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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter gives us a further account of Gideon's victory over the Midianites, with the residue of the story of his life and government. I. Gideon prudently pacifies the offended Ephraimites, ver. 1-3. II. He bravely pursues the flying Midianites, ver. 4, 10-12. III. He justly chastises the insolence of the men of Succoth and Penuel, who basely abused him (ver. 5-9), and were reckoned with for it, ver. 13-17. IV. He honourably slays the two kings of Midian, ver. 18-21. V. After all this he modestly declines the government of Israel, ver. 22, 23. VI. He foolishly gratified the superstitious humour of his people by setting up an ephod in his own city, which proved a great snare, ver. 24-27. VII. He kept the country quiet for forty years, ver. 28. VIII. He died in honour, and left a numerous family behind him, ver. 29-32. IX. Both he and his God were soon forgotten by ungrateful Israel, ver. 33-35.
Adam Clarke: Commentary on the Bible - 1831
The Ephraimites are angry with Gideon because he did not call them particularly to his assistance; he pacifies them, Jdg 8:1-3. Gideon and his three hundred men pass over Jordan, pursuing the Midianites; and, being faint, ask victuals from the princes of Succoth, but are refused, Jdg 8:4-7. They make the like application to the people of Penuel, and are also refused, Jdg 8:8, Jdg 8:9. Gideon defeats Zebah and Zalmunna, the two kings of Midian, and takes them prisoners, Jdg 8:10-12. He chastises the men of Succoth and Penuel, Jdg 8:13-17. He slays Zebah and Zalmunna, who had killed his brethren, Jdg 8:18-21. The Israelites offer him the kingdom, which he refuses, Jdg 8:22, Jdg 8:23. He requires from them the gold rings which they had taken from the Ishmaelites, and makes an ephod, which he sets up at Ophrah; and it became an instrument of idolatry, Jdg 8:24-27. The land enjoys peace forty years; Gideon dies, having seventy-one sons, Jdg 8:28-32. The Israelites fall into idolatry, and forget their obligations to Gideon's family, Jdg 8:33-35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jdg 8:1, Gideon pacifies the Ephraimites; Jdg 8:4, Succoth and Penuel refuse to deliver Gideon's army; Jdg 8:10, Zebah and Zalmunna are taken; Jdg 8:13, Succoth and Penuel are destroyed; Jdg 8:17, Gideon Rev_enges his brethren's death on Zebah and Zalmunna; Jdg 8:22, He refuses government; Jdg 8:24, His ephod the cause of idolatry; Jdg 8:28, Midian subdued; Jdg 8:29, Gideon's children, and death; Jdg 8:33, The Israelites' idolatry and ingratitude.
John Gill
INTRODUCTION TO JUDGES 8
In this chapter we are told how Gideon pacified the Ephraimites, who complained because they were not sent unto to fight the Midianites, Judg 8:1 how he pursued the Midianites, until he took their two kings, and on his return chastised the men of Succoth and Penuel, because they refused to relieve his men with food as they were pursuing, Judg 8:4 how he slew the two kings of Midian, Judg 8:18 and after this conquest refused to take the government of Israel when offered him, Judg 8:22 how he requested of the Israelites the earrings they had taken from the Midianites, with which he in weakness made an ephod, which proved a snare to his house, Judg 8:24 how that the people were in peace forty years during his life, and that he had a numerous issue, and died in a good old age, Judg 8:28 but that after his death the Israelites fell into idolatry, and were ungrateful to his family, Judg 8:33.
8:18:1: Եւ ասեն ցԳեդէոն այր Եփրեմի. Զի՞նչ է բանդ այդ զոր արարեր ընդ մեզ. զի ո՛չ կոչեցեր զմեզ յորժամ երթայիր պատերազմել ընդ Մադիամու։ Եւ վիճէին ընդ նմա սաստկագո՛յնս[2546]։ [2546] Ոմանք. Եւ ասեն ցԳեդէոն Եփրեմացիքն։
1. Եփրեմի մարդիկ Գեդէոնին ասացին. «Այս ի՞նչ բան է, որ արեցիր մեզ հետ. մեզ չկանչեցիր, երբ մադիամացիների դէմ պատերազմելու գնացիր»: Եւ նրա հետ սաստիկ վիճեցին:
8 Եփրեմեանները Գեդէօնին ըսին. «Ի՞նչպէս, ինչո՞ւ Մադիամի դէմ պատերազմելու գացիր եւ մեզ չկանչեցիր»։ Անոր հետ սաստիկ վէճ ըրին։
Եւ ասեն ցԳեդէոն այր Եփրեմի. Զի՞նչ է բանդ այդ զոր արարեր ընդ մեզ, զի ոչ կոչեցեր զմեզ յորժամ երթայիր պատերազմել ընդ Մադիամու: Եւ վիճէին ընդ նմա սաստկագոյնս:

8:1: Եւ ասեն ցԳեդէոն այր Եփրեմի. Զի՞նչ է բանդ այդ զոր արարեր ընդ մեզ. զի ո՛չ կոչեցեր զմեզ յորժամ երթայիր պատերազմել ընդ Մադիամու։ Եւ վիճէին ընդ նմա սաստկագո՛յնս[2546]։
[2546] Ոմանք. Եւ ասեն ցԳեդէոն Եփրեմացիքն։
1. Եփրեմի մարդիկ Գեդէոնին ասացին. «Այս ի՞նչ բան է, որ արեցիր մեզ հետ. մեզ չկանչեցիր, երբ մադիամացիների դէմ պատերազմելու գնացիր»: Եւ նրա հետ սաստիկ վիճեցին:
8 Եփրեմեանները Գեդէօնին ըսին. «Ի՞նչպէս, ինչո՞ւ Մադիամի դէմ պատերազմելու գացիր եւ մեզ չկանչեցիր»։ Անոր հետ սաստիկ վէճ ըրին։
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8:18:1: И сказали ему Ефремляне: зачем ты это сделал, что не позвал нас, когда шел воевать с Мадианитянами? И сильно ссорились с ним.
8:1 καὶ και and; even εἶπαν επω say; speak πρὸς προς to; toward Γεδεων γεδεων Gedeōn; Yetheon ἀνὴρ ανηρ man; husband Εφραιμ εφραιμ Ephraim; Efrem τί τις.1 who?; what? τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ἐποίησας ποιεω do; make ἡμῖν ημιν us τοῦ ο the μὴ μη not καλέσαι καλεω call; invite ἡμᾶς ημας us ὅτε οτε when ἐπορεύθης πορευομαι travel; go παρατάξασθαι παρατασσω in Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even διελέξαντο διαλεγομαι discuss; lecture πρὸς προς to; toward αὐτὸν αυτος he; him ἰσχυρῶς ισχυρως strongly; very much
8:1 וַ wa וְ and יֹּאמְר֨וּ yyōmᵊrˌû אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to אִ֣ישׁ ʔˈîš אִישׁ man אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim מָֽה־ mˈā- מָה what הַ ha הַ the דָּבָ֤ר ddāvˈār דָּבָר word הַ ha הַ the זֶּה֙ zzˌeh זֶה this עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make לָּ֔נוּ llˈānû לְ to לְ lᵊ לְ to בִלְתִּי֙ viltˌî בֵּלֶת failure קְרֹ֣אות qᵊrˈôṯ קרא call לָ֔נוּ lˈānû לְ to כִּ֥י kˌî כִּי that הָלַ֖כְתָּ hālˌaḵtā הלך walk לְ lᵊ לְ to הִלָּחֵ֣ם hillāḥˈēm לחם fight בְּ bᵊ בְּ in מִדְיָ֑ן miḏyˈān מִדְיָן Midian וַ wa וְ and יְרִיב֥וּן yᵊrîvˌûn ריב contend אִתֹּ֖ו ʔittˌô אֵת together with בְּ bᵊ בְּ in חָזְקָֽה׃ ḥozqˈā חָזְקָה strength
8:1. dixeruntque ad eum viri Ephraim quid est hoc quod facere voluisti ut non nos vocares cum ad pugnam pergeres contra Madian iurgantes fortiter et prope vim inferentesAnd the men of Ephraim said to him: What is this that thou meanest to do, that thou wouldst not call us, when thou wentest to fight against Madian? And they chid him sharply, and almost offered violence.
1. And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with Midian? And they did chide with him sharply.
8:1. And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply.
8:1. And the men of Ephraim said to him, “What is this, that you wanted to do, so that you would not call us when you went to fight against Midian?” And they rebuked him strongly, and came close to using violence.
And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply:

8:1: И сказали ему Ефремляне: зачем ты это сделал, что не позвал нас, когда шел воевать с Мадианитянами? И сильно ссорились с ним.
8:1
καὶ και and; even
εἶπαν επω say; speak
πρὸς προς to; toward
Γεδεων γεδεων Gedeōn; Yetheon
ἀνὴρ ανηρ man; husband
Εφραιμ εφραιμ Ephraim; Efrem
τί τις.1 who?; what?
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ἐποίησας ποιεω do; make
ἡμῖν ημιν us
τοῦ ο the
μὴ μη not
καλέσαι καλεω call; invite
ἡμᾶς ημας us
ὅτε οτε when
ἐπορεύθης πορευομαι travel; go
παρατάξασθαι παρατασσω in
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
διελέξαντο διαλεγομαι discuss; lecture
πρὸς προς to; toward
αὐτὸν αυτος he; him
ἰσχυρῶς ισχυρως strongly; very much
8:1
וַ wa וְ and
יֹּאמְר֨וּ yyōmᵊrˌû אמר say
אֵלָ֜יו ʔēlˈāʸw אֶל to
אִ֣ישׁ ʔˈîš אִישׁ man
אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim
מָֽה־ mˈā- מָה what
הַ ha הַ the
דָּבָ֤ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
לָּ֔נוּ llˈānû לְ to
לְ lᵊ לְ to
בִלְתִּי֙ viltˌî בֵּלֶת failure
קְרֹ֣אות qᵊrˈôṯ קרא call
לָ֔נוּ lˈānû לְ to
כִּ֥י kˌî כִּי that
הָלַ֖כְתָּ hālˌaḵtā הלך walk
לְ lᵊ לְ to
הִלָּחֵ֣ם hillāḥˈēm לחם fight
בְּ bᵊ בְּ in
מִדְיָ֑ן miḏyˈān מִדְיָן Midian
וַ wa וְ and
יְרִיב֥וּן yᵊrîvˌûn ריב contend
אִתֹּ֖ו ʔittˌô אֵת together with
בְּ bᵊ בְּ in
חָזְקָֽה׃ ḥozqˈā חָזְקָה strength
8:1. dixeruntque ad eum viri Ephraim quid est hoc quod facere voluisti ut non nos vocares cum ad pugnam pergeres contra Madian iurgantes fortiter et prope vim inferentes
And the men of Ephraim said to him: What is this that thou meanest to do, that thou wouldst not call us, when thou wentest to fight against Madian? And they chid him sharply, and almost offered violence.
8:1. And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply.
8:1. And the men of Ephraim said to him, “What is this, that you wanted to do, so that you would not call us when you went to fight against Midian?” And they rebuked him strongly, and came close to using violence.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Ефремляне, стоявшие во время Судей во главе прочих колен, так как в одном из городов их, именно Силоме, в это время находилось святилище Господне (Суд. XVIII:31), заносчиво и несправедливо выразили Гедеону неудовольствие за кажущееся невнимание к себе (ср. Суд. XII:1). Но Гедеон своим любезным ответам смягчил их раздражение против себя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Gideon Pacifies the Ephraimites. B. C. 1249.

1 And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply. 2 And he said unto them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer? 3 God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their anger was abated toward him, when he had said that.
No sooner were the Midianites, the common enemy, subdued, than, through the violence of some hot spirits, the children of Israel were ready to quarrel among themselves; an unhappy spark was struck, which, if Gideon had not with a great deal of wisdom and grace extinguished immediately, might have broken out into a flame of fatal consequence. The Ephraimites, when they brought the heads of Oreb and Zeeb to Gideon as general, instead of congratulating him upon his successes and addressing him with thanks for his great services, as they ought to have done, picked a quarrel with him and grew very hot upon it.
I. Their accusation was very peevish and unreasonable: Why didst thou not call us when thou wentest to fight with the Midianites? v. 1. Ephraim was brother to Manasseh, Gideon's tribe, and had the pre-eminence in Jacob's blessing and in Moses's, and therefore was very jealous of Manasseh, lest that tribe should at any time eclipse the honour of theirs. Hence we find Manasseh against Ephraim and Ephraim against Manasseh, Isa. ix. 21. A brother offended is harder to be won than a strong city, and their contentions are as the bars of a castle, Prov. xviii. 19. But how unjust was their quarrel with Gideon! They were angry that he did not send for them to begin the attack upon Midian, as well as to follow the blow. Why were they not called to lead the van? The post of honour, they thought, belonged to them. But, 1. Gideon was called of God, and must act as he directed; he neither took the honour to himself nor did he himself dispose of honours, but left it to God to do all. So that the Ephraimites, in this quarrel, reflected upon the divine conduct; and what was Gideon that they murmured against him? 2. Why did not the Ephraimites offer themselves willingly to the service? They knew the enemy was in their country, and had heard of the forces that were raising to oppose them, to which they ought to have joined themselves, in zeal for the common cause, though they had not a formal invitation. Those seek themselves more than God that stand upon a point of honour to excuse themselves from doing real service to God and their generation. In Deborah's time there was a root of Ephraim, ch. v. 14. Why did not this appear now? The case itself called them, they needed not wait for a call from Gideon. 3. Gideon had saved their credit in not calling them. If he had sent for them, no doubt may of them would have gone back with the faint-hearted, or been dismissed with the lazy, slothful, and intemperate; so that by not calling them he prevented the putting of those slurs upon them. Cowards will seem valiant when the danger is over, but those consult their reputation who try not their courage when danger is near.
II. Gideon's answer was very calm and peaceable, and was intended not so much to justify himself as to please and pacify them, v. 2, 3. He answers them, 1. With a great deal of meekness and temper. He did not resent the affront, nor answer anger with anger, but mildly reasoned the case with them, and he won as true honour by this command which he had over his own passion as by his victory over the Midianites. He that is slow to anger is better than the mighty. 2. With a great deal of modesty and humility, magnifying their performances above his own: Is not the gleaning of the grapes of Ephraim, who picked up the stragglers of the enemy, and cut off those of them that escaped, better than the vintage of Abiezer--a greater honour to them, and better service to the country, than the first attack Gideon made upon them? The destruction of the church's enemies is compared to a vintage, Rev. xiv. 18. In this he owns their gleanings better than his gatherings. The improving of a victory is often more honourable, and of greater consequence, than the winning of it; in this they had signalized themselves, and their own courage and conduct, or, rather, God had dignified them; for thought, to magnify their achievements, he is willing to diminish his own performances, yet he will not take any flowers from God's crown to adorn theirs with: "God has delivered into your hands the princes of Midian, and a great slaughter has been made of the enemy by your numerous hosts, and what was I able to do with 300 men, in comparison of you and your brave exploits?" Gideon stands here a very great example of self-denial, and this instance shows us, (1.) That humility of deportment is the best way to remove envy. It is true even right works are often envied, Eccl. iv. 4. Yet they are not so apt to be so when those who do them appear not to be proud of them. Those are malignant indeed who seek to cast down from their excellency those that humble and abase themselves, (2.) It is likewise the surest method of ending strife, for only by pride comes contention, Prov. xiii. 10. (3.) Humility is most amiable and admirable in the midst of great attainments and advancements. Gideon's conquests did greatly set off his condescensions. (4.) It is the proper act of humility to esteem others better than ourselves, and in honour to prefer one another.
Now what was the issue of this controversy? The Ephraimites had chidden with him sharply (v. 1), forgetting the respect due to their general and one whom God had honoured, and giving vent to their passion in a very indecent liberty of speech, a certain sign of a weak and indefensible cause. Reason runs low when the chiding flies high. But Gideon's soft answer turned away their wrath, Prov. xv. 1. Their anger was abated towards him, v. 3. It is intimated that they retained some resentment, but he prudently overlooked it and let it cool by degrees. Very great and good men must expect to have their patience tried by the unkindnesses and follies even of those they serve and must not think it strange.
Adam Clarke: Commentary on the Bible - 1831
8:1: The men of Ephraim said - This account is no doubt displaced; for what is mentioned here could not have taken place till the return of Gideon from the pursuit of the Midianites; for he had not yet passed Jordan, Jdg 8:4. And it was when he was beyond that river that the Ephraimites brought the heads of Oreb and Zeeb to him, Jdg 7:25.
Albert Barnes: Notes on the Bible - 1834
8:1: The success of Gideon's enterprise mortified the pride of Ephraim, as the chief tribe, seeing that they had played a subordinate part. Compare Jdg 12:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: the men: Jdg 12:1-6; Sa2 19:41; Job 5:2; Ecc 4:4; Jam 4:5, Jam 4:6
Why: etc. Heb. What thing is this thou hast done unto us, sharply. Heb. strongly.
Carl Friedrich Keil and Franz Delitzsch
8:1
When the Ephraimites met with Gideon, after they had smitten the Midianites at Oreb and Zeeb, and were pursuing them farther, they said to him, "What is the thing that thou hast done to us (i.e., what is the reason for your having done this to us), not to call us when thou wentest forth to make war upon Midian? And they did chide with him sharply," less from any dissatisfied longing for booty, than from injured pride or jealousy, because Gideon had made war upon the enemy and defeated them without the co-operation of this tribe, which was striving for the leadership. Gideon's reply especially suggests the idea of injured ambition: "What have I now done like you?" sc., as if I had done as great things as you. "Is not the gleaning of Ephraim better than the vintage of Abiezer?" The gleaning of Ephraim is the victory gained over the flying Midianites. Gideon declares this to be better than the vintage of Abiezer, i.e., the victory obtained by him the Abiezrite with his 300 men, because the Ephraimites had slain two Midianitish princes. The victory gained by the Ephraimites must indeed have been a very important one, as it is mentioned by Isaiah (Is 10:26) as a great blow of the Lord upon Midian. "And what could I do like you?" i.e., could I accomplish such great deeds as you? "Then their anger turned away from him." רוּח, the breathing of the nose, snorting, hence "anger," as in Is 25:4, etc.
Geneva 1599
8:1 And the men of Ephraim said unto him, (a) Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply.
(a) They began to object, because he had the glory of the victory.
John Gill
8:1 And the men of Ephraim said unto him,.... To Gideon, when they brought him the heads of Oreb and Zeeb; taking this to be a proper opportunity to expostulate and chide with him, when they had done so much service:
why hast thou served us thus; neglected them, overlooked them, which they took as a reproach to them, and as if he had bore them ill will:
that thou calledst us not when thou wentest to fight with the Midianites? that he did not call them first, when he called other tribes, as Asher, Zebulun, and Naphtali, when they were as near or nearer, and more nearly allied, being both the descendants of Joseph; and were the tribe that Jacob had given the preference to; and being of proud spirits they envied the glory that Gideon, who was of the tribe of Manasseh, had got; and by which they were jealous he would advance that tribe above theirs:
and they did chide with him sharply; used rough words and ill language, and threw out many keen and biting expressions, which discovered great anger and wrath, envy and ill will.
John Wesley
8:1 Why haft thou, &c. - Why hast thou neglected and despised us, in not calling us in to thy help, as thou didst other tribes? These were a proud people, puffed up with a conceit of their number and strength, and the preference which Jacob gave them above Manasseh, of which tribe Gideon was, who by this act had seemed to advance his own tribe, and to depress theirs.
Robert Jamieson, A. R. Fausset and David Brown
8:1 THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Judg 8:1-9)
the men of Ephraim said unto him, Why hast thou served us thus?--Where this complaint was made, whether before or after the crossing of the Jordan, cannot be determined. By the overthrow of the national enemy, the Ephraimites were benefited as largely as any of the other neighboring tribes. But, piqued at not having been sharers in the glory of the victory, their leading men could not repress their wounded pride; and the occasion only served to bring out an old and deep-seated feeling of jealous rivalry that subsisted between the tribes (Is 9:21). The discontent was groundless, for Gideon acted according to divine directions. Besides, as their tribe was conterminous with that of Gideon, they might, had they been really fired with the flame of patriotic zeal, have volunteered their services in a movement against the common enemy.
8:28:2: Եւ ասէ ցնոսա. Արդ զի՞նչ ինչ արարի իբրեւ զձեզ. ո՞չ ապաքէն լաւագոյն է ճռաքաղութիւնդ Եփրեմի, քան զկութսն Աբիեզերայ։
2. Նա նրանց ասաց. «Ես հիմա ի՞նչ եմ արել ձեր արածի համեմատ. մի՞թէ Եփրեմի ճռաքաղը Աբիեզերի խաղողաքաղից լաւ չէ.
2 Եւ անիկա անոնց ըսաւ. «Ես ի՞նչ ըրի ձեզի։ Եփրեմին ճռաքաղութիւնը Աբիեզերին այգեկութէն լաւագոյն չէ՞ արդեօք։
Եւ ասէ ցնոսա. Արդ զի՞նչ ինչ արարի իբրեւ զձեզ. ո՞չ ապաքէն լաւագոյն է ճռաքաղութիւնդ Եփրեմի քան զկութսն Աբիեզերայ:

8:2: Եւ ասէ ցնոսա. Արդ զի՞նչ ինչ արարի իբրեւ զձեզ. ո՞չ ապաքէն լաւագոյն է ճռաքաղութիւնդ Եփրեմի, քան զկութսն Աբիեզերայ։
2. Նա նրանց ասաց. «Ես հիմա ի՞նչ եմ արել ձեր արածի համեմատ. մի՞թէ Եփրեմի ճռաքաղը Աբիեզերի խաղողաքաղից լաւ չէ.
2 Եւ անիկա անոնց ըսաւ. «Ես ի՞նչ ըրի ձեզի։ Եփրեմին ճռաքաղութիւնը Աբիեզերին այգեկութէն լաւագոյն չէ՞ արդեօք։
zohrab-1805▾ eastern-1994▾ western am▾
8:28:2: [Гедеон] отвечал им: сделал ли я что такое, как вы ныне? Не счастливее ли Ефрем добирал виноград, нежели Авиезер обирал?
8:2 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him τί τις.1 who?; what? ἐποίησα ποιεω do; make νῦν νυν now; present καθὼς καθως just as / like ὑμεῖς υμεις you ἢ η or; than οὐχὶ ουχι not; not actually κρεῖσσον κρεισσον more dominant; better ἐπιφυλλὶς επιφυλλις Ephraim; Efrem ἢ η or; than τρυγητὸς τρυγητος Abiezer; Aviezer
8:2 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to מֶה־ meh- מָה what עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make עַתָּ֖ה ʕattˌā עַתָּה now כָּכֶ֑ם kāḵˈem כְּ as הֲ hᵃ הֲ [interrogative] לֹ֗וא lˈô לֹא not טֹ֛וב ṭˈôv טֹוב good עֹלְלֹ֥ות ʕōlᵊlˌôṯ עֹלֵלֹות gleaning אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim מִ mi מִן from בְצִ֥יר vᵊṣˌîr בָּצִיר vintage אֲבִיעֶֽזֶר׃ ʔᵃvîʕˈezer אֲבִיעֶזֶר Abiezer
8:2. quibus ille respondit quid enim tale facere potui quale vos fecistis nonne melior est racemus Ephraim vindemiis AbiezerAnd he answered them: What could I have done like to that which you have done? Is not one bunch of grapes of Ephraim better than the vintages of Abiezer?
2. And he said unto them, What have I now done in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?
8:2. And he said unto them, What have I done now in comparison of you? [Is] not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?
8:2. And he responded to them: “But what could I have done that would be so great as what you have done? Is not one bunch of grapes of Ephraim better than the vintages of Abiezer?
And he said unto them, What have I done now in comparison of you? [Is] not the gleaning of the grapes of Ephraim better than the vintage of Abiezer:

8:2: [Гедеон] отвечал им: сделал ли я что такое, как вы ныне? Не счастливее ли Ефрем добирал виноград, нежели Авиезер обирал?
8:2
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
τί τις.1 who?; what?
ἐποίησα ποιεω do; make
νῦν νυν now; present
καθὼς καθως just as / like
ὑμεῖς υμεις you
η or; than
οὐχὶ ουχι not; not actually
κρεῖσσον κρεισσον more dominant; better
ἐπιφυλλὶς επιφυλλις Ephraim; Efrem
η or; than
τρυγητὸς τρυγητος Abiezer; Aviezer
8:2
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
מֶה־ meh- מָה what
עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make
עַתָּ֖ה ʕattˌā עַתָּה now
כָּכֶ֑ם kāḵˈem כְּ as
הֲ hᵃ הֲ [interrogative]
לֹ֗וא lˈô לֹא not
טֹ֛וב ṭˈôv טֹוב good
עֹלְלֹ֥ות ʕōlᵊlˌôṯ עֹלֵלֹות gleaning
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
מִ mi מִן from
בְצִ֥יר vᵊṣˌîr בָּצִיר vintage
אֲבִיעֶֽזֶר׃ ʔᵃvîʕˈezer אֲבִיעֶזֶר Abiezer
8:2. quibus ille respondit quid enim tale facere potui quale vos fecistis nonne melior est racemus Ephraim vindemiis Abiezer
And he answered them: What could I have done like to that which you have done? Is not one bunch of grapes of Ephraim better than the vintages of Abiezer?
8:2. And he said unto them, What have I done now in comparison of you? [Is] not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?
8:2. And he responded to them: “But what could I have done that would be so great as what you have done? Is not one bunch of grapes of Ephraim better than the vintages of Abiezer?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:2: Is not the gleaning, etc. - That is, The Ephraimites have performed more important services than Gideon and his men; and he supports the assertion by observing that it was they who took the two Midianitish generals, having discomfited their hosts at the passes of Jordan.
Albert Barnes: Notes on the Bible - 1834
8:2: A civil war with the great tribe of Ephraim would soon have turned Israel's victory into mourning. Gideon therefore soothes their wounded pride by confessing that Ephraim had done more, though they had joined him so late in the day, than he had been able to effect in the whole campaign. The grape-gleaning of Ephraim was better than the whole vintage of Abi-ezer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: What: Co1 13:4-7; Gal 5:14, Gal 5:15; Phi 2:2, Phi 2:3; Jam 1:19, Jam 1:20, Jam 3:13-18
Is not the: That is, the Ephraimites have performed more important services than Gideon and his men had achieved.
Abiezer: Jdg 6:11, Jdg 6:34
Geneva 1599
8:2 And he said unto them, What have I done now in comparison of (b) you? [Is] not the (c) gleaning of the grapes of Ephraim better than the vintage of Abiezer?
(b) Who have slain two princes, Oreb and Zeeb.
(c) This last act of the whole tribe is more famous, than the whole enterprise of one man of one family.
John Gill
8:2 And he said unto them,.... In a very mild and gentle manner, giving soft words, which turn away wrath:
what have I done in comparison of you? he and his men, he signifies, had only blew trumpets, broke pitchers, and held torches; it was the Lord that did all, and set the Midianites one against another to slay each other; and in the pursuit as yet he had only picked up and slain some common soldiers, they had taken two princes of Midian, Oreb and Zeeb, and had brought their heads in triumph to him:
is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer? the family of Abiezer, of which Gideon was; the meaning is, that whereas he began the fight, which may be called the vintage, and they had finished it, which was like gleaning; yet what they did last was much preferable to what was done by him at first; or the princes of Midian, which they had taken in the pursuit, and was like gleaning after a vintage, were equal, yea, superior to all the camp of Midian, or that part of it that had fallen into his hands. The Targum is,"are not the weak of the house of Ephraim better than the strong of the house of Abiezer?''
John Wesley
8:2 What have I, &c. - What I have done in cutting off some of the common soldiers, is not to be compared with your destroying their princes; I began the war, but you have finished. The gleaning - What you have gleaned or done after me, Of Abiezer - That is, of the Abiezrites, to whom he modestly communicates the honour of the victory, and does not arrogate it to himself.
Robert Jamieson, A. R. Fausset and David Brown
8:2 he said unto them, What have I done now in comparison of you?--His mild and truly modest answer breathes the spirit of a great as well as good man, who was calm, collected, and self-possessed in the midst of most exciting scenes. It succeeded in throwing oil on the troubled waters (Prov 16:1), and no wonder, for in the height of generous self-denial, it ascribes to his querulous brethren a greater share of merit and glory than belonged to himself (1Cor 13:4; Phil 2:3).
8:38:3: ՚Ի ձե՛ռս ձեր մատնեաց Տէր զիշխանս Մադիամու՝ զՈրեբ եւ զԶեբ. եւ զի՞նչ կարացի առնել իբրեւ զձեզ։ Եւ ապա դադարեաց ոգի նոցա ՚ի նմանէ ՚ի խօսել նորա զբանս զայս[2547]։ [2547] Ոմանք. Ոգի նորա ՚ի նոցանէ։
3. Տէրը ձեր ձեռքը մատնեց մադիամացիների իշխաններին՝ Օրեբին եւ Զեբին. ես ի՞նչ կարողացայ անել ձեզ հետ համեմատած»: Երբ նա այս խօսքն ասաց, նրանց հոգին հանգստացաւ նրա նկատմամբ:
3 Աստուած Մադիամի իշխանները՝ Օրէբն ու Զէբը՝ ձեր ձեռքը տուաւ. ես ձեզի ի՞նչ կրցայ ընել»։ Երբ այս խօսքը ըսաւ՝ անոնց սիրտը հանդարտեցաւ։
Ի ձեռս ձեր մատնեաց [150]Տէր զիշխանս Մադիամու զՈվրեբ եւ զԶեբ. եւ զի՞նչ կարացի առնել իբրեւ զձեզ: Եւ ապա դադարեաց ոգի նոցա ի նմանէ ի խօսել նորա զբանս զայս:

8:3: ՚Ի ձե՛ռս ձեր մատնեաց Տէր զիշխանս Մադիամու՝ զՈրեբ եւ զԶեբ. եւ զի՞նչ կարացի առնել իբրեւ զձեզ։ Եւ ապա դադարեաց ոգի նոցա ՚ի նմանէ ՚ի խօսել նորա զբանս զայս[2547]։
[2547] Ոմանք. Ոգի նորա ՚ի նոցանէ։
3. Տէրը ձեր ձեռքը մատնեց մադիամացիների իշխաններին՝ Օրեբին եւ Զեբին. ես ի՞նչ կարողացայ անել ձեզ հետ համեմատած»: Երբ նա այս խօսքն ասաց, նրանց հոգին հանգստացաւ նրա նկատմամբ:
3 Աստուած Մադիամի իշխանները՝ Օրէբն ու Զէբը՝ ձեր ձեռքը տուաւ. ես ձեզի ի՞նչ կրցայ ընել»։ Երբ այս խօսքը ըսաւ՝ անոնց սիրտը հանդարտեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:38:3: В ваши руки предал Бог князей Мадиамских Орива и Зива, и что мог сделать я такое, как вы? Тогда успокоился дух их против него, когда сказал он им такие слова.
8:3 ἐν εν in χειρὶ χειρ hand ὑμῶν υμων your παρέδωκεν παραδιδωμι betray; give over κύριος κυριος lord; master τοὺς ο the ἄρχοντας αρχων ruling; ruler Μαδιαμ μαδιαν Madian; Mathian τὸν ο the Ωρηβ ωρηβ and; even τὸν ο the Ζηβ ζηβ and; even τί τις.1 who?; what? ἠδυνήθην δυναμαι able; can ποιῆσαι ποιεω do; make ὡς ως.1 as; how ὑμεῖς υμεις you τότε τοτε at that ἀνέθη ανιημι remiss; relax τὸ ο the πνεῦμα πνευμα spirit; wind αὐτῶν αυτος he; him ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἐν εν in τῷ ο the λαλῆσαι λαλεω talk; speak αὐτὸν αυτος he; him τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he
8:3 בְּ bᵊ בְּ in יֶדְכֶם֩ yeḏᵊḵˌem יָד hand נָתַ֨ן nāṯˌan נתן give אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] שָׂרֵ֤י śārˈê שַׂר chief מִדְיָן֙ miḏyˌān מִדְיָן Midian אֶת־ ʔeṯ- אֵת [object marker] עֹרֵ֣ב ʕōrˈēv עֹרֵב Oreb וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] זְאֵ֔ב zᵊʔˈēv זְאֵב Zeeb וּ û וְ and מַה־ mah- מָה what יָּכֹ֖לְתִּי yyāḵˌōlᵊttî יכל be able עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make כָּכֶ֑ם kāḵˈem כְּ as אָ֗ז ʔˈāz אָז then רָפְתָ֤ה rāfᵊṯˈā רפה be slack רוּחָם֙ rûḥˌām רוּחַ wind מֵֽ mˈē מִן from עָלָ֔יו ʕālˈāʸw עַל upon בְּ bᵊ בְּ in דַבְּרֹ֖ו ḏabbᵊrˌô דבר speak הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
8:3. in manus vestras tradidit Dominus principes Madian Oreb et Zeb quid tale facere potui quale vos fecistis quod cum locutus esset requievit spiritus eorum quo tumebant contra eumThe Lord hath delivered into your hands the princes of Madian, Oreb and Zeb: what could I have done like to what you have done? And when he had said this, their spirit was appeased, with which they swelled against him.
3. God hath delivered into your hand the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their anger was abated toward him, when he had said that.
8:3. God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their anger was abated toward him, when he had said that.
8:3. The Lord has delivered into your hands the leaders of Midian, Oreb and Zeeb. What could I have done that would be so great as what you have done?” And when he had said this, their spirit, which was swelling up against him, was quieted.
God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their anger was abated toward him, when he had said that:

8:3: В ваши руки предал Бог князей Мадиамских Орива и Зива, и что мог сделать я такое, как вы? Тогда успокоился дух их против него, когда сказал он им такие слова.
8:3
ἐν εν in
χειρὶ χειρ hand
ὑμῶν υμων your
παρέδωκεν παραδιδωμι betray; give over
κύριος κυριος lord; master
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
Μαδιαμ μαδιαν Madian; Mathian
τὸν ο the
Ωρηβ ωρηβ and; even
τὸν ο the
Ζηβ ζηβ and; even
τί τις.1 who?; what?
ἠδυνήθην δυναμαι able; can
ποιῆσαι ποιεω do; make
ὡς ως.1 as; how
ὑμεῖς υμεις you
τότε τοτε at that
ἀνέθη ανιημι remiss; relax
τὸ ο the
πνεῦμα πνευμα spirit; wind
αὐτῶν αυτος he; him
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
λαλῆσαι λαλεω talk; speak
αὐτὸν αυτος he; him
τὸν ο the
λόγον λογος word; log
τοῦτον ουτος this; he
8:3
בְּ bᵊ בְּ in
יֶדְכֶם֩ yeḏᵊḵˌem יָד hand
נָתַ֨ן nāṯˌan נתן give
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
שָׂרֵ֤י śārˈê שַׂר chief
מִדְיָן֙ miḏyˌān מִדְיָן Midian
אֶת־ ʔeṯ- אֵת [object marker]
עֹרֵ֣ב ʕōrˈēv עֹרֵב Oreb
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
זְאֵ֔ב zᵊʔˈēv זְאֵב Zeeb
וּ û וְ and
מַה־ mah- מָה what
יָּכֹ֖לְתִּי yyāḵˌōlᵊttî יכל be able
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
כָּכֶ֑ם kāḵˈem כְּ as
אָ֗ז ʔˈāz אָז then
רָפְתָ֤ה rāfᵊṯˈā רפה be slack
רוּחָם֙ rûḥˌām רוּחַ wind
מֵֽ mˈē מִן from
עָלָ֔יו ʕālˈāʸw עַל upon
בְּ bᵊ בְּ in
דַבְּרֹ֖ו ḏabbᵊrˌô דבר speak
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
8:3. in manus vestras tradidit Dominus principes Madian Oreb et Zeb quid tale facere potui quale vos fecistis quod cum locutus esset requievit spiritus eorum quo tumebant contra eum
The Lord hath delivered into your hands the princes of Madian, Oreb and Zeb: what could I have done like to what you have done? And when he had said this, their spirit was appeased, with which they swelled against him.
8:3. God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their anger was abated toward him, when he had said that.
8:3. The Lord has delivered into your hands the leaders of Midian, Oreb and Zeeb. What could I have done that would be so great as what you have done?” And when he had said this, their spirit, which was swelling up against him, was quieted.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
8:3: Then their anger was abated - A soft answer turneth away wrath. He might have said that he could place but little dependence on his brethren when, through faint-heartedness, 22,000 left him at one time; but he passed this by, and took a more excellent way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: God: Jdg 7:24, Jdg 7:25; Psa 44:3, Psa 115:1, Psa 118:14-16; Joh 4:37; Rom 12:3, Rom 12:6, Rom 15:18, Rom 15:19; Phi 2:3
Then: Pro 15:1, Pro 16:32, Pro 25:11, Pro 25:15
anger: Heb. spirit
John Gill
8:3 God hath delivered into your hands the princes of Midian, Oreb and Zeeb,.... A high honour this conferred upon you, and with which you may be well contented:
and what was I able to do in comparison of you? what he had done in defeating and pursuing the army of Midian, in slaying and taking any of them prisoners, was nothing in comparison of what they had done; nay, he signifies that he was not capable of doing anything worth mentioning without them; the glory of finishing this conquest was reserved for them:
then their anger was abated towards him when he had said that; it being what gratified their pride and was pleasing to them; and this conduct of Gideon showed him to be a wise and humble man.
John Wesley
8:3 Was abated - His soft and humble answer allayed their rage.
8:48:4: Եւ եկն Գեդէոն ՚ի Յորդանան, եւ անց ինքն եւ երեք հարեւր արքն որ ընդ նմա պատրաստեալք եւ քաղցեալք[2548]։ [2548] Ոմանք. Պարտասեալք եւ քաղց՛՛։
4. Գեդէոնը եկաւ Յորդանան գետը եւ իր հետ եղող երեք հարիւր մարդկանց հետ գետն անցաւ սպառուած եւ քաղցած:
4 Գեդէօն Յորդանան եկաւ ու ինք եւ իրեն հետ եղող երեք հարիւր մարդիկը անցան. թէպէտեւ նուաղած էին, բայց թշնամին կը հալածէին։
Եւ եկն Գեդէոն ի Յորդանան, եւ անց ինքն եւ երեք հարեւր արքն որ ընդ նմա պարտասեալք [151]եւ քաղցեալք:

8:4: Եւ եկն Գեդէոն ՚ի Յորդանան, եւ անց ինքն եւ երեք հարեւր արքն որ ընդ նմա պատրաստեալք եւ քաղցեալք[2548]։
[2548] Ոմանք. Պարտասեալք եւ քաղց՛՛։
4. Գեդէոնը եկաւ Յորդանան գետը եւ իր հետ եղող երեք հարիւր մարդկանց հետ գետն անցաւ սպառուած եւ քաղցած:
4 Գեդէօն Յորդանան եկաւ ու ինք եւ իրեն հետ եղող երեք հարիւր մարդիկը անցան. թէպէտեւ նուաղած էին, բայց թշնամին կը հալածէին։
zohrab-1805▾ eastern-1994▾ western am▾
8:48:4: И пришел Гедеон к Иордану, и перешел сам и триста человек, бывшие с ним. Они были утомлены [и голодны], преследуя {врагов}.
8:4 καὶ και and; even ἦλθεν ερχομαι come; go Γεδεων γεδεων Gedeōn; Yetheon ἐπὶ επι in; on τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis καὶ και and; even διέβη διαβαινω step through; go across αὐτὸς αυτος he; him καὶ και and; even οἱ ο the τριακόσιοι τριακοσιοι three hundred ἄνδρες ανηρ man; husband οἱ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him πεινῶντες πειναω hungry καὶ και and; even διώκοντες διωκω go after; pursue
8:4 וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come גִדְעֹ֖ון ḡiḏʕˌôn גִּדְעֹון Gideon הַ ha הַ the יַּרְדֵּ֑נָה yyardˈēnā יַרְדֵּן Jordan עֹבֵ֣ר ʕōvˈēr עבר pass ה֗וּא hˈû הוּא he וּ û וְ and שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three מֵאֹ֤ות mēʔˈôṯ מֵאָה hundred הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתֹּ֔ו ʔittˈô אֵת together with עֲיֵפִ֖ים ʕᵃyēfˌîm עָיֵף faint וְ wᵊ וְ and רֹדְפִֽים׃ rōḏᵊfˈîm רדף pursue
8:4. cumque venisset Gedeon ad Iordanem transivit eum cum trecentis viris qui secum erant et prae lassitudine fugientes persequi non poterantAnd when Gedeon was come to the Jordan, he passed over it with the three hundred men that were with him: who were so weary that they could not pursue after them that fled.
4. And Gideon came to Jordan, passed over, he, and the three hundred men that were with him, faint, yet pursuing.
8:4. And Gideon came to Jordan, [and] passed over, he, and the three hundred men that [were] with him, faint, yet pursuing [them].
8:4. And when Gideon had arrived at the Jordan, he crossed over it with the three hundred men who were with him. And they were so weary that they were unable to pursue those who were fleeing.
And Gideon came to Jordan, [and] passed over, he, and the three hundred men that [were] with him, faint, yet pursuing:

8:4: И пришел Гедеон к Иордану, и перешел сам и триста человек, бывшие с ним. Они были утомлены [и голодны], преследуя {врагов}.
8:4
καὶ και and; even
ἦλθεν ερχομαι come; go
Γεδεων γεδεων Gedeōn; Yetheon
ἐπὶ επι in; on
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
καὶ και and; even
διέβη διαβαινω step through; go across
αὐτὸς αυτος he; him
καὶ και and; even
οἱ ο the
τριακόσιοι τριακοσιοι three hundred
ἄνδρες ανηρ man; husband
οἱ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
πεινῶντες πειναω hungry
καὶ και and; even
διώκοντες διωκω go after; pursue
8:4
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
גִדְעֹ֖ון ḡiḏʕˌôn גִּדְעֹון Gideon
הַ ha הַ the
יַּרְדֵּ֑נָה yyardˈēnā יַרְדֵּן Jordan
עֹבֵ֣ר ʕōvˈēr עבר pass
ה֗וּא hˈû הוּא he
וּ û וְ and
שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three
מֵאֹ֤ות mēʔˈôṯ מֵאָה hundred
הָ הַ the
אִישׁ֙ ʔîš אִישׁ man
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתֹּ֔ו ʔittˈô אֵת together with
עֲיֵפִ֖ים ʕᵃyēfˌîm עָיֵף faint
וְ wᵊ וְ and
רֹדְפִֽים׃ rōḏᵊfˈîm רדף pursue
8:4. cumque venisset Gedeon ad Iordanem transivit eum cum trecentis viris qui secum erant et prae lassitudine fugientes persequi non poterant
And when Gedeon was come to the Jordan, he passed over it with the three hundred men that were with him: who were so weary that they could not pursue after them that fled.
8:4. And Gideon came to Jordan, [and] passed over, he, and the three hundred men that [were] with him, faint, yet pursuing [them].
8:4. And when Gideon had arrived at the Jordan, he crossed over it with the three hundred men who were with him. And they were so weary that they were unable to pursue those who were fleeing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-9: Жители Суккофа и Пенуэла отказали Гедеону, боровшемуся за спасение Израиля, даже в хлебе, чем навлекли на себя справедливый гнев его. О Суккофе см. Быт. XXXIII:17; о Пенуэле см. Быт. XXXII:30-32.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Gideon Pursues the Midianites. B. C. 1249.

4 And Gideon came to Jordan, and passed over, he, and the three hundred men that were with him, faint, yet pursuing them. 5 And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they be faint, and I am pursuing after Zebah and Zalmunna, kings of Midian. 6 And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army? 7 And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers. 8 And he went up thence to Penuel, and spake unto them likewise: and the men of Penuel answered him as the men of Succoth had answered him. 9 And he spake also unto the men of Penuel, saying, When I come again in peace, I will break down this tower. 10 Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword. 11 And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure. 12 And when Zebah and Zalmunna fled, he pursued after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host. 13 And Gideon the son of Joash returned from battle before the sun was up, 14 And caught a young man of the men of Succoth, and enquired of him: and he described unto him the princes of Succoth, and the elders thereof, even threescore and seventeen men. 15 And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary? 16 And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth. 17 And he beat down the tower of Penuel, and slew the men of the city.
In these verses we have,
I. Gideon, as a valiant general, pursuing the remaining Midianites, and bravely following his blow. A very great slaughter was made of the enemy at first: 120,000 men that drew the sword, v. 10. Such a terrible execution did they make among themselves, and so easy a prey were they to Israel. But, it seems, the two kings of Midian, being better provided than the rest for an escape, with 15,000 men got over Jordan before the passes could be secured by the Ephraimites, and made towards their own country. Gideon thinks he does not fully execute his commission to save Israel if he let them escape. He is not content to chase them out of the country, but he will chase them out of the world, Job xviii. 18. This resolution is here pushed on with great firmness, and crowned with great success.
1. His firmness was very exemplary. He effected his purpose under the greatest disadvantages and discouragements that could be. (1.) He took none with him but his 300 men, who now laid aside their trumpets and torches, and betook themselves to their swords and spears. God had said, By these 300 men will I save you (ch. vii. 7); and, confiding in that promise, Gideon kept to them only, v. 4. He expected more from 300 men, supported by a particular promise, than from so many thousands supported only by their own valour. (2.) They were faint, and yet pursuing, much fatigued with what they had done, and yet eager to do more against the enemies of their country. Our spiritual warfare must thus be prosecuted with what strength we have, though we have but little; it is many a time the true Christina's case, fainting and yet pursuing. (3.) Though he met with discouragement from those of his own people, was jeered for what he was doing, as going about what he could never accomplish, yet he went on with it. If those that should be our helpers in the way of our duty prove hindrances to us, let not this drive us off from it. Those know not how to value God's acceptance that know not how to despise the reproaches and contempts of men. (4.) He made a very long march by the way of those that dwelt in tents (v. 11), either because he hoped to find them kinder to him than the men of Succoth and Penuel, that dwelt in walled towns (sometimes there is more generosity and charity found in country tents than in city palaces), or because that was a road in which he would be least expected, and therefore that way it would be the greater surprise to them. It is evident he spared no pains to complete his victory. Now he found it an advantage to have his 300 men such as could bear hunger, and thirst, and toil. It should seem, he set upon the enemy by night, as he had done before, for the host was secure. The security of sinners often proves their ruin, and dangers are most fatal when least feared.
2. His success was very encouraging to resolution and industry in a good cause. He routed the army (v. 11), and took the two kings prisoners, v. 12. Note, The fear of the wicked shall come upon him. Those that think to run from the sword of the Lord and of Gideon do but run upon it. If he flee from the iron weapon, yet the bow of steel shall strike him through; for evil pursueth sinners.
II. Here is Gideon, as a righteous judge, chastising the insolence of the disaffected Israelites, the men of Succoth and the men of Penuel, both in the tribe of Gad, on the other side Jordan.
1. Their crime was great. Gideon, with a handful of feeble folk was pursuing the common enemy, to complete the deliverance of Israel. His way led him through the city of Succoth first and afterwards of Penuel. He expected not that the magistrates should meet him in their formalities, congratulate him upon his victory, present him with the keys of their city, and give him a treat, much less that they should send forces in to his assistance, though he was entitled to all this; but he only begs some necessary food for his soldiers that were ready to faint for want, and he does it very humbly and importunately: Give, I pray you, loaves of bread unto the people that follow me, v. 5. The request would have been reasonable if they had been but poor travellers in distress; but considering that they were soldiers, called, and chose, and faithful (Rev. xvii. 14), men whom God had greatly honoured and to whom Israel was highly obliged, who had done great service to their country and were now doing more,--that they were conquerors, and had power to put them under contribution,--and that they were fighting God's battles and Israel's,--nothing could be more just than that their brethren should furnish them with the best provisions their city afforded. But the princes of Succoth neither feared God nor regarded man. For, (1.) In contempt of God, they refused to answer the just demands of him whom God had raised up to save them, affronted him, bantered him, despised the success he had already been honoured with, despaired of the success of his present undertaking, did what they could to discourage him in prosecuting the war, and were very willing to believe that the remaining forces of Midian, which they had now seen march through their country, would be too hard for him: Are the hands of Zebah and Zalmunna now in thy hand? "No, nor ever will be," so they conclude, judging by the disproportion of numbers. (2.) The bowels of their compassion were shut up against their brethren; they were as destitute of love as they were of faith, would not give morsels of bread (so some read it) to those that were ready to perish. Were these princes? were these Israelites? unworthy either title, base and degenerate men! Surely they were worshippers of Baal, or in the interests of Midian. The men of Penuel gave the same answer to the same request, defying the sword of the Lord and of Gideon, v. 8.
2. The warning he gave them of the punishment of their crime was very fair. (1.) He did not punish it immediately, because he would not lose so much time from the pursuit of the enemy that were flying from him, because he would not seem to do it in a neat of passion, and because he would do it more to their shame and confusion when he had completed his undertaking, which they thought impracticable. But, (2.) He told them how he would punish it (v. 7, 9), to show the confidence he had of success in the strength of God, and that, if they had the least grain of grace and consideration left, they might upon second thoughts repent of their folly, humble themselves, and contrive how to atone for it, by sending after him succours and supplies, which if they had done, no doubt, Gideon would have pardoned them. God gives notice of danger, and space to repent, that sinners may flee from the wrath to come.
3. The warning being slighted, the punishment, though very severe, was really very just.
(1.) The princes of Succoth were first made examples. Gideon got intelligence of their number, seventy-seven men, their names, and places of abode, which were described in writing to him, v. 14. And, to their great surprise, when they thought he had scarcely overtaken the Midianites, he returned a conqueror. His 300 men were now the ministers of his justice; they secured all these princes, and brought them before Gideon, who showed them his royal captives in chains. "These are the men you thought me an unequal match for, and would give me no assistance in the pursuit of," v. 15. And he punished them with thorns and briers, but, it should seem, not unto death. With these, [1.] He tormented their bodies, either by scourging or by rolling them in the thorns and briers; some way or other he tore their flesh, v. 7. Those shall have judgment without mercy that have shown no mercy. Perhaps he observed them to be soft and delicate men, who despised him and his company for their roughness and hardiness, and therefore Gideon thus mortified them for their effeminacy. [2.] He instructed their minds: With these he taught the men of Succoth, v. 16. The correction he gave them was intended, not for destruction, but wholesome discipline, to make them wiser and better for the future. He made them know (so the word is), made them know themselves and their folly, God and their duty, made them know who Gideon was, since they would not know by the success wherewith God had crowned him. Note, Many are taught with the briers and thorns of affliction that would not learn otherwise. God gives wisdom by the rod and reproof, chastens and teaches, and by correction opens the ear to discipline. Our blessed Saviour, though he was a Son, yet learnt obedience by the things which he suffered, Heb. v. 8. Let every pricking brier, and grieving thorn, especially when it becomes a thorn in the flesh, be thus interpreted, thus improved. "By this God designs to teach me; what good lesson shall I learn?"
(2.) The doom of the men of Penuel comes next, and it should seem he used them more severely than the other, for good reason, no doubt, v. 17. [1.] He beat down their tower, of which they gloried, in which they trusted, perhaps scornfully advising Gideon and his men rather to secure themselves in that than to pursue the Midianites. What men make their pride is justly by its ruin made their shame. [2.] He slew the men of the city, not all, perhaps not the elders or princes, but those that had affronted him, and those only. He slew some of the men of the city that were most insolent and abusive, for terror to the rest, and so he taught the men of Penuel.
Adam Clarke: Commentary on the Bible - 1831
8:4: Faint, yet pursuing - The Vulgate paraphrases this, et prae lassitudine, fugientes persequi non poterant; "and, through fatigue, unable to pursue the fugitives."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: faint: Sa1 14:28, Sa1 14:29, Sa1 14:31, Sa1 14:32, Sa1 30:10; Co2 4:8, Co2 4:9, Co2 4:16; Gal 6:9; Heb 12:1-4
Carl Friedrich Keil and Franz Delitzsch
8:4
Pursuit and Complete Overthrow of the Midianites. - That the Midianites whom God had delivered into his hand might be utterly destroyed, Gideon pursued those who had escaped across the Jordan, till he overtook them on the eastern boundary of Gilead and smote them there.
Judg 8:4-5
When he came to the Jordan with his three hundred men, who were exhausted with the pursuit, he asked the inhabitants of Succoth for loaves of bread for the people in his train. So far as the construction is concerned, the words from עבר to ורדפים form a circumstantial clause inserted as a parenthesis into the principal sentence, and subordinate to it: "When Gideon came to the Jordan, passing over he and the three hundred men ... then he said to the men of Succoth." "Exhausted and pursuing," i.e., exhausted with pursuing. The vav is explanatory, lit. "and indeed pursuing," for "because he pursued." The rendering πεινῶντες adopted by the lxx in the Cod. Alex. is merely an arbitrary rendering of the word רדפים, and without any critical worth. Gideon had crossed the Jordan, therefore, somewhere in the neighbourhood of Succoth. Succoth was upon the eastern side of the valley of the Jordan (Josh 13:27), not opposite to Bethshean, but, according to Gen 33:17, on the south side of the Jabbok (Zerka).
Judg 8:6
The princes of Succoth, however, showed so little sympathy and nationality of feeling, that instead of taking part of the attack upon the enemies of Israel, they even refused to supply bread to refresh their brethren of the western tribes who were exhausted with the pursuit of the foe. They said (the sing. ויּאמר may be explained on the ground that one spoke in the name of all: see Ewald, 319, a.), "Is the fist of Zebah and Zalmunna already in thy hand (power), that we should give thine army bread?" In these words there is not only an expression of cowardice, or fear of the vengeance which the Midianites might take when they returned upon those who had supported Gideon and his host, but contempt of the small force which Gideon had, as if it were impossible for him to accomplish anything at all against the foe; and in this contempt they manifested their utter want of confidence in God.
Judg 8:7
Gideon threatened them, therefore, with severe chastisement in the event of a victorious return. "If Jehovah give Zebah and Zalmunna into my hand, I will thresh your flesh (your body) with desert thorns and thistles." The verb דּוּשׁ, constructed with a double accusative (see Ewald, 283, _.), is used in a figurative sense: "to thresh," in other words, to punish severely. "Thorns of the desert" as strong thorns, as the desert is the natural soil for thorn-bushes. The ἁπ. λεγ. בּרקנים also signifies prickly plants, according to the early versions and the Rabbins, probably "such as grow upon stony ground" (Bertheau). The explanation "threshing machines with stones or flints underneath them," which was suggested by J. D. Michaelis and Celsius, and adopted by Gesenius, cannot be sustained.
Judg 8:8-9
The inhabitants of Pnuel on the north bank of the Jabbok (see at Gen 32:24.) behaved in the same churlish manner to Gideon, and for this he also threatened them: "If I return in peace," i.e., unhurt, "I will destroy this tower" (probably the castle of Pnuel).
Judg 8:10-12
The Midianitish kings were at Karkor with all the remnant of their army, about fifteen thousand men, a hundred and twenty thousand having already fallen. Gideon followed them thither by the road of the dwellers in tents on the east of Nobah and Jogbeha; and falling upon them unawares, smote the whole camp, which thought itself quite secure, and took the two kings prisoners, after discomfiting all the camp. The situation of Karkor, which is only mentioned here, cannot be determined with certainty. The statement of Eusebius and Jerome (Onom. s. v. Καρκὰ, Carcar), that it was the castle of Carcaria, a day's journey from Petra, is decidedly wrong, since this castle is much too far to the south, as Gesenius (Thes. p. 1210) has shown. Karkor cannot have been very far from Nobah and Jogbeha. These two places are probably preserved in the ruins of Nowakis and Jebeiha, on the north-west of Ammn (Rabbath-ammon; see at Num 21:31). Now, as Burckhardt (Syr. p. 612) also mentions a ruin in the neighbourhood, called Karkagheisch, on the left of the road from Szalt to Ammn, and at the most an hour and a half to the north-west of Ammn, Knobel (on Num 32:42) is inclined to regard this ruin as Karkor. If this supposition could be proved to be correct, Gideon would have fallen upon the camp of the enemy from the north-east. For "the way of the dwellers in tents on the east of Nobah and Jogbeha" cannot well be any other than the way which ran to the east of Nobah and Jogbeha, past the most easterly frontier city of the Gadites, to the nomads who dwelt in the desert. באללים השּׁכוּני has the article attached to the governing noun, which may easily be explained in this instance from the intervening preposition. The passive participle שׁכוּן has an intransitive force (see Ewald, 149, a.). The verb החריד in the circumstantial clause acquires the force of the pluperfect from the context. When he had startled the camp out of its security, having alarmed it by his unexpected attack, he succeeded in taking the two kings prisoners.
John Gill
8:4 And Gideon came to Jordan, and passed over..... That river; See Gill on Judg 7:25 he and three hundred men that were with him, at the defeat of the Midianites in the valley of Jezreel; so that neither at that nor in the pursuit of them hitherto, had he lost one man:
faint, yet pursuing them: they were faint with being up all night, and continually blowing their trumpets; and had been upon the pursuit of their enemies ever since the defeat; and yet, though they were so faint, they did not leave off the pursuit, but were eager at it.
John Wesley
8:4 Passed over - Or, had passed over.
Robert Jamieson, A. R. Fausset and David Brown
8:4 Gideon came to Jordan, and passed over--much exhausted, but eager to continue the pursuit till the victory was consummated.
8:58:5: Եւ ասէ ցա՛րսն Սոքքովթայ. Տո՛ւք աւադիկ հաց ՚ի կերակուր զօրուս այսմիկ որ ընդ իս, զի քաղցեալ են. եւ ես պնդեցա՛յց զհետ Զեբէի եւ Սաղմանայ թագաւորացն Մադիամու[2549]։ [2549] Ոմանք. Այսորիկ որ ընդ իս է. զի։
5. Նա ասաց Սոքքոթի մարդկանց. «Ուտելու հա՛ց տուէք այս զօրքին, որ ինձ հետ է, որովհետեւ նրանք քաղցած են, իսկ ես կը հետապնդեմ Զեբէիին ու Սաղմանային՝ մադիամացիների թագաւորներին»:
5 Սոկքովթի մարդոցը ըսաւ. «Շնորհք ըրէ՛ք, ետեւէս եկող ժողովուրդին հացի նկանակներ տուէ՛ք, քանզի նուաղած են ու ես Մադիամի թագաւորներուն՝ Զեբէէի ու Սաղմանայի՝ ետեւէն ինկեր կը հալածեմ»։
Եւ ասէ ցարսն Սոկքովթայ. Տուք աւադիկ հաց ի կերակուր զօրուս այսմիկ որ ընդ իս, զի քաղցեալ են. եւ ես պնդեցայց զհետ Զեբէի եւ Սաղմանայ թագաւորացն Մադիամու:

8:5: Եւ ասէ ցա՛րսն Սոքքովթայ. Տո՛ւք աւադիկ հաց ՚ի կերակուր զօրուս այսմիկ որ ընդ իս, զի քաղցեալ են. եւ ես պնդեցա՛յց զհետ Զեբէի եւ Սաղմանայ թագաւորացն Մադիամու[2549]։
[2549] Ոմանք. Այսորիկ որ ընդ իս է. զի։
5. Նա ասաց Սոքքոթի մարդկանց. «Ուտելու հա՛ց տուէք այս զօրքին, որ ինձ հետ է, որովհետեւ նրանք քաղցած են, իսկ ես կը հետապնդեմ Զեբէիին ու Սաղմանային՝ մադիամացիների թագաւորներին»:
5 Սոկքովթի մարդոցը ըսաւ. «Շնորհք ըրէ՛ք, ետեւէս եկող ժողովուրդին հացի նկանակներ տուէ՛ք, քանզի նուաղած են ու ես Մադիամի թագաւորներուն՝ Զեբէէի ու Սաղմանայի՝ ետեւէն ինկեր կը հալածեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:58:5: И сказал он жителям Сокхофа: дайте хлеба народу, который идет за мною; они утомились, а я преследую Зевея и Салмана, царей Мадиамских.
8:5 καὶ και and; even εἶπεν επω say; speak τοῖς ο the ἀνδράσιν ανηρ man; husband Σοκχωθ σοκχωθ give; deposit δὴ δη in fact ἄρτους αρτος bread; loaves εἰς εις into; for τροφὴν τροφη nourishment; provisions τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he τῷ ο the ἐν εν in ποσίν πους foot; pace μου μου of me; mine ὅτι οτι since; that ἐκλείπουσιν εκλειπω leave off; cease καὶ και and; even ἰδοὺ ιδου see!; here I am ἐγώ εγω I εἰμι ειμι be διώκων διωκω go after; pursue ὀπίσω οπισω in back; after τοῦ ο the Ζεβεε ζεβεε and; even Σελμανα σελμανα monarch; king Μαδιαμ μαδιαν Madian; Mathian
8:5 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לְ lᵊ לְ to אַנְשֵׁ֣י ʔanšˈê אִישׁ man סֻכֹּ֔ות sukkˈôṯ סֻכֹּות Succoth תְּנוּ־ tᵊnû- נתן give נָא֙ nˌā נָא yeah כִּכְּרֹ֣ות kikkᵊrˈôṯ כִּכָּר disk לֶ֔חֶם lˈeḥem לֶחֶם bread לָ lā לְ to † הַ the עָ֖ם ʕˌām עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in רַגְלָ֑י raḡlˈāy רֶגֶל foot כִּי־ kî- כִּי that עֲיֵפִ֣ים ʕᵃyēfˈîm עָיֵף faint הֵ֔ם hˈēm הֵם they וְ wᵊ וְ and אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i רֹדֵ֛ף rōḏˈēf רדף pursue אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after זֶ֥בַח zˌevaḥ זֶבַח Zebah וְ wᵊ וְ and צַלְמֻנָּ֖ע ṣalmunnˌāʕ צַלְמֻנָּע Zalmunna מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
8:5. dixitque ad viros Soccoth date obsecro panes populo qui mecum est quia valde defecerunt ut possimus persequi Zebee et Salmana reges MadianAnd he said to the men of Soccoth: Give, I beseech you, bread to the people that is with me, for they are faint: that we may pursue Zebee, and Salmana, the kings of Madian.
5. And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they be faint, and I am pursuing after Zebah and Zalmunna, the kings of Midian.
8:5. And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they [be] faint, and I am pursuing after Zebah and Zalmunna, kings of Midian.
8:5. And he said to the men of Succoth, “I beg you, give bread to the people who are with me, for they are greatly weakened, so that we may be able to pursue Zebah and Zalmunna, the kings of Midian.”
And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they [be] faint, and I am pursuing after Zebah and Zalmunna, kings of Midian:

8:5: И сказал он жителям Сокхофа: дайте хлеба народу, который идет за мною; они утомились, а я преследую Зевея и Салмана, царей Мадиамских.
8:5
καὶ και and; even
εἶπεν επω say; speak
τοῖς ο the
ἀνδράσιν ανηρ man; husband
Σοκχωθ σοκχωθ give; deposit
δὴ δη in fact
ἄρτους αρτος bread; loaves
εἰς εις into; for
τροφὴν τροφη nourishment; provisions
τῷ ο the
λαῷ λαος populace; population
τούτῳ ουτος this; he
τῷ ο the
ἐν εν in
ποσίν πους foot; pace
μου μου of me; mine
ὅτι οτι since; that
ἐκλείπουσιν εκλειπω leave off; cease
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐγώ εγω I
εἰμι ειμι be
διώκων διωκω go after; pursue
ὀπίσω οπισω in back; after
τοῦ ο the
Ζεβεε ζεβεε and; even
Σελμανα σελμανα monarch; king
Μαδιαμ μαδιαν Madian; Mathian
8:5
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לְ lᵊ לְ to
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
סֻכֹּ֔ות sukkˈôṯ סֻכֹּות Succoth
תְּנוּ־ tᵊnû- נתן give
נָא֙ nˌā נָא yeah
כִּכְּרֹ֣ות kikkᵊrˈôṯ כִּכָּר disk
לֶ֔חֶם lˈeḥem לֶחֶם bread
לָ לְ to
הַ the
עָ֖ם ʕˌām עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
רַגְלָ֑י raḡlˈāy רֶגֶל foot
כִּי־ kî- כִּי that
עֲיֵפִ֣ים ʕᵃyēfˈîm עָיֵף faint
הֵ֔ם hˈēm הֵם they
וְ wᵊ וְ and
אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i
רֹדֵ֛ף rōḏˈēf רדף pursue
אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after
זֶ֥בַח zˌevaḥ זֶבַח Zebah
וְ wᵊ וְ and
צַלְמֻנָּ֖ע ṣalmunnˌāʕ צַלְמֻנָּע Zalmunna
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
8:5. dixitque ad viros Soccoth date obsecro panes populo qui mecum est quia valde defecerunt ut possimus persequi Zebee et Salmana reges Madian
And he said to the men of Soccoth: Give, I beseech you, bread to the people that is with me, for they are faint: that we may pursue Zebee, and Salmana, the kings of Madian.
8:5. And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they [be] faint, and I am pursuing after Zebah and Zalmunna, kings of Midian.
8:5. And he said to the men of Succoth, “I beg you, give bread to the people who are with me, for they are greatly weakened, so that we may be able to pursue Zebah and Zalmunna, the kings of Midian.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:5: Give, I pray you, loaves of bread - As Gideon was engaged in the common cause of Israel, he had a right to expect succor from the people at large. His request to the men of Succoth and Penuel was both just and reasonable.
Albert Barnes: Notes on the Bible - 1834
8:5: Succoth was in the tribe of Gad which was entirely trans-Jordanic Jos 13:27; and the ruins are at Sukkot, on the east of Jordan, a little south of Bethshan.
Give, I pray you etc. - Gideon might fairly expect so much aid from the trans-Jordanic tribes, and from so considerable a town as Succoth Jdg 8:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: Succoth: Gen 33:17; Psa 60:6
loaves: Gen 14:18; Deu 23:4; Sa1 25:18; Sa2 17:28, Sa2 17:29; Jo3 1:6-8
Geneva 1599
8:5 And he said unto the men of Succoth, Give, I pray you, (d) loaves of bread unto the people that follow me; for they [be] faint, and I am pursuing after Zebah and Zalmunna, kings of Midian.
(d) Or, some small portion.
John Gill
8:5 And he said to the men of Succoth,.... The inhabitants of that place, the principal men of it, which lay in his way as he was pursuing the Midianites in their flight to their own country; for this was a city on the other side Jordan, and in the tribe of Gad and was inhabited by Israelites, Josh 13:27 it had its name from the booths or tents which Jacob erected here, Gen 33:17.
give, I pray you, loaves of bread unto the people that follow me; he did not desire them to leave their habitations and families, and join him in pursuing his and their enemies, or to furnish him and his men with arms; only to give them some provisions and that not dainties, but loaves of bread; or "morsels of bread" (t), and broken pieces; and these he did not demand in an authoritative manner, as he might have done as a general, but in a way of entreaty; and the arguments he uses are:
for they be faint; for want of food, through the long fatigue from midnight hitherto, in the pursuit of the enemy, and which was not over:
and I am pursuing after Zebah and Zalmunna, kings of Midian; who had fled with 15,000 men, and were now, as Jarchi conjectures, destroying the countries of Reuben and Gad, and the half tribe of Manasseh; and now Gideon and his men were closely pursuing them, in hopes of taking them, and so complete the conquest, and thoroughly deliver Israel from their bondage on both sides Jordan, the benefits of which these men of Succoth would share with others; these were the arguments, and cogent ones they were, to persuade them to give his weary troops some refreshment.
(t) "buccellas panis", Vatablus; "tractas panis", Junius & Tremellius, Piscator; so the Targum.
Robert Jamieson, A. R. Fausset and David Brown
8:5 he said unto the men of Succoth--that is, a place of tents or booths. The name seems to have been applied to the whole part of the Jordan valley on the west, as well as on the east side of the river, all belonging to the tribe of Gad (compare Gen 33:17; 3Kings 7:46; with Josh 13:27). Being engaged in the common cause of all Israel, he had a right to expect support and encouragement from his countrymen everywhere.
8:68:6: Եւ ասեն իշխանքն Սոքքովթայ. Մի՛ թէ ձեռն Զեբէի եւ Սաղմանայ իցէ ՚ի ձեռին քում, զի տացուք հաց զօրականիդ քում։
6. Սոքքոթի իշխաններն ասացին. «Մի՞թէ Զեբէիի եւ Սաղմանայի ձեռքն արդէն քո բռունցքի մէջ է, որ մենք քո զօրքին հաց տանք»:
6 Բայց Սոկքովթի իշխանները ըսին. «Միթէ Զեբէէն ու Սաղմանան արդէն քու ձեռքիդ մէ՞ջ են, որ մենք քու զօրքիդ հաց տանք»։
Եւ ասեն իշխանքն Սոկքովթայ. Միթէ ձեռն Զեբէի եւ Սաղմանայ իցէ՞ ի ձեռին քում, զի տացուք հաց զօրականիդ քում:

8:6: Եւ ասեն իշխանքն Սոքքովթայ. Մի՛ թէ ձեռն Զեբէի եւ Սաղմանայ իցէ ՚ի ձեռին քում, զի տացուք հաց զօրականիդ քում։
6. Սոքքոթի իշխաններն ասացին. «Մի՞թէ Զեբէիի եւ Սաղմանայի ձեռքն արդէն քո բռունցքի մէջ է, որ մենք քո զօրքին հաց տանք»:
6 Բայց Սոկքովթի իշխանները ըսին. «Միթէ Զեբէէն ու Սաղմանան արդէն քու ձեռքիդ մէ՞ջ են, որ մենք քու զօրքիդ հաց տանք»։
zohrab-1805▾ eastern-1994▾ western am▾
8:68:6: Князья Сокхофа сказали: разве рука Зевея и Салмана уже в твоей руке, чтобы нам войску твоему давать хлеб?
8:6 καὶ και and; even εἶπον επω say; speak οἱ ο the ἄρχοντες αρχων ruling; ruler Σοκχωθ σοκχωθ not χεὶρ χειρ hand Ζεβεε ζεβεε and; even Σελμανα σελμανα now; present ἐν εν in χειρί χειρ hand σου σου of you; your οὐ ου not δώσομεν διδωμι give; deposit τῇ ο the δυνάμει δυναμις power; ability σου σου of you; your ἄρτους αρτος bread; loaves
8:6 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say שָׂרֵ֣י śārˈê שַׂר chief סֻכֹּ֔ות sukkˈôṯ סֻכֹּות Succoth הֲ֠ hᵃ הֲ [interrogative] כַף ḵˌaf כַּף palm זֶ֧בַח zˈevaḥ זֶבַח Zebah וְ wᵊ וְ and צַלְמֻנָּ֛ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna עַתָּ֖ה ʕattˌā עַתָּה now בְּ bᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand כִּֽי־ kˈî- כִּי that נִתֵּ֥ן nittˌēn נתן give לִֽ lˈi לְ to צְבָאֲךָ֖ ṣᵊvāʔᵃḵˌā צָבָא service לָֽחֶם׃ lˈāḥem לֶחֶם bread
8:6. responderunt principes Soccoth forsitan palmae manuum Zebee et Salmana in manu tua sunt et idcirco postulas ut demus exercitui tuo panesThe princes of Soccoth answered: Peradventure the palms of the hands of Zebee and Salmana are in thy hand, and therefore thou demandest that we should give bread to thy army.
6. And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army?
8:6. And the princes of Succoth said, [Are] the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army?
8:6. The leaders of Succoth answered, “Perhaps the palms of the hands of Zebah and Zalmunna are in your hand, and for this reason, you request that we give bread to your army.”
And the princes of Succoth said, [Are] the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army:

8:6: Князья Сокхофа сказали: разве рука Зевея и Салмана уже в твоей руке, чтобы нам войску твоему давать хлеб?
8:6
καὶ και and; even
εἶπον επω say; speak
οἱ ο the
ἄρχοντες αρχων ruling; ruler
Σοκχωθ σοκχωθ not
χεὶρ χειρ hand
Ζεβεε ζεβεε and; even
Σελμανα σελμανα now; present
ἐν εν in
χειρί χειρ hand
σου σου of you; your
οὐ ου not
δώσομεν διδωμι give; deposit
τῇ ο the
δυνάμει δυναμις power; ability
σου σου of you; your
ἄρτους αρτος bread; loaves
8:6
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
שָׂרֵ֣י śārˈê שַׂר chief
סֻכֹּ֔ות sukkˈôṯ סֻכֹּות Succoth
הֲ֠ hᵃ הֲ [interrogative]
כַף ḵˌaf כַּף palm
זֶ֧בַח zˈevaḥ זֶבַח Zebah
וְ wᵊ וְ and
צַלְמֻנָּ֛ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna
עַתָּ֖ה ʕattˌā עַתָּה now
בְּ bᵊ בְּ in
יָדֶ֑ךָ yāḏˈeḵā יָד hand
כִּֽי־ kˈî- כִּי that
נִתֵּ֥ן nittˌēn נתן give
לִֽ lˈi לְ to
צְבָאֲךָ֖ ṣᵊvāʔᵃḵˌā צָבָא service
לָֽחֶם׃ lˈāḥem לֶחֶם bread
8:6. responderunt principes Soccoth forsitan palmae manuum Zebee et Salmana in manu tua sunt et idcirco postulas ut demus exercitui tuo panes
The princes of Soccoth answered: Peradventure the palms of the hands of Zebee and Salmana are in thy hand, and therefore thou demandest that we should give bread to thy army.
8:6. And the princes of Succoth said, [Are] the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army?
8:6. The leaders of Succoth answered, “Perhaps the palms of the hands of Zebah and Zalmunna are in your hand, and for this reason, you request that we give bread to your army.”
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Adam Clarke: Commentary on the Bible - 1831
8:6: Are the hands of Zebah and Zalmunna now in thine hand - They feared to help Gideon, lest, if he should be overpowered, the Midianites would revenge it upon them; and they dared not trust God.
Albert Barnes: Notes on the Bible - 1834
8:6: The number of the followers of Zebah and Zalmunna was still so formidable, and Gideon's enterprise still so doubtful, that the men of Succoth (being on the same side of the Jordan) would not risk the vengeance of the Midianites by giving supplies to Gideon's men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: Jdg 5:23; Gen 25:13, Gen 37:25, Gen 37:28; Sa1 25:10, Sa1 25:11; Kg1 20:11; Kg2 14:9; Pro 18:23; Phi 2:21
Geneva 1599
8:6 And the princes of Succoth said, [Are] the (e) hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army?
(e) Because you have overcome a handful, do you think to have overcome the whole?
John Gill
8:6 And the princes of Succoth said,.... The chief magistrates of the place made answer, one in the name of the rest; for the word said is in the singular number:
are the hands of Zebah and Zalmunna now in thine hands; that is, are they taken prisoners, and handcuffed, or their hands bound behind them, and put into the hands of Gideon, to do with them as he pleased? no, they were not; and they suggest they never would, deriding him and his small number of men as not a match for these kings, whom, perhaps a little before, they had seen pass by with 15,000 men; with whom his little army would not be able to encounter, should they turn and fall upon them, which they supposed would be the case; and therefore, say they, when these are in thine hands, which they thought would never be, it will be time enough
that we should give bread to thine army? for they feared, should they do that, these kings would hear of it, and they should suffer for it, and their bondage be harder than it was before; so selfish and diffident in themselves, so cruel and uncompassionate to their brethren, and so ungrateful to their deliverers, which stirred up the spirit of this humble and good man to great resentment.
John Wesley
8:6 Are the hands, &c. - Art thou so foolish, to think with thy three hundred faint and weary soldiers, to conquer and destroy an host of fifteen thousand Men? Thus the bowels of their compassion were shut up against their brethren. Were these Israelites! Surely they were worshippers of Baal, or in the interest of Midian.
Robert Jamieson, A. R. Fausset and David Brown
8:6 the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand--an insolent as well as a time-serving reply. It was insolent because it implied a bitter taunt that Gideon was counting with confidence on a victory which they believed he would not gain; and it was time-serving, because living in the near neighborhood of the Midianite sheiks, they dreaded the future vengeance of those roving chiefs. This contumelious manner of acting was heartless and disgraceful in people who were of Israelitish blood.
8:78:7: Եւ ասէ Գեդէոն. Ո՛չ այդպէս, այլ ՚ի տա՛լ Տեառն զԶեբէի եւ զՍաղմանայ ՚ի ձեռս իմ. եւ ես քարշեցի՛ց զմարմինս ձեր փշովք անապատի եւ բորկոնիմաւ[2550]։ [2550] Ոմանք. Ոչ այդպէս է, այլ... փշովք անապատի բորկունիմաւ։
7. Գեդէոնն ասաց. «Եթէ այդպէս չէ, ապա երբ Տէրը Զեբէիին ու Սաղմանային իմ ձեռքը տայ, ես ձեր մարմինները կը ծուատեմ անապատի փշերով եւ տատասկներով»:
7 Ու Գեդէօն ըսաւ. «Ուրեմն, երբ Տէրը Զեբէէն ու Սաղմանան ձեռքս տայ, ձեր մարմինները անապատին փուշերովն ու տատասկներովը պիտի ծածկեմ»։
Եւ ասէ Գեդէոն. Ոչ այդպէս, այլ ի տալ Տեառն զԶեբէի եւ զՍաղմանա ի ձեռս իմ, եւ ես [152]քարշեցից զմարմինս ձեր փշովք անապատի եւ բորկոնիմաւ:

8:7: Եւ ասէ Գեդէոն. Ո՛չ այդպէս, այլ ՚ի տա՛լ Տեառն զԶեբէի եւ զՍաղմանայ ՚ի ձեռս իմ. եւ ես քարշեցի՛ց զմարմինս ձեր փշովք անապատի եւ բորկոնիմաւ[2550]։
[2550] Ոմանք. Ոչ այդպէս է, այլ... փշովք անապատի բորկունիմաւ։
7. Գեդէոնն ասաց. «Եթէ այդպէս չէ, ապա երբ Տէրը Զեբէիին ու Սաղմանային իմ ձեռքը տայ, ես ձեր մարմինները կը ծուատեմ անապատի փշերով եւ տատասկներով»:
7 Ու Գեդէօն ըսաւ. «Ուրեմն, երբ Տէրը Զեբէէն ու Սաղմանան ձեռքս տայ, ձեր մարմինները անապատին փուշերովն ու տատասկներովը պիտի ծածկեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:78:7: И сказал Гедеон: за это, когда предаст Господь Зевея и Салмана в руки мои, я растерзаю тело ваше терновником пустынным и молотильными зубчатыми досками.
8:7 καὶ και and; even εἶπεν επω say; speak Γεδεων γεδεων Gedeōn; Yetheon διὰ δια through; because of τοῦτο ουτος this; he ἐν εν in τῷ ο the δοῦναι διδωμι give; deposit κύριον κυριος lord; master τὸν ο the Ζεβεε ζεβεε and; even Σελμανα σελμανα in χειρί χειρ hand μου μου of me; mine καὶ και and; even ἐγὼ εγω I ἀλοήσω αλοαω thresh τὰς ο the σάρκας σαρξ flesh ὑμῶν υμων your ἐν εν in ταῖς ο the ἀκάνθαις ακανθα brier τῆς ο the ἐρήμου ερημος lonesome; wilderness καὶ και and; even ἐν εν in ταῖς ο the αβαρκηνιν αβαρκηνιν he thorn bushes
8:7 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon לָכֵ֗ן lāḵˈēn לָכֵן therefore בְּ bᵊ בְּ in תֵ֧ת ṯˈēṯ נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] זֶ֥בַח zˌevaḥ זֶבַח Zebah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] צַלְמֻנָּ֖ע ṣalmunnˌāʕ צַלְמֻנָּע Zalmunna בְּ bᵊ בְּ in יָדִ֑י yāḏˈî יָד hand וְ wᵊ וְ and דַשְׁתִּי֙ ḏaštˌî דושׁ tread on אֶת־ ʔeṯ- אֵת [object marker] בְּשַׂרְכֶ֔ם bᵊśarᵊḵˈem בָּשָׂר flesh אֶת־ ʔeṯ- אֵת together with קֹוצֵ֥י qôṣˌê קֹוץ thorn-bush הַ ha הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with הַֽ hˈa הַ the בַּרְקֳנִֽים׃ bbarqᵒnˈîm בַּרְקֳנִים [uncertain]
8:7. quibus ille ait cum ergo tradiderit Dominus Zebee et Salmana in manus meas conteram carnes vestras cum spinis tribulisque desertiAnd he said to them: When the Lord therefore shall have delivered Zebee and Salmana into my hands, I will thresh your flesh with the thorns and briers of the desert.
7. And Gideon said: Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers.
8:7. And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers.
8:7. And he said to them, “So then, when the Lord will have delivered Zebah and Zalmunna into my hands, I will thresh your flesh with the thorns and briers of the desert.”
And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers:

8:7: И сказал Гедеон: за это, когда предаст Господь Зевея и Салмана в руки мои, я растерзаю тело ваше терновником пустынным и молотильными зубчатыми досками.
8:7
καὶ και and; even
εἶπεν επω say; speak
Γεδεων γεδεων Gedeōn; Yetheon
διὰ δια through; because of
τοῦτο ουτος this; he
ἐν εν in
τῷ ο the
δοῦναι διδωμι give; deposit
κύριον κυριος lord; master
τὸν ο the
Ζεβεε ζεβεε and; even
Σελμανα σελμανα in
χειρί χειρ hand
μου μου of me; mine
καὶ και and; even
ἐγὼ εγω I
ἀλοήσω αλοαω thresh
τὰς ο the
σάρκας σαρξ flesh
ὑμῶν υμων your
ἐν εν in
ταῖς ο the
ἀκάνθαις ακανθα brier
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
καὶ και and; even
ἐν εν in
ταῖς ο the
αβαρκηνιν αβαρκηνιν he thorn bushes
8:7
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon
לָכֵ֗ן lāḵˈēn לָכֵן therefore
בְּ bᵊ בְּ in
תֵ֧ת ṯˈēṯ נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
זֶ֥בַח zˌevaḥ זֶבַח Zebah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
צַלְמֻנָּ֖ע ṣalmunnˌāʕ צַלְמֻנָּע Zalmunna
בְּ bᵊ בְּ in
יָדִ֑י yāḏˈî יָד hand
וְ wᵊ וְ and
דַשְׁתִּי֙ ḏaštˌî דושׁ tread on
אֶת־ ʔeṯ- אֵת [object marker]
בְּשַׂרְכֶ֔ם bᵊśarᵊḵˈem בָּשָׂר flesh
אֶת־ ʔeṯ- אֵת together with
קֹוצֵ֥י qôṣˌê קֹוץ thorn-bush
הַ ha הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
הַֽ hˈa הַ the
בַּרְקֳנִֽים׃ bbarqᵒnˈîm בַּרְקֳנִים [uncertain]
8:7. quibus ille ait cum ergo tradiderit Dominus Zebee et Salmana in manus meas conteram carnes vestras cum spinis tribulisque deserti
And he said to them: When the Lord therefore shall have delivered Zebee and Salmana into my hands, I will thresh your flesh with the thorns and briers of the desert.
8:7. And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers.
8:7. And he said to them, “So then, when the Lord will have delivered Zebah and Zalmunna into my hands, I will thresh your flesh with the thorns and briers of the desert.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:7: I will tear your flesh - What this punishment consisted in I cannot say; it must mean a severe punishment: as if he had said, I will thresh your flesh with briers and thorns, as corn is threshed out with threshing instruments; or, Ye shall be trodden down under the feet of my victorious army, as the corn is trodden out with the feet of the ox. Succoth was beyond Jordan, in the tribe of Gad. Penuel was also in the same tribe, and not far distant from Succoth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: tear: Heb. thresh, Jdg 8:16
John Gill
8:7 And Gideon said,.... In answer to the princes of Succoth:
therefore when the Lord hath delivered Zebah and Zalmunna into mine hand; of which he made no doubt, having the promise of God that he would deliver the host of Midian into his hand, on which his faith rested; and having it in great part performed already, most firmly believed the full performance of it, see Judg 7:7.
then I will tear your flesh with the thorns of the wilderness, and with briers; which grew in a wilderness near this city, and from whence as Kimchi thinks, it had its name; the word "Succoth" being used for thorns in Job 41:7 and the sense is, either that he would scourge them with thorns and briers; or, as the Targum thrust their flesh upon them; which Kimchi interprets of casting their naked bodies upon thorns and briers, and then treading on them with the feet; or draw a cart over them as they thus lay, in like manner as it was usual to do when corn was threshed out; see Is 28:27.
Robert Jamieson, A. R. Fausset and David Brown
8:7 I will tear your flesh with the thorns of the wilderness and with briers--a cruel torture, to which captives were often subjected in ancient times, by having thorns and briers placed on their naked bodies and pressed down by sledges, or heavy implements of husbandry being dragged over them.
8:88:8: Եւ ե՛լ անտի ՚ի Փանուէղ՚, եւ խօսեցաւ ընդ նոսա նո՛յնպէս. եւ պատասխանի՛ արարին նմա արք Փանուելայ, զոր օրինակ արարին նմա պատասխանի արք Սոքքովթայ։
8. Այնտեղից նա գնաց Փանուէլ եւ նրանց հետ նոյն ձեւով խօսեց: Փանուէլի մարդիկ նրան պատասխան տուեցին այնպէս, ինչպէս պատասխանել էին Սոքքոթի մարդիկ:
8 Անկէ Փանուէլ ելաւ ու անոնց ալ նոյնը ըսաւ. Փանուէլի մարդիկն ալ Սոկքովթի մարդոց տուած պատասխանին պէս պատասխան տուին։
Եւ ել անտի ի Փանուէլ, եւ խօսեցաւ ընդ նոսա նոյնպէս. եւ պատասխանի արարին նմա արք Փանուելայ` զոր օրինակ արարին նմա պատասխանի արք Սոկքովթայ:

8:8: Եւ ե՛լ անտի ՚ի Փանուէղ՚, եւ խօսեցաւ ընդ նոսա նո՛յնպէս. եւ պատասխանի՛ արարին նմա արք Փանուելայ, զոր օրինակ արարին նմա պատասխանի արք Սոքքովթայ։
8. Այնտեղից նա գնաց Փանուէլ եւ նրանց հետ նոյն ձեւով խօսեց: Փանուէլի մարդիկ նրան պատասխան տուեցին այնպէս, ինչպէս պատասխանել էին Սոքքոթի մարդիկ:
8 Անկէ Փանուէլ ելաւ ու անոնց ալ նոյնը ըսաւ. Փանուէլի մարդիկն ալ Սոկքովթի մարդոց տուած պատասխանին պէս պատասխան տուին։
zohrab-1805▾ eastern-1994▾ western am▾
8:88:8: Оттуда пошел он в Пенуэл и то же сказал жителям его, и жители Пенуэла отвечали ему то же, что отвечали жители Сокхофа.
8:8 καὶ και and; even ἀνέβη αναβαινω step up; ascend ἐκεῖθεν εκειθεν from there εἰς εις into; for Φανουηλ φανουηλ Phanouēl; Fanoil καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward αὐτοὺς αυτος he; him ὡσαύτως ωσαυτως similarly καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond αὐτῷ αυτος he; him οἱ ο the ἄνδρες ανηρ man; husband Φανουηλ φανουηλ Phanouēl; Fanoil ὃν ος who; what τρόπον τροπος manner; by means ἀπεκρίθησαν αποκρινομαι respond ἄνδρες ανηρ man; husband Σοκχωθ σοκχωθ Sokchōth; Sokkhoth
8:8 וַ wa וְ and יַּ֤עַל yyˈaʕal עלה ascend מִ mi מִן from שָּׁם֙ ššˌām שָׁם there פְּנוּאֵ֔ל pᵊnûʔˈēl פְּנוּאֵל [locality] וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to כָּ kā כְּ as זֹ֑את zˈōṯ זֹאת this וַ wa וְ and יַּעֲנ֤וּ yyaʕᵃnˈû ענה answer אֹותֹו֙ ʔôṯˌô אֵת [object marker] אַנְשֵׁ֣י ʔanšˈê אִישׁ man פְנוּאֵ֔ל fᵊnûʔˈēl פְּנוּאֵל [locality] כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָנ֖וּ ʕānˌû ענה answer אַנְשֵׁ֥י ʔanšˌê אִישׁ man סֻכֹּֽות׃ sukkˈôṯ סֻכֹּות Succoth
8:8. et inde conscendens venit in Phanuhel locutusque est ad viros eius loci similia cui et illi responderunt sicut responderant viri SoccothAnd going up from thence, he came to Phanuel: and he spoke the like things to the men of that place. And they also answered him, as the men of Soccoth had answered.
8. And he went up thence to Penuel, and spake unto them in like manner: and the men of Penuel answered him as the men of Succoth had answered.
8:8. And he went up thence to Penuel, and spake unto them likewise: and the men of Penuel answered him as the men of Succoth had answered [him].
8:8. And going up from there, he arrived at Penuel. And he spoke to the men of that place similarly. And they also answered him, just as the men of Succoth had answered.
And he went up thence to Penuel, and spake unto them likewise: and the men of Penuel answered him as the men of Succoth had answered:

8:8: Оттуда пошел он в Пенуэл и то же сказал жителям его, и жители Пенуэла отвечали ему то же, что отвечали жители Сокхофа.
8:8
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ἐκεῖθεν εκειθεν from there
εἰς εις into; for
Φανουηλ φανουηλ Phanouēl; Fanoil
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
ὡσαύτως ωσαυτως similarly
καὶ και and; even
ἀπεκρίθησαν αποκρινομαι respond
αὐτῷ αυτος he; him
οἱ ο the
ἄνδρες ανηρ man; husband
Φανουηλ φανουηλ Phanouēl; Fanoil
ὃν ος who; what
τρόπον τροπος manner; by means
ἀπεκρίθησαν αποκρινομαι respond
ἄνδρες ανηρ man; husband
Σοκχωθ σοκχωθ Sokchōth; Sokkhoth
8:8
וַ wa וְ and
יַּ֤עַל yyˈaʕal עלה ascend
מִ mi מִן from
שָּׁם֙ ššˌām שָׁם there
פְּנוּאֵ֔ל pᵊnûʔˈēl פְּנוּאֵל [locality]
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to
כָּ כְּ as
זֹ֑את zˈōṯ זֹאת this
וַ wa וְ and
יַּעֲנ֤וּ yyaʕᵃnˈû ענה answer
אֹותֹו֙ ʔôṯˌô אֵת [object marker]
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
פְנוּאֵ֔ל fᵊnûʔˈēl פְּנוּאֵל [locality]
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָנ֖וּ ʕānˌû ענה answer
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
סֻכֹּֽות׃ sukkˈôṯ סֻכֹּות Succoth
8:8. et inde conscendens venit in Phanuhel locutusque est ad viros eius loci similia cui et illi responderunt sicut responderant viri Soccoth
And going up from thence, he came to Phanuel: and he spoke the like things to the men of that place. And they also answered him, as the men of Soccoth had answered.
8:8. And he went up thence to Penuel, and spake unto them likewise: and the men of Penuel answered him as the men of Succoth had answered [him].
8:8. And going up from there, he arrived at Penuel. And he spoke to the men of that place similarly. And they also answered him, just as the men of Succoth had answered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:8: Succoth was in the valley or Ghor of the Jordan Jdg 8:5, and Penuel apparently in the mountain. No identification of Penuel has taken place. It was south of the Brook Jabbok, and on Jacob's way to Succoth. Gideon, journeying in the opposite direction to Jacob, comes from Succoth to Penuel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: Gen 32:30, Gen 32:31; Kg1 12:25
John Gill
8:8 And he went up thence to Penuel,.... A place not far from Succoth, and to which also Jacob gave name, from the Lord's appearing to him there face to face, Gen 32:30 but here was nothing of God in this place now:
and spoke unto them likewise; desired bread for his men, as he had of the inhabitants of Succoth:
and the men of Penuel answered him as the men of Succoth had answered him; denied him his request in the same jeering manner.
John Wesley
8:8 Penuel - Another city beyond Jordan; both were in the tribe of Gad.
Robert Jamieson, A. R. Fausset and David Brown
8:8 he went up thence to Penuel, and spake unto them likewise--a neighboring city, situated also in the territory of Gad, near the Jabbok, and honored with this name by Jacob (Gen 32:30-31).
8:98:9: Եւ խօսեցաւ Գեդէոն ընդ արս Փանուելի՝ եւ ասէ. ՚Ի դառնալ իմում այսրէն խաղաղութեամբ, կործանեցի՛ց զաշտարակդ զայդ[2551]։ [2551] Յօրինակին պակասէր. Ընդ արս Փանուելի։
9. Գեդէոնը խօսեց Փանուէլի մարդկանց հետ եւ ասաց. «Երբ ես նորից վերադառնամ խաղաղութեամբ, այդ աշտարակը պիտի քանդեմ»:
9 Ան Փանուէլի մարդոցն ալ ըսաւ. «Երբ խաղաղութեամբ դառնամ, այդ աշտարակը պիտի փլցնեմ»։
Եւ խօսեցաւ Գեդէոն ընդ արս Փանուելի եւ ասէ. Ի դառնալ իմում այսրէն խաղաղութեամբ` կործանեցից զաշտարակդ զայդ:

8:9: Եւ խօսեցաւ Գեդէոն ընդ արս Փանուելի՝ եւ ասէ. ՚Ի դառնալ իմում այսրէն խաղաղութեամբ, կործանեցի՛ց զաշտարակդ զայդ[2551]։
[2551] Յօրինակին պակասէր. Ընդ արս Փանուելի։
9. Գեդէոնը խօսեց Փանուէլի մարդկանց հետ եւ ասաց. «Երբ ես նորից վերադառնամ խաղաղութեամբ, այդ աշտարակը պիտի քանդեմ»:
9 Ան Փանուէլի մարդոցն ալ ըսաւ. «Երբ խաղաղութեամբ դառնամ, այդ աշտարակը պիտի փլցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:98:9: Он сказал и жителям Пенуэла: когда я возвращусь в мире, разрушу башню сию.
8:9 καὶ και and; even εἶπεν επω say; speak Γεδεων γεδεων Gedeōn; Yetheon πρὸς προς to; toward ἄνδρας ανηρ man; husband Φανουηλ φανουηλ Phanouēl; Fanoil ἐν εν in ἐπιστροφῇ επιστροφη conversion μου μου of me; mine μετ᾿ μετα with; amid εἰρήνης ειρηνη peace τὸν ο the πύργον πυργος tower τοῦτον ουτος this; he κατασκάψω κατασκαπτω undermine
8:9 וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say גַּם־ gam- גַּם even לְ lᵊ לְ to אַנְשֵׁ֥י ʔanšˌê אִישׁ man פְנוּאֵ֖ל fᵊnûʔˌēl פְּנוּאֵל [locality] לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say בְּ bᵊ בְּ in שׁוּבִ֣י šûvˈî שׁוב return בְ vᵊ בְּ in שָׁלֹ֔ום šālˈôm שָׁלֹום peace אֶתֹּ֖ץ ʔettˌōṣ נתץ break אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּגְדָּ֥ל mmiḡdˌāl מִגְדָּל tower הַ ha הַ the זֶּֽה׃ פ zzˈeh . f זֶה this
8:9. dixit itaque et eis cum reversus fuero victor in pace destruam turrem hancHe said, therefore, to them also: When I shall return a conqueror in peace, I will destroy this tower.
9. And he spake also unto the men of Penuel, saying, When I come again in peace, I will break down this tower.
8:9. And he spake also unto the men of Penuel, saying, When I come again in peace, I will break down this tower.
8:9. And so he said to them also, “When I will have returned as a victor in peace, I will destroy this tower.”
And he spake also unto the men of Penuel, saying, When I come again in peace, I will break down this tower:

8:9: Он сказал и жителям Пенуэла: когда я возвращусь в мире, разрушу башню сию.
8:9
καὶ και and; even
εἶπεν επω say; speak
Γεδεων γεδεων Gedeōn; Yetheon
πρὸς προς to; toward
ἄνδρας ανηρ man; husband
Φανουηλ φανουηλ Phanouēl; Fanoil
ἐν εν in
ἐπιστροφῇ επιστροφη conversion
μου μου of me; mine
μετ᾿ μετα with; amid
εἰρήνης ειρηνη peace
τὸν ο the
πύργον πυργος tower
τοῦτον ουτος this; he
κατασκάψω κατασκαπτω undermine
8:9
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
גַּם־ gam- גַּם even
לְ lᵊ לְ to
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
פְנוּאֵ֖ל fᵊnûʔˌēl פְּנוּאֵל [locality]
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
בְּ bᵊ בְּ in
שׁוּבִ֣י šûvˈî שׁוב return
בְ vᵊ בְּ in
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
אֶתֹּ֖ץ ʔettˌōṣ נתץ break
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּגְדָּ֥ל mmiḡdˌāl מִגְדָּל tower
הַ ha הַ the
זֶּֽה׃ פ zzˈeh . f זֶה this
8:9. dixit itaque et eis cum reversus fuero victor in pace destruam turrem hanc
He said, therefore, to them also: When I shall return a conqueror in peace, I will destroy this tower.
8:9. And he spake also unto the men of Penuel, saying, When I come again in peace, I will break down this tower.
8:9. And so he said to them also, “When I will have returned as a victor in peace, I will destroy this tower.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:9: I will break down this tower - Probably they had not only denied him, but insultingly pointed to a tower in which their chief defense lay; and intimated to him that he might do his worst, for they could amply defend themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: I come: Kg1 22:27, Kg1 22:28
I will break: Jdg 8:17
Geneva 1599
8:9 And he spake also unto the men of Penuel, saying, When I come again (f) in peace, I will break down this tower.
(f) Having gotten the victory.
John Gill
8:9 In a threatening way, as he had spoken to the men of Succoth: saying, when I come again in peace: having conquered all his enemies, and delivered Israel from their bondage, and restored peace and prosperity to them, of which he had no doubt:
I will break down this tower; pointing to it and which stood in their city, and in which they placed their confidence; and when he threatened them, boasted of it as their security.
John Wesley
8:9 Your tower - Your confidence in which makes you thus proud and presumptuous.
Robert Jamieson, A. R. Fausset and David Brown
8:9 he spake . . ., When I come again in peace, I will break down this tower--Intent on the pursuit, and afraid of losing time, he postponed the merited vengeance till his return. His confident anticipation of a triumphant return evinces the strength of his faith; and his specific threat was probably provoked by some proud and presumptuous boast, that in their lofty watchtower the Penuelites would set him at defiance.
8:108:10: Եւ Զեբէի եւ Սաղմանա էին ՚ի Կարկա՛ր, եւ բանակ նոցա ընդ նոսա, իբրեւ հնգետասա՛ն հազար այր՝ ընդ ամենայն որ մնացեալ էին յամենայն բանակէ որդւոցն արեւելից. եւ անկեալք էին հարիւր եւ քսա՛ն հազար արանց սուսերամերկաց։
10. Զեբէին եւ Սաղմանան Կարկարում էին գտնւում, եւ նրանց բանակը նրանց հետ էր. բոլորը մօտ տասնհինգ հազար մարդ, որ մնացել էին Արեւելքի բնակիչների ամբողջ բանակից, իսկ ընկածները հարիւր քսան հազար սրակոտոր եղած մարդիկ էին:
10 Եւ Զեբէէն ու Սաղմանան եւ անոնց հետ իրենց բանակն ու արեւելքի բնակիչներուն բոլոր բանակէն մնացած զօրքը, ամէնքը տասնըհինգ հազարի չափ մարդ, Կարկարի մէջ էին, իսկ ինկած մեռածները հարիւր քսան հազար սուսերամերկ մարդիկ էին։
Եւ Զեբէի եւ Սաղմանա էին ի Կարկար, եւ բանակ նոցա ընդ նոսա, իբրեւ հնգետասան հազար այր ընդ ամենայն` որ մնացեալ էին յամենայն բանակէ որդւոցն արեւելից. եւ անկեալք էին հարեւր եւ քսան հազար արանց սուսերամերկաց:

8:10: Եւ Զեբէի եւ Սաղմանա էին ՚ի Կարկա՛ր, եւ բանակ նոցա ընդ նոսա, իբրեւ հնգետասա՛ն հազար այր՝ ընդ ամենայն որ մնացեալ էին յամենայն բանակէ որդւոցն արեւելից. եւ անկեալք էին հարիւր եւ քսա՛ն հազար արանց սուսերամերկաց։
10. Զեբէին եւ Սաղմանան Կարկարում էին գտնւում, եւ նրանց բանակը նրանց հետ էր. բոլորը մօտ տասնհինգ հազար մարդ, որ մնացել էին Արեւելքի բնակիչների ամբողջ բանակից, իսկ ընկածները հարիւր քսան հազար սրակոտոր եղած մարդիկ էին:
10 Եւ Զեբէէն ու Սաղմանան եւ անոնց հետ իրենց բանակն ու արեւելքի բնակիչներուն բոլոր բանակէն մնացած զօրքը, ամէնքը տասնըհինգ հազարի չափ մարդ, Կարկարի մէջ էին, իսկ ինկած մեռածները հարիւր քսան հազար սուսերամերկ մարդիկ էին։
zohrab-1805▾ eastern-1994▾ western am▾
8:108:10: Зевей же и Салман были в Каркоре и с ними их ополчение до пятнадцати тысяч, все, что осталось из всего ополчения жителей востока; пало же сто двадцать тысяч человек, обнажающих меч.
8:10 καὶ και and; even Ζεβεε ζεβεε and; even Σελμανα σελμανα in Καρκαρ καρκαρ and; even ἡ ο the παρεμβολὴ παρεμβολη encampment; barracks αὐτῶν αυτος he; him μετ᾿ μετα with; amid αὐτῶν αυτος he; him ὡσεὶ ωσει as if; about δέκα δεκα ten πέντε πεντε five χιλιάδες χιλιας thousand πάντες πας all; every οἱ ο the καταλελειμμένοι καταλειπω leave behind; remain ἀπὸ απο from; away πάσης πας all; every παρεμβολῆς παρεμβολη encampment; barracks ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even οἱ ο the πεπτωκότες πιπτω fall ἑκατὸν εκατον hundred εἴκοσι εικοσι twenty χιλιάδες χιλιας thousand ἀνδρῶν ανηρ man; husband σπωμένων σπαω draw ῥομφαίαν ρομφαια broadsword
8:10 וְ wᵊ וְ and זֶ֨בַח zˌevaḥ זֶבַח Zebah וְ wᵊ וְ and צַלְמֻנָּ֜ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna בַּ ba בְּ in † הַ the קַּרְקֹ֗ר qqarqˈōr קַרְקֹר Karkor וּ û וְ and מַחֲנֵיהֶ֤ם maḥᵃnêhˈem מַחֲנֶה camp עִמָּם֙ ʕimmˌām עִם with כַּ ka כְּ as חֲמֵ֤שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five עָשָׂר֙ ʕāśˌār עָשָׂר -teen אֶ֔לֶף ʔˈelef אֶלֶף thousand כֹּ֚ל ˈkōl כֹּל whole הַ ha הַ the נֹּ֣ותָרִ֔ים nnˈôṯārˈîm יתר remain מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp בְנֵי־ vᵊnê- בֵּן son קֶ֑דֶם qˈeḏem קֶדֶם front וְ wᵊ וְ and הַ ha הַ the נֹּ֣פְלִ֔ים nnˈōfᵊlˈîm נפל fall מֵאָ֨ה mēʔˌā מֵאָה hundred וְ wᵊ וְ and עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty אֶ֛לֶף ʔˈelef אֶלֶף thousand אִ֖ישׁ ʔˌîš אִישׁ man שֹׁ֥לֵֽף šˌōlˈēf שׁלף draw חָֽרֶב׃ ḥˈārev חֶרֶב dagger
8:10. Zebee autem et Salmana requiescebant cum omni exercitu suo quindecim milia enim viri remanserant ex omnibus turmis orientalium populorum caesis centum viginti milibus bellatorum et educentium gladiumBut Zebee and Salmana were resting with all their army. For fifteen thousand men were left of all the troops of the eastern people, and one hundred and twenty thousand warriors that drew the sword were slain.
10. Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the host of the children of the east: for there fell an hundred and twenty thousand men that drew sword.
8:10. Now Zebah and Zalmunna [were] in Karkor, and their hosts with them, about fifteen thousand [men], all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword.
8:10. Now Zebah and Zalmunna were resting with their entire army. For fifteen thousand men were left out of all the troops of the eastern people. And one hundred twenty thousand warriors that drew the sword had been cut down.
Now Zebah and Zalmunna [were] in Karkor, and their hosts with them, about fifteen thousand [men], all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword:

8:10: Зевей же и Салман были в Каркоре и с ними их ополчение до пятнадцати тысяч, все, что осталось из всего ополчения жителей востока; пало же сто двадцать тысяч человек, обнажающих меч.
8:10
καὶ και and; even
Ζεβεε ζεβεε and; even
Σελμανα σελμανα in
Καρκαρ καρκαρ and; even
ο the
παρεμβολὴ παρεμβολη encampment; barracks
αὐτῶν αυτος he; him
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
ὡσεὶ ωσει as if; about
δέκα δεκα ten
πέντε πεντε five
χιλιάδες χιλιας thousand
πάντες πας all; every
οἱ ο the
καταλελειμμένοι καταλειπω leave behind; remain
ἀπὸ απο from; away
πάσης πας all; every
παρεμβολῆς παρεμβολη encampment; barracks
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
οἱ ο the
πεπτωκότες πιπτω fall
ἑκατὸν εκατον hundred
εἴκοσι εικοσι twenty
χιλιάδες χιλιας thousand
ἀνδρῶν ανηρ man; husband
σπωμένων σπαω draw
ῥομφαίαν ρομφαια broadsword
8:10
וְ wᵊ וְ and
זֶ֨בַח zˌevaḥ זֶבַח Zebah
וְ wᵊ וְ and
צַלְמֻנָּ֜ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna
בַּ ba בְּ in
הַ the
קַּרְקֹ֗ר qqarqˈōr קַרְקֹר Karkor
וּ û וְ and
מַחֲנֵיהֶ֤ם maḥᵃnêhˈem מַחֲנֶה camp
עִמָּם֙ ʕimmˌām עִם with
כַּ ka כְּ as
חֲמֵ֤שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five
עָשָׂר֙ ʕāśˌār עָשָׂר -teen
אֶ֔לֶף ʔˈelef אֶלֶף thousand
כֹּ֚ל ˈkōl כֹּל whole
הַ ha הַ the
נֹּ֣ותָרִ֔ים nnˈôṯārˈîm יתר remain
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp
בְנֵי־ vᵊnê- בֵּן son
קֶ֑דֶם qˈeḏem קֶדֶם front
וְ wᵊ וְ and
הַ ha הַ the
נֹּ֣פְלִ֔ים nnˈōfᵊlˈîm נפל fall
מֵאָ֨ה mēʔˌā מֵאָה hundred
וְ wᵊ וְ and
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
אֶ֛לֶף ʔˈelef אֶלֶף thousand
אִ֖ישׁ ʔˌîš אִישׁ man
שֹׁ֥לֵֽף šˌōlˈēf שׁלף draw
חָֽרֶב׃ ḥˈārev חֶרֶב dagger
8:10. Zebee autem et Salmana requiescebant cum omni exercitu suo quindecim milia enim viri remanserant ex omnibus turmis orientalium populorum caesis centum viginti milibus bellatorum et educentium gladium
But Zebee and Salmana were resting with all their army. For fifteen thousand men were left of all the troops of the eastern people, and one hundred and twenty thousand warriors that drew the sword were slain.
8:10. Now Zebah and Zalmunna [were] in Karkor, and their hosts with them, about fifteen thousand [men], all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword.
8:10. Now Zebah and Zalmunna were resting with their entire army. For fifteen thousand men were left out of all the troops of the eastern people. And one hundred twenty thousand warriors that drew the sword had been cut down.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: О Нове см. Чис. XXXII:42; о Иогбеге - ibid., 34-35. Каркор или Каркар Евсевий и Иероним помещают к северу от Петры, на расстоянии дневного пути (Оnom. 272, 62), а Буркгарат отождествляет с Каркагейш (Syrie, p. 612).
Adam Clarke: Commentary on the Bible - 1831
8:10: Zebah and Zalmunna were in Karkor - If this were a place, it is nowhere else mentioned in Scripture. Some contend that קרקר karkor signifies rest; and thus the Vulgate understood it: Zebah and Zalmunna requiescebant, rested, with all their army. And this seems the most likely, for it is said, Jdg 8:11, that Gideon smote the host, for the host was secure.
Albert Barnes: Notes on the Bible - 1834
8:10: Zebah and Zalmunna seem to have fled nearly due east to Karkor, which was probably an enclosure of some kind (perhaps a walled sheepfold, compare Num 31:32 note). Its site is unknown; but it was near Nobah, in the half-tribe of Manasseh in Gilead Num 32:40, and Jogbehah was in the tribe of Gad Num 32:34-35. Gideon, perhaps taking a circuit so as to come upon them from the east, fell suddenly upon them, apparently at night, surprised them, and smote them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: Karkor: If this were the name of a place, it is no where else mentioned. Some contend that karkor signifies rest; and the Vulgate renders it requiescebant, "rested". This seems the most likely; for it is said (Jdg 8:11) that Gideon "smote the host. for the host was secure."
children: Jdg 7:12
fell an hundred: etc. or, an hundred and twenty thousand every one drawing a sword, Jdg 7:22, Jdg 20:2, Jdg 20:15, Jdg 20:17, Jdg 20:25, Jdg 20:35, Jdg 20:46; Kg2 3:26; Ch2 13:17, Ch2 28:6, Ch2 28:8; Isa 37:36
Geneva 1599
8:10 Now Zebah and Zalmunna [were] (g) in Karkor, and their hosts with them, about fifteen thousand [men], all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword.
(g) A city east of Jordan.
John Gill
8:10 Now Zebah and Zalmunna were in Karkor..... Jerom (u) under this word says, there was in his time a castle called Carcuria, a day's journey from Petra, which was the metropolis of Idumea; but whether the same with this is not clear:
and their host with them, about fifteen thousand men; to which number Gideon and his three hundred men were very unequal; and yet, faint and weary as they were, closely pursued them, attacked and conquered them. Josephus (w) very wrongly makes this number to be about 18,000:
all that were left of the hosts of the children of the east; the Arabians, who with the Amalekites joined the Midianites in this expedition; and perhaps the remainder of the army chiefly consisted of Arabians, the others having mostly suffered in the valley of Jezreel, and at the fords of Jordan:
for there fell an hundred and twenty thousand men that drew sword; besides infirm men, women, and children, which may reasonably be supposed; so that this host consisted of 135,000 fighting men.
(u) De loc. Heb. fol. 90. B. (w) Antiqu. l. 5. c. 6. sect. 5.
John Wesley
8:10 That drew sword - That is, persons expert and exercised in war, besides the retainers to them.
Robert Jamieson, A. R. Fausset and David Brown
8:10 ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
Now Zebah and Zalmunna were in Karkor--a town on the eastern confines of Gad. The wreck of the Midianite army halted there.
8:118:11: Եւ ել Գեդէոն ընդ ճանապարհս վրանաբնակչացն յարեւելից Նաբաէի, եւ հանդէպ Նաբեայ. եւ եհար զբանակն, զի ահա է՛ր բանակն յանհո՛գս[2552]։ [2552] Ոմանք. Եւ զի էր բանակն յանհոգս։
11. Գեդէոնը բարձրացաւ վրանաբնակների ճանապարհով, Նաբաէի արեւելեան կողմից, որ գտնւում է Նաբէի դիմաց, ու հարուածեց բանակին, որովհետեւ բանակն անհոգութեան մէջ էր:
11 Գեդէօն Նոբահին ու Յօգբէհային արեւելեան կողմէն վրանաբնակներուն ճամբովը ելաւ ու բանակը զարկաւ, քանզի բանակը անհոգ կը կենար։
Եւ ել Գեդէոն ընդ ճանապարհս վրանաբնակչացն յարեւելից Նաբաէի եւ հանդէպ Նաբեայ, եւ եհար զբանակն. զի ահա էր բանակն յանհոգս:

8:11: Եւ ել Գեդէոն ընդ ճանապարհս վրանաբնակչացն յարեւելից Նաբաէի, եւ հանդէպ Նաբեայ. եւ եհար զբանակն, զի ահա է՛ր բանակն յանհո՛գս[2552]։
[2552] Ոմանք. Եւ զի էր բանակն յանհոգս։
11. Գեդէոնը բարձրացաւ վրանաբնակների ճանապարհով, Նաբաէի արեւելեան կողմից, որ գտնւում է Նաբէի դիմաց, ու հարուածեց բանակին, որովհետեւ բանակն անհոգութեան մէջ էր:
11 Գեդէօն Նոբահին ու Յօգբէհային արեւելեան կողմէն վրանաբնակներուն ճամբովը ելաւ ու բանակը զարկաւ, քանզի բանակը անհոգ կը կենար։
zohrab-1805▾ eastern-1994▾ western am▾
8:118:11: Гедеон пошел к живущим в шатрах на восток от Новы и Иогбеги и поразил стан, когда стан стоял беспечно.
8:11 καὶ και and; even ἀνέβη αναβαινω step up; ascend Γεδεων γεδεων Gedeōn; Yetheon ὁδὸν οδος way; journey τῶν ο the σκηνούντων σκηνοω pitch a tent; camp ἐν εν in σκηναῖς σκηνη tent ἀπὸ απο from; away ἀνατολῶν ανατολη springing up; east τῆς ο the Ναβαι ναβαι and; even Ιεγεβαλ ιεγεβαλ and; even ἐπάταξεν πατασσω pat; impact τὴν ο the παρεμβολήν παρεμβολη encampment; barracks καὶ και and; even ἡ ο the παρεμβολὴ παρεμβολη encampment; barracks ἦν ειμι be πεποιθυῖα πειθω persuade
8:11 וַ wa וְ and יַּ֣עַל yyˈaʕal עלה ascend גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon דֶּ֚רֶךְ ˈdereḵ דֶּרֶךְ way הַ ha הַ the שְּׁכוּנֵ֣י ššᵊḵûnˈê שׁכן dwell בָֽ vˈā בְּ in † הַ the אֳהָלִ֔ים ʔᵒholˈîm אֹהֶל tent מִ mi מִן from קֶּ֥דֶם qqˌeḏem קֶדֶם front לְ lᵊ לְ to נֹ֖בַח nˌōvaḥ נֹבַח Nobah וְ wᵊ וְ and יָגְבֳּהָ֑ה yoḡbᵒhˈā יָגְבֳּהָה Jogbehah וַ wa וְ and יַּךְ֙ yyaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and הַֽ hˈa הַ the מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp הָ֥יָה hˌāyā היה be בֶֽטַח׃ vˈeṭaḥ בֶּטַח trust
8:11. ascendensque Gedeon per viam eorum qui in tabernaculis morabantur ad orientalem partem Nobee et Iecbaa percussit castra hostium qui securi erant et nihil adversi suspicabanturAnd Gedeon went up by the way of them that dwelt in tents, on the east of Nobe and Jegbaa, and smote the camp of the enemies, who were secure, and suspected no hurt.
11. And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host; for the host was secure.
8:11. And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure.
8:11. And Gideon ascended by the way of those who were dwelling in tents, to the eastern part of Nobah and Jogbehah. And he struck the camp of the enemies, who were confident and were suspecting nothing adverse.
And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure:

8:11: Гедеон пошел к живущим в шатрах на восток от Новы и Иогбеги и поразил стан, когда стан стоял беспечно.
8:11
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
Γεδεων γεδεων Gedeōn; Yetheon
ὁδὸν οδος way; journey
τῶν ο the
σκηνούντων σκηνοω pitch a tent; camp
ἐν εν in
σκηναῖς σκηνη tent
ἀπὸ απο from; away
ἀνατολῶν ανατολη springing up; east
τῆς ο the
Ναβαι ναβαι and; even
Ιεγεβαλ ιεγεβαλ and; even
ἐπάταξεν πατασσω pat; impact
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
καὶ και and; even
ο the
παρεμβολὴ παρεμβολη encampment; barracks
ἦν ειμι be
πεποιθυῖα πειθω persuade
8:11
וַ wa וְ and
יַּ֣עַל yyˈaʕal עלה ascend
גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon
דֶּ֚רֶךְ ˈdereḵ דֶּרֶךְ way
הַ ha הַ the
שְּׁכוּנֵ֣י ššᵊḵûnˈê שׁכן dwell
בָֽ vˈā בְּ in
הַ the
אֳהָלִ֔ים ʔᵒholˈîm אֹהֶל tent
מִ mi מִן from
קֶּ֥דֶם qqˌeḏem קֶדֶם front
לְ lᵊ לְ to
נֹ֖בַח nˌōvaḥ נֹבַח Nobah
וְ wᵊ וְ and
יָגְבֳּהָ֑ה yoḡbᵒhˈā יָגְבֳּהָה Jogbehah
וַ wa וְ and
יַּךְ֙ yyaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
וְ wᵊ וְ and
הַֽ hˈa הַ the
מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp
הָ֥יָה hˌāyā היה be
בֶֽטַח׃ vˈeṭaḥ בֶּטַח trust
8:11. ascendensque Gedeon per viam eorum qui in tabernaculis morabantur ad orientalem partem Nobee et Iecbaa percussit castra hostium qui securi erant et nihil adversi suspicabantur
And Gedeon went up by the way of them that dwelt in tents, on the east of Nobe and Jegbaa, and smote the camp of the enemies, who were secure, and suspected no hurt.
8:11. And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure.
8:11. And Gideon ascended by the way of those who were dwelling in tents, to the eastern part of Nobah and Jogbehah. And he struck the camp of the enemies, who were confident and were suspecting nothing adverse.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: Nobah: Nobah took its name from an Israelite who conquered it; and is said by Eusebius to have been, in his time, a forsaken place eight miles south from Heshbon. Jogbehah was probably near it. Num 32:35, Num 32:42
secure: Jdg 18:27; Sa1 15:32, Sa1 30:16; Th1 5:3
Geneva 1599
8:11 And Gideon went up by the way of them that dwelt in (h) tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure.
(h) He went by the wilderness where the Arabians dwelt in tents.
John Gill
8:11 And Gideon went up by the way of them that dwell in tents,.... That is of the Arabians and Kedarenes, who dwelt in tents for the sake of feeding their flocks, as the Targum and Jarchi; he did not pursue them in the direct road, but went a roundabout way, where these people dwelt, that he might surprise the host of the kings of Midian at an unawares: and he came upon them:
on the east of Nobah and Jogbehah; the first was in the tribe of Manasseh, and the latter in the tribe of Gad, and both it seems were on the confines of those tribes; see Num 32:35 the Targum calls the latter Ramatha; both words have the signification of height in them, this city very probably being built on an eminence. According to Bunting (x) Penuel was two miles from Succoth, Nobah two miles from Penuel, and Jogbehah four miles from Nobah and Karkor four miles from Jogbehah, whither he pursued the kings, and took them, after he had discomfited the army:
and smote the host, for the host was secure: having got over Jordan, and at night very probably, they thought themselves safe from Gideon's army, who they could have no thought that they would come up with them so soon, on foot, weary, and fatigued.
(x) Travels of the Patriarchs, &c. p. 109.
John Wesley
8:11 That dwelt in tents - That is, of the Arabians, so fetching a compass, and falling upon them where they least expected it. Was secure - Being now got safe over Jordan, and a great way from the place of battle; and probably, supposing Gideon's men to be so tired with their hard service, that they would have neither strength nor will to pursue them so far.
Robert Jamieson, A. R. Fausset and David Brown
8:11 Gideon went up by the way of them that dwelt in tents on the east--He tracked the fugitives across the mountain range of Gilead to the northeast of the Jabbok, and there came upon them unexpectedly while they were resting secure among their own nomadic tribes. Jogbehah is supposed to be Ramoth-gilead; and, therefore, the Midianites must have found refuge at or near Abela, "Abel-cheramim," "the plain of the vineyards."
8:128:12: Եւ փախեան Զեբէէ եւ Սաղմանա, եւ պնդեցան զհետ նոցա. եւ ձերբակա՛լ արար զերկուս թագաւորսն Մադիամու զԶեբէէ եւ զՍաղմանա, եւ զամենայն բանակ նոցա դղրդեցո՛յց[2553]։ [2553] Ոմանք. Եւ զամենայն իշխանս նոցա դղրդեցոյց։
12. Զեբէին եւ Սաղմանան փախան, իսկ նա հետապնդեց նրանց, ձերբակալեց մադիամացիների երկու թագաւորներին՝ Զեբէիին ու Սաղմանային, եւ նրանց ամբողջ բանակը տակնուվրայ արեց:
12 Եւ Զեբէէն ու Սաղմանան փախան ու Գեդէօն անոնց ետեւէն իյնալով, Մադիամի երկու թագաւորները՝ Զեբէէն ու Սաղմանան՝ բռնեց ու բոլոր բանակը տակնուվրայ ըրաւ։
Եւ փախեան Զեբէէ եւ Սաղմանա, եւ պնդեցան զհետ նոցա. եւ ձերբակալ արար զերկուս թագաւորսն Մադիամու զԶեբէէ եւ զՍաղմանա, եւ զամենայն բանակ նոցա դղրդեցոյց:

8:12: Եւ փախեան Զեբէէ եւ Սաղմանա, եւ պնդեցան զհետ նոցա. եւ ձերբակա՛լ արար զերկուս թագաւորսն Մադիամու զԶեբէէ եւ զՍաղմանա, եւ զամենայն բանակ նոցա դղրդեցո՛յց[2553]։
[2553] Ոմանք. Եւ զամենայն իշխանս նոցա դղրդեցոյց։
12. Զեբէին եւ Սաղմանան փախան, իսկ նա հետապնդեց նրանց, ձերբակալեց մադիամացիների երկու թագաւորներին՝ Զեբէիին ու Սաղմանային, եւ նրանց ամբողջ բանակը տակնուվրայ արեց:
12 Եւ Զեբէէն ու Սաղմանան փախան ու Գեդէօն անոնց ետեւէն իյնալով, Մադիամի երկու թագաւորները՝ Զեբէէն ու Սաղմանան՝ բռնեց ու բոլոր բանակը տակնուվրայ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:128:12: Зевей и Салман побежали; он погнался за ними и схватил обоих царей Мадиамских, Зевея и Салмана, и весь стан привел в замешательство.
8:12 καὶ και and; even ἔφυγον φευγω flee Ζεβεε ζεβεε and; even Σελμανα σελμανα and; even ἐδίωξεν διωκω go after; pursue ὀπίσω οπισω in back; after αὐτῶν αυτος he; him καὶ και and; even ἐκράτησεν κρατεω seize; retain τοὺς ο the δύο δυο two βασιλεῖς βασιλευς monarch; king Μαδιαμ μαδιαν Madian; Mathian τὸν ο the Ζεβεε ζεβεε and; even τὸν ο the Σελμανα σελμανα and; even πᾶσαν πας all; every τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks ἐξέστησεν εξιστημι astonish; beside yourself
8:12 וַ wa וְ and יָּנ֗וּסוּ yyānˈûsû נוס flee זֶ֚בַח ˈzevaḥ זֶבַח Zebah וְ wᵊ וְ and צַלְמֻנָּ֔ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna וַ wa וְ and יִּרְדֹּ֖ף yyirdˌōf רדף pursue אַחֲרֵיהֶ֑ם ʔaḥᵃrêhˈem אַחַר after וַ wa וְ and יִּלְכֹּ֞ד yyilkˈōḏ לכד seize אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵ֣י׀ šᵊnˈê שְׁנַיִם two מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king מִדְיָ֗ן miḏyˈān מִדְיָן Midian אֶת־ ʔeṯ- אֵת [object marker] זֶ֨בַח֙ zˈevaḥ זֶבַח Zebah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] צַלְמֻנָּ֔ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַֽ hˈa הַ the מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp הֶחֱרִֽיד׃ heḥᵉrˈîḏ חרד tremble
8:12. fugeruntque Zebee et Salmana quos persequens Gedeon conprehendit turbato omni exercitu eorumAnd Zebee and Salmana fled, and Gedeon pursued and took them, all their host being put in confusion.
12. And Zebah and Zalmunna fled; and he pursued after them; and he took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host.
8:12. And when Zebah and Zalmunna fled, he pursued after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host.
8:12. And Zebah and Zalmunna fled. And Gideon pursued and overtook them, sending their entire army into confusion.
And when Zebah and Zalmunna fled, he pursued after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host:

8:12: Зевей и Салман побежали; он погнался за ними и схватил обоих царей Мадиамских, Зевея и Салмана, и весь стан привел в замешательство.
8:12
καὶ και and; even
ἔφυγον φευγω flee
Ζεβεε ζεβεε and; even
Σελμανα σελμανα and; even
ἐδίωξεν διωκω go after; pursue
ὀπίσω οπισω in back; after
αὐτῶν αυτος he; him
καὶ και and; even
ἐκράτησεν κρατεω seize; retain
τοὺς ο the
δύο δυο two
βασιλεῖς βασιλευς monarch; king
Μαδιαμ μαδιαν Madian; Mathian
τὸν ο the
Ζεβεε ζεβεε and; even
τὸν ο the
Σελμανα σελμανα and; even
πᾶσαν πας all; every
τὴν ο the
παρεμβολὴν παρεμβολη encampment; barracks
ἐξέστησεν εξιστημι astonish; beside yourself
8:12
וַ wa וְ and
יָּנ֗וּסוּ yyānˈûsû נוס flee
זֶ֚בַח ˈzevaḥ זֶבַח Zebah
וְ wᵊ וְ and
צַלְמֻנָּ֔ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna
וַ wa וְ and
יִּרְדֹּ֖ף yyirdˌōf רדף pursue
אַחֲרֵיהֶ֑ם ʔaḥᵃrêhˈem אַחַר after
וַ wa וְ and
יִּלְכֹּ֞ד yyilkˈōḏ לכד seize
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵ֣י׀ šᵊnˈê שְׁנַיִם two
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
מִדְיָ֗ן miḏyˈān מִדְיָן Midian
אֶת־ ʔeṯ- אֵת [object marker]
זֶ֨בַח֙ zˈevaḥ זֶבַח Zebah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
צַלְמֻנָּ֔ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַֽ hˈa הַ the
מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp
הֶחֱרִֽיד׃ heḥᵉrˈîḏ חרד tremble
8:12. fugeruntque Zebee et Salmana quos persequens Gedeon conprehendit turbato omni exercitu eorum
And Zebee and Salmana fled, and Gedeon pursued and took them, all their host being put in confusion.
8:12. And when Zebah and Zalmunna fled, he pursued after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host.
8:12. And Zebah and Zalmunna fled. And Gideon pursued and overtook them, sending their entire army into confusion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: took: Jos 10:16-18, Jos 10:22-25; Job 12:16-21, Job 34:19; Psa 83:11; Amo 2:14; Rev 6:15, Rev 6:16, Rev 19:19-21
discomfited: Heb. terrified
John Gill
8:12 And when Zebah and Zalmunna fled,.... Their host being smitten and thrown into confusion by the sudden approach of Gideon's army; and who probably attacked them in somewhat like manner as before, blowing their trumpets, and calling out the sword of the Lord and of Gideon; which were such terrifying sounds to them, that they fled at once:
he pursued after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host; or terrified them, so that they fled some one way and some another, and the kings being left alone were easily taken.
Robert Jamieson, A. R. Fausset and David Brown
8:12 when Zebah and Zalmunna fled, he pursued after them--A third conflict took place. His arrival at their last quarters, which was by an unwonted path, took the fugitives by surprise, and the conquest of the Midianite horde was there completed.
8:138:13: Եւ դարձա՛ւ Գեդէոն որդի Յովասու ՚ի պատերազմէն ՚ի զառիվայրէ՛ անտի Արեսայ[2554]։ [2554] Յօրինակին. ՚Ի զառ ՚ի վայրէ անտի Ասերայ։ Ուր օրինակ մի. Անտի Առեսար։
13. Յովասի որդի Գեդէոնը պատերազմից ետ դարձաւ Արէսի զառիվայրից:
13 Յովասին որդին Գեդէօն արեւը չելած* պատերազմէն ետ դարձաւ
Եւ դարձաւ Գեդէոն որդի Յովասու ի պատերազմէն [153]ի զառիվայրէ անտի Արեսայ:

8:13: Եւ դարձա՛ւ Գեդէոն որդի Յովասու ՚ի պատերազմէն ՚ի զառիվայրէ՛ անտի Արեսայ[2554]։
[2554] Յօրինակին. ՚Ի զառ ՚ի վայրէ անտի Ասերայ։ Ուր օրինակ մի. Անտի Առեսար։
13. Յովասի որդի Գեդէոնը պատերազմից ետ դարձաւ Արէսի զառիվայրից:
13 Յովասին որդին Գեդէօն արեւը չելած* պատերազմէն ետ դարձաւ
zohrab-1805▾ eastern-1994▾ western am▾
8:138:13: И возвратился Гедеон, сын Иоаса, с войны от возвышенности Хереса.
8:13 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return Γεδεων γεδεων Gedeōn; Yetheon υἱὸς υιος son Ιωας ιωας from; away τῆς ο the παρατάξεως παραταξις from; away ἐπάνωθεν επανωθεν the παρατάξεως παραταξις Hares; Ares
8:13 וַ wa וְ and יָּ֛שָׁב yyˈāšov שׁוב return גִּדְעֹ֥ון giḏʕˌôn גִּדְעֹון Gideon בֶּן־ ben- בֵּן son יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash מִן־ min- מִן from הַ ha הַ the מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war מִֽ mˈi מִן from לְ lᵊ לְ to מַעֲלֵ֖ה הֶחָֽרֶס׃ maʕᵃlˌē heḥˈāres מַעֲלֵה הֶחָרֶס the Pass of Heres
8:13. revertensque de bello ante solis ortumAnd returning from the battle before the sun rising,
13. And Gideon the son of Joash returned from the battle from the ascent of Heres.
8:13. And Gideon the son of Joash returned from battle before the sun [was up],
8:13. And returning from the war before sunrise,
And Gideon the son of Joash returned from battle before the sun:

8:13: И возвратился Гедеон, сын Иоаса, с войны от возвышенности Хереса.
8:13
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
Γεδεων γεδεων Gedeōn; Yetheon
υἱὸς υιος son
Ιωας ιωας from; away
τῆς ο the
παρατάξεως παραταξις from; away
ἐπάνωθεν επανωθεν the
παρατάξεως παραταξις Hares; Ares
8:13
וַ wa וְ and
יָּ֛שָׁב yyˈāšov שׁוב return
גִּדְעֹ֥ון giḏʕˌôn גִּדְעֹון Gideon
בֶּן־ ben- בֵּן son
יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash
מִן־ min- מִן from
הַ ha הַ the
מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war
מִֽ mˈi מִן from
לְ lᵊ לְ to
מַעֲלֵ֖ה הֶחָֽרֶס׃ maʕᵃlˌē heḥˈāres מַעֲלֵה הֶחָרֶס the Pass of Heres
8:13. revertensque de bello ante solis ortum
And returning from the battle before the sun rising,
8:13. And Gideon the son of Joash returned from battle before the sun [was up],
8:13. And returning from the war before sunrise,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Возвышенность "Xерес" (по LXX Άρες) полагается где-либо около Суккофа. Таргум и Вульгата переводят: "до восхода солнца" (ante solis ortum), понимая слово chares чрез schemesch (солнце). Берто, согласно Акиле и Симмаху, читает еврейск. hechares через "heharim" (горы), почему переводит: "с вершины гор", т. е. Галаадских.
Adam Clarke: Commentary on the Bible - 1831
8:13: Returned from battle before the sun was up - This does not appear to be a proper translation of מלמעלה החרס milmaaleh hechares. It should be rendered from the ascent of Chares: this is the reading of the Septuagint, the Syriac, and the Arabic.
Albert Barnes: Notes on the Bible - 1834
8:13: Before the sun was up - The translation of the words is doubtful, because of the rarity of the word rendered "sun" (חרס cheres). Many suppose it to be the name of a mountain pass, and render it from the ascent of Heres.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: before: The words milmaaleh haichaires should, most probably be rendered "from the ascent of Chares;" which is the reading of the LXX Syriac, Arabic, and Houbigant. Jdg 8:13
Carl Friedrich Keil and Franz Delitzsch
8:13
Punishment of the Towns of Succoth and Pnuel, and Execution of the Captures Kings of Midian.
Judg 8:13-14
Gideon returned victorious from the war, החרס מלמעלה, "from by the ascent (or mountain road) of Hecheres," a place in front of the town of Succoth, with which we are not acquainted. This is the rendering adopted by the lxx, the Peshito, and the Arabic; but the rest of the early translators have merely guessed at the meaning. The Chaldee, which has been followed by the Rabbins and Luther, has rendered it "before sunset," in utter opposition to the rules of the language; for although cheres is a word used poetically to denote the sun, מעלה cannot mean the setting of the sun. Aquila and Symmachus, on the other hand, confound חרס with הרים. - Gideon laid hold of a young man of the people of Succoth, and got him to write down for him the princes and elders (magistrates and rulers) of the city, - in all seventy-seven men. ויּכתּב ויּשׁאלהוּ is a short expression for "he asked him the names of the princes and elders of the city, and the boy wrote them down." אליו, lit. to him, i.e., for him.
Judg 8:15-16
Gideon then reproached the elders with the insult they had offered him (Judg 8:6), and had them punished with desert thorns and thistles. "Men of Succoth" (Judg 8:15 and Judg 8:16) is a general expression for "elders of Succoth" (Judg 8:16); and elders a general term applied to all the representatives of the city, including the princes. אתי חרפתּם אשׁר, with regard to whom ye have despised me. אשׁר is the accusative of the more distant or second object, not the subject, as Stud. supposes. "And he taught the men of Succoth (i.e., caused them to know, made them feel, punished them) with them (the thorns)." There is no good ground for doubting the correctness of the reading ויּדע. The free renderings of the lxx, Vulg., etc., are destitute of critical worth; and Bertheau's assertion, that if it were the Hiphil it would be written יודע, is proved to be unfounded by the defective writing in Num 16:5; Job 32:7.
Judg 8:17
Gideon also inflicted upon Pnuel the punishment threatened in Judg 8:9. The punishment inflicted by Gideon upon both the cities was well deserved in all respects, and was righteously executed. The inhabitants of these cities had not only acted treacherously to Israel as far as they could, from the most selfish interests, in a holy conflict for the glory of the Lord and the freedom of His people, but in their contemptuous treatment of Gideon and his host they had poured contempt upon the Lord, who had shown them to be His own soldiers before the eyes of the whole nation by the victory which He had given them over the innumerable army of the foe. Having been called by the Lord to be the deliverer and judge of Israel, it was Gideon's duty to punish the faithless cities.
Judg 8:18-21
After punishing these cities, Gideon repaid the two kings of Midian, who had been taken prisoners, according to their doings. From the judicial proceedings instituted with regard to them (Judg 8:18, Judg 8:19), we learn that these kings had put the brothers of Gideon to death, and apparently not in open fight; but they had murdered them in an unrighteous and cruel manner. And Gideon made them atone for this with their own lives, according to the strict jus talionis. איפה, in Judg 8:18, does not mean where? but "in what condition, of what form, were the men whom he slew at Tabor?" i.e., either in the city of Tabor or at Mount Tabor (see Judg 4:6, and Josh 19:22). The kings replied: "As thou so they" (those men), i.e., they were all as stately as thou art, "every one like the form of kings' sons." אחד, one, for every one, like אחד אישׁ in 4Kings 15:20, or more frequently אישׁ alone. As the men who had been slain were Gideon's own brothers, he swore to those who had done the deed, i.e., to the two kings, "As truly as Jehovah liveth, if ye had let them live I should not have put you to death;" and then commanded his first-born son Jether to slay them, for the purpose of adding the disgrace of falling by the hand of a boy. "But the boy drew not his sword from fear, because he was yet a boy." And the kings then said to Gideon, "Rise thou and stab us, for as the man so is his strength," i.e., such strength does not belong to a boy, but to a man. Thereupon Gideon slew them, and took the little moons upon the necks of their camels as booty. "The little moons" were crescent-shaped ornaments of silver or gold, such as men and women wore upon their necks (see Judg 8:26, and Is 3:18), and which they also hung upon the necks of camels-a custom still prevalent in Arabia (see Schrder, de vestitu mul. hebr. pp. 39, 40, and Wellsted, Reisen in Arab. i. p. 209).
Geneva 1599
8:13 And Gideon the son of Joash returned from battle (i) before the sun [was up],
(i) Some read, the sun being yet high.
John Gill
8:13 And Gideon the son of Joash returned from battle,.... To Penuel and Succoth, to chastise them for their ill treatment of him and his men:
before the sun was up; by which it appears that it was in the night that he fell upon the host at Karkor, which must be the night following; it could not be the same night in which he had defeated them in the valley of Jezreel; though Vatablus thinks this battle was begun and finished in one night; but there were, according to this history, so many things done after the first defeat, as sending messengers to Mount Ephraim and the Ephraimites, upon the taking the fords of Jordan, and bringing the heads of Oreb and Zeeb to Gideon, expostulating with him, and his answer to them, and his stay at Succoth and Penuel; which make it more probable that the day following was spent in the pursuit, and that it was the night after that that the whole affair was finished; and before sunrise Gideon returned to Penuel and Succoth again; so Ben Gersom and Abarbinel; but according to the Targum, Jarchi, and Kimchi, this phrase is to be rendered, "before the sunset", while it yet appeared, and was above the horizon; and so it must be in the daytime that he pursued the two kings and took them, and returned before sunset. Abendana observes the word for "sun" may be the name of a place, and so the Septuagint, Syriac, and Arabic versions call it the ascent of Ares or Heres; as if it was the name of the place from whence Gideon returned, so called in like manner as the ascent of Akrabbim, and the like.
John Wesley
8:13 Before the sun was up - By which it might be gathered, that he came upon them in the night, which was most convenient for him who had so small a number with him; and most likely to terrify them by the remembrance of the last Night's sad work.
Robert Jamieson, A. R. Fausset and David Brown
8:13 Gideon returned from battle before the sun was up--He seems to have returned by a nearer route to Succoth, for what is rendered in our version "before the sun was up," means "the heights of Heres, the sun-hills."
8:148:14: Եւ կալաւ պատանեակ մի յարանց Սոկքովթայ, եւ եհարց զնա. եւ գրեաց առ ինքն զիշխանսն Սոկքովթայ, եւ զծերս նորա եւթանասուն եւ եւթն այր։
14. Սոքքոթի մարդկանցից նա մի պատանեակ բռնեց եւ նրան հարցուփորձ արեց: Սա նրա համար գրաւոր տուեց Սոքքոթի իշխանների ու ծերերի անունները՝ եօթանասունեօթը մարդու:
14 Ու Սոկքովթի մարդոցմէն երիտասարդ մը բռնեց եւ զայն հարցուփորձեց ու անիկա Սոկքովթի իշխաններէն ու ծերերէն, եօթանասունըեօթը մարդու անուն գրեց տուաւ անոր։
Եւ կալաւ պատանեակ մի յարանց Սոկքովթայ, եւ եհարց զնա. եւ գրեաց առ ինքն զիշխանսն Սոկքովթայ եւ զծերս նորա եւթանասուն եւ եւթն այր:

8:14: Եւ կալաւ պատանեակ մի յարանց Սոկքովթայ, եւ եհարց զնա. եւ գրեաց առ ինքն զիշխանսն Սոկքովթայ, եւ զծերս նորա եւթանասուն եւ եւթն այր։
14. Սոքքոթի մարդկանցից նա մի պատանեակ բռնեց եւ նրան հարցուփորձ արեց: Սա նրա համար գրաւոր տուեց Սոքքոթի իշխանների ու ծերերի անունները՝ եօթանասունեօթը մարդու:
14 Ու Սոկքովթի մարդոցմէն երիտասարդ մը բռնեց եւ զայն հարցուփորձեց ու անիկա Սոկքովթի իշխաններէն ու ծերերէն, եօթանասունըեօթը մարդու անուն գրեց տուաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
8:148:14: И захватил юношу из жителей Сокхофа и выспросил у него; и он написал ему князей и старейшин Сокхофских семьдесят семь человек.
8:14 καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive παιδάριον παιδαριον little boy ἀπὸ απο from; away τῶν ο the ἀνδρῶν ανηρ man; husband Σοκχωθ σοκχωθ and; even ἐπηρώτησεν επερωταω interrogate; inquire of αὐτόν αυτος he; him καὶ και and; even ἔγραψεν γραφω write πρὸς προς to; toward αὐτὸν αυτος he; him τὰ ο the ὀνόματα ονομα name; notable τῶν ο the ἀρχόντων αρχων ruling; ruler Σοκχωθ σοκχωθ and; even τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older αὐτῶν αυτος he; him ἑβδομήκοντα εβδομηκοντα seventy καὶ και and; even ἑπτὰ επτα seven ἄνδρας ανηρ man; husband
8:14 וַ wa וְ and יִּלְכָּד־ yyilkoḏ- לכד seize נַ֛עַר nˈaʕar נַעַר boy מֵ mē מִן from אַנְשֵׁ֥י ʔanšˌê אִישׁ man סֻכֹּ֖ות sukkˌôṯ סֻכֹּות Succoth וַ wa וְ and יִּשְׁאָלֵ֑הוּ yyišʔālˈēhû שׁאל ask וַ wa וְ and יִּכְתֹּ֨ב yyiḵtˌōv כתב write אֵלָ֜יו ʔēlˈāʸw אֶל to אֶת־ ʔeṯ- אֵת [object marker] שָׂרֵ֤י śārˈê שַׂר chief סֻכֹּות֙ sukkôṯ סֻכֹּות Succoth וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] זְקֵנֶ֔יהָ zᵊqēnˈeʸhā זָקֵן old שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven וְ wᵊ וְ and שִׁבְעָ֖ה šivʕˌā שֶׁבַע seven אִֽישׁ׃ ʔˈîš אִישׁ man
8:14. adprehendit puerum de viris Soccoth interrogavitque eum nomina principum et seniorum Soccoth et descripsit septuaginta septem virosHe took a boy of the men of Soccoth: and he asked him the names of the princes and ancients of Soccoth, and he described unto him seventy-seven men.
14. And he caught a young man of the men of Succoth, and inquired of him: and he described for him the princes of Succoth, and the elders thereof, seventy and seven men.
8:14. And caught a young man of the men of Succoth, and inquired of him: and he described unto him the princes of Succoth, and the elders thereof, [even] threescore and seventeen men.
8:14. he took a boy from among the men of Succoth. And he asked him the names of the leaders and elders of Succoth. And he described seventy-seven men.
And caught a young man of the men of Succoth, and enquired of him: and he described unto him the princes of Succoth, and the elders thereof, [even] threescore and seventeen men:

8:14: И захватил юношу из жителей Сокхофа и выспросил у него; и он написал ему князей и старейшин Сокхофских семьдесят семь человек.
8:14
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
παιδάριον παιδαριον little boy
ἀπὸ απο from; away
τῶν ο the
ἀνδρῶν ανηρ man; husband
Σοκχωθ σοκχωθ and; even
ἐπηρώτησεν επερωταω interrogate; inquire of
αὐτόν αυτος he; him
καὶ και and; even
ἔγραψεν γραφω write
πρὸς προς to; toward
αὐτὸν αυτος he; him
τὰ ο the
ὀνόματα ονομα name; notable
τῶν ο the
ἀρχόντων αρχων ruling; ruler
Σοκχωθ σοκχωθ and; even
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
αὐτῶν αυτος he; him
ἑβδομήκοντα εβδομηκοντα seventy
καὶ και and; even
ἑπτὰ επτα seven
ἄνδρας ανηρ man; husband
8:14
וַ wa וְ and
יִּלְכָּד־ yyilkoḏ- לכד seize
נַ֛עַר nˈaʕar נַעַר boy
מֵ מִן from
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
סֻכֹּ֖ות sukkˌôṯ סֻכֹּות Succoth
וַ wa וְ and
יִּשְׁאָלֵ֑הוּ yyišʔālˈēhû שׁאל ask
וַ wa וְ and
יִּכְתֹּ֨ב yyiḵtˌōv כתב write
אֵלָ֜יו ʔēlˈāʸw אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
שָׂרֵ֤י śārˈê שַׂר chief
סֻכֹּות֙ sukkôṯ סֻכֹּות Succoth
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
זְקֵנֶ֔יהָ zᵊqēnˈeʸhā זָקֵן old
שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven
וְ wᵊ וְ and
שִׁבְעָ֖ה šivʕˌā שֶׁבַע seven
אִֽישׁ׃ ʔˈîš אִישׁ man
8:14. adprehendit puerum de viris Soccoth interrogavitque eum nomina principum et seniorum Soccoth et descripsit septuaginta septem viros
He took a boy of the men of Soccoth: and he asked him the names of the princes and ancients of Soccoth, and he described unto him seventy-seven men.
8:14. And caught a young man of the men of Succoth, and inquired of him: and he described unto him the princes of Succoth, and the elders thereof, [even] threescore and seventeen men.
8:14. he took a boy from among the men of Succoth. And he asked him the names of the leaders and elders of Succoth. And he described seventy-seven men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-17: После плена мадиамских царей Гедеон наказал старейшин Суккофа и Пенуэла за их несочувствие народному делу (ср. выше, ст. 7-8).
Adam Clarke: Commentary on the Bible - 1831
8:14: He described unto him the princes of Succoth - The young man probably gave him the names of seventy persons, the chief men of Succoth, who were those who were most concerned in refusing him and his men the refreshment he requested.
Albert Barnes: Notes on the Bible - 1834
8:14: The written (see the margin) list would enable Gideon to punish the guilty and spare the innocent people. Succoth was governed by a sanhedrim or council of seventy elders (compare Num 11:16), with perhaps seven others of superior rank called princes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: caught: Jdg 1:24, Jdg 1:25; Sa1 30:11-15
described: Heb. writ
John Gill
8:14 And caught a young man of the men of Succoth, and inquired of him,.... Just before he came to the city, he spied a young man which belonged to it, and laid hold on him, and inquired of him about the chief magistrates of the city, who they were, what their names, and their places of abode:
and he described unto him the princes of Succoth, and the elders thereof, even seventy seven men; by which it appears that this was no inconsiderable city to have so many princes and elders in it; these the young man described to Gideon, what sort of men they were, what their names, and where they dwelt: or "he wrote unto him" (y); wrote down their names, and what part of the city they dwelt in; or Gideon took down in writing for himself their names and places of abode from the young man, that he might not forget: and in this Gideon showed great wisdom, and strict justice; being desirous to punish only the delinquents, and not the innocent with the wicked, the people with their rulers; for though he asked bread of the men of Succoth, the answer was returned in the ill natured manner it was by the princes.
(y) "et scripsit ad eum", Montanus, Piscator; "et scripsit sibi", Pagninus, Munster; so some in Drusius.
John Wesley
8:14 He described - He told him their names and qualities.
Robert Jamieson, A. R. Fausset and David Brown
8:14 he described--wrote the names of the seventy princes or elders. It was from them he had received so inhospitable a treatment.
8:158:15: Եւ եկն Գեդէոն առ իշխանսն Սոկքովթայ, եւ ասէ ցնոսա. Ահա՛ւասիկ Զեբէէ եւ Սաղմանա, վասն որոց նախատեցէք զիս՝ եւ ասացէք. Միթէ ձեռն Զեբէի եւ Սաղմանայ այժմ ՚ի ձեռին քում իցէ, զի տացուք հաց արանց քոց նքթելոց[2555]։ [2555] Ոմանք. Արանց քոց նքողելոց։
15. Գեդէոնը եկաւ Սոքքոթի իշխանների մօտ եւ ասաց նրանց. «Ահա Զեբէին եւ Սաղմանան, որոնց համար ինձ նախատեցիք՝ ասելով. “Մի՞թէ Զեբէիի եւ Սաղմանայի ձեռքն այժմ քո բռունցքի մէջ է, որ մենք սովից սպառուած քո մարդկանց հաց տանք”»:
15 Եւ Գեդէօն Սոկքովթի բնակիչներուն եկաւ ու ըսաւ. «Ահա Զեբէէն ու Սաղմանան, որոնց համար զիս նախատեցիք ու ըսիք. ‘Միթէ Զեբէէն ու Սաղմանան արդէն քու ձեռքիդ մէջ ե՞ն, որ մենք քու նուաղած մարդոցդ հաց տանք’»։
Եւ եկն [154]Գեդէոն առ իշխանսն`` Սոկքովթայ, եւ ասէ ցնոսա. Ահաւասիկ Զեբէէ եւ Սաղմանա, վասն որոց նախատեցէք զիս եւ ասացէք. Միթէ ձեռն Զեբէի եւ Սաղմանայ այժմ ի ձեռի՞ն քում իցէ, զի տացուք հաց արանց քոց նքթելոց:

8:15: Եւ եկն Գեդէոն առ իշխանսն Սոկքովթայ, եւ ասէ ցնոսա. Ահա՛ւասիկ Զեբէէ եւ Սաղմանա, վասն որոց նախատեցէք զիս՝ եւ ասացէք. Միթէ ձեռն Զեբէի եւ Սաղմանայ այժմ ՚ի ձեռին քում իցէ, զի տացուք հաց արանց քոց նքթելոց[2555]։
[2555] Ոմանք. Արանց քոց նքողելոց։
15. Գեդէոնը եկաւ Սոքքոթի իշխանների մօտ եւ ասաց նրանց. «Ահա Զեբէին եւ Սաղմանան, որոնց համար ինձ նախատեցիք՝ ասելով. “Մի՞թէ Զեբէիի եւ Սաղմանայի ձեռքն այժմ քո բռունցքի մէջ է, որ մենք սովից սպառուած քո մարդկանց հաց տանք”»:
15 Եւ Գեդէօն Սոկքովթի բնակիչներուն եկաւ ու ըսաւ. «Ահա Զեբէէն ու Սաղմանան, որոնց համար զիս նախատեցիք ու ըսիք. ‘Միթէ Զեբէէն ու Սաղմանան արդէն քու ձեռքիդ մէջ ե՞ն, որ մենք քու նուաղած մարդոցդ հաց տանք’»։
zohrab-1805▾ eastern-1994▾ western am▾
8:158:15: И пришел он к жителям Сокхофским, и сказал: вот Зевей и Салман, за которых вы посмеялись надо мною, говоря: разве рука Зевея и Салмана уже в твоей руке, чтобы нам давать хлеб утомившимся людям твоим?
8:15 καὶ και and; even παρεγένετο παραγινομαι happen by; come by / to / along Γεδεων γεδεων Gedeōn; Yetheon πρὸς προς to; toward τοὺς ο the ἄρχοντας αρχων ruling; ruler Σοκχωθ σοκχωθ and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am Ζεβεε ζεβεε and; even Σελμανα σελμανα in οἷς ος who; what ὠνειδίσατέ ονειδιζω disparage; reproach με με me λέγοντες λεγω tell; declare μὴ μη not χεὶρ χειρ hand Ζεβεε ζεβεε and; even Σελμανα σελμανα now; present ἐν εν in χειρί χειρ hand σου σου of you; your ὅτι οτι since; that δώσομεν διδωμι give; deposit τοῖς ο the ἀνδράσιν ανηρ man; husband τοῖς ο the ἐκλείπουσιν εκλειπω leave off; cease ἄρτους αρτος bread; loaves
8:15 וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come אֶל־ ʔel- אֶל to אַנְשֵׁ֣י ʔanšˈê אִישׁ man סֻכֹּ֔ות sukkˈôṯ סֻכֹּות Succoth וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say הִנֵּ֖ה hinnˌē הִנֵּה behold זֶ֣בַח zˈevaḥ זֶבַח Zebah וְ wᵊ וְ and צַלְמֻנָּ֑ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] חֵרַפְתֶּ֨ם ḥēraftˌem חרף reproach אֹותִ֜י ʔôṯˈî אֵת [object marker] לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say הֲ֠ hᵃ הֲ [interrogative] כַף ḵˌaf כַּף palm זֶ֣בַח zˈevaḥ זֶבַח Zebah וְ wᵊ וְ and צַלְמֻנָּ֤ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna עַתָּה֙ ʕattˌā עַתָּה now בְּ bᵊ בְּ in יָדֶ֔ךָ yāḏˈeḵā יָד hand כִּ֥י kˌî כִּי that נִתֵּ֛ן nittˈēn נתן give לַ la לְ to אֲנָשֶׁ֥יךָ ʔᵃnāšˌeʸḵā אִישׁ man הַ ha הַ the יְּעֵפִ֖ים yyᵊʕēfˌîm יָעֵף weary לָֽחֶם׃ lˈāḥem לֶחֶם bread
8:15. venitque ad Soccoth et dixit eis en Zebee et Salmana super quibus exprobrastis mihi dicentes forsitan manus Zebee et Salmana in manibus tuis sunt et idcirco postulas ut demus viris qui lassi sunt et defecerunt panesAnd he came to Soccoth, and said to them: Behold Zebee, and Salmana, concerning whom you upbraided me, saying: Peradventure the hands of Zebee and Salmana are in thy hands, and therefore thou demandest that we should give bread to the men that are weary and faint.
15. And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, concerning whom ye did taunt me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary?
8:15. And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, [Are] the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men [that are] weary?
8:15. And he went to Succoth, and he said to them: “Behold Zebah and Zalmunna, over whom you rebuked me, saying: ‘Perhaps the hands of Zebah and Zalmunna are in your hands, and for this reason, you request that we give bread to men who are languishing and weakened.’ ”
And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, [Are] the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men [that are] weary:

8:15: И пришел он к жителям Сокхофским, и сказал: вот Зевей и Салман, за которых вы посмеялись надо мною, говоря: разве рука Зевея и Салмана уже в твоей руке, чтобы нам давать хлеб утомившимся людям твоим?
8:15
καὶ και and; even
παρεγένετο παραγινομαι happen by; come by / to / along
Γεδεων γεδεων Gedeōn; Yetheon
πρὸς προς to; toward
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
Σοκχωθ σοκχωθ and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
Ζεβεε ζεβεε and; even
Σελμανα σελμανα in
οἷς ος who; what
ὠνειδίσατέ ονειδιζω disparage; reproach
με με me
λέγοντες λεγω tell; declare
μὴ μη not
χεὶρ χειρ hand
Ζεβεε ζεβεε and; even
Σελμανα σελμανα now; present
ἐν εν in
χειρί χειρ hand
σου σου of you; your
ὅτι οτι since; that
δώσομεν διδωμι give; deposit
τοῖς ο the
ἀνδράσιν ανηρ man; husband
τοῖς ο the
ἐκλείπουσιν εκλειπω leave off; cease
ἄρτους αρτος bread; loaves
8:15
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
אֶל־ ʔel- אֶל to
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
סֻכֹּ֔ות sukkˈôṯ סֻכֹּות Succoth
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
הִנֵּ֖ה hinnˌē הִנֵּה behold
זֶ֣בַח zˈevaḥ זֶבַח Zebah
וְ wᵊ וְ and
צַלְמֻנָּ֑ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
חֵרַפְתֶּ֨ם ḥēraftˌem חרף reproach
אֹותִ֜י ʔôṯˈî אֵת [object marker]
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
הֲ֠ hᵃ הֲ [interrogative]
כַף ḵˌaf כַּף palm
זֶ֣בַח zˈevaḥ זֶבַח Zebah
וְ wᵊ וְ and
צַלְמֻנָּ֤ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna
עַתָּה֙ ʕattˌā עַתָּה now
בְּ bᵊ בְּ in
יָדֶ֔ךָ yāḏˈeḵā יָד hand
כִּ֥י kˌî כִּי that
נִתֵּ֛ן nittˈēn נתן give
לַ la לְ to
אֲנָשֶׁ֥יךָ ʔᵃnāšˌeʸḵā אִישׁ man
הַ ha הַ the
יְּעֵפִ֖ים yyᵊʕēfˌîm יָעֵף weary
לָֽחֶם׃ lˈāḥem לֶחֶם bread
8:15. venitque ad Soccoth et dixit eis en Zebee et Salmana super quibus exprobrastis mihi dicentes forsitan manus Zebee et Salmana in manibus tuis sunt et idcirco postulas ut demus viris qui lassi sunt et defecerunt panes
And he came to Soccoth, and said to them: Behold Zebee, and Salmana, concerning whom you upbraided me, saying: Peradventure the hands of Zebee and Salmana are in thy hands, and therefore thou demandest that we should give bread to the men that are weary and faint.
8:15. And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, [Are] the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men [that are] weary?
8:15. And he went to Succoth, and he said to them: “Behold Zebah and Zalmunna, over whom you rebuked me, saying: ‘Perhaps the hands of Zebah and Zalmunna are in your hands, and for this reason, you request that we give bread to men who are languishing and weakened.’ ”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: upbraid: Jdg 8:6, Jdg 8:7
John Gill
8:15 And he came unto the men of Succoth,.... Entered the city, and bespoke the inhabitants of it in the following manner:
and said, behold, Zebah and Zalmunna, with whom ye did upbraid me; as not in his hands, and never would be, he being with his three hundred men an unequal match to them with 15,000; but he had taken them, and brought them with him, and perhaps spared them for this very reason, to let them see they were in his hands, and now calls upon them to behold them with their own eyes, concerning whom they had flouted and jeered him:
saying, are the hands of Zebah and Zalmunna now in thy hand, that we should give bread unto thy men that are weary? he delivers their own express words, which he had carefully observed and laid up in his memory, for their greater conviction and confusion; only adds the character of his men, that they were "weary", to expose their vile ingratitude the more, that they should refuse them a few loaves of bread, who were faint and weary in the service of them.
8:168:16: Եւ ա՛ռ զիշխանսն եւ զծերս քաղաքին, եւ փուշս յանապատէ, եւ զբորկոնիմն. եւ քարշեաց նոքօք զարսն Սոկքովթայ։
16. Նա առաւ քաղաքի իշխաններին ու ծերերին եւ անապատից՝ փշեր ու տատասկներ եւ դրանցով ձաղկեց Սոքքոթի մարդկանց,
16 Ուստի քաղաքին ծերերը առաւ եւ անապատէն փուշեր ու տատասկներ քաղեց եւ անոնցմով Սոկքովթի մարդիկը պատժեց։
Եւ առ [155]զիշխանսն եւ`` զծերս քաղաքին եւ փուշս յանապատէ եւ զբորկոնիմն, եւ [156]քարշեաց նոքօք զարսն Սոկքովթայ:

8:16: Եւ ա՛ռ զիշխանսն եւ զծերս քաղաքին, եւ փուշս յանապատէ, եւ զբորկոնիմն. եւ քարշեաց նոքօք զարսն Սոկքովթայ։
16. Նա առաւ քաղաքի իշխաններին ու ծերերին եւ անապատից՝ փշեր ու տատասկներ եւ դրանցով ձաղկեց Սոքքոթի մարդկանց,
16 Ուստի քաղաքին ծերերը առաւ եւ անապատէն փուշեր ու տատասկներ քաղեց եւ անոնցմով Սոկքովթի մարդիկը պատժեց։
zohrab-1805▾ eastern-1994▾ western am▾
8:168:16: И взял старейшин города и терновник пустынный и зубчатые молотильные доски и наказал ими жителей Сокхофа;
8:16 καὶ και and; even ἔλαβεν λαμβανω take; get τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older τῆς ο the πόλεως πολις city ἐν εν in ταῖς ο the ἀκάνθαις ακανθα brier τῆς ο the ἐρήμου ερημος lonesome; wilderness καὶ και and; even ταῖς ο the βαρακηνιμ βαρακηνιμ and; even ἠλόησεν αλοαω thresh ἐν εν in αὐτοῖς αυτος he; him τοὺς ο the ἄνδρας ανηρ man; husband τῆς ο the πόλεως πολις city
8:16 וַ wa וְ and יִּקַּח֙ yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] זִקְנֵ֣י ziqnˈê זָקֵן old הָ hā הַ the עִ֔יר ʕˈîr עִיר town וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] קֹוצֵ֥י qôṣˌê קֹוץ thorn-bush הַ ha הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the בַּרְקֳנִ֑ים bbarqᵒnˈîm בַּרְקֳנִים [uncertain] וַ wa וְ and יֹּ֣דַע yyˈōḏaʕ ידע know בָּהֶ֔ם bāhˈem בְּ in אֵ֖ת ʔˌēṯ אֵת [object marker] אַנְשֵׁ֥י ʔanšˌê אִישׁ man סֻכֹּֽות׃ sukkˈôṯ סֻכֹּות Succoth
8:16. tulit ergo seniores civitatis et spinas deserti ac tribulos et contrivit cum eis atque comminuit viros SoccothSo he took the ancients of the city, and thorns and briers of the desert, and tore them with the same, and cut in pieces the men of Soccoth.
16. And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.
8:16. And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.
8:16. Therefore, he took the elders of the city, and, using the thorns and briers of the desert, he threshed them with these, and he cut the men of Succoth to pieces.
And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth:

8:16: И взял старейшин города и терновник пустынный и зубчатые молотильные доски и наказал ими жителей Сокхофа;
8:16
καὶ και and; even
ἔλαβεν λαμβανω take; get
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
τῆς ο the
πόλεως πολις city
ἐν εν in
ταῖς ο the
ἀκάνθαις ακανθα brier
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
καὶ και and; even
ταῖς ο the
βαρακηνιμ βαρακηνιμ and; even
ἠλόησεν αλοαω thresh
ἐν εν in
αὐτοῖς αυτος he; him
τοὺς ο the
ἄνδρας ανηρ man; husband
τῆς ο the
πόλεως πολις city
8:16
וַ wa וְ and
יִּקַּח֙ yyiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
זִקְנֵ֣י ziqnˈê זָקֵן old
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
קֹוצֵ֥י qôṣˌê קֹוץ thorn-bush
הַ ha הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
בַּרְקֳנִ֑ים bbarqᵒnˈîm בַּרְקֳנִים [uncertain]
וַ wa וְ and
יֹּ֣דַע yyˈōḏaʕ ידע know
בָּהֶ֔ם bāhˈem בְּ in
אֵ֖ת ʔˌēṯ אֵת [object marker]
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
סֻכֹּֽות׃ sukkˈôṯ סֻכֹּות Succoth
8:16. tulit ergo seniores civitatis et spinas deserti ac tribulos et contrivit cum eis atque comminuit viros Soccoth
So he took the ancients of the city, and thorns and briers of the desert, and tore them with the same, and cut in pieces the men of Soccoth.
8:16. And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.
8:16. Therefore, he took the elders of the city, and, using the thorns and briers of the desert, he threshed them with these, and he cut the men of Succoth to pieces.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:16: He taught the men of Succoth - Instead of וידע he taught, Houbigant reads וידש he tore; and this is not only agreeable to what Gideon had threatened, Jdg 8:7, but is supported by the Vulgate, Septuagint, Chaldee, Syriac, and Arabic. The Hebrew text might have been easily corrupted in this place by the change of ש shin into ע ain, letters very similar to each other.
Albert Barnes: Notes on the Bible - 1834
8:16: He taught - Thought to be a false reading, for "he threshed," as in Jdg 8:7 margin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: the elders: Jdg 8:7; Pro 10:13, Pro 19:29; Ezr 2:6
thorns: Mic 7:4
taught: Heb. made to know, Instead of wyyoda, Houbigant, Lev. Clerc, and others read wyyadosh, "and he tore or threshed;" and this is not only agreeable to what Gideon threatened (Jdg 8:7), but is supported by the LXX Vulgate, Chaldee, Syriac, and Arabic. The Hebrew Text might easily have been corrupted simply by the change of שׁ, shin, into ע, ayin, letters very similar to each other.
John Gill
8:16 And he took the elders of the city,.... All of them, especially those of them who had been most guilty, and had them to a proper place, where they might be made public examples of:
and thorns of the wilderness, and briers; which were near at hand, and soon cut up, for which he gave orders to proper persons:
and with them he taught the men of Succoth; either the inhabitants of the place, as distinct from the elders, whose punishment he taught them to be cautious not to follow such examples, or to behave ill to their superiors; or the princes and elders of the city are meant by the men of it, whom Gideon taught or chastised with thorns and briers; and so it is usual with us for a parent or master to say to his child or servant that has offended, I will "teach" you to do so or so, or to do otherwise, when he threatens to chastise: or "with them he made them to know" (z); that is, their sin and the heinousness of it, by the punishment he inflicted on them. Abarbinel thinks the word "know" has the signification of mercy in it, as in Ex 2:25 in that he did not punish in general the men of that city, only the elders of it. The Targum is,"he broke upon them, or by them, the men of Succoth;''so Jarchi and others; that is, he broke the briers and thorns upon them, scourging them with them; or rather broke and tore their flesh by them: whether they died or no is not certain.
(z) "et cognoscere fecit", Montanus; so some in Vatablus; "notificavit", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
8:16 he took . . . the thorns of the wilderness and briers, and with them he taught the men of Succoth--By refusing his soldiers refreshment, they had committed a public crime, as well as an act of inhumanity, and were subjected to a horrible punishment, which the great abundance and remarkable size of the thorn bushes, together with the thinness of clothing in the East, has probably suggested.
8:178:17: Եւ զաշտարակն Փանուելի կործանեաց, եւ կոտորեաց զարս քաղաքին։
17. Փանուէլի աշտարակը կործանեց եւ կոտորեց քաղաքի մարդկանց:
17 Ու Փանուէլի աշտարակը փլցուց եւ քաղաքին մարդիկը կոտորեց։
Եւ զաշտարակն Փանուելի կործանեաց, եւ կոտորեաց զարս քաղաքին:

8:17: Եւ զաշտարակն Փանուելի կործանեաց, եւ կոտորեաց զարս քաղաքին։
17. Փանուէլի աշտարակը կործանեց եւ կոտորեց քաղաքի մարդկանց:
17 Ու Փանուէլի աշտարակը փլցուց եւ քաղաքին մարդիկը կոտորեց։
zohrab-1805▾ eastern-1994▾ western am▾
8:178:17: и башню Пенуэльскую разрушил, и перебил жителей города.
8:17 καὶ και and; even τὸν ο the πύργον πυργος tower Φανουηλ φανουηλ Phanouēl; Fanoil κατέστρεψεν καταστρεφω overturn καὶ και and; even ἀπέκτεινεν αποκτεινω kill τοὺς ο the ἄνδρας ανηρ man; husband τῆς ο the πόλεως πολις city
8:17 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִגְדַּ֥ל miḡdˌal מִגְדָּל tower פְּנוּאֵ֖ל pᵊnûʔˌēl פְּנוּאֵל [locality] נָתָ֑ץ nāṯˈāṣ נתץ break וַֽ wˈa וְ and יַּהֲרֹ֖ג yyahᵃrˌōḡ הרג kill אֶת־ ʔeṯ- אֵת [object marker] אַנְשֵׁ֥י ʔanšˌê אִישׁ man הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
8:17. turrem quoque Phanuhel subvertit occisis habitatoribus civitatisAnd he demolished the tower of Phanuel, and slew the men of the city.
17. And he brake down the tower of Penuel, and slew the men of the city.
8:17. And he beat down the tower of Penuel, and slew the men of the city.
8:17. He also overturned the tower of Penuel, and he killed the men of the city.
And he beat down the tower of Penuel, and slew the men of the city:

8:17: и башню Пенуэльскую разрушил, и перебил жителей города.
8:17
καὶ και and; even
τὸν ο the
πύργον πυργος tower
Φανουηλ φανουηλ Phanouēl; Fanoil
κατέστρεψεν καταστρεφω overturn
καὶ και and; even
ἀπέκτεινεν αποκτεινω kill
τοὺς ο the
ἄνδρας ανηρ man; husband
τῆς ο the
πόλεως πολις city
8:17
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִגְדַּ֥ל miḡdˌal מִגְדָּל tower
פְּנוּאֵ֖ל pᵊnûʔˌēl פְּנוּאֵל [locality]
נָתָ֑ץ nāṯˈāṣ נתץ break
וַֽ wˈa וְ and
יַּהֲרֹ֖ג yyahᵃrˌōḡ הרג kill
אֶת־ ʔeṯ- אֵת [object marker]
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
8:17. turrem quoque Phanuhel subvertit occisis habitatoribus civitatis
And he demolished the tower of Phanuel, and slew the men of the city.
8:17. And he beat down the tower of Penuel, and slew the men of the city.
8:17. He also overturned the tower of Penuel, and he killed the men of the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:17: The men of the city - Perhaps the rulers; who, it is likely, had possession of the tower or citadel, and so could tyrannize over the people. Gideon killed the great men, and beat down their towers, but did not injure the inhabitants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: Jdg 8:9; Kg1 12:25
John Gill
8:17 And he beat down the tower of Penuel,.... As he threatened he would, Judg 8:9 whether this was before or after he had chastised the elders of Succoth, is not clear; one would think by the course he steered going from Succoth to Penuel, as he went, he should come to Penuel first at his return; however, he demolished their tower in which they trusted:
and slew the men of the city; perhaps they might, as Kimchi conjectures, resist when he went about to beat down their tower; on which a fray might ensue, in which they were slain; or they might upon his approach, sensible of the offence they had given him, fly to their tower for safety, and were killed in it when that was beaten down about them. In what manner this was done is not said; no doubt they had instruments in those days for demolishing such edifices.
John Wesley
8:17 Slew the men of the city - Not all of them; probably those only who had affronted him.
8:188:18: Եւ ասէ ցԶեբէէ եւ զՍաղմանա. Ո՞ւր են արքն զորս կոտորեցէք ՚ի Թաբովր։ Եւ ասեն. Որպէս դու, նո՛յնպէս եւ նոքա նման քեզ, եւ դու նմա՛ն նոցա, իբրեւ զտեսիլ որդւոց թագաւորի[2556]։ [2556] Ոմանք. Եւ իբրեւ զտեսիլ որդւոյ թագա՛՛։
18. Նա ասաց Զեբէիին եւ Սաղմանային. «Ինչպիսի՞ք էին այն մարդիկ, որոնց կոտորեցիք Թաբորում»: Նրանք ասացին. «Ինչպիսին դու ես, նոյնպիսին եւ նրանք էին՝ քեզ նման, եւ դու՝ նրանց նման: Նրանց տեսքը թագաւորի որդիների նման էր»:
18 Զեբէէին ու Սաղմանային ըսաւ. «Թաբօրի մէջ մեռցուցած մարդիկնիդ ի՞նչպէս մարդիկ էին»։ Անոնք ըսին. «Ինչպէս որ դուն ես, անոնք ալ այնպէս էին. ամէն մէկը թագաւորի տղու կը նմանէր»։
Եւ ասէ ցԶեբէէ եւ զՍաղմանա. [157]Ո՞ւր են`` արքն զորս կոտորեցէք ի Թաբովր: Եւ ասեն. Որպէս դու, նոյնպէս եւ [158]նոքա նման քեզ, եւ դու նման նոցա,`` իբրեւ զտեսիլ որդւոց թագաւորի:

8:18: Եւ ասէ ցԶեբէէ եւ զՍաղմանա. Ո՞ւր են արքն զորս կոտորեցէք ՚ի Թաբովր։ Եւ ասեն. Որպէս դու, նո՛յնպէս եւ նոքա նման քեզ, եւ դու նմա՛ն նոցա, իբրեւ զտեսիլ որդւոց թագաւորի[2556]։
[2556] Ոմանք. Եւ իբրեւ զտեսիլ որդւոյ թագա՛՛։
18. Նա ասաց Զեբէիին եւ Սաղմանային. «Ինչպիսի՞ք էին այն մարդիկ, որոնց կոտորեցիք Թաբորում»: Նրանք ասացին. «Ինչպիսին դու ես, նոյնպիսին եւ նրանք էին՝ քեզ նման, եւ դու՝ նրանց նման: Նրանց տեսքը թագաւորի որդիների նման էր»:
18 Զեբէէին ու Սաղմանային ըսաւ. «Թաբօրի մէջ մեռցուցած մարդիկնիդ ի՞նչպէս մարդիկ էին»։ Անոնք ըսին. «Ինչպէս որ դուն ես, անոնք ալ այնպէս էին. ամէն մէկը թագաւորի տղու կը նմանէր»։
zohrab-1805▾ eastern-1994▾ western am▾
8:188:18: И сказал Зевею и Салману: каковы были те, которых вы убили на Фаворе? Они сказали: они были такие, как ты, каждый имел вид сынов царских.
8:18 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward Ζεβεε ζεβεε and; even Σελμανα σελμανα where? οἱ ο the ἄνδρες ανηρ man; husband οὓς ος who; what ἀπεκτείνατε αποκτεινω kill ἐν εν in Θαβωρ θαβωρ and; even εἶπαν επω say; speak ὡς ως.1 as; how σύ συ you ὣς ως.1 as; how αὐτοὶ αυτος he; him εἰς εις into; for ὁμοίωμα ομοιωμα likeness υἱοῦ υιος son βασιλέως βασιλευς monarch; king
8:18 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אֶל־ ʔel- אֶל to זֶ֨בַח֙ zˈevaḥ זֶבַח Zebah וְ wᵊ וְ and אֶל־ ʔel- אֶל to צַלְמֻנָּ֔ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna אֵיפֹה֙ ʔêfˌō אֵיפֹה where הָ hā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֲרַגְתֶּ֖ם hᵃraḡtˌem הרג kill בְּ bᵊ בְּ in תָבֹ֑ור ṯāvˈôr תָּבֹור Tabor וַֽ wˈa וְ and יֹּאמְרוּ֙ yyōmᵊrˌû אמר say כָּמֹ֣וךָ kāmˈôḵā כְּמֹו like כְמֹוהֶ֔ם ḵᵊmôhˈem כְּמֹו like אֶחָ֕ד ʔeḥˈāḏ אֶחָד one כְּ kᵊ כְּ as תֹ֖אַר ṯˌōʔar תֹּאַר form בְּנֵ֥י bᵊnˌê בֵּן son הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
8:18. dixitque ad Zebee et Salmana quales fuerunt viri quos occidistis in Thabor qui responderunt similes tui et unus ex eis quasi filius regisAnd he said to Zebee and Salmana: What manner of men were they, whom you slew in Thabor? They answered: They were like thee, and one of them as the son of a king.
18. Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor? And they answered, As thou art, so were they; each one resembled the children of a king.
8:18. Then said he unto Zebah and Zalmunna, What manner of men [were they] whom ye slew at Tabor? And they answered, As thou [art], so [were] they; each one resembled the children of a king.
8:18. And he said to Zebah and Zalmunna, “What kind of men were those whom you killed at Tabor?” They responded, “They were like you, and one of them was like the son of a king.”
Then said he unto Zebah and Zalmunna, What manner of men [were they] whom ye slew at Tabor? And they answered, As thou [art], so [were] they; each one resembled the children of a king:

8:18: И сказал Зевею и Салману: каковы были те, которых вы убили на Фаворе? Они сказали: они были такие, как ты, каждый имел вид сынов царских.
8:18
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
Ζεβεε ζεβεε and; even
Σελμανα σελμανα where?
οἱ ο the
ἄνδρες ανηρ man; husband
οὓς ος who; what
ἀπεκτείνατε αποκτεινω kill
ἐν εν in
Θαβωρ θαβωρ and; even
εἶπαν επω say; speak
ὡς ως.1 as; how
σύ συ you
ὣς ως.1 as; how
αὐτοὶ αυτος he; him
εἰς εις into; for
ὁμοίωμα ομοιωμα likeness
υἱοῦ υιος son
βασιλέως βασιλευς monarch; king
8:18
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
אֶל־ ʔel- אֶל to
זֶ֨בַח֙ zˈevaḥ זֶבַח Zebah
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
צַלְמֻנָּ֔ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna
אֵיפֹה֙ ʔêfˌō אֵיפֹה where
הָ הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֲרַגְתֶּ֖ם hᵃraḡtˌem הרג kill
בְּ bᵊ בְּ in
תָבֹ֑ור ṯāvˈôr תָּבֹור Tabor
וַֽ wˈa וְ and
יֹּאמְרוּ֙ yyōmᵊrˌû אמר say
כָּמֹ֣וךָ kāmˈôḵā כְּמֹו like
כְמֹוהֶ֔ם ḵᵊmôhˈem כְּמֹו like
אֶחָ֕ד ʔeḥˈāḏ אֶחָד one
כְּ kᵊ כְּ as
תֹ֖אַר ṯˌōʔar תֹּאַר form
בְּנֵ֥י bᵊnˌê בֵּן son
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
8:18. dixitque ad Zebee et Salmana quales fuerunt viri quos occidistis in Thabor qui responderunt similes tui et unus ex eis quasi filius regis
And he said to Zebee and Salmana: What manner of men were they, whom you slew in Thabor? They answered: They were like thee, and one of them as the son of a king.
8:18. Then said he unto Zebah and Zalmunna, What manner of men [were they] whom ye slew at Tabor? And they answered, As thou [art], so [were] they; each one resembled the children of a king.
8:18. And he said to Zebah and Zalmunna, “What kind of men were those whom you killed at Tabor?” They responded, “They were like you, and one of them was like the son of a king.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-21: Согласно закону о мести за кровь убитого родственника, широко применявшемуся у народов востока (ср. Втор. XIX:5-6; Исх. XXI:12-14), Гедеон предал смертной казни царей Зеваха и Цалмуна за убиение его родных братьев, после чего взял бывшие на шеях их верблюдов цепочки, сделанные из драгоценного металла, подобные которым, по свидетельству путешественников, и теперь часто встречаются на шеях арабских верблюдов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Zebah and Zalmunna Slain. B. C. 1249.

18 Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor? And they answered, As thou art, so were they; each one resembled the children of a king. 19 And he said, They were my brethren, even the sons of my mother: as the LORD liveth, if ye had saved them alive, I would not slay you. 20 And he said unto Jether his firstborn, Up, and slay them. But the youth drew not his sword: for he feared, because he was yet a youth. 21 Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man is, so is his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that were on their camels' necks.
Judgment began at the house of God, in the just correction of the men of Succoth and Penuel, who were Israelites, but it did not end there. The kings of Midian, when they had served to demonstrate Gideon's victories, and grace his triumphs, must now be reckoned with. 1. They are indicted for the murder of Gideon's brethren some time ago at Mount Tabor. When the children of Israel, for fear of the Midianites, made themselves dens in the mountains (ch. vi. 2), those young men, it is likely, took shelter in that mountain, where they were found by these two kings, and most basely and barbarously slain in cold blood. When he asks them what manner of men they were (v. 18), it is not because he was uncertain of the thing, or wanted proof of it; he was not so little concerned for his brethren's blood as not to enquire it out before now, nor were these proud tyrants solicitous to conceal it. But he puts that question to them that by their acknowledgment of the more than ordinary comeliness of the persons they slew their crime might appear the more heinous, and consequently their punishment the more righteous. They could not but own that, though they were found in a mean and abject condition, yet they had an unusual greatness and majesty in their countenances, not unlike Gideon himself at this time: they resembled the children of a king, born for something great. 2. Being found guilty of this murder by their own confession, Gideon, though he might have put them to death as Israel's judge for the injuries done to that people in general, as Oreb and Zeeb (ch. vii. 25), yet chooses rather to put on the character of an avenger of blood, as next of kin to the persons slain: They were my brethren, v. 19. Their other crimes might have been forgiven, at least Gideon would not have slain them himself, let them have answered it to the people; but the voice of his brethren's blood cries, cries to him, now it is in the power of his hand to avenge it, and therefore there is no remedy--by him must their blood be shed, though they were kings. Little did they think to hear of this so long after; but murder seldom goes unpunished even in this life. 3. The execution is done by Gideon himself with his own hand, because he was the avenger of blood; he bade his son slay them, for he was a near relation to the persons murdered, and fittest to be his father's substitute and representative, and he would thus train him up to the acts of justice and boldness, v. 20. But, (1.) The young man himself desired to be excused; he feared, though they were bound and could make no resistance, because he was yet a youth, and not used to such work: courage does not always run in the blood. (2.) The prisoners themselves desired that Gideon would excuse it (v. 21), begged that, if they must die, they might die by his own hand, which would be somewhat more honourable to them, and more easy; for by his great strength they would sooner be dispatched and rid out of their pain. As is the man, so is his strength. Either they mean it of themselves (they were men of such strength as called for a better hand than that young man's to overpower quickly) or of Gideon, "Thou art at thy full strength; he has not yet come to it; therefore be thou the executioner." From those that are grown up to maturity, it is expected that what they do in any service be done with so much the more strength. Gideon dispatched them quickly, and seized the ornaments that were on their camels' necks, ornaments like the moon, so it is in the margin, either badges of their royalty or perhaps of their idolatry, for Ashteroth was represented by the moon, as Baal by the sun. With there he took all their other ornaments, as appears v. 26, where we find that he did not put them to so good a use as one would have wished. The destruction of these two kings, and that of the two princes (ch. vii. 25) is long afterwards pleaded as a precedent in prayer for the ruin of others of the church's enemies, Ps. lxxxiii. 11, Make their nobles like Oreb and Zeeb, and all their princes as Zebah and Zalmunna, let them all be but off in like manner.
Adam Clarke: Commentary on the Bible - 1831
8:18: What manner of men were they whom ye slew at Tabor? - We have no antecedent to this question; and are obliged to conjecture one: it seems as if Zebah and Zalmunna had massacred the family of Gideon, while he was absent on this expedition. Gideon had heard some confused account of it, and now questions them concerning the fact. They boldly acknowledge it, and describe the persons whom they slew, by which he found they were his own brethren. This determines him to avenge their death by slaying the Midianitish kings, whom he otherwise was inclined to save. He might have heard that his brethren had been taken prisoners, and might have hoped to have exchanged them for the kings now in his hand; but when he found they had been all slain, he decrees the death of their murderers. There is something in this account similar to that in the 12th Aeneis of Virgil: - When Turnus was overthrown, and supplicated for his life, and Aeneas was inclined to spare him; he saw the belt of his friend Pallas, whom Turnus had slain, and which he now wore as a trophy: this immediately determined the Trojan to sacrifice the life of Turnus to the manes of his friend. The story is well told: -
Stetit acer in armis
Aeneas, volvens oculos, dextramque repressit.
Et jam jamque magis cunctantem flectere sermo
Coeperat: infelix humero cum apparuit ingens
Balteus, et notis fulserunt cingula bullis
Pallantis pueri; victum quem vulnere Turnus
Straverat, atque humeris inimicum insigne gerebat.
Ille oculis postquam saevi monumenta doloris
Exuviasque hausit: furiis accensus et ira
Terribilis: Tune hinc spoliis indute meorum
Eripiare mihi? - Pallas, te hoc vulnere Pallas
Immolat; et poenam scelerato ex sanguine sumit.
Hoc dicens furrum adverso sub pectore condit Fervidus.
Virg. Aen. lib. xii., ver. 938.
"In deep suspense the Trojan seem'd to stand,
And, just prepared to strike, repress'd his hand.
He roll'd his eyes, and every moment felt
His manly soul with more compassion melt.
When, casting down a casual glance, he spied
The golden belt that glitter'd on his side;
The fatal spoils which haughty Turnus tore
From dying Pallas, and in triumph wore.
Then roused anew to wrath, he loudly cries,
(Flames, while he spoke, came flashing from his eyes),
Traitor! dost thou! dost thou to grace pretend,
Clad, as thou art, in trophies of my friend? -
To his sad soul a grateful offering go;
'Tis Pallas, Pallas gives this deadly blow.
He rais'd his arm aloft; and at the word,
Deep in his bosom drove the shining sword."
Dryden.
The same principle impels Gideon to slay Zebah and Zalmunna which induced Aeneas to kill Turnus: and perhaps the ornaments which he took from their camels' necks, Jdg 8:21, were some of the spoils of his slaughtered brethren.
Albert Barnes: Notes on the Bible - 1834
8:18: What manner of men - literally, "Where are the men?" The sense, "what manner of men", is merely gathered from the tenor of the answer. Gideon doubtless knew that his brethren had been killed by Zebah and Zalmunna, and the desire of avenging their death was one motive for his impetuous pursuit and attack. His question was rather a taunt, a bitter reproach to his captives, preparing them for their fate. Zebah and Zalmunna, in their answer, did not give evidence against themselves. Their hope was by a flattering answer to soothe Gideon's wrath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: Tabor: Jdg 4:6; Psa 89:12
As thou art: Psa 12:2; Jde 1:16
resembled: Heb. according to the form of, etc
John Gill
8:18 Then said he unto Zebah and Zalmunna,.... Not at Penuel or Succoth, but when he had brought them into the land of Canaan, and perhaps to his own city Ophrah:
what manner of men were they whom ye slew at Tabor? Mount Tabor, to which these men had betaken and hid themselves, in some caves and dens there: see Judg 6:2 and these kings some little time before the battle had taken them, and slew them, of which it seems Gideon had notice; and some of his brethren being not to be found, he suspected they were the persons, and therefore asked this question:
and they answered, as thou art, so were they; very much like him in countenance and stature, stout, able bodied men, of a graceful and majestic appearance. Abarbinel takes it to be a curse on Gideon, be thou, or thou shalt be, as they are; as they died by the hand of the Midianites, so shalt thou; but the former sense seems best, and agrees with what follows:
each one resembled the children of a king; being brought up in a delicate manner, as these persons seemed to have been: according to Jarchi and Kimchi, the sense is, they were like him, and had all one and the same form and lovely aspect, resembling kings' children; but according to Ben Gersom they were in general very much like Gideon, and one of them was like his children, who were then present, particularly his eldest son, as appears from Judg 8:20. It is said in the Misnah (a) all the Israelites are the children of kings.
(a) Sabbat, c. 14. sect. 4.
John Wesley
8:18 What manner of men - For outward shape and quality. At Tabor - Whither he understood they fled for shelter, upon the approach of the Midianites; and where he learned that some were slain, which he suspected might be them. Resembled - Not for their garb, or outward splendor, but for the majesty of their looks: by which commendation they thought to ingratiate themselves with their conqueror.
Robert Jamieson, A. R. Fausset and David Brown
8:18 Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor?--This was one of the countless atrocities which the Midianite chiefs had perpetrated during their seven years' lawless occupancy. It is noticed now for the first time when their fate was about to be determined.
each one resembled the children of a king--An Orientalism for great beauty, majesty of appearance, uncommon strength, and grandeur of form.
8:198:19: Եւ ասէ Գեդէոն. Եղբա՛րք իմ եւ որդիք մօր իմոյ էին ※։ Եւ երդուաւ նոցա եւ ասէ. Կենդանի՛ է Տէր, եթէ կենդանի պահեալ էր ձեր զնոսա, ո՛չ սպանանէի զձեզ։
19. Գեդէոնն ասաց. «Նրանք իմ եղբայրները, իմ մօր որդիներն էին»: Եւ երդուեց նրանց ու ասաց. «Կենդանի է Տէրը. եթէ դուք նրանց ողջ թողնէիք, ես ձեզ չէի սպանի»:
19 Եւ անիկա ըսաւ. «Անոնք իմ եղբայրներս, մօրս տղաքներն էին։ Կենդանի է Տէրը, եթէ դուք զանոնք ողջ թողէիք, ես ձեզ չէի մեռցներ»։
Եւ ասէ Գեդէոն. Եղբարք իմ եւ որդիք մօր իմոյ էին: [159]Եւ երդուաւ նոցա եւ ասէ.`` Կենդանի է Տէր, եթէ կենդանի պահեալ էր ձեր զնոսա, ոչ սպանանէի զձեզ:

8:19: Եւ ասէ Գեդէոն. Եղբա՛րք իմ եւ որդիք մօր իմոյ էին ※։ Եւ երդուաւ նոցա եւ ասէ. Կենդանի՛ է Տէր, եթէ կենդանի պահեալ էր ձեր զնոսա, ո՛չ սպանանէի զձեզ։
19. Գեդէոնն ասաց. «Նրանք իմ եղբայրները, իմ մօր որդիներն էին»: Եւ երդուեց նրանց ու ասաց. «Կենդանի է Տէրը. եթէ դուք նրանց ողջ թողնէիք, ես ձեզ չէի սպանի»:
19 Եւ անիկա ըսաւ. «Անոնք իմ եղբայրներս, մօրս տղաքներն էին։ Կենդանի է Տէրը, եթէ դուք զանոնք ողջ թողէիք, ես ձեզ չէի մեռցներ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:198:19: [Гедеон] сказал: это были братья мои, сыны матери моей. Жив Господь! если бы вы оставили их в живых, я не убил бы вас.
8:19 καὶ και and; even εἶπεν επω say; speak Γεδεων γεδεων Gedeōn; Yetheon ἀδελφοί αδελφος brother μου μου of me; mine καὶ και and; even υἱοὶ υιος son τῆς ο the μητρός μητηρ mother μου μου of me; mine ἦσαν ειμι be ζῇ ζαω live; alive κύριος κυριος lord; master εἰ ει if; whether ἐζωογονήκειτε ζωογονεω produce life; make live αὐτούς αυτος he; him οὐκ ου not ἂν αν perhaps; ever ἀπέκτεινα αποκτεινω kill ὑμᾶς υμας you
8:19 וַ wa וְ and יֹּאמַ֕ר yyōmˈar אמר say אַחַ֥י ʔaḥˌay אָח brother בְּנֵֽי־ bᵊnˈê- בֵּן son אִמִּ֖י ʔimmˌî אֵם mother הֵ֑ם hˈēm הֵם they חַי־ ḥay- חַי alive יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH ל֚וּ ˈlû לוּ if only הַחֲיִתֶ֣ם haḥᵃyiṯˈem חיה be alive אֹותָ֔ם ʔôṯˈām אֵת [object marker] לֹ֥א lˌō לֹא not הָרַ֖גְתִּי hārˌaḡtî הרג kill אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
8:19. quibus ille ait fratres mei fuerunt filii matris meae vivit Dominus si servassetis eos non vos occideremHe answered them: They were my brethren, the sons of my mother. As the Lord liveth, if you had saved them, I would not kill you.
19. And he said, They were my brethren, the sons of my mother: as the LORD liveth, if ye had saved them alive, I would not slay you.
8:19. And he said, They [were] my brethren, [even] the sons of my mother: [as] the LORD liveth, if ye had saved them alive, I would not slay you.
8:19. He answered them: “They were my brothers, the sons of my mother. As the Lord lives, if you had preserved them, I would not kill you.”
And he said, They [were] my brethren, [even] the sons of my mother: [as] the LORD liveth, if ye had saved them alive, I would not slay you:

8:19: [Гедеон] сказал: это были братья мои, сыны матери моей. Жив Господь! если бы вы оставили их в живых, я не убил бы вас.
8:19
καὶ και and; even
εἶπεν επω say; speak
Γεδεων γεδεων Gedeōn; Yetheon
ἀδελφοί αδελφος brother
μου μου of me; mine
καὶ και and; even
υἱοὶ υιος son
τῆς ο the
μητρός μητηρ mother
μου μου of me; mine
ἦσαν ειμι be
ζῇ ζαω live; alive
κύριος κυριος lord; master
εἰ ει if; whether
ἐζωογονήκειτε ζωογονεω produce life; make live
αὐτούς αυτος he; him
οὐκ ου not
ἂν αν perhaps; ever
ἀπέκτεινα αποκτεινω kill
ὑμᾶς υμας you
8:19
וַ wa וְ and
יֹּאמַ֕ר yyōmˈar אמר say
אַחַ֥י ʔaḥˌay אָח brother
בְּנֵֽי־ bᵊnˈê- בֵּן son
אִמִּ֖י ʔimmˌî אֵם mother
הֵ֑ם hˈēm הֵם they
חַי־ ḥay- חַי alive
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
ל֚וּ ˈlû לוּ if only
הַחֲיִתֶ֣ם haḥᵃyiṯˈem חיה be alive
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
לֹ֥א lˌō לֹא not
הָרַ֖גְתִּי hārˌaḡtî הרג kill
אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
8:19. quibus ille ait fratres mei fuerunt filii matris meae vivit Dominus si servassetis eos non vos occiderem
He answered them: They were my brethren, the sons of my mother. As the Lord liveth, if you had saved them, I would not kill you.
8:19. And he said, They [were] my brethren, [even] the sons of my mother: [as] the LORD liveth, if ye had saved them alive, I would not slay you.
8:19. He answered them: “They were my brothers, the sons of my mother. As the Lord lives, if you had preserved them, I would not kill you.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Albert Barnes: Notes on the Bible - 1834
8:19: The sons of my mother - A much closer relation than that of brothers by the father only. (Compare Gen 43:29; Deu 13:6; Psa 69:8). This is the only hint preserved of the transaction. We cannot say exactly when the slaughter of Gideon's brethren on Mount Tabor took place, whether before the outbreak of the war Jdg 6:33, or in the retreat and flight of the Midianites Jdg 7:22.
Geneva 1599
8:19 And he said, They [were] my brethren, [even] the (k) sons of my mother: [as] the LORD liveth, if ye had saved them alive, I would not slay you.
(k) We all came from the same womb: therefore I will be revenged.
John Gill
8:19 And he said, they were my brethren, even the sons of my mother,.... His brethren by his mother's side, but not by his father's side; or the phrase
the sons of my mother is added, to show that he did not mean brethren in a large sense, as all the Israelites were, but in a strict sense, being so nearly related as his mother's children:
as the Lord liveth, if ye had saved them alive, I would not slay you; for not being Canaanites, he was not obliged by the law of God to put them to death, and by the law of nations, as they had surrendered themselves, and were made prisoners of war, they ought to have been saved; but as they appeared to be murderers, and had slain the Israelites in cold blood, they deserved to die; and the persons they had slain being Gideon's brethren, he was the avenger of blood, and it became him to put them to death.
John Wesley
8:19 I would not slay - For being not Canaanites, he was not obliged to kill them; but they having killed his brethren, and that in cool blood, he was by law the avenger of their blood.
Robert Jamieson, A. R. Fausset and David Brown
8:19 They were my brethren, even the sons of my mother--That is, uterine brothers; but, in all countries where polygamy prevails, "the son of my mother" implies a closeness of relationship and a warmth of affection never awakened by the looser term, "brother."
8:208:20: Եւ ասէ ցԵթեր ցանդրանիկ իւր. Արի՛ սպան զդոսա։ Եւ ո՛չ եհան պատանեակն զսուր իւր, զի երկեաւ՝ քանզի մանո՛ւկ էր։
20. Եւ իր անդրանիկ որդուն՝ Եթերին ասաց. «Վե՛ր կաց, սպանի՛ր դրանց»: Բայց պատանին իր սուրը չհանեց, որովհետեւ վախեցաւ, քանի որ մանուկ էր:
20 Ու իր անդրանիկ տղուն Յեթերին ըսաւ. «Ելի՛ր, ասոնք մեռցուր»։ Բայց պատանին իր սուրը չքաշեց. քանզի մանկահասակ ըլլալով վախցաւ։
Եւ ասէ ցԵթեր ցանդրանիկ իւր. Արի սպան զդոսա: Եւ ոչ եհան պատանեակն զսուր իւր զի երկեաւ, քանզի մանուկ էր:

8:20: Եւ ասէ ցԵթեր ցանդրանիկ իւր. Արի՛ սպան զդոսա։ Եւ ո՛չ եհան պատանեակն զսուր իւր, զի երկեաւ՝ քանզի մանո՛ւկ էր։
20. Եւ իր անդրանիկ որդուն՝ Եթերին ասաց. «Վե՛ր կաց, սպանի՛ր դրանց»: Բայց պատանին իր սուրը չհանեց, որովհետեւ վախեցաւ, քանի որ մանուկ էր:
20 Ու իր անդրանիկ տղուն Յեթերին ըսաւ. «Ելի՛ր, ասոնք մեռցուր»։ Բայց պատանին իր սուրը չքաշեց. քանզի մանկահասակ ըլլալով վախցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:208:20: И сказал Иеферу, первенцу своему: встань, убей их. Но юноша не извлек меча своего, потому что боялся, так как был еще молод.
8:20 καὶ και and; even εἶπεν επω say; speak Ιεθερ ιεθερ the πρωτοτόκῳ πρωτοτοκος firstborn αὐτοῦ αυτος he; him ἀναστὰς ανιστημι stand up; resurrect ἀπόκτεινον αποκτεινω kill αὐτούς αυτος he; him καὶ και and; even οὐκ ου not ἔσπασεν σπαω draw τὸ ο the παιδάριον παιδαριον little boy τὴν ο the ῥομφαίαν ρομφαια broadsword αὐτοῦ αυτος he; him ὅτι οτι since; that ἐφοβήθη φοβεω afraid; fear ὅτι οτι since; that ἔτι ετι yet; still νεώτερος νεος new; young ἦν ειμι be
8:20 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לְ lᵊ לְ to יֶ֣תֶר yˈeṯer יֶתֶר Jether בְּכֹורֹ֔ו bᵊḵôrˈô בְּכֹר first-born ק֖וּם qˌûm קום arise הֲרֹ֣ג hᵃrˈōḡ הרג kill אֹותָ֑ם ʔôṯˈām אֵת [object marker] וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁלַ֨ף šālˌaf שׁלף draw הַ ha הַ the נַּ֤עַר nnˈaʕar נַעַר boy חַרְבֹּו֙ ḥarbˌô חֶרֶב dagger כִּ֣י kˈî כִּי that יָרֵ֔א yārˈē ירא fear כִּ֥י kˌî כִּי that עֹודֶ֖נּוּ ʕôḏˌennû עֹוד duration נָֽעַר׃ nˈāʕar נַעַר boy
8:20. dixitque Ietther primogenito suo surge et interfice eos qui non eduxit gladium timebat enim quia adhuc puer eratAnd he said to Jether, his eldest son: Arise, and slay them. But he drew not his sword: for he was afraid, being but yet a boy.
20. And he said unto Jether his firstborn, Up, and slay them. But the youth drew not his sword: for he feared, because he was yet a youth.
8:20. And he said unto Jether his firstborn, Up, [and] slay them. But the youth drew not his sword: for he feared, because he [was] yet a youth.
8:20. And he said to Jether, his firstborn son, “Rise up, and put them to death.” But he did not draw his sword. For he was afraid, being still a boy.
And he said unto Jether his firstborn, Up, [and] slay them. But the youth drew not his sword: for he feared, because he [was] yet a youth:

8:20: И сказал Иеферу, первенцу своему: встань, убей их. Но юноша не извлек меча своего, потому что боялся, так как был еще молод.
8:20
καὶ και and; even
εἶπεν επω say; speak
Ιεθερ ιεθερ the
πρωτοτόκῳ πρωτοτοκος firstborn
αὐτοῦ αυτος he; him
ἀναστὰς ανιστημι stand up; resurrect
ἀπόκτεινον αποκτεινω kill
αὐτούς αυτος he; him
καὶ και and; even
οὐκ ου not
ἔσπασεν σπαω draw
τὸ ο the
παιδάριον παιδαριον little boy
τὴν ο the
ῥομφαίαν ρομφαια broadsword
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἐφοβήθη φοβεω afraid; fear
ὅτι οτι since; that
ἔτι ετι yet; still
νεώτερος νεος new; young
ἦν ειμι be
8:20
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לְ lᵊ לְ to
יֶ֣תֶר yˈeṯer יֶתֶר Jether
בְּכֹורֹ֔ו bᵊḵôrˈô בְּכֹר first-born
ק֖וּם qˌûm קום arise
הֲרֹ֣ג hᵃrˈōḡ הרג kill
אֹותָ֑ם ʔôṯˈām אֵת [object marker]
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁלַ֨ף šālˌaf שׁלף draw
הַ ha הַ the
נַּ֤עַר nnˈaʕar נַעַר boy
חַרְבֹּו֙ ḥarbˌô חֶרֶב dagger
כִּ֣י kˈî כִּי that
יָרֵ֔א yārˈē ירא fear
כִּ֥י kˌî כִּי that
עֹודֶ֖נּוּ ʕôḏˌennû עֹוד duration
נָֽעַר׃ nˈāʕar נַעַר boy
8:20. dixitque Ietther primogenito suo surge et interfice eos qui non eduxit gladium timebat enim quia adhuc puer erat
And he said to Jether, his eldest son: Arise, and slay them. But he drew not his sword: for he was afraid, being but yet a boy.
8:20. And he said unto Jether his firstborn, Up, [and] slay them. But the youth drew not his sword: for he feared, because he [was] yet a youth.
8:20. And he said to Jether, his firstborn son, “Rise up, and put them to death.” But he did not draw his sword. For he was afraid, being still a boy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:20: He said unto Jether his first-born - By the ancient laws of war, prisoners taken in war might be either slain, sold, or kept for slaves. To put a captive enemy to death no executioner was required. Gideon slays Zebah and Zalmunna with his own hand. So Samuel is said to have hewn Agag in pieces, Sa1 15:33. Benaiah slew Joab, Kg1 2:25. Saul orders his guards to slay the priests who had contributed to the escape of David, Sa1 22:17; and David caused one of his attendants to slay the Amalekite who pretended to have slain Saul, Sa2 1:15.
Albert Barnes: Notes on the Bible - 1834
8:20: It was Gideon's place to act the part of the "avenger of blood" Num 35:12; Deu 19:6. The fierce manners of the age break out in the slaying of the captives (compare Sa1 15:32-33), and in Gideon's attempt to initiate his youthful son Jether in the stern work of slaying his country's enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: Jos 10:24; Sa1 15:33; Psa 149:9
John Gill
8:20 And he said unto Jether, his firstborn, up, and slay them,.... Being the near kinsman of his father's brethren, whom these kings had slain, was a proper person to avenge their blood on them; and the rather Gideon might order him to do it, for the greater mortification of the kings, to die by the hand of a youth; and for the honour of his son, to be the slayer of two kings, and to inure him to draw his sword against the enemies of Israel, and embolden him to do such exploits:
but the youth drew not his sword, for he feared, because he was yet a youth; his not drawing is sword was not out of disobedience to his father, but through fear of the kings; not of their doing him any harm, being bound; but there was perhaps a ferocity, as well as majesty in their countenances, which made the young man timorous and fearful.
John Wesley
8:20 Up, and slay - That he might animate him to the use of arms for his God and country, and that he might have a share in the honour of the victory.
Robert Jamieson, A. R. Fausset and David Brown
8:20 he said unto Jether his first-born, Up, and slay them--The nearest of kin was the blood-avenger; but a magistrate might order any one to do the work of the executioner; and the person selected was always of a rank equal or proportioned to that of the party doomed to suffer (3Kings 2:29). Gideon intended, then, by the order to Jether, to put an honor on his son, by employing him to slay two enemies of his country; and on the youth declining, he performed the bloody deed himself.
8:218:21: Եւ ասեն Զեբէէ եւ Սաղմանա. Արի՛ եւ դու քեզէ՛ն պատահեա մեզ, զի ըստ առն՝ եւ զօրութիւն իւր։ Եւ յարեա՛ւ Գեդէոն եւ սպա՛ն զԶեբէէ եւ զՍաղմանա. եւ ա՛ռ զմանեակսն ՚ի պարանոցաց ուղտուց նոցա[2557]։ [2557] Ոմանք. Արի՛ դու քեզէն եւ պատահեաց։ Յօրինակին. Եւ սպան ըԶեբէէ եւ։
21. Զեբէին եւ Սաղմանան ասացին. «Վե՛ր կաց եւ դու ի՛նքդ զարկ մեզ, որովհետեւ մարդու ուժը իրեն համեմատ կը լինի»: Գեդէոնը վեր կացաւ, սպանեց Զեբէիին ու Սաղմանային եւ նրանց ուղտերի վզից մանեակներն առաւ:
21 Ուստի Զեբէէն ու Սաղմանան ըսին. «Դուն ելի՛ր ու մեզ սպաննէ, քանզի մարդուս ոյժը իր հասակին համեմատ կ’ըլլայ»։ Գեդէօն ոտքի ելաւ ու Զեբէէն ու Սաղմանան մեռցուց եւ անոնց ուղտերուն պարանոցին վրայ եղած մահիկները առաւ։
Եւ ասեն Զեբէէ եւ Սաղմանա. Արի եւ դու քեզէն պատահեա մեզ, զի ըստ առն եւ զօրութիւն իւր: Եւ յարեաւ Գեդէոն եւ սպան զԶեբէէ եւ զՍաղմանա, եւ առ զմանեակսն ի պարանոցաց ուղտուց նոցա:

8:21: Եւ ասեն Զեբէէ եւ Սաղմանա. Արի՛ եւ դու քեզէ՛ն պատահեա մեզ, զի ըստ առն՝ եւ զօրութիւն իւր։ Եւ յարեա՛ւ Գեդէոն եւ սպա՛ն զԶեբէէ եւ զՍաղմանա. եւ ա՛ռ զմանեակսն ՚ի պարանոցաց ուղտուց նոցա[2557]։
[2557] Ոմանք. Արի՛ դու քեզէն եւ պատահեաց։ Յօրինակին. Եւ սպան ըԶեբէէ եւ։
21. Զեբէին եւ Սաղմանան ասացին. «Վե՛ր կաց եւ դու ի՛նքդ զարկ մեզ, որովհետեւ մարդու ուժը իրեն համեմատ կը լինի»: Գեդէոնը վեր կացաւ, սպանեց Զեբէիին ու Սաղմանային եւ նրանց ուղտերի վզից մանեակներն առաւ:
21 Ուստի Զեբէէն ու Սաղմանան ըսին. «Դուն ելի՛ր ու մեզ սպաննէ, քանզի մարդուս ոյժը իր հասակին համեմատ կ’ըլլայ»։ Գեդէօն ոտքի ելաւ ու Զեբէէն ու Սաղմանան մեռցուց եւ անոնց ուղտերուն պարանոցին վրայ եղած մահիկները առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:218:21: И сказали Зевей и Салман: встань сам и порази нас, потому что по человеку и сила его. И встал Гедеон, и убил Зевея и Салмана, и взял пряжки, бывшие на шеях верблюдов их.
8:21 καὶ και and; even εἶπεν επω say; speak Ζεβεε ζεβεε and; even Σελμανα σελμανα stand up; resurrect σὺ συ you καὶ και and; even συνάντησον συνανταω meet with ἡμῖν ημιν us ὅτι οτι since; that ὡς ως.1 as; how ἀνδρὸς ανηρ man; husband ἡ ο the δύναμίς δυναμις power; ability σου σου of you; your καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Γεδεων γεδεων Gedeōn; Yetheon καὶ και and; even ἀπέκτεινεν αποκτεινω kill τὸν ο the Ζεβεε ζεβεε and; even τὸν ο the Σελμανα σελμανα and; even ἔλαβεν λαμβανω take; get τοὺς ο the μηνίσκους μηνισκος the ἐν εν in τοῖς ο the τραχήλοις τραχηλος neck τῶν ο the καμήλων καμηλος camel αὐτῶν αυτος he; him
8:21 וַ wa וְ and יֹּ֜אמֶר yyˈōmer אמר say זֶ֣בַח zˈevaḥ זֶבַח Zebah וְ wᵊ וְ and צַלְמֻנָּ֗ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna ק֤וּם qˈûm קום arise אַתָּה֙ ʔattˌā אַתָּה you וּ û וְ and פְגַע־ fᵊḡaʕ- פגע meet בָּ֔נוּ bˈānû בְּ in כִּ֥י kˌî כִּי that כָ ḵā כְּ as † הַ the אִ֖ישׁ ʔˌîš אִישׁ man גְּבוּרָתֹ֑ו gᵊvûrāṯˈô גְּבוּרָה strength וַ wa וְ and יָּ֣קָם yyˈāqom קום arise גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon וַֽ wˈa וְ and יַּהֲרֹג֙ yyahᵃrˌōḡ הרג kill אֶת־ ʔeṯ- אֵת [object marker] זֶ֣בַח zˈevaḥ זֶבַח Zebah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] צַלְמֻנָּ֔ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna וַ wa וְ and יִּקַּח֙ yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שַּׂ֣הֲרֹנִ֔ים śśˈahᵃrōnˈîm שַׂהֲרֹנִים [ornament] אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in צַוְּארֵ֥י ṣawwᵊrˌê צַוָּאר neck גְמַלֵּיהֶֽם׃ ḡᵊmallêhˈem גָּמָל camel
8:21. dixeruntque Zebee et Salmana tu surge et inrue in nos quia iuxta aetatem robur est hominis surrexit Gedeon et interfecit Zebee et Salmana et tulit ornamenta ac bullas quibus colla regalium camelorum decorari solentAnd Zebee and Salmana said: Do thou rise and run upon us: because the strength of a man is according to his age: Gedeon rose up, and slew Zebee and Salmana: and he took the ornaments and bosses, with which the necks of the camels of kings are wont to be adorned.
21. Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man is, so is his strength. And Gideon arose, and slew Zebah and Zalmunna, and took the crescents that were on their camels’ necks.
8:21. Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man [is, so is] his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that [were] on their camels’ necks.
8:21. And Zebah and Zalmunna said: “You should rise up and rush against us. For the strength of a man is in accord with his age.” Gideon rose up, and he killed Zebah and Zalmunna. And he took the ornaments and studs, with which the necks of the royal camels are usually adorned.
Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man [is, so is] his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that [were] on their camels' necks:

8:21: И сказали Зевей и Салман: встань сам и порази нас, потому что по человеку и сила его. И встал Гедеон, и убил Зевея и Салмана, и взял пряжки, бывшие на шеях верблюдов их.
8:21
καὶ και and; even
εἶπεν επω say; speak
Ζεβεε ζεβεε and; even
Σελμανα σελμανα stand up; resurrect
σὺ συ you
καὶ και and; even
συνάντησον συνανταω meet with
ἡμῖν ημιν us
ὅτι οτι since; that
ὡς ως.1 as; how
ἀνδρὸς ανηρ man; husband
ο the
δύναμίς δυναμις power; ability
σου σου of you; your
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Γεδεων γεδεων Gedeōn; Yetheon
καὶ και and; even
ἀπέκτεινεν αποκτεινω kill
τὸν ο the
Ζεβεε ζεβεε and; even
τὸν ο the
Σελμανα σελμανα and; even
ἔλαβεν λαμβανω take; get
τοὺς ο the
μηνίσκους μηνισκος the
ἐν εν in
τοῖς ο the
τραχήλοις τραχηλος neck
τῶν ο the
καμήλων καμηλος camel
αὐτῶν αυτος he; him
8:21
וַ wa וְ and
יֹּ֜אמֶר yyˈōmer אמר say
זֶ֣בַח zˈevaḥ זֶבַח Zebah
וְ wᵊ וְ and
צַלְמֻנָּ֗ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna
ק֤וּם qˈûm קום arise
אַתָּה֙ ʔattˌā אַתָּה you
וּ û וְ and
פְגַע־ fᵊḡaʕ- פגע meet
בָּ֔נוּ bˈānû בְּ in
כִּ֥י kˌî כִּי that
כָ ḵā כְּ as
הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
גְּבוּרָתֹ֑ו gᵊvûrāṯˈô גְּבוּרָה strength
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon
וַֽ wˈa וְ and
יַּהֲרֹג֙ yyahᵃrˌōḡ הרג kill
אֶת־ ʔeṯ- אֵת [object marker]
זֶ֣בַח zˈevaḥ זֶבַח Zebah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
צַלְמֻנָּ֔ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna
וַ wa וְ and
יִּקַּח֙ yyiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שַּׂ֣הֲרֹנִ֔ים śśˈahᵃrōnˈîm שַׂהֲרֹנִים [ornament]
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
צַוְּארֵ֥י ṣawwᵊrˌê צַוָּאר neck
גְמַלֵּיהֶֽם׃ ḡᵊmallêhˈem גָּמָל camel
8:21. dixeruntque Zebee et Salmana tu surge et inrue in nos quia iuxta aetatem robur est hominis surrexit Gedeon et interfecit Zebee et Salmana et tulit ornamenta ac bullas quibus colla regalium camelorum decorari solent
And Zebee and Salmana said: Do thou rise and run upon us: because the strength of a man is according to his age: Gedeon rose up, and slew Zebee and Salmana: and he took the ornaments and bosses, with which the necks of the camels of kings are wont to be adorned.
8:21. Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man [is, so is] his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that [were] on their camels’ necks.
8:21. And Zebah and Zalmunna said: “You should rise up and rush against us. For the strength of a man is in accord with his age.” Gideon rose up, and he killed Zebah and Zalmunna. And he took the ornaments and studs, with which the necks of the royal camels are usually adorned.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:21: Then Zebah and Zalmunna said, Rise, thou, and fall upon us - It was disgraceful to fall by the hands of a child; and the death occasioned by the blows of such a person must be much more lingering and tormenting. Some have even employed children to despatch captives. Civilis, a Roman knight, headed a revolt of the Gauls against Rome, in the year of the city 824. Of him Tacitus says, Hist. lib. iv., c. 61: Ferebatur parvulo filio quosdam captivorum sagittis jaculisque puerilibus figendos obtulisse: "He is said to have given to his little son some prisoners, as butts to be shot at with little darts and arrows." This was for their greater torment and dishonor; and to inure his child to blood! Could any thing like this have been the design of Gideon?
The ornaments that were on their camels' necks. - The heads, necks, bodies, and legs of camels, horses, and elephants, are highly ornamented in the eastern countries, and indeed this was common, from the remotest antiquity, in all countries. Virgil refers to it as a thing long before his time, and thus describes the horses given by King Latinus to the ambassadors of Aeneas. - Aen. lib. vii., ver. 274.
Haec effatus equos numero pater eligit omni.
Stabant tercentum nitidi in praesepibus altis:
Omnibus extemplo Teucris jubet ordine duci
Instratos ostro alipedes pictisque tapetis. Aurea
pectoribus demissa monilia pendent: Tecti auro
fulvum mandunt sub dentibus aurum.
"He said, and order'd steeds to mount the band: In
lofty stalls three hundred coursers stand; Their
shining sides with crimson cover'd o'er; The
sprightly steeds embroider'd trappings wore, With
golden chains, refulgent to behold: Gold were their
bridles, and they champ'd on gold."
Pitt.
Instead of ornaments, the Septuagint translate τους μηνισκους, the crescents or half-moons; and this is followed by the Syriac and Arabic. The worship of the moon was very ancient; and, with that of the sun, constituted the earliest idolatry of mankind. We learn from Jdg 8:24 that the Ishmaelites, or Arabs, as they are termed by the Targum, Syriac, and Arabic, had golden ear-rings, and probably a crescent in each; for it is well known that the Ishmaelites, and the Arabs who descended from them, were addicted very early to the worship of the moon; and so attached were they to this superstition, that although Mohammed destroyed the idolatrous use of the crescent, yet it was universally borne in their ensigns, and on the tops of their mosques, as well as in various ornaments.
Albert Barnes: Notes on the Bible - 1834
8:21: The ornaments - See marg. and compare Isa 3:18. The custom of adorning the necks of their camels with gold chains and ornaments pRev_ailed among the Arabs so late as the time of Mahomet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: Rise thou: It was disgraceful to fall by the hands of a child; and death by the blows of such a person must be much more lingering and tormenting. Some have employed children to dispatch captives. Jdg 9:54; Sa1 31:3, Sa1 31:5; Rev 9:6
slew: Psa 83:1
ornaments: or, ornaments like the moon, Isa 3:18
Geneva 1599
8:21 Then Zebah and Zalmunna said, Rise thou, and fall upon us: for (l) as the man [is, so is] his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that [were] on their camels' necks.
(l) Meaning, that they would be freed from their pain at once, or else have a valiant man put them to death.
John Gill
8:21 Then Zebah and Zalmunna said, rise thou and fall upon us,.... Since they must die, they chose rather to die by the hand of so great a man and valiant a commander as Gideon, which was more honourable than to die by the hand of a youth:
for as the man is, so is his strength; signifying, that as he was a stout able man, he had strength sufficient to dispatch them at once, which his son had not, and therefore they must have died a lingering and painful death: wherefore as they consulted their honour, so their ease, in desiring to die by the hand of Gideon:
and Gideon arose, and slew Zebah and Zalmunna; nor was it unusual in those early times for great personages, as judges and generals, to be executioners of others, as were Samuel and Benaiah, 1Kings 15:33.
and took away the ornaments that were on their camels' necks; the Targum calls them chains, as in Judg 8:26 no doubt of gold; so the horses of King Latinus (b) had golden poitrels or collars hanging down their breasts. They were, according to Jarchi, Kimchi, and Ben Gersom, in the form of the moon; see Is 3:18 some have thought that these were worn in honour of Astarte, or the moon, the goddess of the Phoenicians, from whom these people had borrowed that idolatry.
(b) Virg. Aeneid. l. 7. v. 278.
John Wesley
8:21 So is his strength - Thou excellest him, as in age and stature, so in strength; and it is more honourable to die by the hands of a valiant man.
8:228:22: Եւ ասեն այր Իսրայէլի ցԳեդէոն. Իշխեա՛ մեզ դո՛ւ եւ որդիք քո, եւ որդիք որդւոց քոց. զի փրկեցեր զմեզ ՚ի ձեռաց Մադիամու[2558]։ [2558] Այլք. Եւ որդի քո, եւ որդի որդւոյ քոյ։
22. Իսրայէլի մարդիկ Գեդէոնին ասացին. «Իշխի՛ր մեզ վրայ դու եւ քո որդին ու քո որդու որդին, որովհետեւ դու մեզ փրկեցիր մադիամացիների ձեռքից»:
22 Իսրայէլի մարդիկը Գեդէօնին ըսին. «Մեր վրայ թագաւորէ դուն ու քու որդիդ եւ քու թոռդ, որովհետեւ մեզ Մադիամի ձեռքէն ազատեցիր»։
Եւ ասեն այր Իսրայելի ցԳեդէոն. Իշխեա մեզ դու եւ որդի քո, եւ որդի որդւոյ քո, զի փրկեցեր զմեզ ի ձեռաց Մադիամու:

8:22: Եւ ասեն այր Իսրայէլի ցԳեդէոն. Իշխեա՛ մեզ դո՛ւ եւ որդիք քո, եւ որդիք որդւոց քոց. զի փրկեցեր զմեզ ՚ի ձեռաց Մադիամու[2558]։
[2558] Այլք. Եւ որդի քո, եւ որդի որդւոյ քոյ։
22. Իսրայէլի մարդիկ Գեդէոնին ասացին. «Իշխի՛ր մեզ վրայ դու եւ քո որդին ու քո որդու որդին, որովհետեւ դու մեզ փրկեցիր մադիամացիների ձեռքից»:
22 Իսրայէլի մարդիկը Գեդէօնին ըսին. «Մեր վրայ թագաւորէ դուն ու քու որդիդ եւ քու թոռդ, որովհետեւ մեզ Մադիամի ձեռքէն ազատեցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
8:228:22: И сказали Израильтяне Гедеону: владей нами ты и сын твой и сын сына твоего, ибо ты спас нас из руки Мадианитян.
8:22 καὶ και and; even εἶπον επω say; speak ἀνὴρ ανηρ man; husband Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward Γεδεων γεδεων Gedeōn; Yetheon κύριε κυριος lord; master ἄρξον αρχω rule; begin ἡμῶν ημων our καὶ και and; even σὺ συ you καὶ και and; even ὁ ο the υἱός υιος son σου σου of you; your ὅτι οτι since; that σὺ συ you ἔσωσας σωζω save ἡμᾶς ημας us ἐκ εκ from; out of χειρὸς χειρ hand Μαδιαμ μαδιαν Madian; Mathian
8:22 וַ wa וְ and יֹּאמְר֤וּ yyōmᵊrˈû אמר say אִֽישׁ־ ʔˈîš- אִישׁ man יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon מְשָׁל־ mᵊšol- משׁל rule בָּ֨נוּ֙ bˈānû בְּ in גַּם־ gam- גַּם even אַתָּ֔ה ʔattˈā אַתָּה you גַּם־ gam- גַּם even בִּנְךָ֖ binᵊḵˌā בֵּן son גַּ֣ם gˈam גַּם even בֶּן־ ben- בֵּן son בְּנֶ֑ךָ bᵊnˈeḵā בֵּן son כִּ֥י kˌî כִּי that הֹושַׁעְתָּ֖נוּ hôšaʕtˌānû ישׁע help מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
8:22. dixeruntque omnes viri Israhel ad Gedeon dominare nostri tu et filius tuus et filius filii tui quia liberasti nos de manu MadianAnd all the men of Israel said to Gedeon: Rule thou over us, and thy son, and thy son's son: because thou hast delivered us from the hand of Madian.
22. Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son’s son also: for thou hast saved us out of the hand of Midian.
8:22. Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son’s son also: for thou hast delivered us from the hand of Midian.
8:22. And all the men of Israel said to Gideon: “You should rule over us, and your son, and your son’s son. For you freed us from the hand of Midian.”
Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son' s son also: for thou hast delivered us from the hand of Midian:

8:22: И сказали Израильтяне Гедеону: владей нами ты и сын твой и сын сына твоего, ибо ты спас нас из руки Мадианитян.
8:22
καὶ και and; even
εἶπον επω say; speak
ἀνὴρ ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
Γεδεων γεδεων Gedeōn; Yetheon
κύριε κυριος lord; master
ἄρξον αρχω rule; begin
ἡμῶν ημων our
καὶ και and; even
σὺ συ you
καὶ και and; even
ο the
υἱός υιος son
σου σου of you; your
ὅτι οτι since; that
σὺ συ you
ἔσωσας σωζω save
ἡμᾶς ημας us
ἐκ εκ from; out of
χειρὸς χειρ hand
Μαδιαμ μαδιαν Madian; Mathian
8:22
וַ wa וְ and
יֹּאמְר֤וּ yyōmᵊrˈû אמר say
אִֽישׁ־ ʔˈîš- אִישׁ man
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon
מְשָׁל־ mᵊšol- משׁל rule
בָּ֨נוּ֙ bˈānû בְּ in
גַּם־ gam- גַּם even
אַתָּ֔ה ʔattˈā אַתָּה you
גַּם־ gam- גַּם even
בִּנְךָ֖ binᵊḵˌā בֵּן son
גַּ֣ם gˈam גַּם even
בֶּן־ ben- בֵּן son
בְּנֶ֑ךָ bᵊnˈeḵā בֵּן son
כִּ֥י kˌî כִּי that
הֹושַׁעְתָּ֖נוּ hôšaʕtˌānû ישׁע help
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
8:22. dixeruntque omnes viri Israhel ad Gedeon dominare nostri tu et filius tuus et filius filii tui quia liberasti nos de manu Madian
And all the men of Israel said to Gedeon: Rule thou over us, and thy son, and thy son's son: because thou hast delivered us from the hand of Madian.
8:22. Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son’s son also: for thou hast delivered us from the hand of Midian.
8:22. And all the men of Israel said to Gideon: “You should rule over us, and your son, and your son’s son. For you freed us from the hand of Midian.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: Строго относясь к теократическому началу, Гедеон признавал правителем Израиля одного Господа, Которому Одному народ израильский обязан своим спасением.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Gideon Declines the Proffered Crown. B. C. 1249.

22 Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son's son also: for thou hast delivered us from the hand of Midian. 23 And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you. 24 And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they were Ishmaelites.) 25 And they answered, We will willingly give them. And they spread a garment, and did cast therein every man the earrings of his prey. 26 And the weight of the golden earrings that he requested was a thousand and seven hundred shekels of gold; beside ornaments, and collars, and purple raiment that was on the kings of Midian, and beside the chains that were about their camels' necks. 27 And Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house. 28 Thus was Midian subdued before the children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon.
Here is, I. Gideon's laudable modesty, after his great victory, in refusing the government which the people offered him. 1. It was honest in them to offer it: Rule thou over us, for thou hast delivered us, v. 22. They thought it very reasonable that he who had gone through the toils and perils of their deliverance should enjoy the honour and power of commanding them ever afterwards, and very desirable that he who in this great and critical juncture had had such manifest tokens of God's presence with him should ever afterwards preside in their affairs. Let us apply it to the Lord Jesus: he hath delivered us out of the hands of our enemies, our spiritual enemies, the worst and most dangerous, and therefore it is fit he should rule over us; for how can we be better ruled than by one that appears to have so great an interest in heaven and so great a kindness for this earth? We are delivered that we may serve him without fear, Luke i. 74, 75. 2. It was honourable in him to refuse it: I will not rule over you, v. 23. What he did was with a design to serve them, not to rule them--to make them safe, easy, and happy, not to make himself great or honourable. And, as he was not ambitious of grandeur himself, so he did not covet to entail it upon his family: "My son shall not rule over you, either while I live or when I am gone, but the Lord shall still rule over you, and constitute your judges by the special designation of his own Spirit, as he has done." This intimates, (1.) His modesty, and the mean opinion he had of himself and his own merits. He thought the honour of doing good was recompence enough for all his services, which needed not to be rewarded with the honour of bearing sway. He that is greatest, let him be your minister. (2.) His piety, and the great opinion he had of God's government. Perhaps he discerned in the people a dislike of the theocracy, or divine government, a desire of a king like the nations, and thought they availed themselves of his merits as a colourable pretence to move for this change of government. But Gideon would by no means admit it. No good man can be pleased with any honour done to himself which ought to be peculiar to God. Were you baptized in the name of Paul? 1 Cor. i. 13.
II. Gideon's irregular zeal to perpetuate the remembrance of this victory by an ephod made of the choicest of the spoils. 1. He asked the men of Israel to give him the ear-rings of their prey; for such ornaments they stripped the slain of in abundance. These he demanded, either because they were the finest gold, and therefore fittest for a religious use, or because they had had as ear-rings some superstitious signification, which he thought too well of. Aaron called for the ear-rings to make the golden calf of, Exod. xxxii. 2. These Gideon begged v. 24. And he had reason enough to think that those who offered him a crown, when he declined it, would not deny him their ear-rings, when he begged them, nor did they, v. 25. 2. He himself added the spoil he took from the kings of Midian, which, it should seem, had fallen to his share, v. 26. The generals had that part of the prey which was most splendid, the prey of divers colours, ch. v. 30. 3. Of this he made an ephod, v. 27. It was plausible enough, and might be well intended to preserve a memorial of so divine a victory in the judge's own city. But it was a very unadvised thing to make that memorial to be an ephod, a sacred garment. I would gladly put the best construction that can be upon the actions of good men, and such a one we are sure Gideon was. But we have reason to suspect that this ephod had, as usual, a teraphim annexed to it (Hos. iii. 4), and that, having an altar already built by divine appointment (ch. vi. 26), which he erroneously imagined he might still use for sacrifice, he intended this for an oracle, to be consulted in doubtful cases. So the learned Dr. Spencer supposes. Each tribe having now very much its government within itself, they were too apt to covet their religion among themselves. We read very little of Shiloh, and the ark there, in all the story of the Judges. Sometimes by divine dispensation, and much oftener by the transgression of men, that law which obliged them to worship only at that one altar seems not to have been so religiously observed as one would have expected, any more than afterwards, when in the reigns even of very good kings the high places were not taken away, from which we may infer that that law had a further reach as a type of Christ, by whose mediation alone all our services are accepted. Gideon therefore, through ignorance or inconsideration, sinned in making this ephod, though he had a good intention in it. Shiloh, it is true, was not far off, but it was in Ephraim, and that tribe had lately disobliged him (v. 1), which made him perhaps not care to go so often among them as his occasions would lead him to consult the oracle, and therefore he would have one nearer home. However this might be honestly intended, and at first did little hurt, yet in process of time, (1.) Israel went a whoring after it, that is, they deserted God's altar and priesthood, being fond of change, and prone to idolatry, and having some excuse for paying respect to this ephod, because so good a man as Gideon had set it up, and by degrees their respect to it grew more and more superstitious. Note, Many are led into false ways by one false step of a good man. The beginning of sin, particularly of idolatry and will-worship, is as the letting forth of water, so it has been found in the fatal corruptions of the church of Rome; therefore leave it off before it be meddled with. (2.) It became a snare to Gideon himself, abating his zeal for the house of God in his old age, and much more to his house, who were drawn by it into sin, and it proved the ruin of the family.
III. Gideon's happy agency for the repose of Israel, v. 28. The Midianites that had been so vexatious gave them no more disturbance. Gideon, though he would not assume the honour and power of a king, governed as a judge, and did all the good offices he could for his people; so that the country was in quietness forty years. Hitherto the times of Israel had been reckoned by forties. Othniel judged forty years, Ehud eighty--just two forties, Barak forty, and now Gideon forty, providence so ordering it to bring in mind the forty years of their wandering in the wilderness. Forty years long was I grieved with this generation. And see Ezek. iv. 6. After these, Eli ruled forty years (1 Sam. iv. 18), Samuel and Saul forty (Acts xiii. 21), David forty, and Solomon forty. Forty years is about an age.
Adam Clarke: Commentary on the Bible - 1831
8:22: Rule thou over us, both thou, and thy son, and thy son's son - That is, Become our king, and let the crown be hereditary in thy family. What a weak, foolish, and inconstant people were these! As yet their government was a theocracy; and now, dazzled with the success of a man who was only an instrument in the hands of God to deliver them from their enemies, they wish to throw off the Divine yoke, and shackle themselves with an unlimited hereditary monarchy! An unlimited monarchy is a curse; a limited monarchy may be a blessing: the latter may be an appointment of God; the former never can. Those who cast off their allegiance to their Maker, are guilty of folly and extravagance of every kind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: Rule thou: Jdg 9:8-15; Sa1 8:5, Sa1 12:12; Joh 6:15
Carl Friedrich Keil and Franz Delitzsch
8:22
Gideon's Remaining Acts, and Death. - Judg 8:22, Judg 8:23. As Gideon had so gloriously delivered Israel from the severe and long oppression on the part of the Midianites, the Israelites offered him an hereditary crown. "The men of Israel" were hardly all the twelve tribes, but probably only the northern tribes of the western part of the land already mentioned in Judg 6:35, who had suffered the most severely from the Midianitish oppression, and had been the first to gather round Gideon to make an attack upon the foe. The temptation to accept the government of Israel was resisted by this warrior of God. "Neither I nor my son shall rule over you; Jehovah shall rule over you," was his reply to this offer, containing an evident allusion to the destination and constitution of the tribes of Israel as a nation which Jehovah had chosen to be His own possession, and to which He had just made himself known in so conspicuous a manner as their omnipotent Ruler and King. This refusal of the regal dignity on the part of Gideon is not at variance with the fact, that Moses had already foreseen the possibility that at some future time the desire for a king would arise in the nation, and had given them a law for the king expressly designed for such circumstances as these (Deut 17:14.). For Gideon did not decline the honour because Jehovah was King in Israel, i.e., because he regarded an earthly monarchy in Israel as irreconcilable with the heavenly monarchy of Jehovah, but simply because he thought the government of Jehovah in Israel amply sufficient, and did not consider either himself or his sons called to found an earthly monarchy.
Geneva 1599
8:22 Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy (m) son's son also: for thou hast delivered us from the hand of Midian.
(m) That is, thy posterity.
John Gill
8:22 Then the men of Israel said unto Gideon,.... Some time after his return, the chief men of Israel having met in a body, and consulted matters among themselves, sent a deputation to Gideon with an offer of the government of them:
rule thou over us, both thou and thy son, and thy son's son also; by which they meant, that he would take the kingly government of them, and which they proposed to settle in his posterity for ages to come; for, as a judge in Israel, he had a sort of rule and government of them under God already, but amounted not to regal power and authority; and this was what the people of Israel were fond of, that they might be like their neighbours; and this they tempted Gideon with, who had done such very wonderful and extraordinary things for them, which they allege as a reason:
for thou hast delivered us from the hand of Midian; from the bondage they were in to them, and therefore fit to be a king over them.
John Wesley
8:22 Rule - Not as a judge, for that he was already made by God; but as a king. Thy son's son - Let the kingdom be hereditary to thee, and to thy family. Thou hast delivered us - This miraculous and glorious deliverance by thy hands deserves no less from us.
Robert Jamieson, A. R. Fausset and David Brown
8:22 the men of Israel said unto Gideon, Rule thou over us . . . Gideon said unto them, the Lord shall rule over you--Their unbounded admiration and gratitude prompted them, in the enthusiasm of the moment, to raise their deliverer to a throne, and to establish a royal dynasty in his house. But Gideon knew too well, and revered too piously the principles of the theocracy, to entertain the proposal for a moment. Personal and family ambition was cheerfully sacrificed to a sense of duty, and every worldly motive was kept in check by a supreme regard to the divine honor. He would willingly act as judge, but the Lord alone was King of Israel.
8:238:23: Եւ ասէ ցնոսա Գեդէոն. Ո՛չ իշխեցից ես ձեզ, եւ ո՛չ իշխեսցէ ձեզ որդի իմ. այլ Տէր իշխեսցէ ձեզ[2559]։ [2559] Ոմանք. Այլ իշխեսցէ ձեզ Աստուած։
23. Գեդէոնը նրանց ասաց. «Ես ձեզ վրայ չեմ իշխի, եւ ոչ էլ իմ որդին կ’իշխի ձեզ վրայ, Տէ՛րը թող իշխի ձեզ վրայ»:
23 Բայց Գեդէօն անոնց ըսաւ. «Ես ձեր վրայ չեմ թագաւորեր, ո՛չ ալ իմ որդիս ձեր վրայ պիտի թագաւորէ, ձեր թագաւորը Տէրը թող ըլլայ»։
Եւ ասէ ցնոսա Գեդէոն. Ոչ իշխեցից ես ձեզ, եւ ոչ իշխեսցէ ձեզ որդի իմ. այլ Տէր իշխեսցէ ձեզ:

8:23: Եւ ասէ ցնոսա Գեդէոն. Ո՛չ իշխեցից ես ձեզ, եւ ո՛չ իշխեսցէ ձեզ որդի իմ. այլ Տէր իշխեսցէ ձեզ[2559]։
[2559] Ոմանք. Այլ իշխեսցէ ձեզ Աստուած։
23. Գեդէոնը նրանց ասաց. «Ես ձեզ վրայ չեմ իշխի, եւ ոչ էլ իմ որդին կ’իշխի ձեզ վրայ, Տէ՛րը թող իշխի ձեզ վրայ»:
23 Բայց Գեդէօն անոնց ըսաւ. «Ես ձեր վրայ չեմ թագաւորեր, ո՛չ ալ իմ որդիս ձեր վրայ պիտի թագաւորէ, ձեր թագաւորը Տէրը թող ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:238:23: Гедеон сказал им: ни я не буду владеть вами, ни мой сын не будет владеть вами; Господь да владеет вами.
8:23 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτοὺς αυτος he; him Γεδεων γεδεων Gedeōn; Yetheon οὐκ ου not ἄρξω αρχω rule; begin ἐγώ εγω I καὶ και and; even οὐκ ου not ἄρξει αρχω rule; begin ὁ ο the υἱός υιος son μου μου of me; mine ἐν εν in ὑμῖν υμιν you κύριος κυριος lord; master ἄρξει αρχω rule; begin ὑμῶν υμων your
8:23 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon לֹֽא־ lˈō- לֹא not אֶמְשֹׁ֤ל ʔemšˈōl משׁל rule אֲנִי֙ ʔᵃnˌî אֲנִי i בָּכֶ֔ם bāḵˈem בְּ in וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִמְשֹׁ֥ל yimšˌōl משׁל rule בְּנִ֖י bᵊnˌî בֵּן son בָּכֶ֑ם bāḵˈem בְּ in יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יִמְשֹׁ֥ל yimšˌōl משׁל rule בָּכֶֽם׃ bāḵˈem בְּ in
8:23. quibus ille ait non dominabor vestri nec dominabitur in vos filius meus sed dominabitur DominusAnd he said to them: I will not rule over you, neither shall my son rule over you, but the Lord shall rule over you.
23. And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you.
8:23. And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you.
8:23. And he said to them: “I will not rule over you. Neither shall my son rule over you. Instead, the Lord shall rule over you.”
And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you:

8:23: Гедеон сказал им: ни я не буду владеть вами, ни мой сын не будет владеть вами; Господь да владеет вами.
8:23
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
Γεδεων γεδεων Gedeōn; Yetheon
οὐκ ου not
ἄρξω αρχω rule; begin
ἐγώ εγω I
καὶ και and; even
οὐκ ου not
ἄρξει αρχω rule; begin
ο the
υἱός υιος son
μου μου of me; mine
ἐν εν in
ὑμῖν υμιν you
κύριος κυριος lord; master
ἄρξει αρχω rule; begin
ὑμῶν υμων your
8:23
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to
גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon
לֹֽא־ lˈō- לֹא not
אֶמְשֹׁ֤ל ʔemšˈōl משׁל rule
אֲנִי֙ ʔᵃnˌî אֲנִי i
בָּכֶ֔ם bāḵˈem בְּ in
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִמְשֹׁ֥ל yimšˌōl משׁל rule
בְּנִ֖י bᵊnˌî בֵּן son
בָּכֶ֑ם bāḵˈem בְּ in
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יִמְשֹׁ֥ל yimšˌōl משׁל rule
בָּכֶֽם׃ bāḵˈem בְּ in
8:23. quibus ille ait non dominabor vestri nec dominabitur in vos filius meus sed dominabitur Dominus
And he said to them: I will not rule over you, neither shall my son rule over you, but the Lord shall rule over you.
8:23. And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you.
8:23. And he said to them: “I will not rule over you. Neither shall my son rule over you. Instead, the Lord shall rule over you.”
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Adam Clarke: Commentary on the Bible - 1831
8:23: The Lord shall rule over you - Few with such power at their command would have acted as Gideon. His speech calls them back to their first principles, and should have excited in them both shame and contrition. How different is this speech from that of Oliver Cromwell when the commons offered him the crown of England!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:23: I will: Jdg 2:18, Jdg 10:18, Jdg 11:9-11; Luk 22:24-27; Co2 1:24; Pe1 5:3
the Lord: Sa1 8:6, Sa1 8:7, Sa1 10:19, Sa1 12:12; Isa 33:22, Isa 63:19
John Gill
8:23 And Gideon said unto them, I will not rule over you,.... Not that he declined the government of them as a judge, to which he was raised of God, but as a king, for which he had no authority and call from God; the choice of a king belonging to him, and not to the people:
neither shall my son rule over you; which Abarbinel thinks he spake as a prophet, and under the inspiration of the Holy Spirit; for after his death neither Jether his eldest son, nor any of the rest of his legitimate sons, ruled over them; for they were all slain by Abimelech, the son of his concubine, who was made king:
the Lord shall rule over you; as he did; their government was a theocracy, which they would have changed, but Gideon would not agree to it.
John Wesley
8:23 I will not rule - As a king. The Lord shall rule - In a special manner, as he hath hitherto done, by judges, whom God particularly appointed and directed, even by Urim and Thummim, and assisted upon all occasions; whereas Kings had only a general dependance upon God.
8:248:24: Եւ ասէ ցնոսա Գեդէոն. Խնդրեցից ՚ի ձէնջ հայցուածս ինչ, եւ տո՛ւք ինձ՝ առ այր գի՛նդ մի յաւարէ անտի. զի գինդք ոսկի՛ք էին նոցա, քանզի Իսմայէլացի՛ք էին։
24. Ապա Գեդէոնը նրանց ասաց. «Ձեզանից մի բան եմ խնդրում. ամէն մարդ իր աւարից մի գինդ թող տայ ինձ»: Նրանք ոսկի գինդեր ունէին, քանի որ իսմայէլացիներ էին:
24 Ապա Գեդէօն անոնց ըսաւ. «Ձեզմէ բան մը պիտի խնդրեմ։ Ամէն մարդ իր աւարին օղերը թող ինծի տայ։ (Քանզի անոնք Իսմայելացի ըլլալով ոսկի օղեր ունէին։)
Եւ ասէ ցնոսա Գեդէոն. Խնդրեցից ի ձէնջ հայցուածս ինչ, եւ տուք ինձ առ այր գինդ մի յաւարէ անտի. զի գինդք ոսկիք էին նոցա, քանզի Իսմայելացիք էին:

8:24: Եւ ասէ ցնոսա Գեդէոն. Խնդրեցից ՚ի ձէնջ հայցուածս ինչ, եւ տո՛ւք ինձ՝ առ այր գի՛նդ մի յաւարէ անտի. զի գինդք ոսկի՛ք էին նոցա, քանզի Իսմայէլացի՛ք էին։
24. Ապա Գեդէոնը նրանց ասաց. «Ձեզանից մի բան եմ խնդրում. ամէն մարդ իր աւարից մի գինդ թող տայ ինձ»: Նրանք ոսկի գինդեր ունէին, քանի որ իսմայէլացիներ էին:
24 Ապա Գեդէօն անոնց ըսաւ. «Ձեզմէ բան մը պիտի խնդրեմ։ Ամէն մարդ իր աւարին օղերը թող ինծի տայ։ (Քանզի անոնք Իսմայելացի ըլլալով ոսկի օղեր ունէին։)
zohrab-1805▾ eastern-1994▾ western am▾
8:248:24: И сказал им Гедеон: прошу у вас одного, дайте мне каждый по серьге из добычи своей. (Ибо у {неприятелей} много было золотых серег, потому что они были Измаильтяне.)
8:24 καὶ και and; even εἶπεν επω say; speak Γεδεων γεδεων Gedeōn; Yetheon πρὸς προς to; toward αὐτούς αυτος he; him αἰτήσομαι αιτεω ask παρ᾿ παρα from; by ὑμῶν υμων your αἴτημα αιτημα item; request καὶ και and; even δότε διδωμι give; deposit μοι μοι me ἀνὴρ ανηρ man; husband ἐνώτιον ενωτιον from; out of σκύλων σκυλον spoil αὐτοῦ αυτος he; him ὅτι οτι since; that ἐνώτια ενωτιον of gold; golden αὐτοῖς αυτος he; him ὅτι οτι since; that Ισμαηλῖται ισμαηλιτης be
8:24 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֲלֵהֶ֜ם ʔᵃlēhˈem אֶל to גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon אֶשְׁאֲלָ֤ה ʔešʔᵃlˈā שׁאל ask מִכֶּם֙ mikkˌem מִן from שְׁאֵלָ֔ה šᵊʔēlˈā שְׁאֵלָה request וּ û וְ and תְנוּ־ ṯᵊnû- נתן give לִ֕י lˈî לְ to אִ֖ישׁ ʔˌîš אִישׁ man נֶ֣זֶם nˈezem נֶזֶם nose-ring שְׁלָלֹ֑ו šᵊlālˈô שָׁלָל plunder כִּֽי־ kˈî- כִּי that נִזְמֵ֤י nizmˈê נֶזֶם nose-ring זָהָב֙ zāhˌāv זָהָב gold לָהֶ֔ם lāhˈem לְ to כִּ֥י kˌî כִּי that יִשְׁמְעֵאלִ֖ים yišmᵊʕēlˌîm יִשְׁמְעֵאלִי Ishmaelite הֵֽם׃ hˈēm הֵם they
8:24. dixitque ad eos unam petitionem postulo a vobis date mihi inaures ex praeda vestra inaures enim aureas Ismahelitae habere consuerantAnd he said to them: I desire one request of you: Give me the earlets of your spoils. For the Ismaelites were accustomed to wear golden earlets.
24. And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his spoil. ( For they had golden earrings, because they were Ishmaelites.)
8:24. And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they [were] Ishmaelites.)
8:24. And he said to them: “I petition one request from you. Give me the earrings from your spoils.” For the Ishmaelites were accustomed to wear gold earrings.
And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. ( For they had golden earrings, because they [were] Ishmaelites:

8:24: И сказал им Гедеон: прошу у вас одного, дайте мне каждый по серьге из добычи своей. (Ибо у {неприятелей} много было золотых серег, потому что они были Измаильтяне.)
8:24
καὶ και and; even
εἶπεν επω say; speak
Γεδεων γεδεων Gedeōn; Yetheon
πρὸς προς to; toward
αὐτούς αυτος he; him
αἰτήσομαι αιτεω ask
παρ᾿ παρα from; by
ὑμῶν υμων your
αἴτημα αιτημα item; request
καὶ και and; even
δότε διδωμι give; deposit
μοι μοι me
ἀνὴρ ανηρ man; husband
ἐνώτιον ενωτιον from; out of
σκύλων σκυλον spoil
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἐνώτια ενωτιον of gold; golden
αὐτοῖς αυτος he; him
ὅτι οτι since; that
Ισμαηλῖται ισμαηλιτης be
8:24
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֲלֵהֶ֜ם ʔᵃlēhˈem אֶל to
גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon
אֶשְׁאֲלָ֤ה ʔešʔᵃlˈā שׁאל ask
מִכֶּם֙ mikkˌem מִן from
שְׁאֵלָ֔ה šᵊʔēlˈā שְׁאֵלָה request
וּ û וְ and
תְנוּ־ ṯᵊnû- נתן give
לִ֕י lˈî לְ to
אִ֖ישׁ ʔˌîš אִישׁ man
נֶ֣זֶם nˈezem נֶזֶם nose-ring
שְׁלָלֹ֑ו šᵊlālˈô שָׁלָל plunder
כִּֽי־ kˈî- כִּי that
נִזְמֵ֤י nizmˈê נֶזֶם nose-ring
זָהָב֙ zāhˌāv זָהָב gold
לָהֶ֔ם lāhˈem לְ to
כִּ֥י kˌî כִּי that
יִשְׁמְעֵאלִ֖ים yišmᵊʕēlˌîm יִשְׁמְעֵאלִי Ishmaelite
הֵֽם׃ hˈēm הֵם they
8:24. dixitque ad eos unam petitionem postulo a vobis date mihi inaures ex praeda vestra inaures enim aureas Ismahelitae habere consuerant
And he said to them: I desire one request of you: Give me the earlets of your spoils. For the Ismaelites were accustomed to wear golden earlets.
8:24. And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they [were] Ishmaelites.)
8:24. And he said to them: “I petition one request from you. Give me the earrings from your spoils.” For the Ishmaelites were accustomed to wear gold earrings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-27: Из подаренных Гедеону израильтянами золотых серег, снятых ими с убитых неприятелей, всего весом до 1700: золотых сиклей (более 70: фунтов), а также цепочек, ожерелий и драгоценных одежд, Гедеон сделал эфод наподобие первосвященнического эфода (ср. Исх. XXVIII:6-12; XXXIX:2-5), или, как догадываются некоторые, облачение к поставленному им в Офре жертвеннику "Иегова Шалом" (Суд. VI:24), куда, вместо Силома, где была Скиния, народ стал ходить на поклонение.
Adam Clarke: Commentary on the Bible - 1831
8:24: Give me every man the ear-rings of his prey - The spoils taken from their enemies in this warfare. This is a transaction very like to that of the Israelites and Aaron; when they brought him their golden ear-rings, out of which he made the molten calf, Exo 32:2, etc. Whether Gideon designed this ephod for an instrument of worship, or merely as a trophy, is not very clear. It is most likely that he had intended to establish a place of worship at Ophrah; and he took this occasion to provide the proper sacerdotal vestments.
Albert Barnes: Notes on the Bible - 1834
8:24: In this desire for gold Gideon falls to the level of ordinary men, and we may see in it the first decline of his glory, leading to a sad tarnishing of the luster of his bright name. The idolatrous honor paid to Gideon's ephod was probably a source of Rev_enue to his house. Contrast the conduct of Abraham Gen 14:21-23, and of Elisha Kg2 5:16, Kg2 5:26.
The "ear-ring" here mentioned is properly a "nose-ring" (compare Gen 24:22 note). The custom of wearing nose-rings pRev_ails in Eastern countries to the present day. The circumstance of Job's friends each contributing a nose-ring of gold (Job 42:11 note) is a remarkable parallel to the incident in Gideon's history. Rings of gold were also used as money in Egypt, as appears on several early monuments, and by the Celts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:24: give me: Gen 24:22, Gen 24:53; Exo 12:35, Exo 32:3; Pe1 3:3-5
because: Gen 16:10, Gen 16:11, Gen 25:13, Gen 37:25, Gen 37:28; Sa1 25:11; Kg1 20:11
Carl Friedrich Keil and Franz Delitzsch
8:24
Gideon resisted the temptation to put an earthly crown upon his head, from true fidelity to Jehovah; but he yielded to another temptation, which this appeal on the part of the people really involved, namely, the temptation to secure to himself for the future the position to which the Lord had called and exalted him. The Lord had called him to be the deliverer of Israel by visibly appearing in His angel, and had not only accepted the gift which he offered Him, as a well-pleasing sacrifice, but had also commanded him to build an altar, and by offering an atoning burnt-sacrifice to re-establish the worship of Jehovah in his family and tribe, and to restore the favour of God to His people once more. Lastly, the Lord had made His will known to him again and again; whilst by the glorious victory which He had given to him and to his small band over the powerful army of the foe, He had confirmed him as His chosen servant to be the deliverer and judge of Israel. The relation which Gideon thus sustained to the Lord he imagined that he ought to preserve; and therefore, after declining the royal dignity, he said to the people, "I will request of you one request, that ye give me every one the ring that he has received as booty." This request the historian explains by adding the remark: "for they (the enemy) had golden rings, for they were Ishmaelites," from whom therefore the Israelites were able to get an abundance of rings as booty. Ishmaelites is the general name for the nomad tribes of Arabia, to whom the Midianites also belonged (as in Gen 37:25).
Geneva 1599
8:24 And Gideon said unto them, (n) I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they [were] Ishmaelites.)
(n) His intent was to show himself thankful for this victory by restoring religion, which because it was not according to God's command, turned to their destruction.
John Gill
8:24 And Gideon said unto them, I would desire a request of you,.... Which he thought they would scarcely deny, and it was now a fair opportunity to make it, since they had offered him a crown, or to be king over them: and the favour he asked was:
that you would give me every man the earrings of his prey; or, "an earring of his prey"; for it is in the singular number; every man one earring, as Abarbinel interprets it; for though they might have more, yet only one ear ring of every man is desired:
for they had golden earrings, because they were Ishmaelites; so the Midianites and Ishmaelites are spoken of as the same, they being mixed and dwelling together, or very near each other, Gen 37:25 and Kimchi accounts for it thus, why the Midianites are called Ishmaelites; because they were the sons of Keturah, and Keturah was Hagar the mother of Ishmael. The Targum calls them Arabians, and who it seems used to wear earrings, as men in the eastern countries did; see Gen 35:4. So Pliny says (c) in the east it was reckoned ornamental for men to wear gold in their ears.
(c) Nat. Hist. l. 11. c. 37.
John Wesley
8:24 Ishmaelites - A mixture of people all called by one general name, Ishmaelites or Arabians, who used to wear ear - rings; but the greatest, and the ruling part of them were Midianites.
Robert Jamieson, A. R. Fausset and David Brown
8:24 Gideon said unto them, I would desire a request of you--This was the contribution of an earring (singular). As the ancient Arabians (Ishmaelites and Midianites being synonymous terms, Gen 37:25, Gen 37:28) were gorgeously adorned with barbaric pearl and gold, an immense amount of such valuable booty had fallen into the hands of the Israelitish soldiers. The contribution was liberally made, and the quantity of gold given to him is estimated at £3113 sterling.
8:258:25: Եւ ասեն. Տալո՛վ տացուք։ Եւ տարածեցին զհանդերձս նորա. եւ ընկեցին անդր այր իւրաքանչիւր զգինդս ոսկիս զաւարի իւրոյ[2560]։ [2560] Ոմանք. Ոսկիս յաւարէ իւրոյ։
25. Նրանք ասացին. «Սիրով կը տանք»: Եւ փռեցին նրա հանդերձներն, ու ամէն մարդ իր աւարի ոսկի գինդերը այնտեղ գցեց:
25 Ու անոնք ըսին. «Բոլոր սրտով կու տանք»։ Ուստի լաթ մը փռեցին ու ամէն մարդ իր աւարին օղերը հոն ձգեց։
Եւ ասեն. Տալով տացուք: Եւ տարածեցին [160]զհանդերձս նորա``, եւ ընկեցին անդր այր իւրաքանչիւր զգինդս [161]ոսկիս զաւարի իւրոյ:

8:25: Եւ ասեն. Տալո՛վ տացուք։ Եւ տարածեցին զհանդերձս նորա. եւ ընկեցին անդր այր իւրաքանչիւր զգինդս ոսկիս զաւարի իւրոյ[2560]։
[2560] Ոմանք. Ոսկիս յաւարէ իւրոյ։
25. Նրանք ասացին. «Սիրով կը տանք»: Եւ փռեցին նրա հանդերձներն, ու ամէն մարդ իր աւարի ոսկի գինդերը այնտեղ գցեց:
25 Ու անոնք ըսին. «Բոլոր սրտով կու տանք»։ Ուստի լաթ մը փռեցին ու ամէն մարդ իր աւարին օղերը հոն ձգեց։
zohrab-1805▾ eastern-1994▾ western am▾
8:258:25: Они сказали: дадим. И разостлали одежду и бросали туда каждый по серьге из добычи своей.
8:25 καὶ και and; even εἶπαν επω say; speak διδόντες διδωμι give; deposit δώσομεν διδωμι give; deposit καὶ και and; even ἀνέπτυξεν αναπτυσσω unfold; unroll τὸ ο the ἱμάτιον ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even ἔβαλεν βαλλω cast; throw ἐκεῖ εκει there ἀνὴρ ανηρ man; husband ἐνώτιον ενωτιον spoil αὐτοῦ αυτος he; him
8:25 וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say נָתֹ֣ון nāṯˈôn נתן give נִתֵּ֑ן nittˈēn נתן give וַֽ wˈa וְ and יִּפְרְשׂוּ֙ yyifrᵊśˌû פרשׂ spread out אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שִּׂמְלָ֔ה śśimlˈā שִׂמְלָה mantle וַ wa וְ and יַּשְׁלִ֣יכוּ yyašlˈîḵû שׁלך throw שָׁ֔מָּה šˈāmmā שָׁם there אִ֖ישׁ ʔˌîš אִישׁ man נֶ֥זֶם nˌezem נֶזֶם nose-ring שְׁלָלֹֽו׃ šᵊlālˈô שָׁלָל plunder
8:25. qui responderunt libentissime dabimus expandentesque super terram pallium proiecerunt in eo inaures de praedaThey answered: We will give them most willingly. And spreading a mantle on the ground, they cast upon it the earlets of the spoils.
25. And they answered, We will willingly give them. And they spread a garment, and did cast therein every man the earrings of his spoil.
8:25. And they answered, We will willingly give [them]. And they spread a garment, and did cast therein every man the earrings of his prey.
8:25. They responded, “We are very willing to give them.” And spreading a cloak on the ground, they cast upon it the earrings from the spoils.
And they answered, We will willingly give [them]. And they spread a garment, and did cast therein every man the earrings of his prey:

8:25: Они сказали: дадим. И разостлали одежду и бросали туда каждый по серьге из добычи своей.
8:25
καὶ και and; even
εἶπαν επω say; speak
διδόντες διδωμι give; deposit
δώσομεν διδωμι give; deposit
καὶ και and; even
ἀνέπτυξεν αναπτυσσω unfold; unroll
τὸ ο the
ἱμάτιον ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
ἔβαλεν βαλλω cast; throw
ἐκεῖ εκει there
ἀνὴρ ανηρ man; husband
ἐνώτιον ενωτιον spoil
αὐτοῦ αυτος he; him
8:25
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
נָתֹ֣ון nāṯˈôn נתן give
נִתֵּ֑ן nittˈēn נתן give
וַֽ wˈa וְ and
יִּפְרְשׂוּ֙ yyifrᵊśˌû פרשׂ spread out
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שִּׂמְלָ֔ה śśimlˈā שִׂמְלָה mantle
וַ wa וְ and
יַּשְׁלִ֣יכוּ yyašlˈîḵû שׁלך throw
שָׁ֔מָּה šˈāmmā שָׁם there
אִ֖ישׁ ʔˌîš אִישׁ man
נֶ֥זֶם nˌezem נֶזֶם nose-ring
שְׁלָלֹֽו׃ šᵊlālˈô שָׁלָל plunder
8:25. qui responderunt libentissime dabimus expandentesque super terram pallium proiecerunt in eo inaures de praeda
They answered: We will give them most willingly. And spreading a mantle on the ground, they cast upon it the earlets of the spoils.
8:25. And they answered, We will willingly give [them]. And they spread a garment, and did cast therein every man the earrings of his prey.
8:25. They responded, “We are very willing to give them.” And spreading a cloak on the ground, they cast upon it the earrings from the spoils.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ kad▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:25: They spread ... - The Septuagint reads "He spread his garment."
Carl Friedrich Keil and Franz Delitzsch
8:25
This request of Gideon's was cheerfully fulfilled: "They spread out the cloth (brought for collecting the rings), and threw into it every one the ring that he had received as booty." Simlah, the upper garment, was for the most part only a large square piece of cloth. The weight of these golden rings amounted to 1700 shekels, i.e., about 50 lbs., (מן לבד) separate from, i.e., beside, the remaining booty, for which Gideon had not asked, and which the Israelites kept for themselves, viz., the little moons, the ear-pendants (netiphoth, lit. little drops, probably pearl-shaped ear-drops: see Is 3:19), and the purple clothes which were worn by the kings of Midian (i.e., which they had on), and also apart from the neck-bands upon the necks of their camels. Instead of the anakoth or necklaces (Judg 8:26), the saharonim, or little moons upon the necks of the camels, are mentioned in Judg 8:21 as the more valuable portion of these necklaces. Even at the present day the Arabs are accustomed to ornament the necks of these animals "with a band of cloth or leather, upon which small shells called cowries are strung or sewed in the form of a crescent. The sheiks add silver ornaments to these, which make a rich booty in time of war" (Wellsted, Reise, i. p. 209). The Midianitish kings had their camels ornamented with golden crescents. This abundance of golden ornaments will not surprise us, when we consider that the Arabs still carry their luxurious tastes for such things to a very great excess. Wellsted (i. p. 224) states that "the women in Omn spend considerable amounts in the purchase of silver ornaments, and their children are literally laden with them. I have sometimes counted fifteen ear-rings upon each side; and the head, breast, arms, and ankles are adorned with the same profusion." As the Midianitish army consisted of 130,000 men, of whom 15,000 only remained at the commencement of the last engagement, the Israelites may easily have collected 5000 golden rings, or even more, which might weigh 1700 shekels.
John Gill
8:25 And they answered, we will willingly give them,.... Or, "in giving we will give" (d); give them with all their hearts, most freely and cheerfully:
and they spread a garment, and did cast therein every man the earrings of his prey; every man one, which would amount to no more than three hundred; though perhaps those who joined in the pursuit might take many more, or otherwise the weight of them would not amount to what in the next verse they are said to weigh.
(d) "dando dabimus", Pagninus, Montanus.
8:268:26: Եւ եղեւ կշիռ գնդացն ոսկեաց զոր խնդրեաց՝ հազար եւ եւթն հարիւր սիկղ ոսկւոյ, թո՛ղ զշռնչանունսն եւ զմեհեւա՛նդս, եւ զպսակակա՛լս, եւ զծիրանի՛ս, եւ որ ինչ ՚ի թագաւորսն Մադիամու. եւ թո՛ղ զմանեակս ոսկիս պարանոցաց ուղտո՛ւց նոցա[2561]։ [2561] Օրինակ մի. Սկեղ ոսկւոյ... թո՛ղ զթռչանունս եւ զմեհեւ՛՛... ՚ի թագաւորն Մադի՛՛... ՚ի պարանոցաց ուղ՛՛։
26. Նրա խնդրած ոսկի գինդերի կշիռը հազար եօթը հարիւր սիկղ[16] ոսկի եղաւ, բացի շռնչաններից, ապարանջաններից, պսակակալներից եւ ծիրանիներից, որոնք մադիամացիների թագաւորների վրայ կային, եւ բացի նրանց ուղտերի վզի ոսկի մանեակներից:[16] 16. Շուրջ քսան կիլոգրամ:
26 Հաւաքուած ոսկի օղերուն կշիռքը հազար եօթը հարիւր սիկղ ոսկի եղաւ, մահիկներէն, գինտերէն ու Մադիամի թագաւորներուն վրայի ծիրանի պատմուճաններէն եւ անոնց ուղտերուն պարանոցին վրայ եղած մանեակներէն զատ։
Եւ եղեւ կշիռ գնդացն ոսկեաց զոր խնդրեաց` հազար եւ եւթն հարեւր սիկղ ոսկւոյ, թող զշռնչանունսն եւ զմեհեւանդս եւ [162]զպսակակալս եւ զծիրանիս, եւ որ ինչ ի թագաւորսն`` Մադիամու. եւ թող զմանեակս ոսկիս պարանոցաց ուղտուց նոցա:

8:26: Եւ եղեւ կշիռ գնդացն ոսկեաց զոր խնդրեաց՝ հազար եւ եւթն հարիւր սիկղ ոսկւոյ, թո՛ղ զշռնչանունսն եւ զմեհեւա՛նդս, եւ զպսակակա՛լս, եւ զծիրանի՛ս, եւ որ ինչ ՚ի թագաւորսն Մադիամու. եւ թո՛ղ զմանեակս ոսկիս պարանոցաց ուղտո՛ւց նոցա[2561]։
[2561] Օրինակ մի. Սկեղ ոսկւոյ... թո՛ղ զթռչանունս եւ զմեհեւ՛՛... ՚ի թագաւորն Մադի՛՛... ՚ի պարանոցաց ուղ՛՛։
26. Նրա խնդրած ոսկի գինդերի կշիռը հազար եօթը հարիւր սիկղ[16] ոսկի եղաւ, բացի շռնչաններից, ապարանջաններից, պսակակալներից եւ ծիրանիներից, որոնք մադիամացիների թագաւորների վրայ կային, եւ բացի նրանց ուղտերի վզի ոսկի մանեակներից:
[16] 16. Շուրջ քսան կիլոգրամ:
26 Հաւաքուած ոսկի օղերուն կշիռքը հազար եօթը հարիւր սիկղ ոսկի եղաւ, մահիկներէն, գինտերէն ու Մադիամի թագաւորներուն վրայի ծիրանի պատմուճաններէն եւ անոնց ուղտերուն պարանոցին վրայ եղած մանեակներէն զատ։
zohrab-1805▾ eastern-1994▾ western am▾
8:268:26: Весу в золотых серьгах, которые он выпросил, было тысяча семьсот золотых [сиклей], кроме пряжек, пуговиц и пурпуровых одежд, которые были на царях Мадиамских, и кроме [золотых] цепочек, которые были на шее у верблюдов их.
8:26 καὶ και and; even ἐγένετο γινομαι happen; become ὁ ο the σταθμὸς σταθμος the ἐνωτίων ενωτιον the χρυσῶν χρυσεος of gold; golden ὧν ος who; what ᾔτησεν αιτεω ask χίλιοι χιλιοι thousand καὶ και and; even πεντακόσιοι πεντακοσιοι five hundred χρυσοῖ χρυσεος of gold; golden πάρεξ παρεξ the μηνίσκων μηνισκος and; even τῶν ο the στραγγαλίδων στραγγαλις and; even τῶν ο the ἱματίων ιματιον clothing; clothes καὶ και and; even πορφυρίδων πορφυρις the ἐπὶ επι in; on βασιλεῦσι βασιλευς monarch; king Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even ἐκτὸς εκτος outside; outwardly τῶν ο the περιθεμάτων περιθεμα who; what ἦν ειμι be ἐν εν in τοῖς ο the τραχήλοις τραχηλος neck τῶν ο the καμήλων καμηλος camel αὐτῶν αυτος he; him
8:26 וַ wa וְ and יְהִ֗י yᵊhˈî היה be מִשְׁקַ֞ל mišqˈal מִשְׁקָל weight נִזְמֵ֤י nizmˈê נֶזֶם nose-ring הַ ha הַ the זָּהָב֙ zzāhˌāv זָהָב gold אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָׁאָ֔ל šāʔˈāl שׁאל ask אֶ֥לֶף ʔˌelef אֶלֶף thousand וּ û וְ and שְׁבַע־ šᵊvaʕ- שֶׁבַע seven מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred זָהָ֑ב zāhˈāv זָהָב gold לְ֠ lᵊ לְ to בַד vˌaḏ בַּד linen, part, stave מִן־ min- מִן from הַ ha הַ the שַּׂהֲרֹנִ֨ים śśahᵃrōnˌîm שַׂהֲרֹנִים [ornament] וְ wᵊ וְ and הַ ha הַ the נְּטִפֹ֜ות nnᵊṭifˈôṯ נְטִפָה eardrops וּ û וְ and בִגְדֵ֣י viḡᵊḏˈê בֶּגֶד garment הָ hā הַ the אַרְגָּמָ֗ן ʔargāmˈān אַרְגָּמָן purple-wool שֶׁ še שַׁ [relative] עַל֙ ʕˌal עַל upon מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king מִדְיָ֔ן miḏyˈān מִדְיָן Midian וּ û וְ and לְ lᵊ לְ to בַד֙ vˌaḏ בַּד linen, part, stave מִן־ min- מִן from הָ֣ hˈā הַ the עֲנָקֹ֔ות ʕᵃnāqˈôṯ עֲנָק necklace אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in צַוְּארֵ֥י ṣawwᵊrˌê צַוָּאר neck גְמַלֵּיהֶֽם׃ ḡᵊmallêhˈem גָּמָל camel
8:26. et fuit pondus postulatarum inaurium mille septingenti auri sicli absque ornamentis et monilibus et veste purpurea quibus Madian reges uti soliti erant et praeter torques aureos camelorumAnd the weight of the earlets that he requested, was a thousand seven hundred sicles of gold, besides the ornaments, and jewels, and purple raiment, which the kings of Madian were wont to use, and besides the golden chains that were about the camels necks.
26. And the weight of the golden earrings that he requested was a thousand and seven hundred of gold; beside the crescents, and the pendants, and the purple raiment that was on the kings of Midian, and beside the chains that were about their camels’ necks.
8:26. And the weight of the golden earrings that he requested was a thousand and seven hundred [shekels] of gold; beside ornaments, and collars, and purple raiment that [was] on the kings of Midian, and beside the chains that [were] about their camels’ necks.
8:26. And the weight of the earrings that he requested was one thousand seven hundred shekels of gold, aside from the ornaments, and necklaces, and purple garments, which the kings of Midian were accustomed to use, and aside from the gold chains on the camels.
And the weight of the golden earrings that he requested was a thousand and seven hundred [shekels] of gold; beside ornaments, and collars, and purple raiment that [was] on the kings of Midian, and beside the chains that [were] about their camels' necks:

8:26: Весу в золотых серьгах, которые он выпросил, было тысяча семьсот золотых [сиклей], кроме пряжек, пуговиц и пурпуровых одежд, которые были на царях Мадиамских, и кроме [золотых] цепочек, которые были на шее у верблюдов их.
8:26
καὶ και and; even
ἐγένετο γινομαι happen; become
ο the
σταθμὸς σταθμος the
ἐνωτίων ενωτιον the
χρυσῶν χρυσεος of gold; golden
ὧν ος who; what
ᾔτησεν αιτεω ask
χίλιοι χιλιοι thousand
καὶ και and; even
πεντακόσιοι πεντακοσιοι five hundred
χρυσοῖ χρυσεος of gold; golden
πάρεξ παρεξ the
μηνίσκων μηνισκος and; even
τῶν ο the
στραγγαλίδων στραγγαλις and; even
τῶν ο the
ἱματίων ιματιον clothing; clothes
καὶ και and; even
πορφυρίδων πορφυρις the
ἐπὶ επι in; on
βασιλεῦσι βασιλευς monarch; king
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
ἐκτὸς εκτος outside; outwardly
τῶν ο the
περιθεμάτων περιθεμα who; what
ἦν ειμι be
ἐν εν in
τοῖς ο the
τραχήλοις τραχηλος neck
τῶν ο the
καμήλων καμηλος camel
αὐτῶν αυτος he; him
8:26
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
מִשְׁקַ֞ל mišqˈal מִשְׁקָל weight
נִזְמֵ֤י nizmˈê נֶזֶם nose-ring
הַ ha הַ the
זָּהָב֙ zzāhˌāv זָהָב gold
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁאָ֔ל šāʔˈāl שׁאל ask
אֶ֥לֶף ʔˌelef אֶלֶף thousand
וּ û וְ and
שְׁבַע־ šᵊvaʕ- שֶׁבַע seven
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
זָהָ֑ב zāhˈāv זָהָב gold
לְ֠ lᵊ לְ to
בַד vˌaḏ בַּד linen, part, stave
מִן־ min- מִן from
הַ ha הַ the
שַּׂהֲרֹנִ֨ים śśahᵃrōnˌîm שַׂהֲרֹנִים [ornament]
וְ wᵊ וְ and
הַ ha הַ the
נְּטִפֹ֜ות nnᵊṭifˈôṯ נְטִפָה eardrops
וּ û וְ and
בִגְדֵ֣י viḡᵊḏˈê בֶּגֶד garment
הָ הַ the
אַרְגָּמָ֗ן ʔargāmˈān אַרְגָּמָן purple-wool
שֶׁ še שַׁ [relative]
עַל֙ ʕˌal עַל upon
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
מִדְיָ֔ן miḏyˈān מִדְיָן Midian
וּ û וְ and
לְ lᵊ לְ to
בַד֙ vˌaḏ בַּד linen, part, stave
מִן־ min- מִן from
הָ֣ hˈā הַ the
עֲנָקֹ֔ות ʕᵃnāqˈôṯ עֲנָק necklace
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
צַוְּארֵ֥י ṣawwᵊrˌê צַוָּאר neck
גְמַלֵּיהֶֽם׃ ḡᵊmallêhˈem גָּמָל camel
8:26. et fuit pondus postulatarum inaurium mille septingenti auri sicli absque ornamentis et monilibus et veste purpurea quibus Madian reges uti soliti erant et praeter torques aureos camelorum
And the weight of the earlets that he requested, was a thousand seven hundred sicles of gold, besides the ornaments, and jewels, and purple raiment, which the kings of Madian were wont to use, and besides the golden chains that were about the camels necks.
8:26. And the weight of the golden earrings that he requested was a thousand and seven hundred [shekels] of gold; beside ornaments, and collars, and purple raiment that [was] on the kings of Midian, and beside the chains that [were] about their camels’ necks.
8:26. And the weight of the earrings that he requested was one thousand seven hundred shekels of gold, aside from the ornaments, and necklaces, and purple garments, which the kings of Midian were accustomed to use, and aside from the gold chains on the camels.
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Adam Clarke: Commentary on the Bible - 1831
8:26: The weight of the golden ear-rings - was a thousand and seven hundred shekels of gold - Taking the shekel at half an ounce weight, the sum of the gold collected in ear-rings was seventy pounds ten ounces; and worth, as gold now rates, about 3,100 sterling. This computation of the weight of the golden ear-rings, taken from the slaughtered Ishmaelites, will bring to the reader's mind the slaughter of the Roman knights by the Carthaginians at the battle of Cannae, from whose spoils Hannibal sent three bushels of gold rings to the city of Carthage!
Albert Barnes: Notes on the Bible - 1834
8:26: If the Ishmaelite nose-rings were half a shekel in weight, then 1, 700 shekels weight of gold implied that 3, 400 persons wearing, gold rings had been slain. The "collars" were rather "ear-drops."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:26: a thousand: Taking the shekel at half an ounce, the sum of the gold ear-rings was 73 lbs. 4 oz. and worth about 3, 300 sterling.
collars: or, sweet jewels
purple: Est 8:15; Jer 10:9; Eze 27:7; Luk 16:19; Joh 19:2, Joh 19:5; Rev 17:4; Rev 18:12, Rev 18:16
chains: Jdg 8:21
John Gill
8:26 And the weight of the golden earrings he requested was one thousand and seven hundred shekels of gold,.... Which, as Schcuchzer (e) computes, was eight hundred and ten ounces, five drachms, one scruple, and ten grains, of the weight of physicians; but as reckoned by Moatanus (f) amounted to eight hundred and fifty ounces, and were of the value of 6800 crowns of gold; and, according to Waserus (g), it amounted to 3400 Hungarian pieces of gold, and of their money at Zurich upwards of 15,413 pounds, and of our money 2,380 pounds:
besides ornaments; such as were upon the necks of the camels, Judg 8:21 for the same word is used here as there:
and collars; the Targum renders it a crown, and Ben Melech says in the Arabic language the word signifies clear crystal; but Kimchi and Ben Gersom take them to be golden vessels, in which they put "stacte", or some odoriferous liquor, and so were properly smelling bottles:
and purple raiment that was on the kings of Midian; which it seems was the colour that kings wore, as they now do; so Strabo (h) says of the kings of Arabia, that they are clothed in purple:
and besides the chains that were about their camels' necks; which seem to be different from the other ornaments about them, since another word is here used; now all these seem to have been what fell to his share, as the general of the army, and not what were given him by the people.
(e) Physica Sacra, vol. 3. p. 468. (f) Tubal Cain, p. 15. (g) De Numis. Heb. l. 2. c. 10. (h) Geograph. l. 16. p. 539.
Robert Jamieson, A. R. Fausset and David Brown
8:26 ornaments--crescent-like plates of gold suspended from the necks, or placed on the breasts of the camels.
collars--rather, "earrings," or drops of gold or pearl.
purple--a royal color. The ancient, as well as modern Arabs, adorned the necks, breasts, and legs, of their riding animals with sumptuous housing.
8:278:27: Եւ արար զայն Գեդէոն յեփո՛ւդ, եւ հաստատեաց զայն ՚ի քաղաքի՛ իւրում յԵփրա. եւ պոռնկեցա՛ւ ամենայն Իսրայէլ զկնի նորա անդր. եւ եղեւ Գեդէոնի եւ տան նորա ՚ի գայթագղութիւն։
27. Գեդէոնը դրանցով[17] եփուդ շինեց եւ դրեց այն իր Եփրա քաղաքում: Ամբողջ Իսրայէլը նրան հետեւելով՝ այդ կուռքը պաշտեց, եւ դա Գեդէոնի ու նրա տան համար գայթակղութիւն եղաւ:[17] 17. Եփուդ եբրայերէն բառ է, որ նշանակում է քահանայական զգեստ: Տե՛ս նաեւ Դատ. ԺԷ 5, ԺԸ 14, 17, 20: Հրեաները սնապաշտական պատիւ էին տալիս այդ զգեստին եւ այն գործածում էին կուռքեր պաշտելու համար:
27 Ու Գեդէօն անոնցմով եփուտ* մը շինեց եւ իր Եփրա քաղաքին մէջ դրաւ ու բոլոր Իսրայէլ հոն անոր ետեւէն երթալով պոռնկացաւ։ Ատիկա Գեդէօնին ու անոր տանը որոգայթ եղաւ։
Եւ արար զայն Գեդէոն յեփուդ, եւ հաստատեաց զայն ի քաղաքի իւրում յԵփրա. եւ պոռնկեցաւ ամենայն Իսրայէլ զկնի նորա անդր, եւ եղեւ Գեդէոնի եւ տան նորա ի գայթագղութիւն:

8:27: Եւ արար զայն Գեդէոն յեփո՛ւդ, եւ հաստատեաց զայն ՚ի քաղաքի՛ իւրում յԵփրա. եւ պոռնկեցա՛ւ ամենայն Իսրայէլ զկնի նորա անդր. եւ եղեւ Գեդէոնի եւ տան նորա ՚ի գայթագղութիւն։
27. Գեդէոնը դրանցով[17] եփուդ շինեց եւ դրեց այն իր Եփրա քաղաքում: Ամբողջ Իսրայէլը նրան հետեւելով՝ այդ կուռքը պաշտեց, եւ դա Գեդէոնի ու նրա տան համար գայթակղութիւն եղաւ:
[17] 17. Եփուդ եբրայերէն բառ է, որ նշանակում է քահանայական զգեստ: Տե՛ս նաեւ Դատ. ԺԷ 5, ԺԸ 14, 17, 20: Հրեաները սնապաշտական պատիւ էին տալիս այդ զգեստին եւ այն գործածում էին կուռքեր պաշտելու համար:
27 Ու Գեդէօն անոնցմով եփուտ* մը շինեց եւ իր Եփրա քաղաքին մէջ դրաւ ու բոլոր Իսրայէլ հոն անոր ետեւէն երթալով պոռնկացաւ։ Ատիկա Գեդէօնին ու անոր տանը որոգայթ եղաւ։
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8:278:27: Из этого сделал Гедеон ефод и положил его в своем городе, в Офре, и стали все Израильтяне блудно ходить туда за ним, и был он сетью Гедеону и всему дому его.
8:27 καὶ και and; even ἐποίησεν ποιεω do; make αὐτὸ αυτος he; him Γεδεων γεδεων Gedeōn; Yetheon εἰς εις into; for εφωθ εφωθ and; even ἔστησεν ιστημι stand; establish αὐτὸ αυτος he; him ἐν εν in πόλει πολις city αὐτοῦ αυτος he; him Εφραθα εφραθα and; even ἐξεπόρνευσεν εκπορνευω prostitute out / herself; depraved πᾶς πας all; every Ισραηλ ισραηλ.1 Israel ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him ἐκεῖ εκει there καὶ και and; even ἐγένετο γινομαι happen; become τῷ ο the Γεδεων γεδεων Gedeōn; Yetheon καὶ και and; even τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him εἰς εις into; for σκῶλον σκωλον thorn; prickle
8:27 וַ wa וְ and יַּעַשׂ֩ yyaʕˌaś עשׂה make אֹותֹ֨ו ʔôṯˌô אֵת [object marker] גִדְעֹ֜ון ḡiḏʕˈôn גִּדְעֹון Gideon לְ lᵊ לְ to אֵפֹ֗וד ʔēfˈôḏ אֵפֹד ephod וַ wa וְ and יַּצֵּ֨ג yyaṣṣˌēḡ יצג set אֹותֹ֤ו ʔôṯˈô אֵת [object marker] בְ vᵊ בְּ in עִירֹו֙ ʕîrˌô עִיר town בְּ bᵊ בְּ in עָפְרָ֔ה ʕofrˈā עָפְרָה Ophrah וַ wa וְ and יִּזְנ֧וּ yyiznˈû זנה fornicate כָֽל־ ḵˈol- כֹּל whole יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after שָׁ֑ם šˈām שָׁם there וַ wa וְ and יְהִ֛י yᵊhˈî היה be לְ lᵊ לְ to גִדְעֹ֥ון ḡiḏʕˌôn גִּדְעֹון Gideon וּ û וְ and לְ lᵊ לְ to בֵיתֹ֖ו vêṯˌô בַּיִת house לְ lᵊ לְ to מֹוקֵֽשׁ׃ môqˈēš מֹוקֵשׁ bait
8:27. fecitque ex eo Gedeon ephod et posuit illud in civitate sua Ephra fornicatusque est omnis Israhel in eo et factum est Gedeoni et omni domui eius in ruinamAnd Gedeon made an ephod thereof, and put it in his city Ephra. And all Israel committed fornication with it, and it became a ruin to Gedeon, and to all his house.
27. And Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel went a whoring after it there: and it became a snare unto Gideon, and to his house.
8:27. And Gideon made an ephod thereof, and put it in his city, [even] in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house.
8:27. And Gideon made an ephod from these, and he kept it in his city, Ophrah. And all of Israel committed fornication with it, and it became a ruin to Gideon and to all his house.
And Gideon made an ephod thereof, and put it in his city, [even] in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house:

8:27: Из этого сделал Гедеон ефод и положил его в своем городе, в Офре, и стали все Израильтяне блудно ходить туда за ним, и был он сетью Гедеону и всему дому его.
8:27
καὶ και and; even
ἐποίησεν ποιεω do; make
αὐτὸ αυτος he; him
Γεδεων γεδεων Gedeōn; Yetheon
εἰς εις into; for
εφωθ εφωθ and; even
ἔστησεν ιστημι stand; establish
αὐτὸ αυτος he; him
ἐν εν in
πόλει πολις city
αὐτοῦ αυτος he; him
Εφραθα εφραθα and; even
ἐξεπόρνευσεν εκπορνευω prostitute out / herself; depraved
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
ἐκεῖ εκει there
καὶ και and; even
ἐγένετο γινομαι happen; become
τῷ ο the
Γεδεων γεδεων Gedeōn; Yetheon
καὶ και and; even
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
εἰς εις into; for
σκῶλον σκωλον thorn; prickle
8:27
וַ wa וְ and
יַּעַשׂ֩ yyaʕˌaś עשׂה make
אֹותֹ֨ו ʔôṯˌô אֵת [object marker]
גִדְעֹ֜ון ḡiḏʕˈôn גִּדְעֹון Gideon
לְ lᵊ לְ to
אֵפֹ֗וד ʔēfˈôḏ אֵפֹד ephod
וַ wa וְ and
יַּצֵּ֨ג yyaṣṣˌēḡ יצג set
אֹותֹ֤ו ʔôṯˈô אֵת [object marker]
בְ vᵊ בְּ in
עִירֹו֙ ʕîrˌô עִיר town
בְּ bᵊ בְּ in
עָפְרָ֔ה ʕofrˈā עָפְרָה Ophrah
וַ wa וְ and
יִּזְנ֧וּ yyiznˈû זנה fornicate
כָֽל־ ḵˈol- כֹּל whole
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after
שָׁ֑ם šˈām שָׁם there
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
לְ lᵊ לְ to
גִדְעֹ֥ון ḡiḏʕˌôn גִּדְעֹון Gideon
וּ û וְ and
לְ lᵊ לְ to
בֵיתֹ֖ו vêṯˌô בַּיִת house
לְ lᵊ לְ to
מֹוקֵֽשׁ׃ môqˈēš מֹוקֵשׁ bait
8:27. fecitque ex eo Gedeon ephod et posuit illud in civitate sua Ephra fornicatusque est omnis Israhel in eo et factum est Gedeoni et omni domui eius in ruinam
And Gedeon made an ephod thereof, and put it in his city Ephra. And all Israel committed fornication with it, and it became a ruin to Gedeon, and to all his house.
8:27. And Gideon made an ephod thereof, and put it in his city, [even] in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house.
8:27. And Gideon made an ephod from these, and he kept it in his city, Ophrah. And all of Israel committed fornication with it, and it became a ruin to Gideon and to all his house.
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Adam Clarke: Commentary on the Bible - 1831
8:27: Gideon made an ephod thereof - That is, he made an ephod out of this mass of gold; but he could not employ it all in making this one garment, for it is not likely that any man could wear a coat of nearly one hundred pounds weight. It is likely that he made a whole tabernacle service in miniature out of this gold.
All Israel went thither a whoring after it - This form of speech often occurs, and has been often explained. The whole Jewish nation is represented as being united to God as a wife is to her husband. Any act of idolatry is considered as a breach of their covenant with God, as an act of whoredom is the breach of the marriage agreement between man and wife. God calls himself the husband of the Jewish nation, and their idolatries acts of whoredom, adultery, and fornication. All Israel paid idolatrous worship to the ephod or sacerdotal establishment made by Gideon at Ophrah, and this is called going a whoring after it; see on Jdg 8:33 (note). For a description of the ephod, see Exo 25:7 (note); and for the other garments of the priests, see Exo 28:4 (note), etc.
Albert Barnes: Notes on the Bible - 1834
8:27: The ephod was that particular part of the high priest's dress which was necessary to be worst when he inquired of God by Urim and Thummim. It seems that Gideon being now the civil ruler, desired to have an ephod of his own, kept in his own city, to he worn by the priest whenever Gideon might summon him to inquire of the Lord for him. His relations with the tribe of Ephraim probably made him unwilling to resort to Shiloh. Compare the act of Jeroboam Kg1 12:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:27: an ephod: Jdg 17:5, Jdg 18:14, Jdg 18:17; Exo 28:6-12; Sa1 23:9, Sa1 23:10; Isa 8:20
Ophrah: Jdg 8:32, Jdg 6:11, Jdg 6:24; Deu 12:5
a whoring: Exo 23:33; Psa 73:27, Psa 106:39; Hos 2:2, Hos 4:12-14
a snare: Jdg 8:33; Deu 7:16
Carl Friedrich Keil and Franz Delitzsch
8:27
"And Gideon made it into an ephod," i.e., used the gold of the rings obtained from the booty for making an ephod. There is no necessity, however, to understand this as signifying that 1700 shekels or 50 lbs. of gold had been used for the ephod itself, but simply that the making of the ephod was accomplished with this gold. The word ephod does not signify an image of Jehovah, or an idol, as Gesenius and others maintain, but the shoulder-dress of the high priest, no doubt including the choshen belonging to it, with the Urim and Thummim, as in 1Kings 14:3; 1Kings 21:10; 1Kings 23:6, 1Kings 23:9, etc. The material for this was worked throughout with gold threads; and in addition to that there were precious stones set in gold braid upon the shoulder-pieces of the ephod and upon the choshen, and chains made of gold twist for fastening the choshen upon the ephod (see Ex 28:6-30). Now, if 50 lbs. of gold could not be used for these things, there were also fourteen precious stones to be procured, and the work itself to be paid for, so that 50 lbs. of gold might easily be devoted to the preparation of this state dress. The large quantity of gold, therefore, does not warrant us in introducing arbitrarily into the text the establishment of a formal sanctuary, and the preparation of a golden image of Jehovah in the form of a bull, as Bertheau has done, since there is no reference to פּסל or מסכה, as in Judg 17-18; and even the other words of the text do not point to the founding of a sanctuary and the setting up of an image of Jehovah.
(Note: Oehler has correctly observed in Herzog's Cyclopaedia, that Bertheau acts very arbitrarily when he represents Gideon as setting up the image of a bull, as Jeroboam did afterwards, since there is nothing to sustain it in the account itself. Why cannot Gideon have worshipped without any image of Jehovah, with the help of the altar mentioned in Judg 6:24, which was a symbol of Jehovah's presence, and remained standing till the historian's own time?)
The expression which follows, אתו ויּצּג, does not affirm that "he set it up," but may also mean, "he kept it in his city of Ophrah." הצּג is never used to denote the setting up of an image or statue, and signifies not only to put up, but also to lay down (e.g., Judg 6:37), and to let a thing stand, or leave behind (Gen 33:15). The further remark of the historian, "and all Israel went thither a whoring after it, and it became a snare to Gideon and his house," does not presuppose the founding of a sanctuary or temple in Ophrah, and the setting up of a golden calf there. In what the whoring of Israel after the ephod, i.e., the idolatry of the Israelites with Gideon's ephod which was kept in Ophrah, consisted, cannot be gathered or determined from the use of the ephod in the worship of Jehovah under the Mosaic law. "The breastplate upon the coat, and the holy lot, were no doubt used in connection with idolatry" (Oehler), and Gideon had an ephod made in his town of Ophrah, that he might thereby obtain revelations from the Lord. We certainly are not for a moment to think of an exposure of the holy coat for the people to worship. It is far more probable that Gideon put on the ephod and wore it as a priest, when he wished to inquire and learn the will of the Lord. It is possible that he also sacrificed to the Lord upon the altar that was built at Ophrah (Judg 6:24). The motive by which he was led to do this was certainly not merely ambition, as Bertheau supposes, impelling the man who, along with his followers, and maintained an independent attitude towards the tribe of Ephraim in the war itself (Judg 8:1.), to act independently of the common sanctuary of the congregation which was within the territory of Ephraim, and also of the office of the high priest in the time of peace as well. For there is not the slightest trace to be found of such ambition as this in anything that he did during the conflict with the Midianites. The germs of Gideon's error, which became a snare to him and to his house, lie unquestionably deeper than this, namely, in the fact that the high-priesthood had probably lost its worth in the eyes of the people on account of the worthlessness of its representatives, so that they no longer regarded the high priest as the sole or principal medium of divine revelation; and therefore Gideon, to whom the Lord had manifested himself directly, as He had not to any judge or leader of the people since the time of Joshua, might suppose that he was not acting in violation of the law, when he had an ephod made, and thus provided himself with a substratum or vehicle for inquiring the will of the Lord. His sin therefore consisted chiefly in his invading the prerogative of the Aaronic priesthood, drawing away the people from the one legitimate sanctuary, and thereby not only undermining the theocratic unity of Israel, but also giving an impetus to the relapse of the nation into the worship of Baal after his death. This sin became a snare to him and to his house.
Geneva 1599
8:27 And Gideon made an (o) ephod thereof, and put it in his city, [even] in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house.
(o) That is, such things as pertained to the use of the tabernacle. See ephod, (Ex 28:4, Ex 28:6; Judg 17:5; 1Kings 2:18; 2Kings 6:14).
John Gill
8:27 And Gideon made an ephod thereof,.... That is, of some of this gold; for such a quantity could never have been expanded on an ephod only, even taking it not for a linen ephod, but such an one as the high priest wore, made of gold, of blue, purple, and scarlet, and fine twined linen, with curious work, together with a curious girdle of the same work; unless we suppose such a breastplate with it, of twelve precious stones, as Aaron had; and with little images of teraphim or cherubim in it, as Dr. Spencer thinks (i). The Jewish commentators generally understand this ephod to be made as a memorial of the great salvation God had wrought by his hands for Israel, and of the wonderful things done by him; so Jarchi, Kimchi, and Ben Gersom; but such a garment, whether worn by him, or hung up in some certain place, seems not so proper and pertinent to perpetuate the memory of his victories, as a monument or pillar would have been; it looks therefore more likely to be done with a religious view, which afterwards was perverted to superstitious uses; and whereas Gideon had built an altar already by the command of God, and had sacrificed upon it, he might think himself authorized as a priest, and therefore provided this ephod for himself; or however for a priest he might think of taking into his family, and so use it as an oracle to consult upon special occasions, without going to Shiloh, the Ephraimites having displeased him in their rough expostulations with him; and so R. Isaiah interprets it of a kind of divination or oracle which gave answers:
and put it in his city, even in Ophrah; hung it up in some proper place as a monument of his victories, as is generally thought; or in a structure built on purpose for it, to which he might resort as to an oracle:
and all Israel went thither a whoring after it: made an idol of it and worshipped it, and so committed spiritual fornication, which is idolatry. Some render it, "after him" (k); not after the ephod, but after Gideon; that is, after his death, so Jarchi; no ill use was made of it in Gideon's time, though he cannot be altogether excused from sin and weakness in making it; but after his death it was soon made an ill use of:
which thing proved a snare to Gideon and to his house; it was a snare to him if he consulted it as an oracle, which could not be without sin, since the only Urim and Thummim to be consulted were in the breastplate of the high priest at the tabernacle; and it was what led his family into idolatry, and was the ruin of it, as well as it reflected great discredit and disgrace upon so good and brave a man: some read the words (l): "to Gideon, that is, to his house"; or family; he being so good a man himself, it is not thought that he could be ensnared into idolatry itself; though it is apparent that men as wise and as good have fallen into it, as particularly Solomon.
(i) De leg. Heb. l. 3. c. 3. Dissert. 7. sect. 5. (k) "post ipsum", Vatablus. (l) So Junius & Tremellius, Noldius, p. 280. No. 1205.
John Wesley
8:27 Thereof - Not of all of it; for then it would have been too heavy for use; but of part of it, the rest being probably employed about other things appertaining to it; which elsewhere are comprehended under the name of the ephod, as Judg 17:5. Put it - Not as a monument of the victory, for such monuments were neither proper nor usual; but for religious use, for which alone the ephod was appointed. The case seems to be this; Gideon having by God's command erected an altar in his own city, Ophrah, Judg 6:24, for an extraordinary time and occasion, thought it might be continued for ordinary use; and therefore as he intended to procure priests, so he designed to make priestly garments, and especially an ephod, which was the chief and most costly; which besides its use in sacred ministrations, was also the instrument by which the mind of God was enquired and discovered, 1Kings 26:6, 1Kings 26:9, and it might seen necessary for the judge to have this at hand, that he might consult with God upon all occasions. Went a whoring - Committed idolatry with it; or went thither to enquire the will of God; whereby they were drawn from the true ephod, instituted by God for this end, which was to be worn by the high - priest only. A snare - An occasion of sin and ruin to him and his, as the next chapter sheweth. Though Gideon was a good man, and did this with an honest mind, and a desire to set up religion in his own city and family; yet here seem to be many sins in it; Superstition and will - worship, worshipping God by a device of his own, which was expressly forbidden. Presumption, in wearing or causing other priests to wear this kind of ephod, which was peculiar to the high - priest. Transgression of a plain command, of worshipping God ordinarily but at one place, and one altar, Deut 12:5, Deut 12:11, Deut 12:14. Making a division among the people. Laying a stumbling - block, or an occasion of idolatry before that people, whom he knew to be too prone to it.
Robert Jamieson, A. R. Fausset and David Brown
8:27 Gideon made an ephod thereof, and put it in his city, . . . Ophrah--That no idolatrous use was in view, nor any divisive course from Shiloh contemplated, is manifest from Judg 8:33. Gideon proposed, with the gold he received, to make an ephod for his use only as a civil magistrate or ruler, as David did (1Chron 15:27), and a magnificent pectoral or breastplate also. It would seem, from the history, that he was not blamable in making this ephod, as a civil robe or ornament merely, but that it afterward became an object to which religious ideas were attached; whereby it proved a snare, and consequently an evil, by perversion, to Gideon and his house [TAYLOR, Fragments].
8:288:28: Եւ վանեցա՛ւ Մադիամ առաջի որդւոցն Իսրայէլի, ※ եւ ո՛չ եւս յաւելին ամբառնալ զգլուխս իւրեանց. եւ դադարեա՛ց երկիրն ամս քառասուն յաւուրս Գեդէոնի։
28. Այսպէս մադիամացիներն ենթարկուեցին իսրայէլացիներին եւ այլեւս իրենց գլուխները չբարձրացրին: Գեդէոնի օրօք երկիրը հանգստացաւ քառասուն տարի:
28 Այսպէս Մադիամ Իսրայէլի որդիներէն նուաճուեցաւ եւ այնուհետեւ չկրցաւ գլուխ վերցնել։ Ու Գեդէօնին ժամանակ երկիրը քառասուն տարի խաղաղեցաւ։
Եւ վանեցաւ Մադիամ առաջի որդւոցն Իսրայելի եւ ոչ եւս յաւելին ամբառնալ զգլուխս իւրեանց. եւ դադարեաց երկիրն ամս քառասուն յաւուրս Գեդէոնի:

8:28: Եւ վանեցա՛ւ Մադիամ առաջի որդւոցն Իսրայէլի, ※ եւ ո՛չ եւս յաւելին ամբառնալ զգլուխս իւրեանց. եւ դադարեա՛ց երկիրն ամս քառասուն յաւուրս Գեդէոնի։
28. Այսպէս մադիամացիներն ենթարկուեցին իսրայէլացիներին եւ այլեւս իրենց գլուխները չբարձրացրին: Գեդէոնի օրօք երկիրը հանգստացաւ քառասուն տարի:
28 Այսպէս Մադիամ Իսրայէլի որդիներէն նուաճուեցաւ եւ այնուհետեւ չկրցաւ գլուխ վերցնել։ Ու Գեդէօնին ժամանակ երկիրը քառասուն տարի խաղաղեցաւ։
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8:288:28: Так смирились Мадианитяне пред сынами Израиля и не стали уже поднимать головы своей, и покоилась земля сорок лет во дни Гедеона.
8:28 καὶ και and; even συνεστάλη συστελλω wrap up Μαδιαμ μαδιαν Madian; Mathian ἐνώπιον ενωπιος in the face; facing υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐ ου not προσέθηκαν προστιθημι add; continue ἆραι αιρω lift; remove κεφαλὴν κεφαλη head; top αὐτῶν αυτος he; him καὶ και and; even ἡσύχασεν ησυχαζω tranquil; keep quiet ἡ ο the γῆ γη earth; land τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year ἐν εν in ἡμέραις ημερα day Γεδεων γεδεων Gedeōn; Yetheon
8:28 וַ wa וְ and יִּכָּנַ֣ע yyikkānˈaʕ כנע be humble מִדְיָ֗ן miḏyˈān מִדְיָן Midian לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָסְפ֖וּ yāsᵊfˌû יסף add לָ lā לְ to שֵׂ֣את śˈēṯ נשׂא lift רֹאשָׁ֑ם rōšˈām רֹאשׁ head וַ wa וְ and תִּשְׁקֹ֥ט ttišqˌōṭ שׁקט be at peace הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four שָׁנָ֖ה šānˌā שָׁנָה year בִּ bi בְּ in ימֵ֥י ymˌê יֹום day גִדְעֹֽון׃ פ ḡiḏʕˈôn . f גִּדְעֹון Gideon
8:28. humiliatus est autem Madian coram filiis Israhel nec potuerunt ultra elevare cervices sed quievit terra per quadraginta annos quibus praefuit GedeonBut Madian was humbled before the children of Israel, neither could they any more lift up their heads: but the land rested for forty years, while Gedeon presided.
28. So Midian was subdued before the children of Israel, and they lifted up their heads no more. And the land had rest forty years in the days of Gideon.
8:28. Thus was Midian subdued before the children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon.
8:28. But Midian was humbled before the sons of Israel. Neither were they able any longer to lift up their necks. But the land rested for forty years, while Gideon presided.
Thus was Midian subdued before the children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon:

8:28: Так смирились Мадианитяне пред сынами Израиля и не стали уже поднимать головы своей, и покоилась земля сорок лет во дни Гедеона.
8:28
καὶ και and; even
συνεστάλη συστελλω wrap up
Μαδιαμ μαδιαν Madian; Mathian
ἐνώπιον ενωπιος in the face; facing
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οὐ ου not
προσέθηκαν προστιθημι add; continue
ἆραι αιρω lift; remove
κεφαλὴν κεφαλη head; top
αὐτῶν αυτος he; him
καὶ και and; even
ἡσύχασεν ησυχαζω tranquil; keep quiet
ο the
γῆ γη earth; land
τεσσαράκοντα τεσσαρακοντα forty
ἔτη ετος year
ἐν εν in
ἡμέραις ημερα day
Γεδεων γεδεων Gedeōn; Yetheon
8:28
וַ wa וְ and
יִּכָּנַ֣ע yyikkānˈaʕ כנע be humble
מִדְיָ֗ן miḏyˈān מִדְיָן Midian
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָסְפ֖וּ yāsᵊfˌû יסף add
לָ לְ to
שֵׂ֣את śˈēṯ נשׂא lift
רֹאשָׁ֑ם rōšˈām רֹאשׁ head
וַ wa וְ and
תִּשְׁקֹ֥ט ttišqˌōṭ שׁקט be at peace
הָ הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four
שָׁנָ֖ה šānˌā שָׁנָה year
בִּ bi בְּ in
ימֵ֥י ymˌê יֹום day
גִדְעֹֽון׃ פ ḡiḏʕˈôn . f גִּדְעֹון Gideon
8:28. humiliatus est autem Madian coram filiis Israhel nec potuerunt ultra elevare cervices sed quievit terra per quadraginta annos quibus praefuit Gedeon
But Madian was humbled before the children of Israel, neither could they any more lift up their heads: but the land rested for forty years, while Gedeon presided.
8:28. Thus was Midian subdued before the children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon.
8:28. But Midian was humbled before the sons of Israel. Neither were they able any longer to lift up their necks. But the land rested for forty years, while Gideon presided.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-35: По смерти Гедеона, израильтяне опять впали в идолопоклонство, почитая Ваал-берита (Ваал-покровитель завета, ср. Суд. IX:4), не вспоминали Господа и не оказывали милости потомству Гедеона, которое было довольно многочисленным. В числе потомков Гедеона, между прочим, был Авимелех, прижитый от наложницы, родом сихемлянки, который потом оказался виновником гибели почти всего прочего потомства Гедеонова.
Adam Clarke: Commentary on the Bible - 1831
8:28: Forty years in the days of Gideon - The Midianites were so completely humbled that they could make head no more against Israel during the forty years in which the government of Gideon lasted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:28: was Midian: Psa 83:9-12; Isa 9:4, Isa 10:26
forty years: Jdg 3:11, Jdg 3:30, Jdg 5:31
Carl Friedrich Keil and Franz Delitzsch
8:28
The history of Gideon is concluded in Judg 8:28-32. - Judg 8:28. The Midianites had been so humiliated that they lifted up their head no more, and the land of Israel had rest forty years "in the days of Gideon," i.e., as long as Gideon lived.
Judg 8:29-31
Before the account of his death, a few other notices respecting his family are introduced for the purpose of preparing the way for the following history of the doings of his sons, in which the sin of Gideon came to a head, and the judgment burst upon his house. "And Jerubbaal, the son of Joash, went and dwelt in his house." Both the word ויּלך, which simply serves to bring out the fact more vividly (see the remarks on Ex 2:1), and also the choice of the name Jerubbaal, merely serve to give greater prominence to the change, from the heat of the war against the Midianites to the quiet retirement of domestic life. Instead of accepting the crown that was offered him and remaining at the head of the nation, the celebrated Baal-fighter retired into private life again. In addition to the seventy sons of his many wives, there was a son born to him by a concubine, who lived at Shechem and is called his maid-servant in Judg 9:18, and to this son he gave the name of Abimelech, i.e., king's father. את־שׁמו ויּשׂם is not the same as את־שׁמו קרא, to give a person a name, but signifies to add a name, or give a surname (see Neh 9:7, and Dan 5:12 in the Chaldee). It follows from this, that Abimelech received this name from Gideon as a cognomen answering to his character, and therefore not at the time of his birth, but when he grew up and manifested such qualities as led to the expectation that he would be a king's father.
Judg 8:32
Gideon died at a good old age (see Gen 15:15; Gen 25:8), and therefore also died a peaceful death (not so his sons; see Judg 9), and was buried in his father's grave at Ophrah (Judg 6:11).
John Gill
8:28 Thus was Midian subdued before the children of Israel,.... By the hand of Gideon humbled and brought under, their power over Israel was broken, and they delivered out of their hands:
so that they lifted up their heads no more; in a proud and haughty manner to insult them, and in an hostile way to invade and oppress them; such a blow was given them that they could not recover themselves, nor do we read of any effort of theirs ever after, or of their giving or attempting to give any disturbance to Israel, or any other nation:
and the country was in quietness forty years in the days of Gideon; that is, the land of Canaan; it was free from wars with Midian, or any other people, and enjoyed undisturbed peace and tranquillity. According to Bishop Usher (m), this was the fortieth year from the rest restored by Deborah and Barak; and, according to Abarbinel and others, these forty years are to be reckoned from the beginning of the servitude; that is, the seven years' oppression under the Midianites are included in them; but I cannot see that in this instance, and in others before met with, years of bondage can be counted with years of peace and prosperity, and go under that general name. The true sense seems to be, that after the Israelites had been in subjection to the Midianites for seven years, and Gideon had delivered them, that from thenceforward they had rest and quietness forty years, which in all probability was the time Gideon lived after his victories.
(m) Annal. Vet. Test. p. 43.
John Wesley
8:28 Lifted up their head - That is, recovered not their former strength or courage, so as to conquer or oppress others. Forty years - To the fortieth year, from the beginning of the Midianitish oppression. The days, &c. - As long as Gideon lived.
Robert Jamieson, A. R. Fausset and David Brown
8:28 MIDIAN SUBDUED. (Judg 8:28)
Thus was Midian subdued before the children of Israel--This invasion of the Arab hordes into Canaan was as alarming and desolating as the irruption of the Huns into Europe. It was the severest scourge ever inflicted upon Israel; and both it and the deliverance under Gideon lived for centuries in the minds of the people (Ps 83:11).
8:298:29: Եւ գնաց Յերոբոաղ որդի Յովասու, եւ բնակեաց ՚ի տան իւրում։
29. Յովասի որդի Յերոբոաղը գնաց բնակուեց իր տանը:
29 Յովասին որդին՝ Յերոբաաղ՝ գնաց ու իր տանը մէջ նստաւ։
Եւ գնաց Յերոբաաղ որդի Յովասու, եւ բնակեաց ի տան իւրում:

8:29: Եւ գնաց Յերոբոաղ որդի Յովասու, եւ բնակեաց ՚ի տան իւրում։
29. Յովասի որդի Յերոբոաղը գնաց բնակուեց իր տանը:
29 Յովասին որդին՝ Յերոբաաղ՝ գնաց ու իր տանը մէջ նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:298:29: И пошел Иероваал, сын Иоасов, и жил в доме своем.
8:29 καὶ και and; even ἐπορεύθη πορευομαι travel; go Ιεροβααλ ιεροβααλ son Ιωας ιωας and; even ἐκάθισεν καθιζω sit down; seat ἐν εν in οἴκῳ οικος home; household αὐτοῦ αυτος he; him
8:29 וַ wa וְ and יֵּ֛לֶךְ yyˈēleḵ הלך walk יְרֻבַּ֥עַל yᵊrubbˌaʕal יְרֻבַּעַל Jerub-Baal בֶּן־ ben- בֵּן son יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit בְּ bᵊ בְּ in בֵיתֹֽו׃ vêṯˈô בַּיִת house
8:29. abiit itaque Hierobbaal filius Ioas et habitavit in domo suaSo Jerobaal, the son of Joas, went and dwelt in his own house:
29. And Jerubbaal the son of Joash went and dwelt in his own house.
8:29. And Jerubbaal the son of Joash went and dwelt in his own house.
8:29. And so Jerubbaal, the son of Joash, went and lived in his own house.
And Jerubbaal the son of Joash went and dwelt in his own house:

8:29: И пошел Иероваал, сын Иоасов, и жил в доме своем.
8:29
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Ιεροβααλ ιεροβααλ son
Ιωας ιωας and; even
ἐκάθισεν καθιζω sit down; seat
ἐν εν in
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
8:29
וַ wa וְ and
יֵּ֛לֶךְ yyˈēleḵ הלך walk
יְרֻבַּ֥עַל yᵊrubbˌaʕal יְרֻבַּעַל Jerub-Baal
בֶּן־ ben- בֵּן son
יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
בְּ bᵊ בְּ in
בֵיתֹֽו׃ vêṯˈô בַּיִת house
8:29. abiit itaque Hierobbaal filius Ioas et habitavit in domo sua
So Jerobaal, the son of Joas, went and dwelt in his own house:
8:29. And Jerubbaal the son of Joash went and dwelt in his own house.
8:29. And so Jerubbaal, the son of Joash, went and lived in his own house.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Israel's Return to Idolatry. B. C. 1249.

29 And Jerubbaal the son of Joash went and dwelt in his own house. 30 And Gideon had threescore and ten sons of his body begotten: for he had many wives. 31 And his concubine that was in Shechem, she also bare him a son, whose name he called Abimelech. 32 And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites. 33 And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baal-berith their god. 34 And the children of Israel remembered not the LORD their God, who had delivered them out of the hands of all their enemies on every side: 35 Neither showed they kindness to the house of Jerubbaal, namely, Gideon, according to all the goodness which he had showed unto Israel.
We have here the conclusion of the story of Gideon. 1. He lived privately, v. 29. He was not puffed up with his great honours, did not covet a palace or castle to dwell in, but retired to the house he had lived in before his elevation. Thus that brave Roman Who was called from the plough upon a sudden occasion to command the army when the action was over returned to his plough again. 2. His family was multiplied. He had many wives (therein he transgressed the law); by them he had seventy sons (v. 30), but by a concubine he had one whom he named Abimelech (which signifies, my father a king), that proved the ruin of his family, v. 31. 3. He died in honour, in a good old age, when he had lived as long as he was capable of serving God and his country; and who would desire to live any longer? And he was buried in the sepulchre of his fathers. 4. After his death the people corrupted themselves, and went all to naught. As soon as ever Gideon was dead, who had kept them close to the worship of the God of Israel, they found themselves under no restraint, and then they went a whoring after Baalim, v. 33. They went a whoring first after another ephod (v. 27), for which irregularity Gideon had himself given them too much occasion, and now they went a whoring after another god. False worships made way for false deities. They now chose a new god (ch. v. 8), a god of a new name, Baal-berith (a goddess, say some); Berith, some think, was Berytus, the place where the Phoenicians worshipped this idol. The name signifies the Lord of a covenant. Perhaps he was so called because his worshippers joined themselves by covenant to him, in imitation of Israel's covenanting with God; for the devil is God's ape. In this revolt of Israel to idolatry they showed, (1.) Great ingratitude to God (v. 34): They remembered not the Lord, not only who had delivered them into the hands of their enemies, to punish them for their idolatry, but who had also delivered them out of the hands of their enemies, to invite them back again into his service; both the judgments and the mercies were forgotten, and the impressions of them lost. (2.) Great ingratitude to Gideon, v. 35. A great deal of goodness he had shown unto Israel, as a father to his country, for which they ought to have been kind to his family when he was gone, for that is one way by which we ought to show ourselves grateful to our friends and benefactors, and may be returning their kindnesses when they are in their graves. But Israel showed not this kindness to Gideon's family, as we shall find in the next chapter. No wonder if those who forget their God forget their friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:29: Jerubbaal: Jdg 6:32; Sa1 12:11
in his own house: Neh 5:14, Neh 5:15
John Gill
8:29 And Jerubbaal the son of Joash,.... That is, Gideon, Jerubbaal being another name of his; see Judg 6:32 went and dwelt in his own house; which was at Ophrah, as appears from Judg 9:5 the war being ended, he disbanded his army, and retired to his own house; not that he lived altogether a private life there, but as a judge in Israel.
John Wesley
8:29 His own house - Not in his father's house; as he did before; nor yet in a court like a king, as the people desired; but in a middle state, as a judge for the preservation and maintenance of their religion and liberties.
8:308:30: Եւ Գեդէոնի էին եւթանասուն որդիք ելեալք յերանաց նորա. զի կանայք բազո՛ւմք էին նորա.
30. Գեդէոնը եօթանասուն որդի էր սերնդագործել, որովհետեւ շատ կանայք ունէր:
30 Եւ Գեդէօն եօթանասուն տղայ ունէր իր երանքէն ելած, քանզի շատ կիներ ունէր։
Եւ Գեդէոնի էին եւթանասուն որդիք ելեալք յերանաց նորա. զի կանայք բազումք էին նորա:

8:30: Եւ Գեդէոնի էին եւթանասուն որդիք ելեալք յերանաց նորա. զի կանայք բազո՛ւմք էին նորա.
30. Գեդէոնը եօթանասուն որդի էր սերնդագործել, որովհետեւ շատ կանայք ունէր:
30 Եւ Գեդէօն եօթանասուն տղայ ունէր իր երանքէն ելած, քանզի շատ կիներ ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
8:308:30: У Гедеона было семьдесят сыновей, происшедших от чресл его, потому что у него много было жен.
8:30 καὶ και and; even τῷ ο the Γεδεων γεδεων Gedeōn; Yetheon ἦσαν ειμι be ἑβδομήκοντα εβδομηκοντα seventy υἱοὶ υιος son ἐκπεπορευμένοι εκπορευομαι emerge; travel out ἐκ εκ from; out of μηρῶν μηρος thigh αὐτοῦ αυτος he; him ὅτι οτι since; that γυναῖκες γυνη woman; wife πολλαὶ πολυς much; many ἦσαν ειμι be αὐτῷ αυτος he; him
8:30 וּ û וְ and לְ lᵊ לְ to גִדְעֹ֗ון ḡiḏʕˈôn גִּדְעֹון Gideon הָיוּ֙ hāyˌû היה be שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven בָּנִ֔ים bānˈîm בֵּן son יֹצְאֵ֖י yōṣᵊʔˌê יצא go out יְרֵכֹ֑ו yᵊrēḵˈô יָרֵךְ upper thigh כִּֽי־ kˈî- כִּי that נָשִׁ֥ים nāšˌîm אִשָּׁה woman רַבֹּ֖ות rabbˌôṯ רַב much הָ֥יוּ hˌāyû היה be לֹֽו׃ lˈô לְ to
8:30. habuitque septuaginta filios qui egressi sunt de femore eius eo quod plures haberet uxoresAnd he had seventy sons, who came out of his thigh, for he had many wives.
30. And Gideon had threescore and ten sons of his body begotten: for he had many wives.
8:30. And Gideon had threescore and ten sons of his body begotten: for he had many wives.
8:30. And he had seventy sons, who went forth from his own thigh. For he had many wives.
And Gideon had threescore and ten sons of his body begotten: for he had many wives:

8:30: У Гедеона было семьдесят сыновей, происшедших от чресл его, потому что у него много было жен.
8:30
καὶ και and; even
τῷ ο the
Γεδεων γεδεων Gedeōn; Yetheon
ἦσαν ειμι be
ἑβδομήκοντα εβδομηκοντα seventy
υἱοὶ υιος son
ἐκπεπορευμένοι εκπορευομαι emerge; travel out
ἐκ εκ from; out of
μηρῶν μηρος thigh
αὐτοῦ αυτος he; him
ὅτι οτι since; that
γυναῖκες γυνη woman; wife
πολλαὶ πολυς much; many
ἦσαν ειμι be
αὐτῷ αυτος he; him
8:30
וּ û וְ and
לְ lᵊ לְ to
גִדְעֹ֗ון ḡiḏʕˈôn גִּדְעֹון Gideon
הָיוּ֙ hāyˌû היה be
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
בָּנִ֔ים bānˈîm בֵּן son
יֹצְאֵ֖י yōṣᵊʔˌê יצא go out
יְרֵכֹ֑ו yᵊrēḵˈô יָרֵךְ upper thigh
כִּֽי־ kˈî- כִּי that
נָשִׁ֥ים nāšˌîm אִשָּׁה woman
רַבֹּ֖ות rabbˌôṯ רַב much
הָ֥יוּ hˌāyû היה be
לֹֽו׃ lˈô לְ to
8:30. habuitque septuaginta filios qui egressi sunt de femore eius eo quod plures haberet uxores
And he had seventy sons, who came out of his thigh, for he had many wives.
8:30. And Gideon had threescore and ten sons of his body begotten: for he had many wives.
8:30. And he had seventy sons, who went forth from his own thigh. For he had many wives.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:30: threescore: Jdg 9:2, Jdg 9:5, Jdg 10:4, Jdg 12:9, Jdg 12:14; Gen 46:26; Exo 1:5; Kg2 10:1
of his body begotten: Heb. going out of his thigh
many wives: Gen 2:24, Gen 7:7; Deu 17:17; Sa2 3:2-5, Sa2 5:13-16; Kg1 11:3; Mal 2:15; Mat 19:5-8; Eph 5:31-33
John Gill
8:30 And Gideon had seventy sons of his body begotten,.... Not after his victories, for it is plain he had children before; mention is made of Jether, his firstborn, as a youth able to draw a sword, and slay with it, Judg 8:20 but this was the number of all his sons, both before and after, and a large number it was; and the phrase "of his body begotten", or "that went out of his thigh" is used to show that they were his own sons, begotten in wedlock, and not sons that he had taken into his family by adoption, or that he was father-in-law to, having married a woman or women that had sons by a former husband; but these were all his own:
for he had many wives; which, though not agreeable to the original law of marriage, was customary in those times, and even with good men, and was connived at; and this is a reason accounting for his having so many sons.
8:318:31: եւ հարճ նորա որ ՚ի Սիկիմայ, ծնաւ նմա եւ նա՛ որդի. եւ ե՛դ անուն նմա Աբիմեղ՚էք[2562]։ [2562] Ոմանք. Եւ եդ անուն նորա Աբի՛՛։
31. Սիկիմում նրա ունեցած հարճն էլ նրա համար մի որդի ծնեց, եւ Գեդէոնը նրա անունը Աբիմելէք դրեց:
31 Սիւքէմի մէջ ունեցած հարճն ալ անոր տղայ մը ծնաւ, որուն անունը Աբիմելէք դրաւ։
եւ հարճ նորա որ ի Սիկիմայ` ծնաւ նմա եւ նա որդի, եւ եդ անուն նմա Աբիմելէք:

8:31: եւ հարճ նորա որ ՚ի Սիկիմայ, ծնաւ նմա եւ նա՛ որդի. եւ ե՛դ անուն նմա Աբիմեղ՚էք[2562]։
[2562] Ոմանք. Եւ եդ անուն նորա Աբի՛՛։
31. Սիկիմում նրա ունեցած հարճն էլ նրա համար մի որդի ծնեց, եւ Գեդէոնը նրա անունը Աբիմելէք դրեց:
31 Սիւքէմի մէջ ունեցած հարճն ալ անոր տղայ մը ծնաւ, որուն անունը Աբիմելէք դրաւ։
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8:318:31: Также и наложница, жившая в Сихеме, родила ему сына, и он дал ему имя Авимелех.
8:31 καὶ και and; even παλλακὴ παλλακη he; him ἦν ειμι be ἐν εν in Συχεμ συχεμ Sychem; Sikhem καὶ και and; even ἔτεκεν τικτω give birth; produce αὐτῷ αυτος he; him καί και and; even γε γε in fact αὐτὴ αυτος he; him υἱόν υιος son καὶ και and; even ἔθηκεν τιθημι put; make τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
8:31 וּ û וְ and פִֽילַגְשֹׁו֙ fˈîlaḡšô פִּלֶגֶשׁ concubine אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בִּ bi בְּ in שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem יָֽלְדָה־ yˈālᵊḏā- ילד bear לֹּ֥ו llˌô לְ to גַם־ ḡam- גַּם even הִ֖יא hˌî הִיא she בֵּ֑ן bˈēn בֵּן son וַ wa וְ and יָּ֥שֶׂם yyˌāśem שׂים put אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
8:31. concubina autem illius quam habebat in Sychem genuit ei filium nomine AbimelechAnd his concubine, that he had in Sichem, bore him a son, whose name was Abimelech.
31. And his concubine that was in Shechem, she also bare him a son, and he called his name Abimelech.
8:31. And his concubine that [was] in Shechem, she also bare him a son, whose name he called Abimelech.
8:31. But his concubine, whom he had in Shechem, bore him a son named Abimelech.
And his concubine that [was] in Shechem, she also bare him a son, whose name he called Abimelech:

8:31: Также и наложница, жившая в Сихеме, родила ему сына, и он дал ему имя Авимелех.
8:31
καὶ και and; even
παλλακὴ παλλακη he; him
ἦν ειμι be
ἐν εν in
Συχεμ συχεμ Sychem; Sikhem
καὶ και and; even
ἔτεκεν τικτω give birth; produce
αὐτῷ αυτος he; him
καί και and; even
γε γε in fact
αὐτὴ αυτος he; him
υἱόν υιος son
καὶ και and; even
ἔθηκεν τιθημι put; make
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
8:31
וּ û וְ and
פִֽילַגְשֹׁו֙ fˈîlaḡšô פִּלֶגֶשׁ concubine
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בִּ bi בְּ in
שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem
יָֽלְדָה־ yˈālᵊḏā- ילד bear
לֹּ֥ו llˌô לְ to
גַם־ ḡam- גַּם even
הִ֖יא hˌî הִיא she
בֵּ֑ן bˈēn בֵּן son
וַ wa וְ and
יָּ֥שֶׂם yyˌāśem שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
8:31. concubina autem illius quam habebat in Sychem genuit ei filium nomine Abimelech
And his concubine, that he had in Sichem, bore him a son, whose name was Abimelech.
8:31. And his concubine that [was] in Shechem, she also bare him a son, whose name he called Abimelech.
8:31. But his concubine, whom he had in Shechem, bore him a son named Abimelech.
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Adam Clarke: Commentary on the Bible - 1831
8:31: His concubine - A lawful but secondary wife, whose children could not inherit.
Whose name he called Abimelech - That is, my father is king, or my father hath reigned. This name was doubtless given by the mother, and so it should be understood here; she wished to raise her son to the supreme government, and therefore gave him a name which might serve to stimulate him to seek that which she hoped he should enjoy in his father's right. See the following chapter, Judges 9 (note).
Albert Barnes: Notes on the Bible - 1834
8:31: Abimelech's mother was not reckoned among the wives, being, probably, one of the Canaanite population in Shechem Jdg 9:28 : neither was Abimelech himself reckoned with the 70 other sons of Jerubbaal (Jdg 9:24. Compare Jdg 11:1-2).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:31: concubine: Jdg 9:1-5; Gen 16:15, Gen 22:24
called: Heb. set
Abimelech: Jdg 9:18; Gen 20:2
John Gill
8:31 And his concubine that was in Shechem,.... Which was not an harlot, but a secondary or half wife; such were generally taken from handmaids, and of the meaner sort, and were not in such esteem as proper wives, had not the management of household affairs, only a share in the bed, and their children did not inherit. This concubine of Gideon's seems not to have been taken into his house at all, but lived at Shechem, perhaps in her father's house, and here Gideon met with her when he went to Shechem as a judge to try causes; her name, according to Josephus (l), was Druma:
she also bare him a son; as his other wives did; perhaps all the children he had were sons, and this was one over and above the seventy, and not to be reckoned into that number:
whose name he called Abimelech: which signifies, "my father a king"; which he gave him either in memory of the offer made him to be king of Israel, or through foresight of what this son of his would be; or he might be moved to it by the mother from pride and vanity, and which name might afterwards inspire the young man to be made a king, as he was; and the account given of his name is because of the narrative of him in the following chapter.
(l) Antiqu. l. 5. c. 7. sect. 1.
John Wesley
8:31 Shechem - She dwelt there, and he often came thither, either to execute judgment, or upon other occasions. Abimelech - That is, my father the king; so he called him, probably, to gratify his concubine, who desired it either out of pride, or design.
8:328:32: Եւ մեռա՛ւ Գեդէոն որդի Յովասու ՚ի բարւո՛ք ծերութեան, եւ թաղեցա՛ւ ՚ի գերեզմանի Յովասու հօր իւրոյ յԵփրա հօրն Եսրեայ։
32. Յովասի որդի Գեդէոնը մեռաւ խոր ծերութեան հասակում եւ թաղուեց իր հօր՝ Յովասի գերեզմանում, Եսրէի հօրը պատկանող Եփրայում:
32 Յովասին որդին Գեդէօն բարի ծերութեամբ մեռաւ եւ Աբիեզերեաններու Եփրային մէջ իր հօրը Յովասին գերեզմանը թաղուեցաւ։
Եւ մեռաւ Գեդէոն որդի Յովասու ի բարւոք ծերութեան, եւ թաղեցաւ ի գերեզմանի Յովասու հօր իւրոյ յԵփրա հօրն Եսրեայ:

8:32: Եւ մեռա՛ւ Գեդէոն որդի Յովասու ՚ի բարւո՛ք ծերութեան, եւ թաղեցա՛ւ ՚ի գերեզմանի Յովասու հօր իւրոյ յԵփրա հօրն Եսրեայ։
32. Յովասի որդի Գեդէոնը մեռաւ խոր ծերութեան հասակում եւ թաղուեց իր հօր՝ Յովասի գերեզմանում, Եսրէի հօրը պատկանող Եփրայում:
32 Յովասին որդին Գեդէօն բարի ծերութեամբ մեռաւ եւ Աբիեզերեաններու Եփրային մէջ իր հօրը Յովասին գերեզմանը թաղուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:328:32: И умер Гедеон, сын Иоасов, в глубокой старости, и погребен во гробе отца своего Иоаса, в Офре Авиезеровой.
8:32 καὶ και and; even ἀπέθανεν αποθνησκω die Γεδεων γεδεων Gedeōn; Yetheon υἱὸς υιος son Ιωας ιωας in πόλει πολις city αὐτοῦ αυτος he; him καὶ και and; even ἐτάφη θαπτω bury; have a funeral for ἐν εν in τῷ ο the τάφῳ ταφος grave Ιωας ιωας the πατρὸς πατηρ father αὐτοῦ αυτος he; him ἐν εν in Εφραθα εφραθα Abiesdri; Aviezthri
8:32 וַ wa וְ and יָּ֛מָת yyˈāmoṯ מות die גִּדְעֹ֥ון giḏʕˌôn גִּדְעֹון Gideon בֶּן־ ben- בֵּן son יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash בְּ bᵊ בְּ in שֵׂיבָ֣ה śêvˈā שֵׂיבָה age טֹובָ֑ה ṭôvˈā טֹוב good וַ wa וְ and יִּקָּבֵ֗ר yyiqqāvˈēr קבר bury בְּ bᵊ בְּ in קֶ֨בֶר֙ qˈever קֶבֶר grave יֹואָ֣שׁ yôʔˈāš יֹואָשׁ Joash אָבִ֔יו ʔāvˈiʸw אָב father בְּ bᵊ בְּ in עָפְרָ֖ה ʕofrˌā עָפְרָה Ophrah אֲבִ֥י ʔᵃvˌî אָב father הָֽ hˈā הַ the עֶזְרִֽי׃ פ ʕezrˈî . f עֶזְרִי -ezrite
8:32. mortuusque est Gedeon filius Ioas in senectute bona et sepultus in sepulchro Ioas patris sui in Ephra de familia EzriAnd Gedeon, the son of Joas died in a good old age, and was buried in the sepulchre of his father, in Ephra, of the family of Ezri.
32. And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites.
8:32. And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites.
8:32. And Gideon, the son of Joash, died in a good old age, and he was buried in the sepulcher of his father, at Ophrah, of the family of Ezri.
And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites:

8:32: И умер Гедеон, сын Иоасов, в глубокой старости, и погребен во гробе отца своего Иоаса, в Офре Авиезеровой.
8:32
καὶ και and; even
ἀπέθανεν αποθνησκω die
Γεδεων γεδεων Gedeōn; Yetheon
υἱὸς υιος son
Ιωας ιωας in
πόλει πολις city
αὐτοῦ αυτος he; him
καὶ και and; even
ἐτάφη θαπτω bury; have a funeral for
ἐν εν in
τῷ ο the
τάφῳ ταφος grave
Ιωας ιωας the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ἐν εν in
Εφραθα εφραθα Abiesdri; Aviezthri
8:32
וַ wa וְ and
יָּ֛מָת yyˈāmoṯ מות die
גִּדְעֹ֥ון giḏʕˌôn גִּדְעֹון Gideon
בֶּן־ ben- בֵּן son
יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash
בְּ bᵊ בְּ in
שֵׂיבָ֣ה śêvˈā שֵׂיבָה age
טֹובָ֑ה ṭôvˈā טֹוב good
וַ wa וְ and
יִּקָּבֵ֗ר yyiqqāvˈēr קבר bury
בְּ bᵊ בְּ in
קֶ֨בֶר֙ qˈever קֶבֶר grave
יֹואָ֣שׁ yôʔˈāš יֹואָשׁ Joash
אָבִ֔יו ʔāvˈiʸw אָב father
בְּ bᵊ בְּ in
עָפְרָ֖ה ʕofrˌā עָפְרָה Ophrah
אֲבִ֥י ʔᵃvˌî אָב father
הָֽ hˈā הַ the
עֶזְרִֽי׃ פ ʕezrˈî . f עֶזְרִי -ezrite
8:32. mortuusque est Gedeon filius Ioas in senectute bona et sepultus in sepulchro Ioas patris sui in Ephra de familia Ezri
And Gedeon, the son of Joas died in a good old age, and was buried in the sepulchre of his father, in Ephra, of the family of Ezri.
8:32. And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites.
8:32. And Gideon, the son of Joash, died in a good old age, and he was buried in the sepulcher of his father, at Ophrah, of the family of Ezri.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:32: Gideon - died in a good old age - Supposed to have been A.M. 2799; b.c. 1205.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:32: died in: Gen 15:15, Gen 25:8; Jos 24:29, Jos 24:30; Job 5:26, Job 42:17
Ophrah: Jdg 8:27, Jdg 6:24
Geneva 1599
8:32 And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in (p) Ophrah of the Abiezrites.
(p) A city belonging to the family of the Ezrites.
John Gill
8:32 And Gideon the son of Joash died in a good old age,.... Having lived it seems forty years after his war with Midian, blessed with a large family, much wealth and riches, great credit and esteem among his people, and in favour with God and men:
and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites; a city which belonged to the family of the Abiezrites, who were of the tribe of Manasseh, in which Gideon lived, and his father before him; and where there was a family vault, in which he was interred. In the days of this judge it is supposed (m) was the famous expedition of the Argonauts to Colchis, to fetch from thence the golden fleece.
(m) Gerard. Voss Chronolog. Sacr. Dissert. 1. p. 4.
John Wesley
8:32 A good old age - His long life being crowned with the continuance of honour, tranquility, and happiness.
8:338:33: Եւ եղեւ իբրեւ մեռաւ Գեդէոն, դարձան որդիքն Իսրայէլի՝ եւ պոռնկեցան զհետ Բահաղիմայցն. եւ եդին զուխտ իւրեանց ընդ Բահաղուն Բերիթայ, լինել նոցա նմա յաստուած[2563]։ [2563] Ոմանք. Լինել նոցա աստուած։
33. Երբ Գեդէոնը մեռաւ, իսրայէլացիները նորից բահաղիմեաններին հետեւելով՝ կուռքեր պաշտեցին եւ ուխտ դրին Բահաղ Բերիթի հետ, որ նա իրենց աստուածը դառնայ:
33 Գեդէօն մեռածին պէս՝ Իսրայէլի որդիները դարձան ու Բահաղիմի ետեւէն երթալով պոռնկացան ու Բահաղ–Բերիթը իրենց աստուած ըրին։
Եւ եղեւ իբրեւ մեռաւ Գեդէոն, դարձան որդիքն Իսրայելի եւ պոռնկեցան զհետ Բահաղիմայցն. եւ եդին զուխտ իւրեանց ընդ Բահաղուն Բերիթայ, լինել նոցա յաստուած:

8:33: Եւ եղեւ իբրեւ մեռաւ Գեդէոն, դարձան որդիքն Իսրայէլի՝ եւ պոռնկեցան զհետ Բահաղիմայցն. եւ եդին զուխտ իւրեանց ընդ Բահաղուն Բերիթայ, լինել նոցա նմա յաստուած[2563]։
[2563] Ոմանք. Լինել նոցա աստուած։
33. Երբ Գեդէոնը մեռաւ, իսրայէլացիները նորից բահաղիմեաններին հետեւելով՝ կուռքեր պաշտեցին եւ ուխտ դրին Բահաղ Բերիթի հետ, որ նա իրենց աստուածը դառնայ:
33 Գեդէօն մեռածին պէս՝ Իսրայէլի որդիները դարձան ու Բահաղիմի ետեւէն երթալով պոռնկացան ու Բահաղ–Բերիթը իրենց աստուած ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
8:338:33: Когда умер Гедеон, сыны Израилевы опять стали блудно ходить вслед Ваалов и поставили себе богом Ваалверифа;
8:33 καὶ και and; even ἐγένετο γινομαι happen; become καθὼς καθως just as / like ἀπέθανεν αποθνησκω die Γεδεων γεδεων Gedeōn; Yetheon καὶ και and; even ἐπέστρεψαν επιστρεφω turn around; return οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐξεπόρνευσαν εκπορνευω prostitute out / herself; depraved ὀπίσω οπισω in back; after τῶν ο the Βααλιμ βααλιμ and; even ἔθηκαν τιθημι put; make ἑαυτοῖς εαυτου of himself; his own τῷ ο the Βααλ βααλ Baal; Vaal διαθήκην διαθηκη covenant τοῦ ο the εἶναι ειμι be αὐτοῖς αυτος he; him αὐτὸν αυτος he; him εἰς εις into; for θεόν θεος God
8:33 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כַּֽ kˈa כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] מֵ֣ת mˈēṯ מות die גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon וַ wa וְ and יָּשׁ֨וּבוּ֙ yyāšˈûvû שׁוב return בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּזְנ֖וּ yyiznˌû זנה fornicate אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after הַ ha הַ the בְּעָלִ֑ים bbᵊʕālˈîm בַּעַל lord, baal וַ wa וְ and יָּשִׂ֧ימוּ yyāśˈîmû שׂים put לָהֶ֛ם lāhˈem לְ to בַּ֥עַל בְּרִ֖ית bˌaʕal bᵊrˌîṯ בַּעַל בְּרִית Baal-Berith לֵ lē לְ to אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
8:33. postquam autem mortuus est Gedeon aversi sunt filii Israhel et fornicati cum Baalim percusseruntque cum Baal foedus ut esset eis in deumBut after Gedeon was dead, the children of Israel turned again, and committed fornication with Baalim. And they made a covenant with Baal, that he should be their god:
33. And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after the Baalim, and made Baal-berith their god.
8:33. And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god.
8:33. But after Gideon died, the sons of Israel turned away, and they committed fornication with the Baals. And they struck a covenant with Baal, so that he would be their god.
And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baal- berith their god:

8:33: Когда умер Гедеон, сыны Израилевы опять стали блудно ходить вслед Ваалов и поставили себе богом Ваалверифа;
8:33
καὶ και and; even
ἐγένετο γινομαι happen; become
καθὼς καθως just as / like
ἀπέθανεν αποθνησκω die
Γεδεων γεδεων Gedeōn; Yetheon
καὶ και and; even
ἐπέστρεψαν επιστρεφω turn around; return
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐξεπόρνευσαν εκπορνευω prostitute out / herself; depraved
ὀπίσω οπισω in back; after
τῶν ο the
Βααλιμ βααλιμ and; even
ἔθηκαν τιθημι put; make
ἑαυτοῖς εαυτου of himself; his own
τῷ ο the
Βααλ βααλ Baal; Vaal
διαθήκην διαθηκη covenant
τοῦ ο the
εἶναι ειμι be
αὐτοῖς αυτος he; him
αὐτὸν αυτος he; him
εἰς εις into; for
θεόν θεος God
8:33
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כַּֽ kˈa כְּ as
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
מֵ֣ת mˈēṯ מות die
גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon
וַ wa וְ and
יָּשׁ֨וּבוּ֙ yyāšˈûvû שׁוב return
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּזְנ֖וּ yyiznˌû זנה fornicate
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
הַ ha הַ the
בְּעָלִ֑ים bbᵊʕālˈîm בַּעַל lord, baal
וַ wa וְ and
יָּשִׂ֧ימוּ yyāśˈîmû שׂים put
לָהֶ֛ם lāhˈem לְ to
בַּ֥עַל בְּרִ֖ית bˌaʕal bᵊrˌîṯ בַּעַל בְּרִית Baal-Berith
לֵ לְ to
אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
8:33. postquam autem mortuus est Gedeon aversi sunt filii Israhel et fornicati cum Baalim percusseruntque cum Baal foedus ut esset eis in deum
But after Gedeon was dead, the children of Israel turned again, and committed fornication with Baalim. And they made a covenant with Baal, that he should be their god:
8:33. And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god.
8:33. But after Gideon died, the sons of Israel turned away, and they committed fornication with the Baals. And they struck a covenant with Baal, so that he would be their god.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:33: A whoring after Baalim - This term has probably a different meaning here from what it has Jdg 8:7; for it is very likely that in most parts of the pagan worship there were many impure rites, so that going a whoring after Baalim may be taken in a literal sense.
Baal-berith - Literally, the lord of the covenant; the same as Jupiter faederis, or Mercury, among the Romans; the deity whose business it was to preside over compacts, leagues, treaties, covenants, etc. Some of the versions understand it as if the Israelites had made a covenant or agreement to have Baal for their god; so the Vulgate: Percusseruntque cum Baal faedus, ut esset eis in deum.
Albert Barnes: Notes on the Bible - 1834
8:33: Turned again - Doubtless Gideon himself had no doubt prepared the way for this apostacy by his unauthorized ephod. The Law of Moses, with its strict unity of priesthood and altar, was the divinely-appointed and only effectual preservative from idolatry.
Baal-bereth - The god of covenants or sworn treaties, corresponding to the Zeus Orkius of the Greeks. The center of this fresh apostacy was at Shechem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:33: as soon: Jdg 2:7-10, Jdg 2:17, Jdg 2:19; Jos 24:31; Kg2 12:2; Ch2 24:17, Ch2 24:18
went: Jdg 8:27, Jdg 2:17; Exo 34:15, Exo 34:16; Jer 3:9
Baalberith: Literally, "the lord of the covenant." Jdg 9:4, Jdg 9:46
Carl Friedrich Keil and Franz Delitzsch
8:33
Judg 8:33-35 form the introduction to the history of Gideon's sons.
Judg 8:33
After Gideon's death the Israelites fell once more into the Baal-worship which Gideon had rooted out of his father's city (Judg 6:25.), and worshipped Baal-berith as their God. Baal-berith, the covenant Baal (equivalent to El-berith, the covenant god, Judg 9:46), is not Baal as the god of covenants, but, according to Gen 14:13, Baal as a god in covenant, i.e., Baal with whom they had made a covenant, just as the Israelites had their faithful covenant God in Jehovah (see Movers, Phniz. i. p. 171). The worship of Baal-berith, as performed at Shechem according to Judg 9:46, was an imitation of the worship of Jehovah, an adulteration of that worship, in which Baal was put in the place of Jehovah (see Hengstenberg, Dissertations on the Pentateuch, vol. ii. p. 81).
Judg 8:34-35
In this relapse into the worship of Baal they not only forgot Jehovah, their Deliverer from all their foes, but also the benefits which they owed to Gideon, and showed no kindness to his house in return for all the good which he had shown to Israel. The expression Jerubbaal-Gideon is chosen by the historian here, not for the purely outward purpose of laying express emphasis upon the identity of Gideon and Jerubbaal (Bertheau), but to point to what Gideon, the Baal-fighter, had justly deserved from the people of Israel.
Geneva 1599
8:33 And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made (q) Baalberith their god.
(q) That is, Baal, to whom they had bound themselves by covenant.
John Gill
8:33 And it came to pass, as soon as Gideon was dead, that the children of Israel turned again,.... from God, and the pure worship of him, to idolatry:
and went a whoring after Baalim; the gods of the Phoenicians and Canaanites, the several Baals of other nations, the lords many which they served; these they committed spiritual whoredom with; that is, idolatry: particularly
and made Baalberith their god; which was the idol of the Shechemites, as appears from a temple being built at Shechem for it, Judg 9:4 and had its name either from Berytus, a city of Phoenicia, of which Mela (n) and Pliny (o) make mention, and where this Baal might be first worshipped; it was fifty miles from Sidon, and was in later times a seat of learning (p); of this city was Sanchoniatho, a Phoenician historian, who is said to receive many things he writes about the Jews from Jerombalus, supposed to be Jerubbaal, or Gideon; See Gill on Judg 6:32 and who tells (q) us, that Cronus or Ham gave this city to Neptune and the Cabiri, and who also relates (r) that Beruth is the name of a Phoenician deity. Though it may be rather this idol had its name from its supposed concern in covenants, the word "Berith" signifying a covenant; and so the Targum and Syriac version call him the lord of covenant; and the Septuagint and Vulgate Latin versions are,"and they made a covenant with Baal, that he should be their god;''as if he had his name from hence; though rather from his presiding over covenants, as Janus is said (s) to do, and from his avenging the breach of them, and rewarding those that kept them; the same with Jupiter Fidius Ultor, and Sponsor (t) with the Romans, and Horcius (u) with the Greeks.
(n) De Situ Orbis, l. 1. c. 12. (o) Nat. Hist. l. 5. c. 20. (p) Eunapius in Vita Proaeresii, p. 117. (q) Apud Euseb. Evangel. Praepar. l. 1. p. 38. (r) Apud Euseb. Evangel. Praepar. l. 1. p. 36. (s) Servius in Virgil. Aeneid. l. 12. "Latonaeque genus", &c. Vid. Liv. Hist. l. 8. c. 5, 6. (t) Vid. Kipping. Antiqu. Roman. l. 1. c. 1. p. 48. (u) Pausan. Eliac. 1. sive. l. 5. p. 336. Sophocles in Philoctete, prope finem.
John Wesley
8:33 As soon as, &c. - Whereby we see the temper of this people, who did no longer cleave to God, than they were in a manner constrained to it, by the presence and authority of their judges. Baalim - This was the general name including all their idols, one of which here follows. Baal - berith - That is, the Lord of the covenant; so called, either from the covenant wherewith the worshippers of this god bound themselves to maintain his worship, or to defend one another therein; or rather, because he was reputed the god and judge of all covenants, and promises, and contracts, to whom it belonged to maintain them, and to punish the violaters of them; and such a god both the Grecians and the Romans had.
8:348:34: Եւ ո՛չ յիշեցին որդիքն Իսրայէլի զՏէր Աստուած իւրեանց որ փրկեաց զնոսա յամենայն թշնամեաց իւրեանց շուրջանակի։
34. Իսրայէլացիները չյիշեցին իրենց Տէր Աստծուն, որ նրանց փրկեց իրենց շրջակայքի բոլոր թշնամիներից:
34 Իսրայէլի որդիները չյիշեցին իրենց Տէր Աստուածը, որ զիրենք ազատեր էր իրենց շուրջի բոլոր թշնամիներուն ձեռքէն։
Եւ ոչ յիշեցին որդիքն Իսրայելի զՏէր Աստուած իւրեանց որ փրկեաց զնոսա յամենայն թշնամեաց իւրեանց շուրջանակի:

8:34: Եւ ո՛չ յիշեցին որդիքն Իսրայէլի զՏէր Աստուած իւրեանց որ փրկեաց զնոսա յամենայն թշնամեաց իւրեանց շուրջանակի։
34. Իսրայէլացիները չյիշեցին իրենց Տէր Աստծուն, որ նրանց փրկեց իրենց շրջակայքի բոլոր թշնամիներից:
34 Իսրայէլի որդիները չյիշեցին իրենց Տէր Աստուածը, որ զիրենք ազատեր էր իրենց շուրջի բոլոր թշնամիներուն ձեռքէն։
zohrab-1805▾ eastern-1994▾ western am▾
8:348:34: и не вспомнили сыны Израилевы Господа Бога своего, Который избавлял их из руки всех врагов, окружавших их;
8:34 καὶ και and; even οὐκ ου not ἐμνήσθησαν μναομαι remember; mindful οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God τοῦ ο the ῥυσαμένου ρυομαι rescue αὐτοὺς αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand πάντων πας all; every τῶν ο the θλιβόντων θλιβω pressure; press against αὐτοὺς αυτος he; him κυκλόθεν κυκλοθεν circling; from all around
8:34 וְ wᵊ וְ and לֹ֤א lˈō לֹא not זָֽכְרוּ֙ zˈāḵᵊrû זכר remember בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s) הַ ha הַ the מַּצִּ֥יל mmaṣṣˌîl נצל deliver אֹותָ֛ם ʔôṯˈām אֵת [object marker] מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand כָּל־ kol- כֹּל whole אֹיְבֵיהֶ֖ם ʔōyᵊvêhˌem איב be hostile מִ mi מִן from סָּבִֽיב׃ ssāvˈîv סָבִיב surrounding
8:34. nec recordati sunt Domini Dei sui qui eruit eos de manu omnium inimicorum suorum per circuitumAnd they remembered not the Lord their God, who delivered them out of the hands of all their enemies round about:
34. And the children of Israel remembered not the LORD their God, who had delivered them out of the hand of all their enemies on every side:
8:34. And the children of Israel remembered not the LORD their God, who had delivered them out of the hands of all their enemies on every side:
8:34. And they did not remember the Lord their God, who rescued them from the hands of all their enemies on all sides.
And the children of Israel remembered not the LORD their God, who had delivered them out of the hands of all their enemies on every side:

8:34: и не вспомнили сыны Израилевы Господа Бога своего, Который избавлял их из руки всех врагов, окружавших их;
8:34
καὶ και and; even
οὐκ ου not
ἐμνήσθησαν μναομαι remember; mindful
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
ῥυσαμένου ρυομαι rescue
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
πάντων πας all; every
τῶν ο the
θλιβόντων θλιβω pressure; press against
αὐτοὺς αυτος he; him
κυκλόθεν κυκλοθεν circling; from all around
8:34
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
זָֽכְרוּ֙ zˈāḵᵊrû זכר remember
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s)
הַ ha הַ the
מַּצִּ֥יל mmaṣṣˌîl נצל deliver
אֹותָ֛ם ʔôṯˈām אֵת [object marker]
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
כָּל־ kol- כֹּל whole
אֹיְבֵיהֶ֖ם ʔōyᵊvêhˌem איב be hostile
מִ mi מִן from
סָּבִֽיב׃ ssāvˈîv סָבִיב surrounding
8:34. nec recordati sunt Domini Dei sui qui eruit eos de manu omnium inimicorum suorum per circuitum
And they remembered not the Lord their God, who delivered them out of the hands of all their enemies round about:
8:34. And the children of Israel remembered not the LORD their God, who had delivered them out of the hands of all their enemies on every side:
8:34. And they did not remember the Lord their God, who rescued them from the hands of all their enemies on all sides.
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Adam Clarke: Commentary on the Bible - 1831
8:34: Remembered not the Lord their God - They attributed their deliverance to some other cause, and did not give him the glory of their salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:34: remembered: Psa 78:11, Psa 78:42, Psa 106:18, Psa 106:21; Ecc 12:1; Jer 2:32
John Gill
8:34 And the children of Israel remembered not the Lord their God,.... Or, as the Targum, the worship of the Lord their God; they forgot him, and forsook him, which showed base ingratitude:
who had delivered them out of the hands of their enemies on every side; not only out of the hands of Midian, but all other nations round about them, as Edom, Moab, Ammon, &c. not one attempting to oppress them.
8:358:35: Եւ ո՛չ արարին ողորմութիւն ընդ տանն Յերոբոաղայ՝ որ նա՛ ինքն է Գեդէոն, ըստ ամենայն բարութեանն զոր արար ընդ Իսրայէլի[2564]։[2564] Յօրինակին. Ընդ տանն Յերեբողայ։
[35]. Նրանք Յերոբոաղի, այսինքն՝ Գեդէոնի տան հանդէպ երախտագէտ չեղան այն բոլոր բարեգործութիւնների դիմաց, որ նա արել էր Իսրայէլին:
35 Յերոբաաղի (այսինքն Գեդէօնի) տանը, անոր Իսրայէլին ըրած բոլոր բարութեանը համեմատ, երախտագիտութիւն չցուցուցին։
Եւ ոչ արարին ողորմութիւն ընդ տանն Յերոբաաղայ, որ նա ինքն է Գեդէոն, ըստ ամենայն բարութեանն զոր արար ընդ Իսրայելի:

8:35: Եւ ո՛չ արարին ողորմութիւն ընդ տանն Յերոբոաղայ՝ որ նա՛ ինքն է Գեդէոն, ըստ ամենայն բարութեանն զոր արար ընդ Իսրայէլի[2564]։
[2564] Յօրինակին. Ընդ տանն Յերեբողայ։
[35]. Նրանք Յերոբոաղի, այսինքն՝ Գեդէոնի տան հանդէպ երախտագէտ չեղան այն բոլոր բարեգործութիւնների դիմաց, որ նա արել էր Իսրայէլին:
35 Յերոբաաղի (այսինքն Գեդէօնի) տանը, անոր Իսրայէլին ըրած բոլոր բարութեանը համեմատ, երախտագիտութիւն չցուցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
8:358:35: и дому Иероваалову, {или} Гедеонову, не сделали милости за все благодеяния, какие он сделал Израилю.
8:35 καὶ και and; even οὐκ ου not ἐποίησαν ποιεω do; make ἔλεος ελεος mercy μετὰ μετα with; amid τοῦ ο the οἴκου οικος home; household Ιεροβααλ ιεροβααλ he; him ἐστιν ειμι be Γεδεων γεδεων Gedeōn; Yetheon κατὰ κατα down; by πάντα πας all; every τὰ ο the ἀγαθά αγαθος good ἃ ος who; what ἐποίησεν ποιεω do; make μετὰ μετα with; amid Ισραηλ ισραηλ.1 Israel
8:35 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not עָשׂ֣וּ ʕāśˈû עשׂה make חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty עִם־ ʕim- עִם with בֵּ֥ית bˌêṯ בַּיִת house יְרֻבַּ֖עַל yᵊrubbˌaʕal יְרֻבַּעַל Jerub-Baal גִּדְעֹ֑ון giḏʕˈôn גִּדְעֹון Gideon כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole הַ ha הַ the טֹּובָ֔ה ṭṭôvˈā טֹובָה what is good אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make עִם־ ʕim- עִם with יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
8:35. nec fecerunt misericordiam cum domo Hierobbaal Gedeon iuxta omnia bona quae fecerat IsraheliNeither did they shew mercy to the house of Jerobaal Gedeon, according to all the good things he had done to Israel.
35. neither shewed they kindness to the house of Jerubbaal, Gideon, according to all the goodness which he had shewed unto Israel.
8:35. Neither shewed they kindness to the house of Jerubbaal, [namely], Gideon, according to all the goodness which he had shewed unto Israel.
8:35. Neither did they show mercy to the house of Jerubbaal Gideon, in accord with all the good that he had done for Israel.
Neither shewed they kindness to the house of Jerubbaal, [namely], Gideon, according to all the goodness which he had shewed unto Israel:

8:35: и дому Иероваалову, {или} Гедеонову, не сделали милости за все благодеяния, какие он сделал Израилю.
8:35
καὶ και and; even
οὐκ ου not
ἐποίησαν ποιεω do; make
ἔλεος ελεος mercy
μετὰ μετα with; amid
τοῦ ο the
οἴκου οικος home; household
Ιεροβααλ ιεροβααλ he; him
ἐστιν ειμι be
Γεδεων γεδεων Gedeōn; Yetheon
κατὰ κατα down; by
πάντα πας all; every
τὰ ο the
ἀγαθά αγαθος good
ος who; what
ἐποίησεν ποιεω do; make
μετὰ μετα with; amid
Ισραηλ ισραηλ.1 Israel
8:35
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
עָשׂ֣וּ ʕāśˈû עשׂה make
חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty
עִם־ ʕim- עִם with
בֵּ֥ית bˌêṯ בַּיִת house
יְרֻבַּ֖עַל yᵊrubbˌaʕal יְרֻבַּעַל Jerub-Baal
גִּדְעֹ֑ון giḏʕˈôn גִּדְעֹון Gideon
כְּ kᵊ כְּ as
כָל־ ḵol- כֹּל whole
הַ ha הַ the
טֹּובָ֔ה ṭṭôvˈā טֹובָה what is good
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
עִם־ ʕim- עִם with
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
8:35. nec fecerunt misericordiam cum domo Hierobbaal Gedeon iuxta omnia bona quae fecerat Israheli
Neither did they shew mercy to the house of Jerobaal Gedeon, according to all the good things he had done to Israel.
8:35. Neither shewed they kindness to the house of Jerubbaal, [namely], Gideon, according to all the goodness which he had shewed unto Israel.
8:35. Neither did they show mercy to the house of Jerubbaal Gideon, in accord with all the good that he had done for Israel.
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Adam Clarke: Commentary on the Bible - 1831
8:35: Neither showed they kindness to the house of - Gideon - They were both unthankful and unholy. Though they had the clearest proofs of God's power and goodness before their eyes, yet they forgot him. And although they were under the greatest obligations to Gideon, and were once so sensible of them that they offered to settle the kingdom on him and his family, yet they forgot him also; for, becoming foes to God, they could not be friends to Man. Jerubbaal, namely, Gideon. - This is improper; it should be Jerubbaal Gideon, as we say Simon Peter, or call any man by his Christian name and surname.
The ancients, particularly St. Ambrose and Augustine, have endeavored to find out a parallel between our blessed Lord and Gideon. We have already seen what Origen has made of the whole account, who is followed in the main by the above Latin fathers. As I believe no such parallel was intended by the Spirit of God, I must be excused from going into their details. It is no credit either to Christ or Christianity to be compared to such persons and their transactions.
1. Of Gideon the most we can say is that which the angel said, he was a mighty man of valor.
2. He was also a true patriot, he loved his country, and hazarded his life for it; and yet he would not stir till he had the most incontestable proofs that God would, by his supernatural assistance, make him victorious.
3. He was most evidently disinterested, and void of ambition; he refused the kingdom when it was offered to him and to his heirs after him. But, consistently with the belief he had in God, he could not accept it, as this would have been a complete alteration of the Jewish constitution, which acknowledged no ruler but God himself.
4. His motive in making the ephod is not well understood; probably it was done with no reprehensible design. But the act was totally wrong; he had no Divine authority to make such an innovation in the religious worship of his country. The ark was at Shechem; and there was the proper and only accredited priest. The act therefore can never be excused, whatever may be said of his motive.
5. His private character does not appear to have been very exemplary; he had many wives, and seventy sons by them, besides one by a concubine, which he kept at Shechem, where he was often obliged to go as judge, for the purpose of administering justice. In short, there is scarcely a trait in his character worthy to be compared with any thing in the conduct of the Redeemer of mankind.
6. Parallels to Christ, and the work of his Spirit in the salvation of men, have been diligently sought in the sacred writings, by both commentators and preachers; and we have had voluminous treaties on types and antitypes; and how little has sound doctrine or true piety derived from them! They have often served to unsettle the former, and have been rather inimical than favorable to the interests of the latter. When the Spirit of God says such things are types and such things are allegories, it is our duty to believe and examine; when men produce their types and metaphors, it may be our duty to doubt, be suspicious, and pass on.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:35: showed: Jdg 9:5, Jdg 9:16-19; Ecc 9:14, Ecc 9:15
Jerubbaal: Rather, Jerubbaal Gideon; as we say, Simon Peter; or call a person by his Christian and surname. Gideon was a mighty man of valour, a true patriot, evidently disinterested and void of ambition. He loved his country, and hazarded his life for it; but refused the kingdom, when offered to him and his heirs. The act of making the ephod was totally wrong; yet, probably it was done with no reprehensible design.
Geneva 1599
8:35 Neither (r) shewed they kindness to the house of Jerubbaal, [namely], Gideon, according to all the goodness which he had shewed unto Israel.
(r) They were unmindful of God and unkind to him, by whom they had received so great a benefit.
John Gill
8:35 Neither showed they kindness to the house of Jerubbaal, namely Gideon,.... But, on the contrary, great unkindness and cruelty, slaying his seventy sons, as related in the following chapter:
according to all the goodness which he had showed unto Israel; in exposing his life to danger for their sake, in delivering them out of the hands of their oppressors, in administering justice to them, in protecting them in their civil and religious liberties, and leaving them in the quiet and peaceable possession of them.