ յամենայն բանակն[2543].
[2543] Ոմանք. Եւ ետ Տէր զսուր։
22. Երբ այն երեք հարիւր եղջերափողերը հնչեցին, Տէրն այնպէս արեց, որ ամբողջ բանակի մէջ ամէն մարդ սուրն իր ընկերոջ վրայ դարձնի. եւ ամբողջ բանակը փախաւ մինչեւ Բեթասետա, իսկ գնդերից մէկն էլ՝ մինչեւ Աբէլմաուլայի բարձունքը եւ մինչեւ Տաբէթ:
22 Երբ այն երեք հարիւր մարդիկը իրենց փողերը հնչեցուցին, Տէրը բոլոր բանակին մէջ գտնուող ամէն մարդու սուրը իր ընկերին վրայ դարձուց եւ զօրքը մինչեւ Բեթասետա դէպի Սարերա ու մինչեւ Աբէլմաուլայի սահմանը եւ Տաբէթ փախաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:227:22: Между тем как триста человек трубили трубами, обратил Господь меч одного на другого во всем стане, и бежало ополчение до Бефшитты к Царере, до предела Авелмехолы, близ Табафы.
7:22 καὶ και and; even ἐσάλπισαν σαλπιζω trumpet; sound the trumpet ἐν εν in ταῖς ο the τριακοσίαις τριακοσιοι three hundred κερατίναις κερατινη and; even ἔθηκεν τιθημι put; make κύριος κυριος lord; master τὴν ο the ῥομφαίαν ρομφαια broadsword ἀνδρὸς ανηρ man; husband ἐν εν in τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him ἐν εν in πάσῃ πας all; every τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks καὶ και and; even ἔφυγεν φευγω flee ἡ ο the παρεμβολὴ παρεμβολη encampment; barracks ἕως εως till; until Βηθσεεδτα βηθσεεδτα till; until χείλους χειλος lip; shore Αβωμεουλα αβωμεουλα in; on Ταβαθ ταβαθ Tabath; Tavath
7:22 וַֽ wˈa וְ and יִּתְקְעוּ֮ yyiṯqᵊʕˈû תקע blow שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred הַ ha הַ the שֹּׁופָרֹות֒ ššôfārôṯ שֹׁופָר horn וַ wa וְ and יָּ֣שֶׂם yyˈāśem שׂים put יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֵ֣ת ʔˈēṯ אֵת [object marker] חֶ֥רֶב ḥˌerev חֶרֶב dagger אִ֛ישׁ ʔˈîš אִישׁ man בְּ bᵊ בְּ in רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole הַֽ hˈa הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יָּ֨נָס yyˌānos נוס flee הַֽ hˈa הַ the מַּחֲנֶ֜ה mmaḥᵃnˈeh מַחֲנֶה camp עַד־ ʕaḏ- עַד unto בֵּ֤ית הַשִּׁטָּה֙ bˈêṯ haššiṭṭā בֵּית הַשִּׁטָּה Beth Shittah צְֽרֵרָ֔תָה ṣᵊˈrērˈāṯā צְרֵרָה Zererah עַ֛ד ʕˈaḏ עַד unto שְׂפַת־ śᵊfaṯ- שָׂפָה lip אָבֵ֥ל מְחֹולָ֖ה ʔāvˌēl mᵊḥôlˌā אָבֵל מְחֹולָה Abel Meholah עַל־ ʕal- עַל upon טַבָּֽת׃ ṭabbˈāṯ טַבָּת Tabbath
7:22. et nihilominus insistebant trecenti viri bucinis personantes inmisitque Dominus gladium in omnibus castris et mutua se caede truncabantAnd the three hundred men nevertheless persisted sounding the trumpets. And the Lord sent the sword into all the camp, and they killed one another,
22. And they blew the three hundred trumpets, and the LORD set every man’s sword against his fellow, and against all the host: and the host fled as far as Beth-shittah toward Zererah, as far as the border of Abel-meholah, by Tabbath.
And the three hundred blew the trumpets, and the LORD set every man' s sword against his fellow, even throughout all the host: and the host fled to Beth- shittah in Zererath, [and] to the border of Abel- meholah, unto Tabbath:

7:22: Между тем как триста человек трубили трубами, обратил Господь меч одного на другого во всем стане, и бежало ополчение до Бефшитты к Царере, до предела Авелмехолы, близ Табафы.
7:22
καὶ και and; even
ἐσάλπισαν σαλπιζω trumpet; sound the trumpet
ἐν εν in
ταῖς ο the
τριακοσίαις τριακοσιοι three hundred
κερατίναις κερατινη and; even
ἔθηκεν τιθημι put; make
κύριος κυριος lord; master
τὴν ο the
ῥομφαίαν ρομφαια broadsword
ἀνδρὸς ανηρ man; husband
ἐν εν in
τῷ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
ἐν εν in
πάσῃ πας all; every
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
καὶ και and; even
ἔφυγεν φευγω flee
ο the
παρεμβολὴ παρεμβολη encampment; barracks
ἕως εως till; until
Βηθσεεδτα βηθσεεδτα till; until
χείλους χειλος lip; shore
Αβωμεουλα αβωμεουλα in; on
Ταβαθ ταβαθ Tabath; Tavath
7:22
וַֽ wˈa וְ and
יִּתְקְעוּ֮ yyiṯqᵊʕˈû תקע blow
שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three
מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred
הַ ha הַ the
שֹּׁופָרֹות֒ ššôfārôṯ שֹׁופָר horn
וַ wa וְ and
יָּ֣שֶׂם yyˈāśem שׂים put
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֵ֣ת ʔˈēṯ אֵת [object marker]
חֶ֥רֶב ḥˌerev חֶרֶב dagger
אִ֛ישׁ ʔˈîš אִישׁ man
בְּ bᵊ בְּ in
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַֽ hˈa הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
וַ wa וְ and
יָּ֨נָס yyˌānos נוס flee
הַֽ hˈa הַ the
מַּחֲנֶ֜ה mmaḥᵃnˈeh מַחֲנֶה camp
עַד־ ʕaḏ- עַד unto
בֵּ֤ית הַשִּׁטָּה֙ bˈêṯ haššiṭṭā בֵּית הַשִּׁטָּה Beth Shittah
צְֽרֵרָ֔תָה ṣᵊˈrērˈāṯā צְרֵרָה Zererah
עַ֛ד ʕˈaḏ עַד unto
שְׂפַת־ śᵊfaṯ- שָׂפָה lip
אָבֵ֥ל מְחֹולָ֖ה ʔāvˌēl mᵊḥôlˌā אָבֵל מְחֹולָה Abel Meholah
עַל־ ʕal- עַל upon
טַבָּֽת׃ ṭabbˈāṯ טַבָּת Tabbath
7:22. et nihilominus insistebant trecenti viri bucinis personantes inmisitque Dominus gladium in omnibus castris et mutua se caede truncabant
And the three hundred men nevertheless persisted sounding the trumpets. And the Lord sent the sword into all the camp, and they killed one another,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:22: Fled to Beth-shittah - This is no where else mentioned in Scripture.
Zererath - This and Tabbath are nowhere else to be found.
Abel-meholah - This was the birth-place of the prophet Elisha, Kg1 19:16. It was beyond Jordan, in the tribe of Manasseh, Kg1 4:12. The Zartanah, mentioned in this last quoted verse, was probably the same as Zererath. Its situation corresponds well with Abel-meholah.
Albert Barnes: Notes on the Bible - 1834
7:22: Beth-shittah - - "House of the acacias," the same trees which gave their name to "Shittim" Num 33:49 in the plains of Maab, and which grew plentifully also, in the peninsula of Sinai Exo 25:5 perhaps "Shuttah", in the valley of Jezreel; or it may be another name of Scythopolis, or Beth-shan (compare Kg1 4:12). "Zererath or Zeredath", near Succoth Jdg 8:5, the same as "Zeredah" in Ephraim the birth-place of Jeroboam Kg1 11:26, and "Zartauah" Kg1 4:12. "Abel-meholah" (field of the dance), the birth-place of Elisha Kg1 19:16 is in the Jordan valley, 10 miles from Scythopolis, if identified with Bethmaela: if the same as Abelmea, it lay between Nablous and Scythopolis. (But see Kg1 19:16 note.) "Tabbath" was apparently lower down the Jordan valley, i. e. further south.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:22: blew: Jos 6:4, Jos 6:16, Jos 6:20; Co2 4:7
the Lord: Sa1 14:16-20; Ch2 20:23; Psa 83:9; Isa 9:4, Isa 19:2
in: or, toward
Zererath: Probably the same as Zartanah. Kg1 4:12
border: Heb. lip
Abelmeholah: Situated, according to Eusebius 16 miles south from Scythopolis, or Bethshan. Kg1 4:12, Kg1 19:16
Tabbath: Probably the town of Οηβης, mentioned by Eusebius, 13 miles from Neapolis, or Shechem, towards Scythopolis.
Carl Friedrich Keil and Franz Delitzsch
7:22
Whilst the 300 men blew their trumpets, "Jehovah set the sword of one against the other, and against the whole camp," i.e., caused one to turn his sword against the other and against all the camp, that is to say, not merely man against man, but against every one in the camp, so that there arose a terrible slaughter throughout the whole camp. The first clause, "and the three hundred blew the trumpets," simply resumes the statement in Judg 7:20, "the three companies blew the trumpets," for the purpose of appending to it the further progress of the attack, and the result of the battle. Bertheau inserts in a very arbitrary manner the words, "the second time." His explanation of the next clause ("then the 300 fighting men of Gideon drew the sword at Jehovah's command, every man against his man") is still more erroneous, since it does violence to the constant usage of the expression בּרעהוּ אישׁ (see 1Kings 14:20; 2Chron 20:23; Is 3:5; Zech 8:10). "And all the camp of the Midianites fled to Beth-shittah to Zeredah, to the shore of Abel-meholah, over Tabbath." The situation of these places, which are only mentioned here, with the exception of Abel-meholah, the home of Elisha (3Kings 19:16; 3Kings 4:12), has not yet been determined. According to the Syriac, the Arabic, and some of the MSS, we should read Zeredathah instead of Zererathah, and Zeredathah is only another form for Zarthan (comp. 3Kings 7:46 with 2Chron 4:17). This is favoured by the situation of Zarthan in the valley of the Jordan, probably near the modern Kurn Sartabeh (see p. 35), inasmuch as in all probability Beth-shittah and Abel-meholah are to be sought for in the valley of the Jordan; and according to Judg 7:24, the enemy fled to the Jordan. Beth-shittah, i.e., acacia-house, is not the same place as the village of Shutta mentioned by Robinson (iii. p. 219), since this village, according to Van de Velde's map, was to the north of Gilboa. For although Shutta is favoured by the circumstance, that from a very ancient time there was a road running from Jezreel along the valley, between the so-called Little Hermon (Duhy) and the mountains of Gilboa, and past Beisan to the Jordan; and the valley of Jalud, on the northern side of which Shutta was situated, may be regarded as the opening of the plain of Jezreel into the valley of the Jordan (see v. Raumer, Pal. p. 41, and Rob. iii. p. 176); and v. Raumer conjectures from this, that "the flight of the Midianites was apparently directed to Bethsean, on account of the nature of the ground," - this assumption is rendered very questionable by the fact that the flying foe did not cross the Jordan in the neighbourhood of Beisan, but much farther to the south, viz., according to Judg 8:4, in the neighbourhood of Succoth, which was on the south side of the Nahr Zerka (Jabbok). From this we are led to conjecture, that they were not encamped in the north-eastern part of the plain of Jezreel, in the neighbourhood of Jezreel (Zerin) and Shunem (Solam), but in the south-eastern part of this plain, and that after they had been beaten there they fled southwards from Gilboa, say from the district of Ginaea (Jenin) to the Jordan. In this case we have to seek for Abel-shittah on the south-east of the mountains of Gilboa, to the north of Zeredathah (Zarthan). From this point they fled on still farther to the "shore of Abel-meholah." שׂפה does not mean boundary, but brink; here the bank of the Jordan, like היּרדּן שׂפת in 4Kings 2:13. The bank or strand of Abel-meholah is that portion of the western bank of the Jordan or of the Ghor, above which Abel-meholah was situated. According to the Onom. (s. v. Ἀβελμαελαί, Abelmaula), this place was in the Aulon (or Ghor), ten Roman miles to the south of Scythopolis (Beisan), and was called at that time Βηθμαιελά or Bethaula. According to this statement, Abel-meholah would have to be sought for near Churbet es Shuk, in the neighbourhood of the Wady Maleh (see V. de Velde, Mem. p. 280). And lastly, Tabbath must have been situated somewhere to the south of Abel-meholah.
Geneva 1599
7:22 And the three hundred blew the trumpets, and the LORD set every man's sword against his (l) fellow, even throughout all the host: and the host fled to Bethshittah in Zererath, [and] to the border of Abelmeholah, unto Tabbath.
(l) The Lord caused the Midianites to kill one another.
John Gill
7:22 And the three hundred men blew the trumpets,.... Kept blowing them to continue and increase the terror of the enemy, and still held the lamps in their hands, and stood as torch bearers to light the Midianites and their associates to destroy one another, as follows:
and the Lord set every man's sword against his fellow throughout the host; and so slew one another; either suspecting treachery, as Grotius, and so in revenge, wrath, and indignation, drew their swords on each other; or through the terror and amazement they were in at the sounds they heard, and the blazing torches dazzling their eyes, they knew not what they did, or who they fell upon, taking their friends for foes, supposing the Israelites were got into their camp; and the rather they might be led into this mistake, since there were people of different languages among them, as Josephus (m) observes; but the thing was of God, it was he that took away their reason and judgment from them, and infatuated them, and filled their imaginations with such strange apprehensions of things; and threw into their minds such terror and amazement, and directed them to point their swords at one another:
and the host fled to Bethshittah in Zererath; that is, which was left of it, which had not destroyed each other; the first of these places should be read Bethhashittah; and perhaps had its name from the "shittah" or "shittim" trees which might grow near it in plenty, or the houses in it might be built of shittim wood; or it may be here stood a temple formerly dedicated to some deity of this name, and near it a grove of the above trees. Zererath, Kimchi observes, is written with two "reshes", or R's, to distinguish it from another place called Tzeredah; but where either of these places mentioned were cannot be particularly said; though it is highly probable they were in the tribe of Manasseh, and in the way to Jordan, whither in all probability the Midianites would steer their course to escape to their own land:
and to the border of Abelmeholah unto Tabbath; the former of these was the birth place of Elisha the prophet, 3Kings 19:16 and it appears very plainly that it was in the tribe of Manasseh, being mentioned with other places in that tribe, 3Kings 4:12. Jerome (n) under this word says, there was in his time a village in Aulon, or the plain, ten miles from Scythopolis to the south, which was called Bethahula; and the Targum is,"to the border of the plain of Abelmeholah;''but of Tabbath we nowhere else read.
(m) Antiqu. l. 5. c. 6. sect. 5. (n) De loc. Heb. fol. 88. M.
John Wesley
7:22 Against his fellow - They slew one another, because they suspected treachery, and so fell upon those they first met with; which they might more easily do, because they consisted of several nations, because the darkness of the night made them unable to distinguish friends from foes, because the suddenness of the thing struck them with horror and amazement; and because God had infatuated them, as he had done many others.
7:237:23: եւ փախեաւ ամենայն բանակն մինչեւ ցԲեթասետա, եւ մի՛ւս գունդն մինչեւ ցդարն Աբէղ՚մաուղայ, եւ ցՏաբէթ։ Եւ գոչեա՛ց այր Իսրայէլացի ՚ի Նեփթաղիմայ, եւ յԱսերայ, եւ յամենայն Մանասէէ, եւ զհե՛տ մտին Մադիամու[2544]։ [2544] Ոմանք. ՑԲեթասեմայ, եւ միագունդ մինչեւ ցդարն... եւ գոչեցին այր Իսրայէլի ՚ի Նեփթաղիմայ։
23. Իսրայէլացիները իրար ձայն տուին Նեփթաղիմից, Ասերից եւ ամբողջ Մանասէից ու հետապնդեցին մադիամացիներին:
23 Իսրայելացիները Նեփթաղիմէն, Ասերէն եւ բոլոր Մանասէէն հաւաքուեցան ու Մադիանացիներուն ետեւէն ինկան։
Եւ գոչեաց այր Իսրայելացի ի Նեփթաղիմայ եւ յԱսերայ եւ յամենայն Մանասէէ, եւ զհետ մտին Մադիամու:

7:23: եւ փախեաւ ամենայն բանակն մինչեւ ցԲեթասետա, եւ մի՛ւս գունդն մինչեւ ցդարն Աբէղ՚մաուղայ, եւ ցՏաբէթ։ Եւ գոչեա՛ց այր Իսրայէլացի ՚ի Նեփթաղիմայ, եւ յԱսերայ, եւ յամենայն Մանասէէ, եւ զհե՛տ մտին Մադիամու[2544]։
[2544] Ոմանք. ՑԲեթասեմայ, եւ միագունդ մինչեւ ցդարն... եւ գոչեցին այր Իսրայէլի ՚ի Նեփթաղիմայ։
23. Իսրայէլացիները իրար ձայն տուին Նեփթաղիմից, Ասերից եւ ամբողջ Մանասէից ու հետապնդեցին մադիամացիներին:
23 Իսրայելացիները Նեփթաղիմէն, Ասերէն եւ բոլոր Մանասէէն հաւաքուեցան ու Մադիանացիներուն ետեւէն ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
7:237:23: И созваны Израильтяне из колена Неффалимова, Асирова и всего колена Манассиина, и погнались за Мадианитянами.
7:23 καὶ και and; even ἐβόησαν βοαω scream; shout ἀνὴρ ανηρ man; husband Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim καὶ και and; even ἀπὸ απο from; away Ασηρ ασηρ Asēr; Asir καὶ και and; even ἀπὸ απο from; away παντὸς πας all; every Μανασση μανασσης Manassēs; Manassis καὶ και and; even ἐδίωξαν διωκω go after; pursue ὀπίσω οπισω in back; after Μαδιαμ μαδιαν Madian; Mathian
7:23 וַ wa וְ and יִּצָּעֵ֧ק yyiṣṣāʕˈēq צעק cry אִֽישׁ־ ʔˈîš- אִישׁ man יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִ mi מִן from נַּפְתָּלִ֥י nnaftālˌî נַפְתָּלִי Naphtali וּ û וְ and מִן־ min- מִן from אָשֵׁ֖ר ʔāšˌēr אָשֵׁר Asher וּ û וְ and מִן־ min- מִן from כָּל־ kol- כֹּל whole מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh וַֽ wˈa וְ and יִּרְדְּפ֖וּ yyirdᵊfˌû רדף pursue אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
7:23. fugientes usque Bethseta et crepidinem Abelmeula in Tebbath conclamantes autem viri Israhel de Nepthali et Aser et omni Manasse persequebantur MadianFleeing as far as Bethsetta, and the border of Abelmahula, in Tebbath. But the men of Israel, shouting from Nephthali, and Aser, and from all Manasses, pursued after Madian.
23. And the men of Israel were gathered together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after Midian.
And the men of Israel gathered themselves together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after the Midianites:

7:23: И созваны Израильтяне из колена Неффалимова, Асирова и всего колена Манассиина, и погнались за Мадианитянами.
7:23
καὶ και and; even
ἐβόησαν βοαω scream; shout
ἀνὴρ ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
καὶ και and; even
ἀπὸ απο from; away
Ασηρ ασηρ Asēr; Asir
καὶ και and; even
ἀπὸ απο from; away
παντὸς πας all; every
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
ἐδίωξαν διωκω go after; pursue
ὀπίσω οπισω in back; after
Μαδιαμ μαδιαν Madian; Mathian
7:23
וַ wa וְ and
יִּצָּעֵ֧ק yyiṣṣāʕˈēq צעק cry
אִֽישׁ־ ʔˈîš- אִישׁ man
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִ mi מִן from
נַּפְתָּלִ֥י nnaftālˌî נַפְתָּלִי Naphtali
וּ û וְ and
מִן־ min- מִן from
אָשֵׁ֖ר ʔāšˌēr אָשֵׁר Asher
וּ û וְ and
מִן־ min- מִן from
כָּל־ kol- כֹּל whole
מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
וַֽ wˈa וְ and
יִּרְדְּפ֖וּ yyirdᵊfˌû רדף pursue
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
7:23. fugientes usque Bethseta et crepidinem Abelmeula in Tebbath conclamantes autem viri Israhel de Nepthali et Aser et omni Manasse persequebantur Madian
Fleeing as far as Bethsetta, and the border of Abelmahula, in Tebbath. But the men of Israel, shouting from Nephthali, and Aser, and from all Manasses, pursued after Madian.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25: Израильтяне ближайших колен, явившиеся по зову Гедеона, преследуя бежавших неприятелей, перехватили переправу чрез Иордан (Бет-вара = или место брода (чрез Иордан), или по Иерониму место источника (Onom 106, 12), ср. Ин. I:28, южнее Скифополя), и избили здесь множество мадианитян. В числе убитых оказались и князья мадианские Орив и Зив. Это поражение мадианитян в последующей истории называлось "днем Мадиама" (Ис. IX:4; X:26; Ав III:7, Пс. LXXXII:10, 12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Gideon's Victory. B. C. 1249.

23 And the men of Israel gathered themselves together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after the Midianites. 24 And Gideon sent messengers throughout all mount Ephraim, saying, Come down against the Midianites, and take before them the waters unto Beth-barah and Jordan. Then all the men of Ephraim gathered themselves together, and took the waters unto Beth-barah and Jordan. 25 And they took two princes of the Midianites, Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan.
We have here the prosecution of this glorious victory. 1. Gideon's soldiers that had been dismissed, and perhaps had begun to disperse themselves, upon notice of the enemies' flight got together again, and vigorously pursued those whom they had not courage to face. The men of Israel out of Naphtali and Asher who did this (v. 23) were not such as now came from those distant countries, but the same that had enlisted themselves (ch. vi. 35), but had been cashiered. Those who were fearful and afraid to fight (v. 3) now took heart, when the worst was over, and were ready enough to divide the spoil, though backward to make the onset. Those also that might not fight though they had a mind to it, and were disbanded by order from God, did not as those, 2 Chron. xxv. 10, 13, return in great anger, but waited for an opportunity of doing service in pursuing the victory, though they were denied the honour of helping to force the lines. 2. The Ephraimites, upon a summons from Gideon, came in unanimously, and secured the passes over Jordan, by the several fords, to cut off the enemies' retreat into their own country, that they might be entirely destroyed, to prevent the like mischief to Israel another time. Now that they had begun to fall, it was easy to say, Down with them, Esth. vi. 13. They took the waters (v. 24), that is, posted themselves along the river side, so that the Midianites, who fled from those who pursued them, fell into the hands of those that waited to intercept them. Here were fear, and the pit, and the snare, Isa. xxiv. 17. 3. Two of the chief commanders of the host of Midian were taken and slain by the Ephraimites on this side Jordan, v. 25. Their names perhaps signified their nature, Oreb signifies a raven, and Zeeb a wolf (corvus and lupus). These in their flight had taken shelter, one in a rock (Isa. ii. 21; Rev. vi. 15), the other by a wine-press, as Gideon for fear of them had lately hid his corn by a wine-press, ch. vi. 11. But the places of their shelter were made the places of their slaughter, and the memory of it was preserved to posterity in the names of the places, to their perpetual infamy: Here fell the princes of Midian.
Adam Clarke: Commentary on the Bible - 1831
7:23: The men of Israel gathered - It is very likely that these were some persons whom Gideon had sent home the day before, who now hearing that the Midianites were routed, went immediately in pursuit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: Jdg 6:35; Sa1 14:21, Sa1 14:22
Carl Friedrich Keil and Franz Delitzsch
7:23
Pursuit of the Enemy as far as the Jordan. - Judg 7:23. As soon as the Midianites had been put to flight, the Israelitish men of Naphtali, Asher, and Manasseh, let themselves be convened for the purpose of pursuing them: i.e., the men of these tribes, whom Gideon had sent away before the battle, and who were on their way home, could be summoned back again in a very short time to join in the pursuit of the flying foe. The omission of Zebulun (Judg 6:35) is, in all probability, simply to be attributed to the brevity of the account.
John Gill
7:23 And the men of Israel gathered themselves together,.... Not out of all the tribes, but out of those which lay nearest, and which are particularly mentioned:
out of Naphtali, and out of Asher, and out of all Manasseh: and these seem to be the same persons out of those tribes who first joined Gideon, but were separated from his army; both those that were fearful, and those that bowed their knees to drink, and who perhaps had not gone far before they heard of the defeat and flight of the Midianites; and therefore though they had not courage to face the enemy, at least most of them, yet had spirit enough to pursue a flying enemy; wherefore they returned, or however directed their course the nearest way, where they supposed they fled:
and pursued after the Midianites; and those that were with them.
Robert Jamieson, A. R. Fausset and David Brown
7:23 the men of Israel gathered themselves together--These were evidently the parties dismissed, who having lingered at a little distance from the scene of contest, now eagerly joined in the pursuit southwestward through the valley.
7:247:24: Եւ հրեշտակս արձակեաց Գեդէոն յամենայն սահմանս Եփրեմայ, եւ ասէ. Իջէ՛ք յառաջս Մադիամու, եւ կալարո՛ւք զկիրճս ջրոցն մինչեւ ցԲեթփարա եւ ցՅորդանան։ Եւ գոչեաց ամենայն այր Եփրեմի, եւ կալան իւրեանց զանցս ջրոցն, մինչեւ ցԲեթփարա եւ ցՅորդանան։
24. Գեդէոնը պատգամաւորներ ուղարկեց Եփրեմի բոլոր սահմանները եւ ասաց. «Իջէ՛ք մադիամացիներին ընդառաջ եւ գրաւեցէ՛ք ջրերի կիրճերը մինչեւ Բեթփարա ու Յորդանան գետը»: Եփրեմի բոլոր մարդիկ իրար ձայն տուին եւ գրաւեցին ջրերի անցքերը մինչեւ Բեթփարա ու Յորդանան գետը:
24 Գեդէօն Եփրեմի բոլոր լեռնակողմը պատգամաւորներ ղրկեց՝ ըսելով. «Մադիանացիները դիմաւորելու իջէք եւ անոնց առջեւէն ջուրերը բռնեցէ՛ք մինչեւ Բեթբարա, նաեւ Յորդանանը»։ Ուստի Եփրեմի բոլոր մարդիկը հաւաքուեցան ու ջուրերը բռնեցին մինչեւ Բեթբարա, նաեւ Յորդանանը։
Եւ հրեշտակս արձակեաց Գեդէոն յամենայն սահմանս Եփրեմայ, եւ ասէ. Իջէք յառաջս Մադիամու, եւ կալարուք զկիրճս ջրոցն մինչեւ ցԲեթփարա եւ ցՅորդանան: Եւ գոչեաց ամենայն այր Եփրեմի, եւ կալան իւրեանց զանցս ջրոցն մինչեւ ցԲեթփարա եւ ցՅորդանան:

7:24: Եւ հրեշտակս արձակեաց Գեդէոն յամենայն սահմանս Եփրեմայ, եւ ասէ. Իջէ՛ք յառաջս Մադիամու, եւ կալարո՛ւք զկիրճս ջրոցն մինչեւ ցԲեթփարա եւ ցՅորդանան։ Եւ գոչեաց ամենայն այր Եփրեմի, եւ կալան իւրեանց զանցս ջրոցն, մինչեւ ցԲեթփարա եւ ցՅորդանան։
24. Գեդէոնը պատգամաւորներ ուղարկեց Եփրեմի բոլոր սահմանները եւ ասաց. «Իջէ՛ք մադիամացիներին ընդառաջ եւ գրաւեցէ՛ք ջրերի կիրճերը մինչեւ Բեթփարա ու Յորդանան գետը»: Եփրեմի բոլոր մարդիկ իրար ձայն տուին եւ գրաւեցին ջրերի անցքերը մինչեւ Բեթփարա ու Յորդանան գետը:
24 Գեդէօն Եփրեմի բոլոր լեռնակողմը պատգամաւորներ ղրկեց՝ ըսելով. «Մադիանացիները դիմաւորելու իջէք եւ անոնց առջեւէն ջուրերը բռնեցէ՛ք մինչեւ Բեթբարա, նաեւ Յորդանանը»։ Ուստի Եփրեմի բոլոր մարդիկը հաւաքուեցան ու ջուրերը բռնեցին մինչեւ Բեթբարա, նաեւ Յորդանանը։
zohrab-1805▾ eastern-1994▾ western am▾
7:247:24: Гедеон же послал послов на всю гору Ефремову сказать: выйдите навстречу Мадианитянам и перехватите у них {переправу через} воду до Бефвары и Иордан. И созваны все Ефремляне и перехватили {переправы через} воду до Бефвары и Иордан;
7:24 καὶ και and; even ἀγγέλους αγγελος messenger ἀπέστειλεν αποστελλω send off / away Γεδεων γεδεων Gedeōn; Yetheon ἐν εν in παντὶ πας all; every ὄρει ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem λέγων λεγω tell; declare κατάβητε καταβαινω step down; descend εἰς εις into; for συνάντησιν συναντησις meeting Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even καταλάβετε καταλαμβανω apprehend ἑαυτοῖς εαυτου of himself; his own τὸ ο the ὕδωρ υδωρ water ἕως εως till; until Βαιθηρα βαιθηρα and; even τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis καὶ και and; even ἐβόησεν βοαω scream; shout πᾶς πας all; every ἀνὴρ ανηρ man; husband Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even προκατελάβοντο προκαταλαμβανω the ὕδωρ υδωρ water ἕως εως till; until Βαιθηρα βαιθηρα and; even τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis
7:24 וּ û וְ and מַלְאָכִ֡ים malʔāḵˈîm מַלְאָךְ messenger שָׁלַ֣ח šālˈaḥ שׁלח send גִּדְעֹון֩ giḏʕôn גִּדְעֹון Gideon בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ֨ר hˌar הַר mountain אֶפְרַ֜יִם ʔefrˈayim אֶפְרַיִם Ephraim לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say רְד֞וּ rᵊḏˈû ירד descend לִ li לְ to קְרַ֤את qᵊrˈaṯ קרא encounter מִדְיָן֙ miḏyˌān מִדְיָן Midian וְ wᵊ וְ and לִכְד֤וּ liḵᵊḏˈû לכד seize לָהֶם֙ lāhˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water עַ֛ד ʕˈaḏ עַד unto בֵּ֥ית בָּרָ֖ה bˌêṯ bārˌā בֵּית בָּרָה Beth Barah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan וַ wa וְ and יִּצָּעֵ֞ק yyiṣṣāʕˈēq צעק cry כָּל־ kol- כֹּל whole אִ֤ישׁ ʔˈîš אִישׁ man אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim וַ wa וְ and יִּלְכְּד֣וּ yyilkᵊḏˈû לכד seize אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water עַ֛ד ʕˈaḏ עַד unto בֵּ֥ית בָּרָ֖ה bˌêṯ bārˌā בֵּית בָּרָה Beth Barah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
7:24. misitque Gedeon nuntios in omnem montem Ephraim dicens descendite in occursum Madian et occupate aquas usque Bethbera atque Iordanem clamavitque omnis Ephraim et praeoccupavit aquas atque Iordanem usque BethberaAnd Gedeon sent messengers into all Mount Ephraim, saying: Come down to meet Madian, and take the waters before them to Bethbera and the Jordan. And all Ephraim shouted, and took the waters before them and the Jordan as far as Bethbera.
24. And Gideon sent messengers throughout all the hill country of Ephraim, saying, Come down against Midian, and take before them the waters, as far as Beth-barah, even Jordan. So all the men of Ephraim were gathered together, and took the waters as far as Beth-barah, even Jordan.
And Gideon sent messengers throughout all mount Ephraim, saying, Come down against the Midianites, and take before them the waters unto Beth- barah and Jordan. Then all the men of Ephraim gathered themselves together, and took the waters unto Beth- barah and Jordan:

7:24: Гедеон же послал послов на всю гору Ефремову сказать: выйдите навстречу Мадианитянам и перехватите у них {переправу через} воду до Бефвары и Иордан. И созваны все Ефремляне и перехватили {переправы через} воду до Бефвары и Иордан;
7:24
καὶ και and; even
ἀγγέλους αγγελος messenger
ἀπέστειλεν αποστελλω send off / away
Γεδεων γεδεων Gedeōn; Yetheon
ἐν εν in
παντὶ πας all; every
ὄρει ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
λέγων λεγω tell; declare
κατάβητε καταβαινω step down; descend
εἰς εις into; for
συνάντησιν συναντησις meeting
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
καταλάβετε καταλαμβανω apprehend
ἑαυτοῖς εαυτου of himself; his own
τὸ ο the
ὕδωρ υδωρ water
ἕως εως till; until
Βαιθηρα βαιθηρα and; even
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
καὶ και and; even
ἐβόησεν βοαω scream; shout
πᾶς πας all; every
ἀνὴρ ανηρ man; husband
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
προκατελάβοντο προκαταλαμβανω the
ὕδωρ υδωρ water
ἕως εως till; until
Βαιθηρα βαιθηρα and; even
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
7:24
וּ û וְ and
מַלְאָכִ֡ים malʔāḵˈîm מַלְאָךְ messenger
שָׁלַ֣ח šālˈaḥ שׁלח send
גִּדְעֹון֩ giḏʕôn גִּדְעֹון Gideon
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ֨ר hˌar הַר mountain
אֶפְרַ֜יִם ʔefrˈayim אֶפְרַיִם Ephraim
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
רְד֞וּ rᵊḏˈû ירד descend
לִ li לְ to
קְרַ֤את qᵊrˈaṯ קרא encounter
מִדְיָן֙ miḏyˌān מִדְיָן Midian
וְ wᵊ וְ and
לִכְד֤וּ liḵᵊḏˈû לכד seize
לָהֶם֙ lāhˌem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
עַ֛ד ʕˈaḏ עַד unto
בֵּ֥ית בָּרָ֖ה bˌêṯ bārˌā בֵּית בָּרָה Beth Barah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan
וַ wa וְ and
יִּצָּעֵ֞ק yyiṣṣāʕˈēq צעק cry
כָּל־ kol- כֹּל whole
אִ֤ישׁ ʔˈîš אִישׁ man
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
וַ wa וְ and
יִּלְכְּד֣וּ yyilkᵊḏˈû לכד seize
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
עַ֛ד ʕˈaḏ עַד unto
בֵּ֥ית בָּרָ֖ה bˌêṯ bārˌā בֵּית בָּרָה Beth Barah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
7:24. misitque Gedeon nuntios in omnem montem Ephraim dicens descendite in occursum Madian et occupate aquas usque Bethbera atque Iordanem clamavitque omnis Ephraim et praeoccupavit aquas atque Iordanem usque Bethbera
And Gedeon sent messengers into all Mount Ephraim, saying: Come down to meet Madian, and take the waters before them to Bethbera and the Jordan. And all Ephraim shouted, and took the waters before them and the Jordan as far as Bethbera.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:24: Take before them the waters unto Beth-barah - This is probably the same place as that mentioned Joh 1:28, where the Hebrews forded Jordan under the direction of Joshua. To this place the Midianites directed their flight that they might escape into their own country; and here, being met by the Ephraimites, they appear to have been totally overthrown, and their two generals taken.
Albert Barnes: Notes on the Bible - 1834
7:24: The waters - The streams which run from the mountain district of Ephraim into the Jordan in the district of Beth-shan, forming great pools and marshes, which the Midianites fleeing south would have to cross before they could reach the Jordan fords.
All the men of Ephraim - They had taken no pRev_ious part in the rising against Midian: nor had Gideon, of the smaller tribe of Manasseh, presumed before to summon his more powerful and arrogant brethren of the great tribe of Ephraim (see Jos 17:14-18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: sent: Jdg 3:27; Rom 15:30; Phi 1:27
take before: Jdg 3:28, Jdg 12:5
Bethbarah: Probably the same as Betha-bara, beyond Jordan, and at the ford where the Hebrews passed under the direction of Joshua. Joh 1:28
Carl Friedrich Keil and Franz Delitzsch
7:24
In order to cut off the retreat of the enemy who was flying to the Jordan, Gideon sent messengers into the whole of the mountains of Ephraim with this appeal to the Ephraimites, "Come down (from your mountains into the lowlands of the Jordan) to meet Midian, and take the waters from them to Bethbarah and the Jordan," sc., by taking possession of this district (see Judg 3:28). "The waters," mentioned before the Jordan and distinguished from it, must have been streams across which the flying foe would have to cross to reach the Jordan, namely, the different brooks and rivers, such as Wady Maleh, Fyadh, Jamel, Tubs, etc., which flowed down from the eastern side of the mountains of Ephraim into the Jordan, and ran through the Ghor to Bethbarah. The situation of Bethbarah is unknown. Even Eusebius could say nothing definite concerning the place; and the conjecture that it is the same as Bethabara, which has been regarded ever since the time of Origen as the place mentioned in Jn 1:28 where John baptized, throws no light upon the subject, as the situation of Bethabara is also unknown, to say nothing of the fact that the identity of the two names is very questionable. The Ephraimites responded to this appeal and took possession of the waters mentioned, before the Midianites, who could only move slowly with their flocks and herds, were able to reach the Jordan. They then captured two of the princes of the Midianites and put them to death: one of them, Oreb, i.e., the raven, at the rock Oreb; the other, Zeeb, i.e., the wolf, at the wine-press of Zeeb. Nothing further is known about these two places. The rock of Oreb is only mentioned again in Is 10:26, when the prophet alludes to this celebrated victory. So much, however, is evident from the verse before us, viz., that the Midianites were beaten by the Ephraimites at both places, and that the two princes fell there, and the places received their names from that circumstance. They were not situated in the land to the east of the Jordan, as Gesenius (on Is 10:26), Rosenmller, and others infer from the fact that the Ephraimites brought the heads of Oreb and Zeeb to Gideon ליּרדּן מעבר (Judg 7:25), but on the western side of the Jordan, where the Ephraimites had taken possession of the waters and the Jordan in front of the Midianites. ליּרדּן מעבר does not mean "from the other side of the Jordan," but simply "on the other side of (beyond) the Jordan," as in Josh 13:32; Josh 18:7; 3Kings 14:15; and the statement here is not that the Ephraimites brought the heads from the other side to Gideon on the west of the river, but that they brought them to Gideon when he was in the land to the east of the Jordan. This explanation of the words is required by the context, as well as by the foregoing remark, "they pursued Midian," according to which the Ephraimites continued the pursuit of the Midianites after slaying these princes, and also by the complaint brought against Gideon by the Ephraimites, which is not mentioned till afterwards (Judg 8:1.), that he had not summoned them to the war. It is true, this is given before the account of Gideon's crossing over the Jordan (Judg 8:4), but in order of time it did not take place till afterwards, and, as Bertheau has correctly shown, the historical sequence is somewhat anticipated.
Geneva 1599
7:24 And Gideon sent messengers throughout all mount Ephraim, saying, Come down against the Midianites, and take before them the (m) waters unto Bethbarah and Jordan. Then all the men of Ephraim gathered themselves together, and took the waters unto Bethbarah and Jordan.
(m) Meaning, the passages or the fords so they could not escape.
John Gill
7:24 And Gideon sent messengers throughout all Mount Ephraim,.... To raise the inhabitants of it, who lay nearer Jordan, to which the Midianites would make, in order to intercept them in their flight; or however get possession of the fords of Jordan before them, and hinder their passage over it:
saying, come down against the Midianites; for though he had routed them, and they were fled before him, yet he had not men enough with him to destroy them; and besides, as they had their camels to ride on, and he and his men only on foot, they could not come up with them:
and take before them the waters unto Bethbarah and Jordan; namely, all the fords and passages over Jordan, reaching from the lake of Gennesaret to Bethbarah, the same with Bethabara, Jn 1:28 which was a passage over Jordan; or these waters were, as Kimchi thinks, distinct from those of Jordan; and were waters that lay in the way of the flight of the Midianites, before they came to Bethbarah, their passage over Jordan; and Jarchi thinks they were waters, which divided between Syria and the land of Canaan, which is not likely; others think the waters are the same with Jordan, and render the words, "take the waters" --even Jordan (o); gain the passes over that before them, and so prevent their escape to their own land:
then all the men of Ephraim; that is, great numbers of them, whose hearts were inclined to, and whose situation lay best for this service:
gathered themselves together; in a body, at some place of rendezvous appointed:
and took the waters unto Bethbarah and Jordan; took possession of all the passes, and guarded them, as Gideon directed.
(o) "Nempe Jordanis aquas", Junius & Tremellius; "nempe Jordanem", Piscator.
John Wesley
7:24 The waters - That is, the passes over those waters to which they are like to come. Jordan - The fords of Jordan, which they must pass over into their own country.
Robert Jamieson, A. R. Fausset and David Brown
7:24 Gideon sent messengers throughout all mount Ephraim--The Ephraimites lay on the south and could render seasonable aid.
Come . . . take before them the waters unto Beth-barah--(See on Judg 3:28). These were the northern fords of the Jordan, to the east-northeast of wady Maleh.
the men of Ephraim gathered themselves together . . . unto Beth-barah--A new conflict ensued, in which two secondary chiefs were seized and slain on the spots where they were respectively taken. The spots were named after these chiefs, Oreb, "the Raven," and Zeeb, "the Wolf"--appropriate designations of Arab leaders.
7:257:25: Եւ կալան զերկու իշխանսն Մադիամու զՈրեբ եւ զԶեբ. եւ սպանին զՈրեբ՝ ՚ի Սովրորեբա՛, եւ զԶեբ՝ սպանին յԱկեբզիբա, եւ հալածեցի՛ն զՄադիամ, եւ զգլուխսն Ովրեբայ եւ Զեբայ բերի՛ն առ Գեդէոն յայնմ կողմանէ Յորդանանու[2545]։[2545] Ոմանք. Եւ կալան զերկոսեան իշ՛՛։
25. Բռնեցին մադիամացիների երկու իշխաններին՝ Օրեբին եւ Զեբին. Օրեբին սպանեցին Սորորեբայում, իսկ Զեբին՝ Ակեբզեբայում, մադիամացիներին հալածեցին, Օրեբի եւ Զեբի գլուխները Յորդանան գետի այն կողմից բերին Գեդէոնին:
25 Եւ Մադիամի երկու իշխանները, Օրէբն ու Զէբը բռնեցին։ Օրէբը՝ Օրէբի վէմին քով մեռցուցին ու Զէբը՝ Զէբի հնձանին քով մեռցուցին։ Եւ Մադիանացիները հալածեցին ու Օրէբի եւ Զէբի գլուխները Գեդէօնին բերին Յորդանանի անդիի կողմէն։
Եւ կալան զերկու իշխանսն Մադիամու զՈվրեբ եւ զԶեբ. եւ սպանին զՈվրեբ [148]ի Սովրորեբա, եւ զԶեբ սպանին [149]յԱկեբզեբա, եւ հալածեցին զՄադիամ. եւ զգլուխսն Ովրեբայ եւ Զեբայ բերին առ Գեդէոն յայնմ կողմանէ Յորդանանու:

7:25: Եւ կալան զերկու իշխանսն Մադիամու զՈրեբ եւ զԶեբ. եւ սպանին զՈրեբ՝ ՚ի Սովրորեբա՛, եւ զԶեբ՝ սպանին յԱկեբզիբա, եւ հալածեցի՛ն զՄադիամ, եւ զգլուխսն Ովրեբայ եւ Զեբայ բերի՛ն առ Գեդէոն յայնմ կողմանէ Յորդանանու[2545]։
[2545] Ոմանք. Եւ կալան զերկոսեան իշ՛՛։
25. Բռնեցին մադիամացիների երկու իշխաններին՝ Օրեբին եւ Զեբին. Օրեբին սպանեցին Սորորեբայում, իսկ Զեբին՝ Ակեբզեբայում, մադիամացիներին հալածեցին, Օրեբի եւ Զեբի գլուխները Յորդանան գետի այն կողմից բերին Գեդէոնին:
25 Եւ Մադիամի երկու իշխանները, Օրէբն ու Զէբը բռնեցին։ Օրէբը՝ Օրէբի վէմին քով մեռցուցին ու Զէբը՝ Զէբի հնձանին քով մեռցուցին։ Եւ Մադիանացիները հալածեցին ու Օրէբի եւ Զէբի գլուխները Գեդէօնին բերին Յորդանանի անդիի կողմէն։
zohrab-1805▾ eastern-1994▾ western am▾
7:257:25: и поймали двух князей Мадиамских: Орива и Зива, и убили Орива в Цур-Ориве, а Зива в Иекев-Зиве и преследовали Мадианитян; головы же Орива и Зива принесли к Гедеону за Иордан.
7:25 καὶ και and; even συνέλαβον συλλαμβανω take hold of; conceive τοὺς ο the ἄρχοντας αρχων ruling; ruler Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even τὸν ο the Ωρηβ ωρηβ and; even τὸν ο the Ζηβ ζηβ and; even ἀπέκτειναν αποκτεινω kill τὸν ο the Ωρηβ ωρηβ in Σουρ σουρ and; even τὸν ο the Ζηβ ζηβ kill ἐν εν in Ιακεφζηφ ιακεφζηφ and; even κατεδίωξαν καταδιωκω hunt down; drive hard Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even τὴν ο the κεφαλὴν κεφαλη head; top Ωρηβ ωρηβ and; even Ζηβ ζηβ carry; bring πρὸς προς to; toward Γεδεων γεδεων Gedeōn; Yetheon ἀπὸ απο from; away πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis
7:25 וַֽ wˈa וְ and יִּלְכְּד֡וּ yyilkᵊḏˈû לכד seize שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two שָׂרֵ֨י śārˌê שַׂר chief מִדְיָ֜ן miḏyˈān מִדְיָן Midian אֶת־ ʔeṯ- אֵת [object marker] עֹרֵ֣ב ʕōrˈēv עֹרֵב Oreb וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] זְאֵ֗ב zᵊʔˈēv זְאֵב Zeeb וַ wa וְ and יַּהַרְג֨וּ yyaharᵊḡˌû הרג kill אֶת־ ʔeṯ- אֵת [object marker] עֹורֵ֤ב ʕôrˈēv עֹרֵב Oreb בְּ bᵊ בְּ in צוּר־ ṣûr- צוּר rock עֹורֵב֙ ʕôrˌēv עֹרֵב Oreb וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] זְאֵב֙ zᵊʔˌēv זְאֵב Zeeb הָרְג֣וּ hārᵊḡˈû הרג kill בְ vᵊ בְּ in יֶֽקֶב־ yˈeqev- יֶקֶב pit זְאֵ֔ב zᵊʔˈēv זְאֵב Zeeb וַֽ wˈa וְ and יִּרְדְּפ֖וּ yyirdᵊfˌû רדף pursue אֶל־ ʔel- אֶל to מִדְיָ֑ן miḏyˈān מִדְיָן Midian וְ wᵊ וְ and רֹאשׁ־ rōš- רֹאשׁ head עֹרֵ֣ב ʕōrˈēv עֹרֵב Oreb וּ û וְ and זְאֵ֔ב zᵊʔˈēv זְאֵב Zeeb הֵבִ֨יאוּ֙ hēvˈîʔû בוא come אֶל־ ʔel- אֶל to גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon מֵ mē מִן from עֵ֖בֶר ʕˌēver עֵבֶר opposite לַ la לְ to † הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
7:25. adprehensosque duos viros Madian Oreb et Zeb interfecit Oreb in petra Oreb Zeb vero in torculari Zeb et persecuti sunt Madian capita Oreb et Zeb portantes ad Gedeon trans fluenta IordanisAnd having taken two men of Madian, Oreb and Zeb: Oreb they slew in the rock of Oreb, and Zeb in the winepress of Zeb. And they pursued Madian, carrying the heads of Oreb and Zeb to Gedeon, beyond the waters of the Jordan.
25. And they took the two princes of Midian, Oreb and Zeeb; and they slew Oreb at the rock of Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian: and they brought the heads of Oreb and Zeeb to Gideon beyond Jordan.
And they took two princes of the Midianites, Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan:

7:25: и поймали двух князей Мадиамских: Орива и Зива, и убили Орива в Цур-Ориве, а Зива в Иекев-Зиве и преследовали Мадианитян; головы же Орива и Зива принесли к Гедеону за Иордан.
7:25
καὶ και and; even
συνέλαβον συλλαμβανω take hold of; conceive
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
τὸν ο the
Ωρηβ ωρηβ and; even
τὸν ο the
Ζηβ ζηβ and; even
ἀπέκτειναν αποκτεινω kill
τὸν ο the
Ωρηβ ωρηβ in
Σουρ σουρ and; even
τὸν ο the
Ζηβ ζηβ kill
ἐν εν in
Ιακεφζηφ ιακεφζηφ and; even
κατεδίωξαν καταδιωκω hunt down; drive hard
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
τὴν ο the
κεφαλὴν κεφαλη head; top
Ωρηβ ωρηβ and; even
Ζηβ ζηβ carry; bring
πρὸς προς to; toward
Γεδεων γεδεων Gedeōn; Yetheon
ἀπὸ απο from; away
πέραν περαν on the other side
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
7:25
וַֽ wˈa וְ and
יִּלְכְּד֡וּ yyilkᵊḏˈû לכד seize
שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two
שָׂרֵ֨י śārˌê שַׂר chief
מִדְיָ֜ן miḏyˈān מִדְיָן Midian
אֶת־ ʔeṯ- אֵת [object marker]
עֹרֵ֣ב ʕōrˈēv עֹרֵב Oreb
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
זְאֵ֗ב zᵊʔˈēv זְאֵב Zeeb
וַ wa וְ and
יַּהַרְג֨וּ yyaharᵊḡˌû הרג kill
אֶת־ ʔeṯ- אֵת [object marker]
עֹורֵ֤ב ʕôrˈēv עֹרֵב Oreb
בְּ bᵊ בְּ in
צוּר־ ṣûr- צוּר rock
עֹורֵב֙ ʕôrˌēv עֹרֵב Oreb
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
זְאֵב֙ zᵊʔˌēv זְאֵב Zeeb
הָרְג֣וּ hārᵊḡˈû הרג kill
בְ vᵊ בְּ in
יֶֽקֶב־ yˈeqev- יֶקֶב pit
זְאֵ֔ב zᵊʔˈēv זְאֵב Zeeb
וַֽ wˈa וְ and
יִּרְדְּפ֖וּ yyirdᵊfˌû רדף pursue
אֶל־ ʔel- אֶל to
מִדְיָ֑ן miḏyˈān מִדְיָן Midian
וְ wᵊ וְ and
רֹאשׁ־ rōš- רֹאשׁ head
עֹרֵ֣ב ʕōrˈēv עֹרֵב Oreb
וּ û וְ and
זְאֵ֔ב zᵊʔˈēv זְאֵב Zeeb
הֵבִ֨יאוּ֙ hēvˈîʔû בוא come
אֶל־ ʔel- אֶל to
גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon
מֵ מִן from
עֵ֖בֶר ʕˌēver עֵבֶר opposite
לַ la לְ to
הַ the
יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
7:25. adprehensosque duos viros Madian Oreb et Zeb interfecit Oreb in petra Oreb Zeb vero in torculari Zeb et persecuti sunt Madian capita Oreb et Zeb portantes ad Gedeon trans fluenta Iordanis
And having taken two men of Madian, Oreb and Zeb: Oreb they slew in the rock of Oreb, and Zeb in the winepress of Zeb. And they pursued Madian, carrying the heads of Oreb and Zeb to Gedeon, beyond the waters of the Jordan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:25: They slew Oreb upon the rock Oreb - These two generals had taken shelter, one in the cavern of the rock, the other in the vat of a winepress; both of which places were from this circumstance, afterwards called by their names.
Brought the heads of Oreb and Zeeb to Gideon - Oreb signifies a raven and Zeeb a wolf. In all ancient nations we find generals and princes taking their names from both birds and beasts; the Romans had their Gracchi, jackdaws; Corvini, crows; Aquilini, eagles, etc. We have the same in our Crows, Wolfs, Lyons, Hawkes, Bulls, Kidds, etc. Among barbarous nations the head of the conquered chief was often brought to the conqueror. Pompey's head was brought to Caesar; Cicero's head, to Mark Antony; the heads of Ahab's children, to Jehu, etc. These barbarities are not often practiced now, except among the Mohammedans or the savages of Africa and America; and for the credit of human nature it is a pity that such barbarous atrocities had ever been committed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: two princes: Jdg 8:3; Psa 83:11, Psa 83:12
rock: Jos 7:26; Isa 10:26
Oreb: Eusebius and Jerome speak of a small place called Araba, three miles west from Scythopolis, which is supposed by some to have had its name from Oreb.
and brought: Among ancient nations, the head of the conquered chief was usually brought to the conqueror. Thus Pompey's head was brought to Cesar, Cicero's head to Mark Anthony, and the heads of Ahab's children to Jehu. These barbarities are seldom practised now, except among the Mahommedans, or the savages of Africa and America; and for the credit of human nature, it is to be wished that such atrocities had never been committed.
on the other side: The words maiaiver lyyarden, may denote at the passage of Jordan, or from beyond Jordan. Gideon does not appear to have yet passed the Jordan. Jdg 8:4
Geneva 1599
7:25 And they took two princes of the Midianites, Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at (n) the winepress of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan.
(n) These places got their names from the acts that were done there.
John Gill
7:25 And they took two princes of the Midianites, Oreb and Zeeb,.... The one signifies a "raven", and the other a "wolf"; which were either nicknames given them because of their voraciousness and cruelty, or which they took themselves, or their ancestors before them, to make themselves terrible to others; so the Romans had the families of the Corvini, &c.
and they slew Oreb upon the rock Oreb; perhaps they found him in a cave of the rock, and dragging him out slew him, from whence the rock afterwards had its name. So we read of the rock Corax in Homer (p), which was in Ithaca, and another high mountain of the same name in Aetolia, mentioned by Livy (q) and which signifies the same as Oreb. This is a different rock or mountain from Horeb, the same with Sinai, from whence the law was given; which always ought to be written with an "H" or "Ch", to distinguish it from this; though that is written Oreb by Lactantius (r), and so by Milton (s), contrary to the propriety of the language:
and Zeeb they slew at the winepress of Zeeb; the Targum is, the plain of Zeeb, which, as Kimchi and Ben Gersom suppose, was in the form of a winepress, having high lips or hills around it, and which afterwards took its name from this prince being slain in it:
and pursued Midian; the rest of the Midianites, even beyond Jordan, those that got over it:
and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan; that is, when he had passed over it the next morning, as Jarchi remarks; for after this we read of Gideon's going over Jordan, Judg 8:4 unless this is said by way of anticipation; though the phrase will bear to be rendered, "on this side Jordan", for it signifies both. It seems they cut off the heads of those two princes, and presented them to Gideon, as it has been usual to bring the heads of enemies to kings and conquerors; see 1Kings 17:54.
(p) Odyss. 13. "prope finem". (q) Hist. l. 36. c. 30. (r) De vera Sap. l. 4. c. 17. (s) Paradise Lost, l. 1. ver. 7.
John Wesley
7:25 The other side of Jordan - For Gideon in the pursuit had passed over Jordan. Oreb and Zeeb had probably taken shelter, the one in a rock, the other by a wine - press. But the places of their shelter were made the places of their slaughter, and the memory of it preserved in the names of the places.