Երկրորդ Օրէնք / Deuteronomy - 10 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Moses having, in the foregoing chapter, reminded them of their own sin, as a reason why they should not depend upon their own righteousness, in this chapter he sets before them God's great mercy to them, notwithstanding their provocations, as a reason why they should be more obedient for the future. I. He mentions divers tokens of God's favour and reconciliation to them, never to be forgotten. (1.) The renewing of the tables of the covenant, ver. 1-5. (2.) Giving orders for their progress towards Canaan, ver. 6, 7. (3.) Choosing the tribe of Levi for his own, ver. 8, 9. (4.) And continuing the priesthood after the death of Aaron, ver. 6. (5.) Owning and accepting the intercession of Moses for them, ver. 10, 11. II. Hence he infers what obligations they lay under to fear, and love, and serve God, which he presses upon them with many motives, ver. 12, &c.
Adam Clarke: Commentary on the Bible - 1831
Moses is commanded to make a second set of tables, Deu 10:1, Deu 10:2. He makes an ark, prepares the two tables, God writes on them the ten commandments, and Moses lays them up in the ark, Deu 10:3-5. The Israelites journey from Beeroth to Mosera, where Aaron dies, Deu 10:6; and from thence to Gudgodah and Jotbath, Deu 10:7. At that time God separated the tribe of Levi for the service of the sanctuary, Deu 10:8, Deu 10:9. How long Moses stayed the second time in the mount, Deu 10:10, Deu 10:11. What God requires of the Israelites, Deu 10:12-15. Their heart must be circumcised, Deu 10:16. God's character and conduct, Deu 10:17, Deu 10:18. They are commanded to love the stranger, Deu 10:19; to fear, love, and serve God, Deu 10:20, because he had done such great things for them and their fathers, Deu 10:21, Deu 10:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Deu 10:1, God's mercy in restoring the two tables; Deu 10:6, in continuing the priesthood; Deu 10:8, in separating the tribe of Levi; Deu 10:10, in hearkening unto Moses' suit for his people; Deu 10:12, An exhortation to obedience.
John Gill
INTRODUCTION TO DEUTERONOMY 10
In this chapter an account is given of an order to Moses to hew two tables of stone, on which the Lord would write the words that were on the first, and to make an ark and put them into it, all which was accordingly done, Deut 10:1 and of some of the journeys of the children of Israel, Deut 10:6 and of the separation of the tribe of Levi to the service of the sanctuary, Deut 10:8 and of Moses's stay in the mount forty days and nights, and his success there, and the direction he had to lead on the people of Israel towards Canaan's land, Deut 10:10 and who by various arguments are exhorted to fear the Lord, and serve him, and keep his commands, Deut 10:12.
10:110:1: ՚Ի ժամանակին յայնմիկ ասա՛ց ցիս Տէր. Կոփեա՛ դու քեզ երկուս տախտակս քարեղէնս իբրեւ զառաջինսն, եւ ե՛լ ՚ի լեառնն. եւ արասցես դու քեզ տապանակ փայտեղէն.
1 «Այն ժամանակ Տէրն ինձ ասաց. “Երկու քարէ տախտակ կոփի՛ր նախկինների նման ու բարձրացի՛ր լեռը: Փայտից տապանակ պատրաստի՛ր քեզ համար,
10 Այն ատեն Տէրը ինծի ըսաւ. ‘Քեզի նախորդներուն պէս երկու հատ քարէ տախտակ կոփէ՛ ու լեռը ինծի ելի՛ր ու նաեւ քեզի փայտէ տապանակ մը շինէ՛։
Ի ժամանակին յայնմիկ ասաց ցիս Տէր. Կոփեա դու քեզ երկուս տախտակս քարեղէնս իբրեւ զառաջինսն, եւ [178]ել ի լեառնն. եւ արասցես դու քեզ տապանակ փայտեղէն:

10:1: ՚Ի ժամանակին յայնմիկ ասա՛ց ցիս Տէր. Կոփեա՛ դու քեզ երկուս տախտակս քարեղէնս իբրեւ զառաջինսն, եւ ե՛լ ՚ի լեառնն. եւ արասցես դու քեզ տապանակ փայտեղէն.
1 «Այն ժամանակ Տէրն ինձ ասաց. “Երկու քարէ տախտակ կոփի՛ր նախկինների նման ու բարձրացի՛ր լեռը: Փայտից տապանակ պատրաստի՛ր քեզ համար,
10 Այն ատեն Տէրը ինծի ըսաւ. ‘Քեզի նախորդներուն պէս երկու հատ քարէ տախտակ կոփէ՛ ու լեռը ինծի ելի՛ր ու նաեւ քեզի փայտէ տապանակ մը շինէ՛։
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10:11: В то время сказал мне Господь: вытеши себе две скрижали каменные, подобные первым, и взойди ко Мне на гору, и сделай себе деревянный ковчег;
10:1 ἐν εν in ἐκείνῳ εκεινος that τῷ ο the καιρῷ καιρος season; opportunity εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me λάξευσον λαξευω of yourself δύο δυο two πλάκας πλαξ plaque; tablet λιθίνας λιθινος stone ὥσπερ ωσπερ just as τὰς ο the πρώτας πρωτος first; foremost καὶ και and; even ἀνάβηθι αναβαινω step up; ascend πρός προς to; toward με με me εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount καὶ και and; even ποιήσεις ποιεω do; make σεαυτῷ σεαυτου of yourself κιβωτὸν κιβωτος ark ξυλίνην ξυλινος of wood
10:1 בָּ bā בְּ in † הַ the עֵ֨ת ʕˌēṯ עֵת time הַ ha הַ the הִ֜וא hˈiw הִיא she אָמַ֧ר ʔāmˈar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to פְּסָל־ pᵊsol- פסל cut לְךָ֞ lᵊḵˈā לְ to שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two לוּחֹ֤ת lûḥˈōṯ לוּחַ tablet אֲבָנִים֙ ʔᵃvānîm אֶבֶן stone כָּ kā כְּ as † הַ the רִ֣אשֹׁנִ֔ים rˈišōnˈîm רִאשֹׁון first וַ wa וְ and עֲלֵ֥ה ʕᵃlˌē עלה ascend אֵלַ֖י ʔēlˌay אֶל to הָ hā הַ the הָ֑רָה hˈārā הַר mountain וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make לְּךָ֖ llᵊḵˌā לְ to אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark עֵֽץ׃ ʕˈēṣ עֵץ tree
10:1. in tempore illo dixit Dominus ad me dola tibi duas tabulas lapideas sicut priores fuerunt et ascende ad me in montem faciesque arcam ligneamAt that time the Lord said to me: Hew thee two tables of stone like the former, and come up to me into the mount: and thou shalt make an ark of wood,
1. At that time the LORD said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood.
10:1. “At that time, the Lord said to me: ‘Hew for yourself two tablets of stone, like those that were before, and ascend to me on the mountain. And you shall make an ark of wood.
10:1. At that time the LORD said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood.
At that time the LORD said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood:

1: В то время сказал мне Господь: вытеши себе две скрижали каменные, подобные первым, и взойди ко Мне на гору, и сделай себе деревянный ковчег;
10:1
ἐν εν in
ἐκείνῳ εκεινος that
τῷ ο the
καιρῷ καιρος season; opportunity
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
λάξευσον λαξευω of yourself
δύο δυο two
πλάκας πλαξ plaque; tablet
λιθίνας λιθινος stone
ὥσπερ ωσπερ just as
τὰς ο the
πρώτας πρωτος first; foremost
καὶ και and; even
ἀνάβηθι αναβαινω step up; ascend
πρός προς to; toward
με με me
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
καὶ και and; even
ποιήσεις ποιεω do; make
σεαυτῷ σεαυτου of yourself
κιβωτὸν κιβωτος ark
ξυλίνην ξυλινος of wood
10:1
בָּ בְּ in
הַ the
עֵ֨ת ʕˌēṯ עֵת time
הַ ha הַ the
הִ֜וא hˈiw הִיא she
אָמַ֧ר ʔāmˈar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֵלַ֗י ʔēlˈay אֶל to
פְּסָל־ pᵊsol- פסל cut
לְךָ֞ lᵊḵˈā לְ to
שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two
לוּחֹ֤ת lûḥˈōṯ לוּחַ tablet
אֲבָנִים֙ ʔᵃvānîm אֶבֶן stone
כָּ כְּ as
הַ the
רִ֣אשֹׁנִ֔ים rˈišōnˈîm רִאשֹׁון first
וַ wa וְ and
עֲלֵ֥ה ʕᵃlˌē עלה ascend
אֵלַ֖י ʔēlˌay אֶל to
הָ הַ the
הָ֑רָה hˈārā הַר mountain
וְ wᵊ וְ and
עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make
לְּךָ֖ llᵊḵˌā לְ to
אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark
עֵֽץ׃ ʕˈēṣ עֵץ tree
10:1. in tempore illo dixit Dominus ad me dola tibi duas tabulas lapideas sicut priores fuerunt et ascende ad me in montem faciesque arcam ligneam
At that time the Lord said to me: Hew thee two tables of stone like the former, and come up to me into the mount: and thou shalt make an ark of wood,
10:1. “At that time, the Lord said to me: ‘Hew for yourself two tablets of stone, like those that were before, and ascend to me on the mountain. And you shall make an ark of wood.
10:1. At that time the LORD said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Исх ХХV:10–22; XXXIV:1; XXXVII:1–9.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: God's Great Kindness to Israel.B. C. 1451.
1 At that time the LORD said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood. 2 And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark. 3 And I made an ark of shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand. 4 And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me. 5 And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the LORD commanded me. 6 And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead. 7 From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbath, a land of rivers of waters. 8 At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day. 9 Wherefore Levi hath no part nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God promised him. 10 And I stayed in the mount, according to the first time, forty days and forty nights; and the LORD hearkened unto me at that time also, and the LORD would not destroy thee. 11 And the LORD said unto me, Arise, take thy journey before the people, that they may go in and possess the land, which I sware unto their fathers to give unto them.
There were four things in and by which God showed himself reconciled to Israel and made them truly great and happy, and in which God's goodness took occasion from their badness to make him the more illustrious:--
I. He gave them his law, gave it to them in writing, as a standing pledge of his favour. Though the tables that were first written were broken, because Israel had broken the commandments, and God might justly break the covenant, yet when his anger was turned away the tables were renewed, v. 1, 2. Note, God's putting his law in our reconciliation to God and the best earnest of our happiness in him. Moses is told to hew the tables; for the law prepares the heart by conviction and humiliation for the grace of God, but it is only that grace that then writes the law in it. Moses made an ark of shittim-wood (v. 3), a plain chest, the same, I suppose, in which the tables were afterwards preserved: but Bezaleel is said to make it (Exod. xxxvii. 1), because he afterwards finished it up and overlaid it with gold. Or Moses is said to make it because, when he went up the second time into the mount, he ordered it to be made by Bezaleel against he came down. And it is observable that for this reason the ark was the first thing that God gave orders about, Exod. xxv. 10. And this left an earnest to the congregation that the tables should not miscarry this second time, as they had done the first. God will send his law and gospel to those whose hearts are prepared as arks to receive them. Christ is the ark in which now our salvation is kept safely, that it may not be lost as it was in the first Adam, when he had it in his own hand. Observe, 1. What it was that God wrote on the two tables, the ten commandments (v. 4), or ten words, intimating in how little a compass they were contained: they were not ten volumes, but ten words: it was the same with the first writing, and both the same that he spoke in the mount. The second edition needed no correction nor amendment, nor did what he wrote differ form what he spoke. The written word is as truly the word of God as that which he spoke to his servants the prophets. 2. What care was taken of it. These two tables, thus engraven, were faithfully laid up in the ark. And there they be, said Moses, pointing it is probable towards the sanctuary, v. 5. That good thing which was committed to him he transmitted to them, and left it pure and entire in their hands; now let them look to it at their peril. Thus we may say to the rising generation, "God has entrusted us with Bibles, sabbaths, sacraments, &c., as tokens of his presence and favour, and there they be; we lodge them with you," 2 Tim. i. 13, 14.
II. He led them forward towards Canaan, though they in their hearts turned back towards Egypt, and he might justly have chosen their delusions, v. 6, 7. He brought them to a land of rivers of waters, out of a dry and barren wilderness. Sometimes God supplied their wants by the ordinary course of nature: when that failed, then by miracles; and yet after this, when they were brought into a little distress, we find them distrusting God and murmuring, Num. xx. 3, 4.
III. He appointed a standing ministry among them, to deal for them in holy things. At that time when Moses went up a second time to the mount, or soon after, he had orders to separate the tribe of Levi to God, and to his immediate service, they having distinguished themselves by their zeal against the worshippers of the golden calf, v. 8, 9. The Kohathites carried the ark; they and the other Levites stood before the Lord, to minister to him in all the offices of the tabernacle; and the priests, who were of that tribe, were to bless the people. This was a standing ordinance, which had now continued almost forty years, even unto this day; and provision was made for the perpetuating of it by the settled maintenance of that tribe, which was such as gave them great encouragement in their work, and no diversion from it. The Lord is his inheritance. Note, A settled ministry is a great blessing to a people, and a special token of God's favour. And, since the particular priests could not continue by reason of death, God showed his care of the people in securing a succession, which Moses takes notice of here, v. 6. When Aaron died, the priesthood did not die with him, but Eleazar his son ministered in his stead, and took care of the ark, in which the tables of stone, those precious stones, were deposited, that they should suffer no damage; there they be, and he has the custody of them. Under the law, a succession in the ministry was kept up, by an entail of the office on a certain tribe and family. But now, under the gospel, when the effusion of the Spirit is more plentiful and powerful, the succession is kept up by the Spirit's operation on men's hearts, qualifying men for, and inclining men to, that work, some in every age, that the name of Israel may not be blotted out.
IV. He accepted Moses as an advocate or intercessor for them, and therefore constituted him their prince and leader (v. 10, 11): The Lord hearkened to me and said, Arise, go before the people. It was a mercy to them that they had such a friend, so faithful both to him that appointed him and to those for whom he was appointed. It was fit that he who had saved them from ruin, by his intercession with heaven, should have the conduct and command of them. And herein he was a type of Christ, who, as he ever lives making intercession for us, so he has all power both in heaven and in earth.
Adam Clarke: Commentary on the Bible - 1831
10:1: Hew thee two tables of stone - See the notes on Exo 34:1.
Albert Barnes: Notes on the Bible - 1834
10:1-5. The order for making the ark and tabernacle was evidently given before the apostasy of the people (Exo. 25ff); but the tables were not put in the ark until the completion and dedication of the tabernacle Exo. 40. But here as elsewhere (compare the Deu 9:1 note) Moses connects transactions closely related to each other and to his purpose without regard to the order of occurrence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: Hew: Deu 10:4; Exo 34:1, Exo 34:2, Exo 34:4
make thee: Deu 10:3; Exo 25:10-15; Heb 9:4
Carl Friedrich Keil and Franz Delitzsch
10:1
In Deut 10:1-5 Moses briefly relates the success of his earnest intercession. "At that time," of his intercession, God commanded him to hew out new tables, and prepare an ark in which to keep them (cf. Ex 34:1.). Here again Moses links together such things as were substantially connected, without strictly confining himself to the chronological order, which was already well known from the historical account, inasmuch as this was not required by the general object of his address. God had already given directions for the preparation of the ark of the covenant, before the apostasy of the nation (Ex 25:10.); but it was not made till after the tabernacle had been built, and the tables were only deposited in the ark when the tabernacle was consecrated (Ex 40:20).
John Gill
10:1 At that time the Lord said unto me,.... On the fortieth day, mentioned in the preceding chapter, as Aben Ezra, or at the end of forty days, as Jarchi; not of the first forty, for then were given him the first two tables of stone, with the law written on them, which he broke when he came down; but at the end of the second forty days, as some think, when he had fallen before the Lord, and entreated him for the people, and, as a token of his reconciliation to them, gave the following order:
hew thee two tables of stone like unto the first, &c. Of the same sort of stone, of the same size and form with those God gave him in the mount the first time he was there, and which he broke in his descent from thence; they were the work of God, but these were to be hewed by Moses: the order seems to be given between the request Moses made to see the glory of the Lord, and the proclamation made of it, see Ex 34:1, and come up unto me into the mount; Mount Sinai; this was certainly the third time of his going up there, and where he continued forty days and nights; but whether he continued there so long the second time may be a matter of question, though he certainly did the third time; see Ex 32:30.
and make thee an ark of wood; Jarchi thinks this was not the ark Bezaleel made, but made after, and is that which went out to battle; and some take it to be a temporary ark, made for the present purpose till that was finished; but Aben Ezra is of opinion it is the same that Bezaleel made: and it may be said to be made by Moses, because he was not only ordered to make it, but it was by his orders and the direction he gave to Bezaleel that it was made; and this seems the more probable, because there the tables remained, Deut 10:5.
Robert Jamieson, A. R. Fausset and David Brown
10:1 GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
At that time the Lord said unto me, Hew thee two tables of stone like unto the first--It was when God had been pacified through the intercessions of Moses with the people who had so greatly offended Him by the worship of the golden calf. The obedient leader executed the orders he had received as to the preparation both of the hewn stones, and the ark or chest in which those sacred archives were to be laid.
10:210:2: եւ գրեցի՛ց ՚ի տախտակսն զնոյն պատգամս՝ որ էին յառաջին տախտակսն զորս դո՛ւն խորտակեցեր. եւ դիցես զնոսա ՚ի նե՛րքս ՚ի տապանակին։
2 եւ ես այդ տախտակների վրայ կը գրեմ այն նոյն պատգամները, որ գրուած էին քո ջարդած առաջին տախտակների վրայ: Դրանք կը դնես տապանակի մէջ”:
2 Տախտակներուն վրայ քու կոտրած տախտակներուդ վրայի խօսքերը պիտի գրեմ։ Զանոնք տապանակին մէջ դի՛ր’։
եւ գրեցից ի տախտակսն զնոյն պատգամսն որ էին յառաջին տախտակսն զորս դուն խորտակեցեր, եւ դիցես զնոսա ի ներքս ի տապանակին:

10:2: եւ գրեցի՛ց ՚ի տախտակսն զնոյն պատգամս՝ որ էին յառաջին տախտակսն զորս դո՛ւն խորտակեցեր. եւ դիցես զնոսա ՚ի նե՛րքս ՚ի տապանակին։
2 եւ ես այդ տախտակների վրայ կը գրեմ այն նոյն պատգամները, որ գրուած էին քո ջարդած առաջին տախտակների վրայ: Դրանք կը դնես տապանակի մէջ”:
2 Տախտակներուն վրայ քու կոտրած տախտակներուդ վրայի խօսքերը պիտի գրեմ։ Զանոնք տապանակին մէջ դի՛ր’։
zohrab-1805▾ eastern-1994▾ western am▾
10:22: и Я напишу на скрижалях те слова, которые были на прежних скрижалях, которые ты разбил; и положи их в ковчег.
10:2 καὶ και and; even γράψω γραφω write ἐπὶ επι in; on τὰς ο the πλάκας πλαξ plaque; tablet τὰ ο the ῥήματα ρημα statement; phrase ἃ ος who; what ἦν ειμι be ἐν εν in ταῖς ο the πλαξὶν πλαξ plaque; tablet ταῖς ο the πρώταις πρωτος first; foremost ἃς ος who; what συνέτριψας συντριβω fracture; smash καὶ και and; even ἐμβαλεῖς εμβαλλω inject; cast in αὐτὰς αυτος he; him εἰς εις into; for τὴν ο the κιβωτόν κιβωτος ark
10:2 וְ wᵊ וְ and אֶכְתֹּב֙ ʔeḵtˌōv כתב write עַל־ ʕal- עַל upon הַ ha הַ the לֻּחֹ֔ת lluḥˈōṯ לוּחַ tablet אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָי֛וּ hāyˈû היה be עַל־ ʕal- עַל upon הַ ha הַ the לֻּחֹ֥ת lluḥˌōṯ לוּחַ tablet הָ hā הַ the רִאשֹׁנִ֖ים rišōnˌîm רִאשֹׁון first אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שִׁבַּ֑רְתָּ šibbˈartā שׁבר break וְ wᵊ וְ and שַׂמְתָּ֖ם śamtˌām שׂים put בָּ bā בְּ in † הַ the אָרֹֽון׃ ʔārˈôn אֲרֹון ark
10:2. et scribam in tabulis verba quae fuerunt in his quas ante confregisti ponesque eas in arcaAnd I will write on the tables the words that were in them, which thou brokest before, and thou shalt put them in the ark.
2. And I will write on the tables the words that were on the first tables which thou brakest, and thou shalt put them in the ark.
10:2. And I will write on the tablets the words which were on those that you broke before, and you shall place them in the ark.’
10:2. And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark.
And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark:

2: и Я напишу на скрижалях те слова, которые были на прежних скрижалях, которые ты разбил; и положи их в ковчег.
10:2
καὶ και and; even
γράψω γραφω write
ἐπὶ επι in; on
τὰς ο the
πλάκας πλαξ plaque; tablet
τὰ ο the
ῥήματα ρημα statement; phrase
ος who; what
ἦν ειμι be
ἐν εν in
ταῖς ο the
πλαξὶν πλαξ plaque; tablet
ταῖς ο the
πρώταις πρωτος first; foremost
ἃς ος who; what
συνέτριψας συντριβω fracture; smash
καὶ και and; even
ἐμβαλεῖς εμβαλλω inject; cast in
αὐτὰς αυτος he; him
εἰς εις into; for
τὴν ο the
κιβωτόν κιβωτος ark
10:2
וְ wᵊ וְ and
אֶכְתֹּב֙ ʔeḵtˌōv כתב write
עַל־ ʕal- עַל upon
הַ ha הַ the
לֻּחֹ֔ת lluḥˈōṯ לוּחַ tablet
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָי֛וּ hāyˈû היה be
עַל־ ʕal- עַל upon
הַ ha הַ the
לֻּחֹ֥ת lluḥˌōṯ לוּחַ tablet
הָ הַ the
רִאשֹׁנִ֖ים rišōnˌîm רִאשֹׁון first
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שִׁבַּ֑רְתָּ šibbˈartā שׁבר break
וְ wᵊ וְ and
שַׂמְתָּ֖ם śamtˌām שׂים put
בָּ בְּ in
הַ the
אָרֹֽון׃ ʔārˈôn אֲרֹון ark
10:2. et scribam in tabulis verba quae fuerunt in his quas ante confregisti ponesque eas in arca
And I will write on the tables the words that were in them, which thou brokest before, and thou shalt put them in the ark.
10:2. And I will write on the tablets the words which were on those that you broke before, and you shall place them in the ark.’
10:2. And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: thou shalt: Deu 10:5; Exo 25:16-22, Exo 40:20; Kg1 8:9; Heb 9:4
John Gill
10:2 And I will write on the tables the words that were in the first tables, which thou brakest,.... (a) Though they were hewn by Moses, the writing on them was the Lord's; and the very same laws, in the same words, without any alteration or variation, were written by him on these as on the former; partly to show the authenticity of them, that they were of God and not Moses, of a divine original and not human; and partly to show the invariableness of them, that no change had been made in them, though they had been broken by the people; of which Moses's breaking the tables was a representation:
and thou shall put them in the ark; which being a type of Christ may signify the fulfilment of the law by him, who is the end, the fulfilling end of the law for righteousness to every believer; and that as this was in his heart to fulfil it, so it is in his hand as a rule of faith and conversation to his people.
(a) See a Sermon of mine on this text, called, "The Law in the Hand of Christ."
John Wesley
10:2 I will write on the tables - Tho' the tables were broken, because they broke his commandment, they were now renewed, in proof that his wrath was turned away. And thus God's writing his law in our inward parts, is the surest proof of our reconciliation to him.
10:310:3: Եւ արարի տապանակ յանփուտ փայտից. եւ կոփեցի երկուս տախտակս քարեղէնս իբրեւ զառաջինսն. եւ ելի՛ ՚ի լեառնն, եւ երկու տախտակքն յերկոսին ՚ի ձեռս իմում[1779]։ [1779] Ոմանք. Յերկոսին ՚ի ձեռին իմում։
3 Ես կարծր փայտից տապանակ պատրաստեցի, առաջինների պէս երկու քարէ տախտակներ կոփեցի եւ բարձրացայ լեռը: Երկու տախտակներն իմ ձեռքին էին:
3 Ուստի ես Սատիմի փայտէ տապանակ մը շինեցի ու նախորդին պէս երկու քարէ տախտակ կոփեցի ու այն երկու տախտակները ձեռքս առնելով լեռը ելայ։
Եւ արարի տապանակ յանփուտ փայտից, եւ կոփեցի երկուս տախտակս քարեղէնս իբրեւ զառաջինսն, եւ ելի ի լեառնն, եւ երկու տախտակքն [179]յերկոսին ի ձեռս իմում:

10:3: Եւ արարի տապանակ յանփուտ փայտից. եւ կոփեցի երկուս տախտակս քարեղէնս իբրեւ զառաջինսն. եւ ելի՛ ՚ի լեառնն, եւ երկու տախտակքն յերկոսին ՚ի ձեռս իմում[1779]։
[1779] Ոմանք. Յերկոսին ՚ի ձեռին իմում։
3 Ես կարծր փայտից տապանակ պատրաստեցի, առաջինների պէս երկու քարէ տախտակներ կոփեցի եւ բարձրացայ լեռը: Երկու տախտակներն իմ ձեռքին էին:
3 Ուստի ես Սատիմի փայտէ տապանակ մը շինեցի ու նախորդին պէս երկու քարէ տախտակ կոփեցի ու այն երկու տախտակները ձեռքս առնելով լեռը ելայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:33: И сделал я ковчег из дерева ситтим, и вытесал две каменные скрижали, как прежние, и пошел на гору; и две сии скрижали [были] в руках моих.
10:3 καὶ και and; even ἐποίησα ποιεω do; make κιβωτὸν κιβωτος ark ἐκ εκ from; out of ξύλων ξυλον wood; timber ἀσήπτων ασηπτος and; even ἐλάξευσα λαξευω the δύο δυο two πλάκας πλαξ plaque; tablet τὰς ο the λιθίνας λιθινος stone ὡς ως.1 as; how αἱ ο the πρῶται πρωτος first; foremost καὶ και and; even ἀνέβην αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount καὶ και and; even αἱ ο the δύο δυο two πλάκες πλαξ plaque; tablet ἐπὶ επι in; on ταῖς ο the χερσίν χειρ hand μου μου of me; mine
10:3 וָ wā וְ and אַ֤עַשׂ ʔˈaʕaś עשׂה make אֲרֹון֙ ʔᵃrôn אֲרֹון ark עֲצֵ֣י ʕᵃṣˈê עֵץ tree שִׁטִּ֔ים šiṭṭˈîm שִׁטָּה acacia וָ wā וְ and אֶפְסֹ֛ל ʔefsˈōl פסל cut שְׁנֵי־ šᵊnê- שְׁנַיִם two לֻחֹ֥ת luḥˌōṯ לוּחַ tablet אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone כָּ kā כְּ as † הַ the רִאשֹׁנִ֑ים rišōnˈîm רִאשֹׁון first וָ wā וְ and אַ֣עַל ʔˈaʕal עלה ascend הָ hā הַ the הָ֔רָה hˈārā הַר mountain וּ û וְ and שְׁנֵ֥י šᵊnˌê שְׁנַיִם two הַ ha הַ the לֻּחֹ֖ת lluḥˌōṯ לוּחַ tablet בְּ bᵊ בְּ in יָדִֽי׃ yāḏˈî יָד hand
10:3. feci igitur arcam de lignis setthim cumque dolassem duas tabulas lapideas instar priorum ascendi in montem habens eas in manibusAnd I made an ark of setim wood. And when I had hewn two tables of stone like the former, I went up into the mount, having them in my hands.
3. So I made an ark of acacia wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand.
10:3. And so, I made an ark of setim wood. And when I had hewn two tablets of stone like the former, I ascended onto the mountain, having them in my hands.
10:3. And I made an ark [of] shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand.
And I made an ark [of] shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand:

3: И сделал я ковчег из дерева ситтим, и вытесал две каменные скрижали, как прежние, и пошел на гору; и две сии скрижали [были] в руках моих.
10:3
καὶ και and; even
ἐποίησα ποιεω do; make
κιβωτὸν κιβωτος ark
ἐκ εκ from; out of
ξύλων ξυλον wood; timber
ἀσήπτων ασηπτος and; even
ἐλάξευσα λαξευω the
δύο δυο two
πλάκας πλαξ plaque; tablet
τὰς ο the
λιθίνας λιθινος stone
ὡς ως.1 as; how
αἱ ο the
πρῶται πρωτος first; foremost
καὶ και and; even
ἀνέβην αναβαινω step up; ascend
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
καὶ και and; even
αἱ ο the
δύο δυο two
πλάκες πλαξ plaque; tablet
ἐπὶ επι in; on
ταῖς ο the
χερσίν χειρ hand
μου μου of me; mine
10:3
וָ וְ and
אַ֤עַשׂ ʔˈaʕaś עשׂה make
אֲרֹון֙ ʔᵃrôn אֲרֹון ark
עֲצֵ֣י ʕᵃṣˈê עֵץ tree
שִׁטִּ֔ים šiṭṭˈîm שִׁטָּה acacia
וָ וְ and
אֶפְסֹ֛ל ʔefsˈōl פסל cut
שְׁנֵי־ šᵊnê- שְׁנַיִם two
לֻחֹ֥ת luḥˌōṯ לוּחַ tablet
אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone
כָּ כְּ as
הַ the
רִאשֹׁנִ֑ים rišōnˈîm רִאשֹׁון first
וָ וְ and
אַ֣עַל ʔˈaʕal עלה ascend
הָ הַ the
הָ֔רָה hˈārā הַר mountain
וּ û וְ and
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
הַ ha הַ the
לֻּחֹ֖ת lluḥˌōṯ לוּחַ tablet
בְּ bᵊ בְּ in
יָדִֽי׃ yāḏˈî יָד hand
10:3. feci igitur arcam de lignis setthim cumque dolassem duas tabulas lapideas instar priorum ascendi in montem habens eas in manibus
And I made an ark of setim wood. And when I had hewn two tables of stone like the former, I went up into the mount, having them in my hands.
10:3. And so, I made an ark of setim wood. And when I had hewn two tablets of stone like the former, I ascended onto the mountain, having them in my hands.
10:3. And I made an ark [of] shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:3: Shittim wood - See the note on Exo 25:5, and succeeding verses, and on the parallel places in the margin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: I made: Exo 25:5, Exo 25:10, Exo 37:1-9
hewed: Deu 10:1; Exo 34:4
Geneva 1599
10:3 And I made an ark [of] (a) shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand.
(a) Which is a wood of long endurance.
John Gill
10:3 And I made an ark of shittim wood,.... That is, ordered it to be made, and it was made by Bezaleel, and that of shittim wood: so the ark that was put into the holy of holies was made of this wood; see See Gill on Ex 25:10; see Gill on Ex 37:1,
and hewed two tables of stone like unto the first; two marble ones, as the Targum of Jonathan; that is, he ordered them to be hewed, and took care that they should be exactly made as the former were, of which he had perfect knowledge, having received them of the Lord, and brought them with him down the mount:
and went up into the mount, having the two tables in my hand; in order to have the words of the law, the ten commands, written on them, these being only hewn stones, without anything on them: they were very probably marble, of which great quantities were near at hand.
Robert Jamieson, A. R. Fausset and David Brown
10:3 And I made an ark of shittim wood--It appears, however, from Ex 37:1, that the ark was not framed till his return from the mount, or most probably, he gave instructions to Bezaleel, the artist employed on the work, before he ascended the mount--that, on his descent, it might be finished, and ready to receive the precious deposit.
10:410:4: Եւ գրեա՛ց յերկոսին տախտակսն ըստ առաջին գրոյն զտա՛սն պատգամսն զոր խօսեցաւ ընդ ձեզ Տէր ՚ի լերինն ՚ի միջոյ հրոյն. եւ ետ զնոսա ցիս Տէր։
4 Նա նախկինում[8] գրածի նման երկու տախտակների վրայ գրեց այն տասը պատուիրանները, որ Տէրը ձեզ հաղորդել էր լերան վրայ, կրակի միջից, եւ Տէրը դրանք տուեց ինձ:[8] 8. Եբրայերէնը յաւելեալ ունի՝ ժողովի օրը:
4 Տէրը տախտակներուն վրայ նոյն տասը խօսքերը գրեց, որոնք Տէրը ձեզի լերանը վրայ կրակին մէջէն խօսեցաւ ժողովին օրը։ Տէրը զանոնք ինծի տուաւ։
Եւ գրեաց յերկոսին տախտակսն ըստ առաջին գրոյն զտասն պատգամսն զոր խօսեցաւ ընդ ձեզ Տէր ի լերինն ի միջոյ [180]հրոյն, եւ ետ զնոսա ցիս Տէր:

10:4: Եւ գրեա՛ց յերկոսին տախտակսն ըստ առաջին գրոյն զտա՛սն պատգամսն զոր խօսեցաւ ընդ ձեզ Տէր ՚ի լերինն ՚ի միջոյ հրոյն. եւ ետ զնոսա ցիս Տէր։
4 Նա նախկինում[8] գրածի նման երկու տախտակների վրայ գրեց այն տասը պատուիրանները, որ Տէրը ձեզ հաղորդել էր լերան վրայ, կրակի միջից, եւ Տէրը դրանք տուեց ինձ:
[8] 8. Եբրայերէնը յաւելեալ ունի՝ ժողովի օրը:
4 Տէրը տախտակներուն վրայ նոյն տասը խօսքերը գրեց, որոնք Տէրը ձեզի լերանը վրայ կրակին մէջէն խօսեցաւ ժողովին օրը։ Տէրը զանոնք ինծի տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:44: И написал Он на скрижалях, как написано было прежде, те десять слов, которые изрек вам Господь на горе из среды огня в день собрания, и отдал их Господь мне.
10:4 καὶ και and; even ἔγραψεν γραφω write ἐπὶ επι in; on τὰς ο the πλάκας πλαξ plaque; tablet κατὰ κατα down; by τὴν ο the γραφὴν γραφη scripture τὴν ο the πρώτην πρωτος first; foremost τοὺς ο the δέκα δεκα ten λόγους λογος word; log οὓς ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward ὑμᾶς υμας you ἐν εν in τῷ ο the ὄρει ορος mountain; mount ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τοῦ ο the πυρός πυρ fire καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὰς αυτος he; him κύριος κυριος lord; master ἐμοί εμοι me
10:4 וַ wa וְ and יִּכְתֹּ֨ב yyiḵtˌōv כתב write עַֽל־ ʕˈal- עַל upon הַ ha הַ the לֻּחֹ֜ת lluḥˈōṯ לוּחַ tablet כַּ ka כְּ as † הַ the מִּכְתָּ֣ב mmiḵtˈāv מִכְתָּב writing הָ hā הַ the רִאשֹׁ֗ון rišˈôn רִאשֹׁון first אֵ֚ת ˈʔēṯ אֵת [object marker] עֲשֶׂ֣רֶת ʕᵃśˈereṯ עֲשָׂרָה ten הַ ha הַ the דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּר֩ dibbˌer דבר speak יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֲלֵיכֶ֥ם ʔᵃlêḵˌem אֶל to בָּ bā בְּ in † הַ the הָ֛ר hˈār הַר mountain מִ mi מִן from תֹּ֥וךְ ttˌôḵ תָּוֶךְ midst הָ hā הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day הַ ha הַ the קָּהָ֑ל qqāhˈāl קָהָל assembly וַ wa וְ and יִּתְּנֵ֥ם yyittᵊnˌēm נתן give יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלָֽי׃ ʔēlˈāy אֶל to
10:4. scripsitque in tabulis iuxta id quod prius scripserat verba decem quae locutus est Dominus ad vos in monte de medio ignis quando populus congregatus est et dedit eas mihiAnd he wrote in the tables, according as he had written before, the ten words, which the Lord spoke to you in the mount from the midst of the fire, when the people were assembled: and he gave them to me.
4. And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me.
10:4. And he wrote on the tablets, according to that which he had written before, the ten words, which the Lord spoke to you on the mountain from the midst of fire, when the people were assembled. And he gave them to me.
10:4. And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me.
And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me:

4: И написал Он на скрижалях, как написано было прежде, те десять слов, которые изрек вам Господь на горе из среды огня в день собрания, и отдал их Господь мне.
10:4
καὶ και and; even
ἔγραψεν γραφω write
ἐπὶ επι in; on
τὰς ο the
πλάκας πλαξ plaque; tablet
κατὰ κατα down; by
τὴν ο the
γραφὴν γραφη scripture
τὴν ο the
πρώτην πρωτος first; foremost
τοὺς ο the
δέκα δεκα ten
λόγους λογος word; log
οὓς ος who; what
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
ὑμᾶς υμας you
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τοῦ ο the
πυρός πυρ fire
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὰς αυτος he; him
κύριος κυριος lord; master
ἐμοί εμοι me
10:4
וַ wa וְ and
יִּכְתֹּ֨ב yyiḵtˌōv כתב write
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
לֻּחֹ֜ת lluḥˈōṯ לוּחַ tablet
כַּ ka כְּ as
הַ the
מִּכְתָּ֣ב mmiḵtˈāv מִכְתָּב writing
הָ הַ the
רִאשֹׁ֗ון rišˈôn רִאשֹׁון first
אֵ֚ת ˈʔēṯ אֵת [object marker]
עֲשֶׂ֣רֶת ʕᵃśˈereṯ עֲשָׂרָה ten
הַ ha הַ the
דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּר֩ dibbˌer דבר speak
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֲלֵיכֶ֥ם ʔᵃlêḵˌem אֶל to
בָּ בְּ in
הַ the
הָ֛ר hˈār הַר mountain
מִ mi מִן from
תֹּ֥וךְ ttˌôḵ תָּוֶךְ midst
הָ הַ the
אֵ֖שׁ ʔˌēš אֵשׁ fire
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
קָּהָ֑ל qqāhˈāl קָהָל assembly
וַ wa וְ and
יִּתְּנֵ֥ם yyittᵊnˌēm נתן give
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלָֽי׃ ʔēlˈāy אֶל to
10:4. scripsitque in tabulis iuxta id quod prius scripserat verba decem quae locutus est Dominus ad vos in monte de medio ignis quando populus congregatus est et dedit eas mihi
And he wrote in the tables, according as he had written before, the ten words, which the Lord spoke to you in the mount from the midst of the fire, when the people were assembled: and he gave them to me.
10:4. And he wrote on the tablets, according to that which he had written before, the ten words, which the Lord spoke to you on the mountain from the midst of fire, when the people were assembled. And he gave them to me.
10:4. And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:4: Ten commandments - See the note on Exo 20:1, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: he wrote: Deu 9:10; Exo 34:28
the ten: Deu 4:13
commandments: Heb. words
which: Deut. 5:4-21; exo 20:1-17
out of the: Deu 4:11-15, Deu 5:22-26; Exo 19:18; Heb 12:18, Heb 12:19
in the day: Deu 9:10, Deu 18:16; Exo 19:17
Geneva 1599
10:4 And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the (b) assembly: and the LORD gave them unto me.
(b) When you were assembled to receive the Law.
John Gill
10:4 And he wrote on the tables according to the first writing,.... The same laws, in the same letters:
the ten commandments which the Lord spake unto you in the mount; in Mount Sinai, on which he descended, and from whence he delivered the decalogue by word of mouth in an audible manner, that all the people could hear it:
out of the midst of the fire; in which he descended, and where he continued, and from whence he spake, so that it was indeed a fiery law:
in the day of the assembly; when all the people of Israel were assembled together at the bottom of the mount to hear it:
and the Lord gave them unto me; the two tables, when he had wrote upon them the ten commands.
Robert Jamieson, A. R. Fausset and David Brown
10:4 he wrote on the tables, according to the first writing--that is, not Moses, who under the divine direction acted as amanuensis, but God Himself who made this inscription a second time with His own hand, to testify the importance He attached to the ten commandments. Different from other stone monuments of antiquity, which were made to stand upright and in the open air, those on which the divine law was engraven were portable, and designed to be kept as a treasure. JOSEPHUS says that each of the tables contained five precepts. But the tradition generally received, both among Jewish and Christian writers is, that one table contained four precepts, the other six.
10:510:5: Եւ դարձա՛յ իջի ՚ի լեռնէ անտի, եւ եդի զտախտակսն ՚ի նե՛րքս ՚ի տապանակին. եւ էին ա՛նդ որպէս եւ պատուիրեաց ինձ Տէր։
5 Ես նորից իջայ լեռից ու տախտակները դրեցի տապանակի մէջ. եւ դրանք այնտեղ են մնում, ինչպէս պատուիրել էր ինձ Տէրը:
5 Անկէ դառնալով լեռնէն վար իջայ ու տախտակները իմ շինած տապանակիս մէջ դրի, որպէս զի հոն մնան, ինչպէս Տէրը ինծի պատուիրեց»։
Եւ դարձայ իջի ի լեռնէ անտի, եւ եդի զտախտակսն ի ներքս [181]ի տապանակին, եւ էին`` անդ որպէս եւ պատուիրեաց ինձ Տէր:

10:5: Եւ դարձա՛յ իջի ՚ի լեռնէ անտի, եւ եդի զտախտակսն ՚ի նե՛րքս ՚ի տապանակին. եւ էին ա՛նդ որպէս եւ պատուիրեաց ինձ Տէր։
5 Ես նորից իջայ լեռից ու տախտակները դրեցի տապանակի մէջ. եւ դրանք այնտեղ են մնում, ինչպէս պատուիրել էր ինձ Տէրը:
5 Անկէ դառնալով լեռնէն վար իջայ ու տախտակները իմ շինած տապանակիս մէջ դրի, որպէս զի հոն մնան, ինչպէս Տէրը ինծի պատուիրեց»։
zohrab-1805▾ eastern-1994▾ western am▾
10:55: И обратился я, и сошел с горы, и положил скрижали в ковчег, который я сделал, чтоб они там были, как повелел мне Господь.
10:5 καὶ και and; even ἐπιστρέψας επιστρεφω turn around; return κατέβην καταβαινω step down; descend ἐκ εκ from; out of τοῦ ο the ὄρους ορος mountain; mount καὶ και and; even ἐνέβαλον εμβαλλω inject; cast in τὰς ο the πλάκας πλαξ plaque; tablet εἰς εις into; for τὴν ο the κιβωτόν κιβωτος ark ἣν ος who; what ἐποίησα ποιεω do; make καὶ και and; even ἦσαν ειμι be ἐκεῖ εκει there καθὰ καθα just as ἐνετείλατό εντελλομαι direct; enjoin μοι μοι me κύριος κυριος lord; master
10:5 וָ wā וְ and אֵ֗פֶן ʔˈēfen פנה turn וָֽ wˈā וְ and אֵרֵד֙ ʔērˌēḏ ירד descend מִן־ min- מִן from הָ hā הַ the הָ֔ר hˈār הַר mountain וָֽ wˈā וְ and אָשִׂם֙ ʔāśˌim שׂים put אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the לֻּחֹ֔ת lluḥˈōṯ לוּחַ tablet בָּ bā בְּ in † הַ the אָרֹ֖ון ʔārˌôn אֲרֹון ark אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֑יתִי ʕāśˈîṯî עשׂה make וַ wa וְ and יִּ֣הְיוּ yyˈihyû היה be שָׁ֔ם šˈām שָׁם there כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוַּ֖נִי ṣiwwˌanî צוה command יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:5. reversusque de monte descendi et posui tabulas in arcam quam feceram quae hucusque ibi sunt sicut mihi praecepit DominusAnd returning from the mount, I came down, and put the tables into the ark, that I had made, and they are there till this present, as the Lord commanded me.
5. And I turned and came down from the mount, and put the tables in the ark which I had made; and there they be, as the LORD commanded me.
10:5. And returning from the mountain, I descended and placed the tablets in the ark, which I had made, and they are still there even now, just as the Lord instructed me.
10:5. And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the LORD commanded me.
And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the LORD commanded me:

5: И обратился я, и сошел с горы, и положил скрижали в ковчег, который я сделал, чтоб они там были, как повелел мне Господь.
10:5
καὶ και and; even
ἐπιστρέψας επιστρεφω turn around; return
κατέβην καταβαινω step down; descend
ἐκ εκ from; out of
τοῦ ο the
ὄρους ορος mountain; mount
καὶ και and; even
ἐνέβαλον εμβαλλω inject; cast in
τὰς ο the
πλάκας πλαξ plaque; tablet
εἰς εις into; for
τὴν ο the
κιβωτόν κιβωτος ark
ἣν ος who; what
ἐποίησα ποιεω do; make
καὶ και and; even
ἦσαν ειμι be
ἐκεῖ εκει there
καθὰ καθα just as
ἐνετείλατό εντελλομαι direct; enjoin
μοι μοι me
κύριος κυριος lord; master
10:5
וָ וְ and
אֵ֗פֶן ʔˈēfen פנה turn
וָֽ wˈā וְ and
אֵרֵד֙ ʔērˌēḏ ירד descend
מִן־ min- מִן from
הָ הַ the
הָ֔ר hˈār הַר mountain
וָֽ wˈā וְ and
אָשִׂם֙ ʔāśˌim שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
לֻּחֹ֔ת lluḥˈōṯ לוּחַ tablet
בָּ בְּ in
הַ the
אָרֹ֖ון ʔārˌôn אֲרֹון ark
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֑יתִי ʕāśˈîṯî עשׂה make
וַ wa וְ and
יִּ֣הְיוּ yyˈihyû היה be
שָׁ֔ם šˈām שָׁם there
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוַּ֖נִי ṣiwwˌanî צוה command
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:5. reversusque de monte descendi et posui tabulas in arcam quam feceram quae hucusque ibi sunt sicut mihi praecepit Dominus
And returning from the mount, I came down, and put the tables into the ark, that I had made, and they are there till this present, as the Lord commanded me.
10:5. And returning from the mountain, I descended and placed the tablets in the ark, which I had made, and they are still there even now, just as the Lord instructed me.
10:5. And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the LORD commanded me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: I turned: Deu 9:15; Exo 32:15, Exo 34:29
put the: Deu 10:2; Exo 25:16, Exo 40:20
there they: Jos 4:9; Kg1 8:8, Kg1 8:9
John Gill
10:5 And I turned myself,.... From the Lord, out of whose hands he had received the tables:
and came down from the mount; with the two tables in his hand as before, one in one hand, and the other in the other hand:
and put the tables in the ark which I had made; or ordered to be made:
and there they be, as the Lord commanded me; there they were when Moses rehearsed what is contained in this book, on the plains of Moab, about thirty eight years after the putting them, into it; and there they continued to be when the ark was brought into Solomon's temple, 3Kings 8:9 and there they were as long as the ark was in being; which may denote the continuance of the law in the hands of Christ under the Gospel dispensation as a rule of walk and conversation to his people.
Robert Jamieson, A. R. Fausset and David Brown
10:5 I . . . put the tables in the ark which I had made; and there they be, as the Lord commanded me--Here is another minute, but important circumstance, the public mention of which at the time attests the veracity of the sacred historian.
10:610:6: Եւ որդիքն Իսրայէլի չուեցին ՚ի Բերովթայ որդւոցն Յակիմայ ՚ի Սադիայ. եւ ա՛նդ մեռաւ Ահարոն եւ անդրէ՛ն թաղեցաւ. եւ քահանայացաւ Եղիազա՛ր որդի նորա ընդ նորա[1780]։ [1780] Այլք. Որդւոցն Յակիմայ ՚ի Սադայի... եւ անդէն թաղեցաւ։
6 Իսրայէլացիները Յակիմի որդիների Բերոթ բնակավայրից չուեցին դէպի Սադայի: Ահարոնը մեռաւ այնտեղ ու այնտեղ թաղուեց: Նրա որդի Եղիազարը քահանայ դարձաւ նրա փոխարէն:
6 (Իսրայէլի որդիները Բերոթ–Բանէ–Յականէն Մօսէրա չուեցին. հոն մեռաւ Ահարոն ու հոն թաղուեցաւ եւ անոր որդին Եղիազարը անոր տեղ քահանայ եղաւ։
Եւ որդիքն Իսրայելի չուեցին ի Բերովթայ որդւոցն Յակիմայ ի [182]Սադայի. եւ անդ մեռաւ Ահարոն եւ անդէն թաղեցաւ, եւ քահանայացաւ Եղիազար որդի նորա ընդ նորա:

10:6: Եւ որդիքն Իսրայէլի չուեցին ՚ի Բերովթայ որդւոցն Յակիմայ ՚ի Սադիայ. եւ ա՛նդ մեռաւ Ահարոն եւ անդրէ՛ն թաղեցաւ. եւ քահանայացաւ Եղիազա՛ր որդի նորա ընդ նորա[1780]։
[1780] Այլք. Որդւոցն Յակիմայ ՚ի Սադայի... եւ անդէն թաղեցաւ։
6 Իսրայէլացիները Յակիմի որդիների Բերոթ բնակավայրից չուեցին դէպի Սադայի: Ահարոնը մեռաւ այնտեղ ու այնտեղ թաղուեց: Նրա որդի Եղիազարը քահանայ դարձաւ նրա փոխարէն:
6 (Իսրայէլի որդիները Բերոթ–Բանէ–Յականէն Մօսէրա չուեցին. հոն մեռաւ Ահարոն ու հոն թաղուեցաւ եւ անոր որդին Եղիազարը անոր տեղ քահանայ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:66: И сыны Израилевы отправились из Беероф-Бене-Яакана в Мозер; там умер Аарон и погребен там, и стал священником вместо него сын его Елеазар.
10:6 καὶ και and; even οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἀπῆραν απαιρω remove; take away ἐκ εκ from; out of Βηρωθ βηρωθ son Ιακιμ ιακιμ there ἀπέθανεν αποθνησκω die Ααρων ααρων Aarōn; Aaron καὶ και and; even ἐτάφη θαπτω bury; have a funeral for ἐκεῖ εκει there καὶ και and; even ἱεράτευσεν ιερατευω do sacred duty; priest Ελεαζαρ ελεαζαρ Eleazar υἱὸς υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him
10:6 וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel נָֽסְע֛וּ nˈāsᵊʕˈû נסע pull out מִ mi מִן from בְּאֵרֹ֥ת בְּנֵי־יַעֲקָ֖ן bbᵊʔērˌōṯ bᵊnê-yaʕᵃqˌān בְּאֵרֹת בְּנֵי יַעֲקָן the wells of the Jaakanites מֹוסֵרָ֑ה môsērˈā מֹוסֵרָה Moserah שָׁ֣ם šˈām שָׁם there מֵ֤ת mˈēṯ מות die אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron וַ wa וְ and יִּקָּבֵ֣ר yyiqqāvˈēr קבר bury שָׁ֔ם šˈām שָׁם there וַ wa וְ and יְכַהֵ֛ן yᵊḵahˈēn כהן act as priest אֶלְעָזָ֥ר ʔelʕāzˌār אֶלְעָזָר Eleazar בְּנֹ֖ו bᵊnˌô בֵּן son תַּחְתָּֽיו׃ taḥtˈāʸw תַּחַת under part
10:6. filii autem Israhel castra moverunt ex Beroth filiorum Iacan in Musera ubi Aaron mortuus ac sepultus est pro quo sacerdotio functus est filius eius EleazarAnd the children of Israel removed their camp from Beroth, of the children of Jacan into Mosera, where Aaron died and was buried, and Eleazar his son succeeded him in the priestly office.
6. ( And the children of Israel journeyed from Beeroth Bene-jaakan to Moserah: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest’s office in his stead.
10:6. Then the sons of Israel moved their camp, from Beeroth among the sons of Jaakan, into Moserah, where Aaron died and was buried, and where his son Eleazar was installed in the priesthood in his place.
10:6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest’s office in his stead.
And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest' s office in his stead:

6: И сыны Израилевы отправились из Беероф-Бене-Яакана в Мозер; там умер Аарон и погребен там, и стал священником вместо него сын его Елеазар.
10:6
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἀπῆραν απαιρω remove; take away
ἐκ εκ from; out of
Βηρωθ βηρωθ son
Ιακιμ ιακιμ there
ἀπέθανεν αποθνησκω die
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
ἐτάφη θαπτω bury; have a funeral for
ἐκεῖ εκει there
καὶ και and; even
ἱεράτευσεν ιερατευω do sacred duty; priest
Ελεαζαρ ελεαζαρ Eleazar
υἱὸς υιος son
αὐτοῦ αυτος he; him
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
10:6
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
נָֽסְע֛וּ nˈāsᵊʕˈû נסע pull out
מִ mi מִן from
בְּאֵרֹ֥ת בְּנֵי־יַעֲקָ֖ן bbᵊʔērˌōṯ bᵊnê-yaʕᵃqˌān בְּאֵרֹת בְּנֵי יַעֲקָן the wells of the Jaakanites
מֹוסֵרָ֑ה môsērˈā מֹוסֵרָה Moserah
שָׁ֣ם šˈām שָׁם there
מֵ֤ת mˈēṯ מות die
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
וַ wa וְ and
יִּקָּבֵ֣ר yyiqqāvˈēr קבר bury
שָׁ֔ם šˈām שָׁם there
וַ wa וְ and
יְכַהֵ֛ן yᵊḵahˈēn כהן act as priest
אֶלְעָזָ֥ר ʔelʕāzˌār אֶלְעָזָר Eleazar
בְּנֹ֖ו bᵊnˌô בֵּן son
תַּחְתָּֽיו׃ taḥtˈāʸw תַּחַת under part
10:6. filii autem Israhel castra moverunt ex Beroth filiorum Iacan in Musera ubi Aaron mortuus ac sepultus est pro quo sacerdotio functus est filius eius Eleazar
And the children of Israel removed their camp from Beroth, of the children of Jacan into Mosera, where Aaron died and was buried, and Eleazar his son succeeded him in the priestly office.
10:6. Then the sons of Israel moved their camp, from Beeroth among the sons of Jaakan, into Moserah, where Aaron died and was buried, and where his son Eleazar was installed in the priesthood in his place.
10:6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest’s office in his stead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
6-7: См. пр. к 34–35: ст. XI гл. и к 1–49: ст. XXXIII гл. кн. Чис.
Adam Clarke: Commentary on the Bible - 1831
10:6: And the children of Israel took their journey, etc. - On this and the three following verses see Kennicott's remarks at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
10:6
There Aaron died - i. e., while the people were encamped in Mosera or Moseroth. In Deu 32:50; as well as in Num 20:25 ff Mount Hor is assigned as the place of Aaron's death. It is plain then that Moserah was in the neighborhood of Mount Hor. The appointment of Eleazar to minister in place of Aaron, is referred to as a proof of the completeness and fulness of the reconciliation effected between God and the people by Moses. Though Aaron was sentenced to die in the wilderness for his sin at Meribah, yet God provided for the perpetuation of the high priesthood, so that the people would not suffer. Compare Deu 9:20 and note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: took: Num 10:6, Num 10:12, Num 10:13, Num 33:1, Num 33:2
Mosera: Num 33:30-33, Moseroth, Hor-ha-gid-gad, Jotbathah
there Aaron: Num 20:23-28, Num 33:38
Carl Friedrich Keil and Franz Delitzsch
10:6
And the Israelites owed to the grace of their God, which was turned towards them once more, through the intercession of Moses, not only the restoration of the tables of the covenant as a pledge that the covenant itself was restored, but also the institution and maintenance of the high-priesthood and priesthood generally for the purpose of mediation between them and the Lord.
(Note: Even Clericus pointed out this connection, and paraphrased Deut 10:6 and Deut 10:7 as follows: "But when, as I have said, God forgave the Hebrew people, He pardoned my brother Aaron also, who did not die till the fortieth year after we had come out of Egypt, and when we were coming round the borders of the Edomites to come hither. God also showed that He was reconciled towards him by conferring the priesthood upon him, which is now borne by his son Eleazar according to the will of God." Clericus has also correctly brought out the fact that Moses referred to what he had stated in Deut 9:20 as to the wrath of God against Aaron and his intercession on his behalf, or rather that he mentioned his intercession on behalf of Aaron in that passage, because he intended to call more particular attention to the successful result of it in this. Hengstenberg (Dissertations, vol. ii. pp. 351-2) has since pointed out briefly, but very conclusively, the connection of thought between Deut 10:6, Deut 10:7, and what goes before and follows. "Moses," he says, "points out to the people how the Lord had continued unchangeable in His mercy notwithstanding all their sins. Although they had rendered themselves unworthy of such goodness by their worship of the calf, He gave them the ark of the covenant with the new tables of the law in it (Deut 10:1-5). He followed up this gift of His grace by instituting the high-priesthood, and when Aaron died He caused it to be transferred to his son Eleazar (Deut 10:6, Deut 10:7). He set apart the tribe of Levi to serve Him and bless the people in His name, and thus to be the mediators of His mercy (Deut 10:8, Deut 10:9). In short, He omitted nothing that was requisite to place Israel in full possession of the dignity of a people of God." There is no ground for regarding Deut 10:6, Deut 10:7, as a gloss, as Capellus, Dathe, and Rosenmller do, or Deut 10:6-9 as "an interpolation of a historical statement concerning the bearers of the ark of the covenant and the holy persons generally, which has no connection with Moses' address," as Knobel maintains. The want of any formal connection is quite in keeping with the spirit of simplicity which characterizes the early Hebrew diction and historical writings. "The style of the Hebrews is not to be tried by the rules of rhetoricians" (Clericus).)
Moses reminds the people of this gracious gift on the part of their God, by recalling to their memory the time when Aaron died and his son Eleazar was invested with the high-priesthood in his stead. That he may transport his hearers the more distinctly to the period in question, he lets the history itself speak, and quotes from the account of their journeys the passage which supplied the practical proof of what he desires to say. Instead of saying: And the high-priesthood also, with which Aaron was invested by the grace of God notwithstanding his sin at Sinai, the Lord has still preserved to you; for when Aaron died, He invested his son with the same honour,
(Note: "In the death of Aaron they might discern the punishment of their rebellion. But the fact that Eleazar was appointed in his place, was a sign of the paternal grace of God, who did not suffer them to be forsaken on that account" (Calvin).)
and also directed you to continue your journey-he proceeds in the following historical style: "And the children of Israel took their journey from the wells of the sons of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son became priest in his stead. And from thence they journeyed unto Gudgodah, and from Gudgodah to Jotbath, a land of water-brooks." The allusion to these marches, together with the events which had taken place at Mosera, taught in very few words "not only that Aaron was forgiven at the intercession of Moses, and even honoured with the high-priesthood, the medium of grace and blessing to the people of God (e.g., at the wells of Bene-jaakan) until the time of his death; but also that through this same intercession the high-priesthood was maintained in perpetuity, so that when Aaron had to die in the wilderness in consequence of a fresh sin (Num 20:12), it continued notwithstanding, and by no means diminished in strength, as might have been feared, since it led the way from the wells to water-brooks, helped on the journey to Canaan, which was now the object of their immediate aim, and still sustained their courage and their faith" (Schultz). The earlier commentators observed the inward connection between the continuation of the high-priesthood and the water-brooks. J. Gerhard, for example, observes: "God generally associates material blessings with spiritual; as long as the ministry of the word and the observance of divine worship flourish among us, God will also provide for our temporal necessities."_
Geneva 1599
10:6 And the children of Israel took their journey from Beeroth of the children of Jaakan to (c) Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead.
(c) This mountain was also called Hor, (Num 20:28).
John Gill
10:6 And the children of Israel took their journey from Beeroth of the children of Jaakan,.... Not when or soon after they removed from Sinai; for if this place is the same with Benejaakan, as is generally supposed, they had a great many journeys, mansions, and stations before they came to it; see Num 33:31 and besides, since Aaron, according to this account, died at their next station from hence, that was thirty eight years after their departure from Mount Sinai; and it is hard to say what should be the reason of making mention of these two or three journeys here; and whereas they are here said to journey front the place here mentioned
to Mosera; on the contrary in Num 33:31 they are said to depart from Mosera, and pitch in Benejaakan; which is accounted for by their going backwards and forwards, and so both may be true. Aben Ezra is of opinion, that Beeroth Benejaakan, or the wells of the children of Jaakan, is not the same with Bene Jaakan, nor Mosera the same with Moseroth; but Beeroth is Kadesh, and Mosera is the name of the desert of Mount Hor; and it is certain that Moseroth was the twenty seventh station, and Mosera, or the desert of Mount Hor, where Aaron died, was the thirty fourth, and therefore must be distant; see Num 33:30, which seems to agree with what follows:
there Aaron died, and there he was buried; it is certain that Aaron died on Mount Hor, Num 20:23, or there died and was buried when in the desert of Mosera:
and Eleazar his son ministered in the priest's office in his stead; so that though the high priest died, the office continued, and the law of it remained in force, and the tribe of Levi was separated for the service of the sanctuary, as afterwards expressed.
John Wesley
10:6 This following history comes in manifestly by way of parenthesis, as may appear from Deut 10:10, where he returns to his former discourse; and it seems to be here inserted as an evidence of God's gracious answer to Moses's prayers, and of his reconciliation to the people, notwithstanding their late and great provocation. For, saith he, after this they proceeded by God's guidance in their journeys, and though Aaron died in one of them, yet God made up that breach, and Eleazar came in his place, and ministered as priest, one branch of which office was to intercede for the people.
Robert Jamieson, A. R. Fausset and David Brown
10:6 the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera--So sudden a change from a spoken discourse to a historical narrative has greatly puzzled the most eminent biblical scholars, some of whom reject the parenthesis as a manifest interpolation. But it is found in the most ancient Hebrew manuscripts, and, believing that all contained in this book was given by inspiration and is entitled to profound respect, we must receive it as it stands, although acknowledging our inability to explain the insertion of these encampment details in this place. There is another difficulty in the narrative itself. The stations which the Israelites are said successively to have occupied are enumerated here in a different order from Num 33:31. That the names of the stations in both passages are the same there can be no doubt; but, in Numbers, they are probably mentioned in reference to the first visit of the Hebrews during the long wandering southwards, before their return to Kadesh the second time; while here they have a reference to the second passage of the Israelites, when they again marched south, in order to compass the land of Edom. It is easy to conceive that Mosera (Hor) and the wells of Jaakan might lie in such a direction that a nomadic horde might, in different years, at one time take the former first in their way, and at another time the latter [ROBINSON].
10:710:7: Անտի չուեցին ՚ի Գադգադ, եւ ՚ի Գադգադայ յԵտակա՛յ յերկիր վտակաց ջուրց։
7 Այնտեղից չուեցին դէպի Գադգադ, Գադգադից՝ դէպի Ետակա՝ ջրի վտակների երկիրը:
7 Անկէ Գադգադ ու Գադգադէն ջուրի առուներու երկիրը՝ Ետեբաթա՝ չուեցին։
Անտի չուեցին ի Գադգադ, եւ ի Գադգադայ յԵտակա, յերկիր վտակաց ջուրց:

10:7: Անտի չուեցին ՚ի Գադգադ, եւ ՚ի Գադգադայ յԵտակա՛յ յերկիր վտակաց ջուրց։
7 Այնտեղից չուեցին դէպի Գադգադ, Գադգադից՝ դէպի Ետակա՝ ջրի վտակների երկիրը:
7 Անկէ Գադգադ ու Գադգադէն ջուրի առուներու երկիրը՝ Ետեբաթա՝ չուեցին։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: Оттуда отправились в Гудгод, из Гудгода в Иотвафу, в землю, где потоки вод.
10:7 ἐκεῖθεν εκειθεν from there ἀπῆραν απαιρω remove; take away εἰς εις into; for Γαδγαδ γαδγαδ and; even ἀπὸ απο from; away Γαδγαδ γαδγαδ into; for Ετεβαθα ετεβαθα earth; land χείμαρροι χειμαρρους water
10:7 מִ mi מִן from שָּׁ֥ם ššˌām שָׁם there נָסְע֖וּ nāsᵊʕˌû נסע pull out הַ ha הַ the גֻּדְגֹּ֑דָה gguḏgˈōḏā גִּדְגָּד Hor Haggidgad וּ û וְ and מִן־ min- מִן from הַ ha הַ the גֻּדְגֹּ֣דָה gguḏgˈōḏā גִּדְגָּד Hor Haggidgad יָטְבָ֔תָה yāṭᵊvˈāṯā יָטְבָתָה Jotbathah אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth נַֽחֲלֵי nˈaḥᵃlê נַחַל wadi מָֽיִם׃ mˈāyim מַיִם water
10:7. inde venerunt in Gadgad de quo loco profecti castrametati sunt in Ietabatha in terra aquarum atque torrentiumFrom thence they came to Gadgad, from which place they departed, and camped in Jetebatha, in a land of waters and torrents.
7. From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbathah, a land of brooks of water.
10:7. From there, they went into Gudgodah. From that place, they set out and camped at Jotbathah, in a land of waters and torrents.
10:7. From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbath, a land of rivers of waters.
From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbath, a land of rivers of waters:

7: Оттуда отправились в Гудгод, из Гудгода в Иотвафу, в землю, где потоки вод.
10:7
ἐκεῖθεν εκειθεν from there
ἀπῆραν απαιρω remove; take away
εἰς εις into; for
Γαδγαδ γαδγαδ and; even
ἀπὸ απο from; away
Γαδγαδ γαδγαδ into; for
Ετεβαθα ετεβαθα earth; land
χείμαρροι χειμαρρους water
10:7
מִ mi מִן from
שָּׁ֥ם ššˌām שָׁם there
נָסְע֖וּ nāsᵊʕˌû נסע pull out
הַ ha הַ the
גֻּדְגֹּ֑דָה gguḏgˈōḏā גִּדְגָּד Hor Haggidgad
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
גֻּדְגֹּ֣דָה gguḏgˈōḏā גִּדְגָּד Hor Haggidgad
יָטְבָ֔תָה yāṭᵊvˈāṯā יָטְבָתָה Jotbathah
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
נַֽחֲלֵי nˈaḥᵃlê נַחַל wadi
מָֽיִם׃ mˈāyim מַיִם water
10:7. inde venerunt in Gadgad de quo loco profecti castrametati sunt in Ietabatha in terra aquarum atque torrentium
From thence they came to Gadgad, from which place they departed, and camped in Jetebatha, in a land of waters and torrents.
10:7. From there, they went into Gudgodah. From that place, they set out and camped at Jotbathah, in a land of waters and torrents.
10:7. From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbath, a land of rivers of waters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
10:7 From thence they journeyed unto Gudgodah,.... Which Jarchi takes to be the same with Horhagidgad, and so do most; see Num 33:32, but Aben Ezra says it is not, but is a general name, including Zalmonah, Punon, and Oboth, places the Israelites came to after they removed from Mount Hor, where Aaron died; see Num 33:41.
and from Gudgodah to Jotbath, a land of rivers of waters; which the above writer takes to be the same with Beer, the well, Num 21:16 and by this description of it, it was a place where there was much water.
10:810:8: Յայնմ ժամանակի զատոյց Տէր զցեղն Ղեւեայ բառնալ զտապանա՛կ ուխտին Տեառն, կա՛լ առաջի Տեառն՝ պաշտել եւ աղօթս մատուցանել յանուն նորա մինչեւ ցա՛յսօր[1781]։ [1781] Ոմանք. Եւ կալ առաջի նորա պաշտել։
8 Այդ ժամանակ Տէրը Ղեւիի ցեղին առանձնացրեց, որ նրանք տանեն Տիրոջ ուխտի տապանակը, կանգնեն Տիրոջ առջեւ, ծառայեն նրան ու նրա անունով աղօթք անեն, ինչպէս որ լինում է մինչեւ այսօր:
8 Այն ատեն Տէրը Ղեւիին ցեղը զատեց, որպէս զի Տէրոջը ուխտին տապանակը կրէ, Տէրոջը առջեւ կենայ որպէս զի անոր ծառայութիւն ընէ ու անոր անունովը օրհնէ մինչեւ այսօր։
Յայնմ ժամանակի զատոյց Տէր զցեղն Ղեւեայ բառնալ զտապանակ ուխտին Տեառն, կալ առաջի Տեառն պաշտել եւ [183]աղօթս մատուցանել`` յանուն նորա մինչեւ ցայսօր:

10:8: Յայնմ ժամանակի զատոյց Տէր զցեղն Ղեւեայ բառնալ զտապանա՛կ ուխտին Տեառն, կա՛լ առաջի Տեառն՝ պաշտել եւ աղօթս մատուցանել յանուն նորա մինչեւ ցա՛յսօր[1781]։
[1781] Ոմանք. Եւ կալ առաջի նորա պաշտել։
8 Այդ ժամանակ Տէրը Ղեւիի ցեղին առանձնացրեց, որ նրանք տանեն Տիրոջ ուխտի տապանակը, կանգնեն Տիրոջ առջեւ, ծառայեն նրան ու նրա անունով աղօթք անեն, ինչպէս որ լինում է մինչեւ այսօր:
8 Այն ատեն Տէրը Ղեւիին ցեղը զատեց, որպէս զի Տէրոջը ուխտին տապանակը կրէ, Տէրոջը առջեւ կենայ որպէս զի անոր ծառայութիւն ընէ ու անոր անունովը օրհնէ մինչեւ այսօր։
zohrab-1805▾ eastern-1994▾ western am▾
10:88: В то время отделил Господь колено Левиино, чтобы носить ковчег завета Господня, предстоять пред Господом, служить Ему и благословлять именем Его, [как это продолжается] до сего дня;
10:8 ἐν εν in ἐκείνῳ εκεινος that τῷ ο the καιρῷ καιρος season; opportunity διέστειλεν διαστελλω enjoin; distinctly command κύριος κυριος lord; master τὴν ο the φυλὴν φυλη tribe τὴν ο the Λευι λευι Leuΐ; Lei αἴρειν αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master παρεστάναι παριστημι stand by; present ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master λειτουργεῖν λειτουργεω employed; minister καὶ και and; even ἐπεύχεσθαι επευχομαι in; on τῷ ο the ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
10:8 בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֗וא hˈiw הִיא she הִבְדִּ֤יל hivdˈîl בדל separate יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod הַ ha הַ the לֵּוִ֔י llēwˈî לֵוִי Levite לָ lā לְ to שֵׂ֖את śˌēṯ נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark בְּרִית־ bᵊrîṯ- בְּרִית covenant יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לַ la לְ to עֲמֹד֩ ʕᵃmˌōḏ עמד stand לִ li לְ to פְנֵ֨י fᵊnˌê פָּנֶה face יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to שָֽׁרְתֹו֙ šˈārᵊṯô שׁרת serve וּ û וְ and לְ lᵊ לְ to בָרֵ֣ךְ vārˈēḵ ברך bless בִּ bi בְּ in שְׁמֹ֔ו šᵊmˈô שֵׁם name עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
10:8. eo tempore separavit tribum Levi ut portaret arcam foederis Domini et staret coram eo in ministerio ac benediceret in nomine illius usque in praesentem diemAt that time he separated the tribe of Levi, to carry the ark of the covenant of the Lord, and to stand before him in the ministry, and to bless in his name until this present day.
8. At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day.
10:8. At that time, he separated the tribe of Levi, so that he would carry the ark of the covenant of the Lord, and stand before him in the ministry, and speak blessings in his name, even to the present day.
10:8. At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day.
At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day:

8: В то время отделил Господь колено Левиино, чтобы носить ковчег завета Господня, предстоять пред Господом, служить Ему и благословлять именем Его, [как это продолжается] до сего дня;
10:8
ἐν εν in
ἐκείνῳ εκεινος that
τῷ ο the
καιρῷ καιρος season; opportunity
διέστειλεν διαστελλω enjoin; distinctly command
κύριος κυριος lord; master
τὴν ο the
φυλὴν φυλη tribe
τὴν ο the
Λευι λευι Leuΐ; Lei
αἴρειν αιρω lift; remove
τὴν ο the
κιβωτὸν κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
παρεστάναι παριστημι stand by; present
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
λειτουργεῖν λειτουργεω employed; minister
καὶ και and; even
ἐπεύχεσθαι επευχομαι in; on
τῷ ο the
ὀνόματι ονομα name; notable
αὐτοῦ αυτος he; him
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
10:8
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֗וא hˈiw הִיא she
הִבְדִּ֤יל hivdˈîl בדל separate
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
הַ ha הַ the
לֵּוִ֔י llēwˈî לֵוִי Levite
לָ לְ to
שֵׂ֖את śˌēṯ נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
בְּרִית־ bᵊrîṯ- בְּרִית covenant
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
לַ la לְ to
עֲמֹד֩ ʕᵃmˌōḏ עמד stand
לִ li לְ to
פְנֵ֨י fᵊnˌê פָּנֶה face
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
שָֽׁרְתֹו֙ šˈārᵊṯô שׁרת serve
וּ û וְ and
לְ lᵊ לְ to
בָרֵ֣ךְ vārˈēḵ ברך bless
בִּ bi בְּ in
שְׁמֹ֔ו šᵊmˈô שֵׁם name
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
10:8. eo tempore separavit tribum Levi ut portaret arcam foederis Domini et staret coram eo in ministerio ac benediceret in nomine illius usque in praesentem diem
At that time he separated the tribe of Levi, to carry the ark of the covenant of the Lord, and to stand before him in the ministry, and to bless in his name until this present day.
10:8. At that time, he separated the tribe of Levi, so that he would carry the ark of the covenant of the Lord, and stand before him in the ministry, and speak blessings in his name, even to the present day.
10:8. At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: примыкают непосредственно к 1–5: ст. Выражение «в то время» не может означать момента стояния евреев в местностях, указанных в 6–7: ст.: выделение колена Левия для служения при скинии последовало до выступления от Синая и смерти Аарона.
Albert Barnes: Notes on the Bible - 1834
10:8
At that time - i. e., that of the encampment at Sinai, as the words also import in Deu 10:1. Throughout the passage the time of the important events at Sinai is kept in view; it is Rev_erted to as each incident is brought forward by Moses, alluded to sufficiently for his purpose, and dismissed.
Moses is evidently here speaking of the election by God of the tribe of Levi at large, priests and others also, for His own service.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: time the Lord: exo 29:1-37; Lev 8:9; Num 1:47-53, Num 3:1-4:49, 8:1-26, Num 16:9, Num 16:10, Num 18:1-32; Joh 15:16; Act 13:2; Rom 1:1; Co2 6:17; Gal 1:15
bear: Num 3:31, Num 4:15; Kg1 8:3, Kg1 8:4, Kg1 8:6; Ch1 15:12-15, Ch1 15:26, Ch1 23:26; Ch2 5:4, Ch2 5:5
to stand: Deu 18:5; Ch2 29:11; Psa 134:2, Psa 135:2; Jer 15:19; Eze 44:11, Eze 44:15; Rom 12:7
to bless: Deu 21:5; Lev 9:22; Num 6:23-26; Ch2 30:27
Carl Friedrich Keil and Franz Delitzsch
10:8
In Deut 10:8, Moses returns to the form of an address again, and refers to the separation of the tribe of Levi for the holy service, as a manifestation of mercy on the part of the Lord towards Israel. The expression "at that time" is not to be understood as relating to the time of Aaron's death in the fortieth year of the march, in which Knobel finds a contradiction to the other books. It refers quite generally, as in Deut 9:20 and Deut 10:1, to the time of which Moses is speaking here, viz., the time when the covenant was restored at Sinai. The appointment of the tribe of Levi for service at the sanctuary took place in connection with the election of Aaron and his sons to the priesthood (Ex 28 and 29), although their call to this service, instead of the first-born of Israel, was not carried out till the numbering and mustering of the people (Num 1:49., Deut 4:17., Deut 8:6.). Moses is speaking here of the election of the whole of the tribe of Levi, including the priests (Aaron and his sons), as is very evident from the account of their service. It is true that the carrying of the ark upon the march through the desert was the business of the (non-priestly) Levites, viz., the Kohathites (Num 4:4.); but on solemn occasions the priests had to carry it (cf. Josh 3:3, Josh 3:6, Josh 3:8; Josh 6:6; 3Kings 8:3.). "Standing before the Lord, to serve Him, and to bless in His name," was exclusively the business of the priests (cf. Deut 18:5; Deut 21:5, and Num 6:23.), whereas the Levites were only assistants of the priests in their service (see at Deut 18:7). This tribe therefore received no share and possession with the other tribes, as was already laid down in Num 18:20 with reference to the priests, and in Num 18:24 with regard to all the Levites; to which passages the words "as the Lord thy God promised him" refer. - Lastly, in Deut 10:10, Deut 10:11, Moses sums up the result of his intercession in the words, "And I stood upon the mount as the first days, forty days (a resumption of Deut 9:18 and Deut 9:25); and the Lord hearkened to me this time also (word for word, as in Deut 9:19). "Jehovah would not destroy thee (Israel)." Therefore He commanded Moses to arise to depart before the people, i.e., as leader of the people to command and superintend their removal and march. In form, this command is connected with Ex 34:1; but Moses refers here not only to that word of the Lord with the limitation added there in Ex 34:2, but to the ultimate, full, and unconditional assurance of God, in which the Lord Himself promised to go with His people and bring them to Canaan (Ex 34:14.).
Geneva 1599
10:8 At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to (d) minister unto him, and to bless in his name, unto this day.
(d) That is, to offer sacrifice, and to declare the Law to the people.
John Gill
10:8 At that time the Lord separated the tribe of Levi,.... Not at the time that Moses came down from the mount with the tables of the law, but some considerable time after, even after the tabernacle was erected; nor at the time that Aaron died, and Eleazar succeeded him, but many years before that; unless there was a fresh separation of them, or a renewal of it when Eleazar became high priest in his father's stead; and so that being mentioned is the reason of its being repeated here:
to bear the ark of the covenant of the Lord; even that into which the law, sometimes called the covenant, was put, and therefore here called the ark of the covenant: when this was carried from place to place, as it was especially in the wilderness, it was the business of the Levites to bear it, particularly the Kohathites; Num 3:31,
to stand before the Lord to minister unto him; that is, to his priests, in the tabernacle, and to keep and guard that:
and to bless in his name unto this day; not to bless the people, which was the work of the priest, but to sing praise in the name of the Lord, to give thanks unto him, and bless and praise him.
John Wesley
10:8 At that time - About that time, that is, when I was come down from the mount, as was said, Deut 10:5. To stand before the Lord - A phrase used concerning the prophets, 3Kings 17:1, 3Kings 18:15, this being the posture of ministers. Hence the angels are said to stand, 2Chron 18:18; Lk 1:19. To bless - The people, by performance of those holy ministrations for the people, and giving those instructions to them, to which God's blessing was promised; and this they did in God's name, that is, by command, and commission from him.
10:910:9: Վասն այնորիկ ո՛չ գոյ Ղեւտացւոցն բաժին եւ ժառանգութիւն ՚ի մէջ եղբարց իւրեանց. զի Տէր ինքնի՛ն է մասն եւ ժառանգութիւն նոցա՝ որպէս եւ ասաց նոցա[1782]։ [1782] Ոմանք. Բաժին ժառանգութեան ՚ի մէջ... ինքնին է ժառանգութիւն նոցա։
9 Այդ իսկ պատճառով ղեւտացիներն իրենց եղբայրների մէջ բաժին ու ժառանգութիւն չունեն, քանի որ Տէրն ինքն է նրանց բաժինն ու ժառանգութիւնը, ինչպէս որ ասաց նրանց:
9 Այս պատճառով Ղեւի իր եղբայրներուն հետ բաժին ու ժառանգութիւն պիտի չունենայ։ Անոր ժառանգութիւնը Տէրն է, ինչպէս քու Տէր Աստուածդ անոր ըսաւ։)
Վասն այնորիկ ոչ գոյ Ղեւտացւոցն բաժին եւ ժառանգութիւն ի մէջ եղբարց իւրեանց, զի Տէր ինքնին է մասն եւ ժառանգութիւն նոցա, որպէս եւ ասաց [184]նոցա:

10:9: Վասն այնորիկ ո՛չ գոյ Ղեւտացւոցն բաժին եւ ժառանգութիւն ՚ի մէջ եղբարց իւրեանց. զի Տէր ինքնի՛ն է մասն եւ ժառանգութիւն նոցա՝ որպէս եւ ասաց նոցա[1782]։
[1782] Ոմանք. Բաժին ժառանգութեան ՚ի մէջ... ինքնին է ժառանգութիւն նոցա։
9 Այդ իսկ պատճառով ղեւտացիներն իրենց եղբայրների մէջ բաժին ու ժառանգութիւն չունեն, քանի որ Տէրն ինքն է նրանց բաժինն ու ժառանգութիւնը, ինչպէս որ ասաց նրանց:
9 Այս պատճառով Ղեւի իր եղբայրներուն հետ բաժին ու ժառանգութիւն պիտի չունենայ։ Անոր ժառանգութիւնը Տէրն է, ինչպէս քու Տէր Աստուածդ անոր ըսաւ։)
zohrab-1805▾ eastern-1994▾ western am▾
10:99: потому нет левиту части и удела с братьями его: Сам Господь есть удел его, как говорил ему Господь, Бог твой.
10:9 διὰ δια through; because of τοῦτο ουτος this; he οὐκ ου not ἔστιν ειμι be τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis μερὶς μερις portion καὶ και and; even κλῆρος κληρος lot; allotment ἐν εν in τοῖς ο the ἀδελφοῖς αδελφος brother αὐτῶν αυτος he; him κύριος κυριος lord; master αὐτὸς αυτος he; him κλῆρος κληρος lot; allotment αὐτοῦ αυτος he; him καθὰ καθα just as εἶπεν επω say; speak αὐτῷ αυτος he; him
10:9 עַל־ ʕal- עַל upon כֵּ֞ן kˈēn כֵּן thus לֹֽא־ lˈō- לֹא not הָיָ֧ה hāyˈā היה be לְ lᵊ לְ to לֵוִ֛י lēwˈî לֵוִי Levi חֵ֥לֶק ḥˌēleq חֵלֶק share וְ wᵊ וְ and נַחֲלָ֖ה naḥᵃlˌā נַחֲלָה heritage עִם־ ʕim- עִם with אֶחָ֑יו ʔeḥˈāʸw אָח brother יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH ה֣וּא hˈû הוּא he נַחֲלָתֹ֔ו naḥᵃlāṯˈô נַחֲלָה heritage כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֛ר dibbˈer דבר speak יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) לֹֽו׃ lˈô לְ to
10:9. quam ob rem non habuit Levi partem neque possessionem cum fratribus suis quia ipse Dominus possessio eius est sicut promisit ei Dominus Deus tuusWherefore Levi hath no part nor possession with his brethren: because the Lord himself is his possession, as the Lord thy God promised him.
9. Wherefore Levi hath no portion nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God spake unto him.)
10:9. As a result, Levi has no portion or possession with his brothers. For the Lord himself is his possession, just as the Lord your God promised him.
10:9. Wherefore Levi hath no part nor inheritance with his brethren; the LORD [is] his inheritance, according as the LORD thy God promised him.
Wherefore Levi hath no part nor inheritance with his brethren; the LORD [is] his inheritance, according as the LORD thy God promised him:

9: потому нет левиту части и удела с братьями его: Сам Господь есть удел его, как говорил ему Господь, Бог твой.
10:9
διὰ δια through; because of
τοῦτο ουτος this; he
οὐκ ου not
ἔστιν ειμι be
τοῖς ο the
Λευίταις λευιτης Leuΐtēs; Leitis
μερὶς μερις portion
καὶ και and; even
κλῆρος κληρος lot; allotment
ἐν εν in
τοῖς ο the
ἀδελφοῖς αδελφος brother
αὐτῶν αυτος he; him
κύριος κυριος lord; master
αὐτὸς αυτος he; him
κλῆρος κληρος lot; allotment
αὐτοῦ αυτος he; him
καθὰ καθα just as
εἶπεν επω say; speak
αὐτῷ αυτος he; him
10:9
עַל־ ʕal- עַל upon
כֵּ֞ן kˈēn כֵּן thus
לֹֽא־ lˈō- לֹא not
הָיָ֧ה hāyˈā היה be
לְ lᵊ לְ to
לֵוִ֛י lēwˈî לֵוִי Levi
חֵ֥לֶק ḥˌēleq חֵלֶק share
וְ wᵊ וְ and
נַחֲלָ֖ה naḥᵃlˌā נַחֲלָה heritage
עִם־ ʕim- עִם with
אֶחָ֑יו ʔeḥˈāʸw אָח brother
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
ה֣וּא hˈû הוּא he
נַחֲלָתֹ֔ו naḥᵃlāṯˈô נַחֲלָה heritage
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֛ר dibbˈer דבר speak
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
לֹֽו׃ lˈô לְ to
10:9. quam ob rem non habuit Levi partem neque possessionem cum fratribus suis quia ipse Dominus possessio eius est sicut promisit ei Dominus Deus tuus
Wherefore Levi hath no part nor possession with his brethren: because the Lord himself is his possession, as the Lord thy God promised him.
10:9. As a result, Levi has no portion or possession with his brothers. For the Lord himself is his possession, just as the Lord your God promised him.
10:9. Wherefore Levi hath no part nor inheritance with his brethren; the LORD [is] his inheritance, according as the LORD thy God promised him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: Deu 18:1, Deu 18:2; Num 18:20-24, Num 26:62; Jos 14:3; Eze 44:28
Geneva 1599
10:9 Wherefore Levi hath no part nor (e) inheritance with his brethren; the LORD [is] his inheritance, according as the LORD thy God promised him.
(e) So God turned the curse of Jacob to a blessing (Gen 49:7).
John Gill
10:9 Wherefore Levi hath no part nor inheritance with his brethren,.... In the division of the land of Canaan, because being separated to the service of the sanctuary, he had no leisure to plough and sow, as Jarchi observes:
the Lord is his inheritance, as the Lord thy God promised him; not in a spiritual sense, for so the Lord was an inheritance and portion of other Israelites; though these being taken off of worldly employments, and devoted to sanctuary service, might have more communion with God than others; but in a temporal sense, provision being made particularly by tithes, which were the Lord's, for their maintenance; and so the Targums of Onkelos and Jonathan paraphrase the words;"gifts which the Lord gave him are his inheritance;''see Num 18:20.
John Wesley
10:9 The Lord is his inheritance - That is, the Lord's portion, namely, tithes and offerings, which belong to God, are given by him to the Levites for their subsistence, from generation to generation.
10:1010:10: Եւ ես կացի ՚ի լերինն զքառասուն տիւ եւ զքառասուն գիշեր. եւ լուաւ ինձ Տէր ՚ի ժամանակին յայնմիկ. եւ ո՛չ կամեցաւ սատակել զձեզ։
10 Քառասուն օր, քառասուն գիշեր ես մնացի լերան վրայ, եւ Տէրն ինձ լսեց այս անգամ էլ ու չուզեց կոտորել ձեզ:
10 «Ես նախորդին նման քառասուն օր ու քառասուն գիշեր լերանը վրայ կեցայ ու Տէրը այս անգամին ալ ինծի մտիկ ընելով չուզեց քեզ կորսնցնել։
Եւ ես կացի ի լերինն[185] զքառասուն տիւ եւ զքառասուն գիշեր, եւ լուաւ ինձ Տէր ի ժամանակին յայնմիկ, եւ ոչ կամեցաւ սատակել զձեզ:

10:10: Եւ ես կացի ՚ի լերինն զքառասուն տիւ եւ զքառասուն գիշեր. եւ լուաւ ինձ Տէր ՚ի ժամանակին յայնմիկ. եւ ո՛չ կամեցաւ սատակել զձեզ։
10 Քառասուն օր, քառասուն գիշեր ես մնացի լերան վրայ, եւ Տէրն ինձ լսեց այս անգամ էլ ու չուզեց կոտորել ձեզ:
10 «Ես նախորդին նման քառասուն օր ու քառասուն գիշեր լերանը վրայ կեցայ ու Տէրը այս անգամին ալ ինծի մտիկ ընելով չուզեց քեզ կորսնցնել։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: И пробыл я на горе, как и в прежнее время, сорок дней и сорок ночей; и послушал меня Господь и на сей раз, [и] не восхотел Господь погубить тебя;
10:10 κἀγὼ καγω and I εἱστήκειν ιστημι stand; establish ἐν εν in τῷ ο the ὄρει ορος mountain; mount τεσσαράκοντα τεσσαρακοντα forty ἡμέρας ημερα day καὶ και and; even τεσσαράκοντα τεσσαρακοντα forty νύκτας νυξ night καὶ και and; even εἰσήκουσεν εισακουω heed; listen to κύριος κυριος lord; master ἐμοῦ εμου my καὶ και and; even ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity τούτῳ ουτος this; he καὶ και and; even οὐκ ου not ἠθέλησεν θελω determine; will κύριος κυριος lord; master ἐξολεθρεῦσαι εξολοθρευω utterly ruin ὑμᾶς υμας you
10:10 וְ wᵊ וְ and אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i עָמַ֣דְתִּי ʕāmˈaḏtî עמד stand בָ vā בְּ in † הַ the הָ֗ר hˈār הַר mountain כַּ ka כְּ as † הַ the יָּמִים֙ yyāmîm יֹום day הָ hā הַ the רִ֣אשֹׁנִ֔ים rˈišōnˈîm רִאשֹׁון first אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four יֹ֔ום yˈôm יֹום day וְ wᵊ וְ and אַרְבָּעִ֖ים ʔarbāʕˌîm אַרְבַּע four לָ֑יְלָה lˈāyᵊlā לַיְלָה night וַ wa וְ and יִּשְׁמַ֨ע yyišmˌaʕ שׁמע hear יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֔י ʔēlˈay אֶל to גַּ֚ם ˈgam גַּם even בַּ ba בְּ in † הַ the פַּ֣עַם ppˈaʕam פַּעַם foot הַ ha הַ the הִ֔וא hˈiw הִיא she לֹא־ lō- לֹא not אָבָ֥ה ʔāvˌā אבה want יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הַשְׁחִיתֶֽךָ׃ hašḥîṯˈeḵā שׁחת destroy
10:10. ego autem steti in monte sicut prius quadraginta diebus ac noctibus exaudivitque me Dominus etiam hac vice et te perdere noluitAnd I stood in the mount, as before, forty days and nights: and the Lord heard me this time also, and would not destroy thee.
10. And I stayed in the mount, as at the first time, forty days and forty nights: and the LORD hearkened unto me that time also; the LORD would not destroy thee.
10:10. Then I stood on the mountain, as before, for forty days and nights. And the Lord heeded me at this time also, and he was not willing to destroy you.
10:10. And I stayed in the mount, according to the first time, forty days and forty nights; and the LORD hearkened unto me at that time also, [and] the LORD would not destroy thee.
And I stayed in the mount, according to the first time, forty days and forty nights; and the LORD hearkened unto me at that time also, [and] the LORD would not destroy thee:

10: И пробыл я на горе, как и в прежнее время, сорок дней и сорок ночей; и послушал меня Господь и на сей раз, [и] не восхотел Господь погубить тебя;
10:10
κἀγὼ καγω and I
εἱστήκειν ιστημι stand; establish
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
τεσσαράκοντα τεσσαρακοντα forty
ἡμέρας ημερα day
καὶ και and; even
τεσσαράκοντα τεσσαρακοντα forty
νύκτας νυξ night
καὶ και and; even
εἰσήκουσεν εισακουω heed; listen to
κύριος κυριος lord; master
ἐμοῦ εμου my
καὶ και and; even
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
τούτῳ ουτος this; he
καὶ και and; even
οὐκ ου not
ἠθέλησεν θελω determine; will
κύριος κυριος lord; master
ἐξολεθρεῦσαι εξολοθρευω utterly ruin
ὑμᾶς υμας you
10:10
וְ wᵊ וְ and
אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i
עָמַ֣דְתִּי ʕāmˈaḏtî עמד stand
בָ בְּ in
הַ the
הָ֗ר hˈār הַר mountain
כַּ ka כְּ as
הַ the
יָּמִים֙ yyāmîm יֹום day
הָ הַ the
רִ֣אשֹׁנִ֔ים rˈišōnˈîm רִאשֹׁון first
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
יֹ֔ום yˈôm יֹום day
וְ wᵊ וְ and
אַרְבָּעִ֖ים ʔarbāʕˌîm אַרְבַּע four
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
וַ wa וְ and
יִּשְׁמַ֨ע yyišmˌaʕ שׁמע hear
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֵלַ֔י ʔēlˈay אֶל to
גַּ֚ם ˈgam גַּם even
בַּ ba בְּ in
הַ the
פַּ֣עַם ppˈaʕam פַּעַם foot
הַ ha הַ the
הִ֔וא hˈiw הִיא she
לֹא־ lō- לֹא not
אָבָ֥ה ʔāvˌā אבה want
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הַשְׁחִיתֶֽךָ׃ hašḥîṯˈeḵā שׁחת destroy
10:10. ego autem steti in monte sicut prius quadraginta diebus ac noctibus exaudivitque me Dominus etiam hac vice et te perdere noluit
And I stood in the mount, as before, forty days and nights: and the Lord heard me this time also, and would not destroy thee.
10:10. Then I stood on the mountain, as before, for forty days and nights. And the Lord heeded me at this time also, and he was not willing to destroy you.
10:10. And I stayed in the mount, according to the first time, forty days and forty nights; and the LORD hearkened unto me at that time also, [and] the LORD would not destroy thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Исх ХХХII:31–34; XXXIII:1–3; XXXIV:8–11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: I stayed: Deu 9:18, Deu 9:25; Exo 24:18, Exo 34:28
first time: or, former days
the Lord hearkened: Deu 3:23-27, Deu 9:19; Exo 32:14, Exo 32:33, Exo 32:34, Exo 33:17; Mat 27:42
John Gill
10:10 And I stayed in the mount, according to the first time, forty days and forty nights,.... Which is to be connected with Deut 10:6 and relates what passed before he came down from the mount with the two tables; as that he stayed there as long as he did when he received the first tables, and fasted also as long as he did then; see Ex 34:28.
and the Lord hearkened unto me at that time also; to his prayer on the behalf of the people:
and the Lord would not destroy thee; though he had threatened it, and their sin had deserved it.
Robert Jamieson, A. R. Fausset and David Brown
10:10 Moses here resumes his address, and having made a passing allusion to the principal events in their history, concludes by exhorting them to fear the Lord and serve Him faithfully.
10:1110:11: Եւ ասէ ցիս Տէր. Գնա՛ չուեա՛ առաջի ժողովրդեանդ այդորիկ. եւ մտցե՛ն եւ ժառանգեսցեն զերկիրն զոր երդուայ հարցն դոցա տա՛լ դոցա[1783]։[1783] Ոմանք. Գնա՛ չուեա՛ դու առա՛՛... հարցն նոցա տալ նոցա։
11 Տէրն ինձ ասաց. “Գնա՛, քայլի՛ր քո այդ ժողովրդի առջեւից, որպէսզի նրանք մտնեն ու ժառանգեն այն երկիրը, որ երդումով խոստացայ տալ նրանց հայրերին”»:
11 Տէրը ինծի ըսաւ. ‘Ելի՛ր ու ժողովուրդին առջեւէն չուէ՛, որպէս զի մտնեն ու ժառանգեն այն երկիրը, որ երդումով անոնց հայրերուն խոստացայ, անոնց տալ’։
Եւ ասէ ցիս Տէր. Գնա չուեա առաջի ժողովրդեանդ այդորիկ, եւ մտցեն եւ ժառանգեսցեն զերկիրն զոր երդուայ հարցն դոցա տալ դոցա:

10:11: Եւ ասէ ցիս Տէր. Գնա՛ չուեա՛ առաջի ժողովրդեանդ այդորիկ. եւ մտցե՛ն եւ ժառանգեսցեն զերկիրն զոր երդուայ հարցն դոցա տա՛լ դոցա[1783]։
[1783] Ոմանք. Գնա՛ չուեա՛ դու առա՛՛... հարցն նոցա տալ նոցա։
11 Տէրն ինձ ասաց. “Գնա՛, քայլի՛ր քո այդ ժողովրդի առջեւից, որպէսզի նրանք մտնեն ու ժառանգեն այն երկիրը, որ երդումով խոստացայ տալ նրանց հայրերին”»:
11 Տէրը ինծի ըսաւ. ‘Ելի՛ր ու ժողովուրդին առջեւէն չուէ՛, որպէս զի մտնեն ու ժառանգեն այն երկիրը, որ երդումով անոնց հայրերուն խոստացայ, անոնց տալ’։
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: и сказал мне Господь: встань, пойди в путь пред народом [сим]; пусть они пойдут и овладеют землею, которую Я клялся отцам их дать им.
10:11 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me βάδιζε βαδιζω remove; take away ἐναντίον εναντιον next to; before τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he καὶ και and; even εἰσπορευέσθωσαν εισπορευομαι intrude; travel into καὶ και and; even κληρονομείτωσαν κληρονομεω inherit; heir τὴν ο the γῆν γη earth; land ἣν ος who; what ὤμοσα ομνυω swear τοῖς ο the πατράσιν πατηρ father αὐτῶν αυτος he; him δοῦναι διδωμι give; deposit αὐτοῖς αυτος he; him
10:11 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלַ֔י ʔēlˈay אֶל to ק֛וּם qˈûm קום arise לֵ֥ךְ lˌēḵ הלך walk לְ lᵊ לְ to מַסַּ֖ע massˌaʕ מַסַּע breaking לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הָ hā הַ the עָ֑ם ʕˈām עַם people וְ wᵊ וְ and יָבֹ֨אוּ֙ yāvˈōʔû בוא come וְ wᵊ וְ and יִֽרְשׁ֣וּ yˈiršˈû ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִשְׁבַּ֥עְתִּי nišbˌaʕtî שׁבע swear לַ la לְ to אֲבֹתָ֖ם ʔᵃvōṯˌām אָב father לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give לָהֶֽם׃ פ lāhˈem . f לְ to
10:11. dixitque mihi vade et praecede populum ut ingrediatur et possideat terram quam iuravi patribus eorum ut traderem eisAnd he said to me: Go, and walk before the people, that they may enter, and possess the land, which I swore to their fathers that I would give them.
11. And the LORD said unto me, Arise, take thy journey before the people; and they shall go in and possess the land, which I sware unto their fathers to give unto them.
10:11. And he said to me: ‘Go forth and walk before the people, so that they may enter and possess the land, which I swore to their fathers that I would deliver to them.’
10:11. And the LORD said unto me, Arise, take [thy] journey before the people, that they may go in and possess the land, which I sware unto their fathers to give unto them.
And the LORD said unto me, Arise, take [thy] journey before the people, that they may go in and possess the land, which I sware unto their fathers to give unto them:

11: и сказал мне Господь: встань, пойди в путь пред народом [сим]; пусть они пойдут и овладеют землею, которую Я клялся отцам их дать им.
10:11
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
βάδιζε βαδιζω remove; take away
ἐναντίον εναντιον next to; before
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
καὶ και and; even
εἰσπορευέσθωσαν εισπορευομαι intrude; travel into
καὶ και and; even
κληρονομείτωσαν κληρονομεω inherit; heir
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ὤμοσα ομνυω swear
τοῖς ο the
πατράσιν πατηρ father
αὐτῶν αυτος he; him
δοῦναι διδωμι give; deposit
αὐτοῖς αυτος he; him
10:11
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֔י ʔēlˈay אֶל to
ק֛וּם qˈûm קום arise
לֵ֥ךְ lˌēḵ הלך walk
לְ lᵊ לְ to
מַסַּ֖ע massˌaʕ מַסַּע breaking
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הָ הַ the
עָ֑ם ʕˈām עַם people
וְ wᵊ וְ and
יָבֹ֨אוּ֙ yāvˈōʔû בוא come
וְ wᵊ וְ and
יִֽרְשׁ֣וּ yˈiršˈû ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִשְׁבַּ֥עְתִּי nišbˌaʕtî שׁבע swear
לַ la לְ to
אֲבֹתָ֖ם ʔᵃvōṯˌām אָב father
לָ לְ to
תֵ֥ת ṯˌēṯ נתן give
לָהֶֽם׃ פ lāhˈem . f לְ to
10:11. dixitque mihi vade et praecede populum ut ingrediatur et possideat terram quam iuravi patribus eorum ut traderem eis
And he said to me: Go, and walk before the people, that they may enter, and possess the land, which I swore to their fathers that I would give them.
10:11. And he said to me: ‘Go forth and walk before the people, so that they may enter and possess the land, which I swore to their fathers that I would deliver to them.’
10:11. And the LORD said unto me, Arise, take [thy] journey before the people, that they may go in and possess the land, which I sware unto their fathers to give unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: Arise: Exo 32:34, Exo 33:1
take thy: Heb. go in
John Gill
10:11 And the Lord said unto me, arise, take thy journey before the people,.... Here Moses goes on with his relation of things at Mount Sinai, how that upon his supplication for the people, on account of the destruction they were threatened with for their idolatry, the Lord was graciously pleased not only to hear him and forgive the people, but ordered him to go before them, and lead them on towards the land of Canaan he had promised them, Ex 32:34,
that they may go in and possess the land, which I sware unto their fathers to give unto them; and which had it not been for their later murmurings and rebellions, they had been in the possession of it in a little time, especially after their departure from Sinai.
John Wesley
10:11 Take thy journey before the people - 'Twas fit that he who had saved them from ruin by his intercession, should have the conduct and command of them. And herein he was a type of Christ, who, as he ever lives to make intercession for us, so has all power in heaven and in earth.
10:1210:12: Եւ արդ՝ Իսրայէլ, զի՞նչ խնդրէ ՚ի քէն Տէր Աստուած քո. այլ երկնչե՛լ ՚ի Տեառնէ Աստուծոյ քումմէ. եւ գնա՛լ յամենայն ճանապարհս նորա, եւ սիրե՛լ զնա. եւ պաշտե՛լ զՏէր Աստուած քո յամենայն սրտէ քումմէ, եւ յամենայն անձնէ քումմէ[1784]. [1784] Ոմանք. Յամենայն ՚ի ճանապարհս նորա։
12 «Արդ, Իսրայէ՛լ, ի՞նչ է պահանջում քեզանից քո Տէր Աստուածը. միայն այն, որ երկնչես քո Տէր Աստծուց, ընթանաս նրա ցոյց տուած ճանապարհներով, սիրես նրան ու պաշտես քո Տէր Աստծուն քո ամբողջ սրտով, քո ամբողջ էութեամբ,
12 Ուրեմն, ո՛վ Իսրայէլ, քու Տէր Աստուածդ քեզմէ ի՞նչ կը պահանջէ։ Միայն քու Տէր Աստուծմէդ վախնալ, իր ճամբաներուն մէջ քալել եւ զինք սիրել։ Նաեւ քու բոլոր սրտովդ ու բոլոր հոգիովդ քու Տէր Աստուածդ պաշտել
Եւ արդ, Իսրայէլ, զի՞նչ խնդրէ ի քէն Տէր Աստուած քո. այլ երկնչել ի Տեառնէ Աստուծոյ քումմէ, եւ գնալ յամենայն ի ճանապարհս նորա եւ սիրել զնա եւ պաշտել զՏէր Աստուած քո յամենայն սրտէ քումմէ եւ յամենայն անձնէ քումմէ:

10:12: Եւ արդ՝ Իսրայէլ, զի՞նչ խնդրէ ՚ի քէն Տէր Աստուած քո. այլ երկնչե՛լ ՚ի Տեառնէ Աստուծոյ քումմէ. եւ գնա՛լ յամենայն ճանապարհս նորա, եւ սիրե՛լ զնա. եւ պաշտե՛լ զՏէր Աստուած քո յամենայն սրտէ քումմէ, եւ յամենայն անձնէ քումմէ[1784].
[1784] Ոմանք. Յամենայն ՚ի ճանապարհս նորա։
12 «Արդ, Իսրայէ՛լ, ի՞նչ է պահանջում քեզանից քո Տէր Աստուածը. միայն այն, որ երկնչես քո Տէր Աստծուց, ընթանաս նրա ցոյց տուած ճանապարհներով, սիրես նրան ու պաշտես քո Տէր Աստծուն քո ամբողջ սրտով, քո ամբողջ էութեամբ,
12 Ուրեմն, ո՛վ Իսրայէլ, քու Տէր Աստուածդ քեզմէ ի՞նչ կը պահանջէ։ Միայն քու Տէր Աստուծմէդ վախնալ, իր ճամբաներուն մէջ քալել եւ զինք սիրել։ Նաեւ քու բոլոր սրտովդ ու բոլոր հոգիովդ քու Տէր Աստուածդ պաշտել
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: Итак, Израиль, чего требует от тебя Господь, Бог твой? Того только, чтобы ты боялся Господа, Бога твоего, ходил всеми путями Его, и любил Его, и служил Господу, Богу твоему, от всего сердца твоего и от всей души твоей,
10:12 καὶ και and; even νῦν νυν now; present Ισραηλ ισραηλ.1 Israel τί τις.1 who?; what? κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your αἰτεῖται αιτεω ask παρὰ παρα from; by σοῦ σου of you; your ἀλλ᾿ αλλα but ἢ η or; than φοβεῖσθαι φοβεω afraid; fear κύριον κυριος lord; master τὸν ο the θεόν θεος God σου σου of you; your πορεύεσθαι πορευομαι travel; go ἐν εν in πάσαις πας all; every ταῖς ο the ὁδοῖς οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even ἀγαπᾶν αγαπαω love αὐτὸν αυτος he; him καὶ και and; even λατρεύειν λατρευω employed by κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your ἐξ εκ from; out of ὅλης ολος whole; wholly τῆς ο the καρδίας καρδια heart σου σου of you; your καὶ και and; even ἐξ εκ from; out of ὅλης ολος whole; wholly τῆς ο the ψυχῆς ψυχη soul σου σου of you; your
10:12 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel מָ֚ה ˈmā מָה what יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) שֹׁאֵ֖ל šōʔˌēl שׁאל ask מֵ mē מִן from עִמָּ֑ךְ ʕimmˈāḵ עִם with כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if לְ֠ lᵊ לְ to יִרְאָה yirʔˌā ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לָ lā לְ to לֶ֤כֶת lˈeḵeṯ הלך walk בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole דְּרָכָיו֙ dᵊrāḵāʸw דֶּרֶךְ way וּ û וְ and לְ lᵊ לְ to אַהֲבָ֣ה ʔahᵃvˈā אהב love אֹתֹ֔ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and לַֽ lˈa לְ to עֲבֹד֙ ʕᵃvˌōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
10:12. et nunc Israhel quid Dominus Deus tuus petit a te nisi ut timeas Dominum Deum tuum et ambules in viis eius et diligas eum ac servias Domino Deo tuo in toto corde tuo et in tota anima tuaAnd now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God, and walk in his ways, and love him, and serve the Lord thy God, with all thy heart, and with all thy soul:
12. And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul,
10:12. And now, O Israel, what does the Lord your God require of you? Only that you fear the Lord your God, and walk in his ways, and love him, and serve the Lord your God with your whole heart and with your whole soul,
10:12. And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul,
And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul:

12: Итак, Израиль, чего требует от тебя Господь, Бог твой? Того только, чтобы ты боялся Господа, Бога твоего, ходил всеми путями Его, и любил Его, и служил Господу, Богу твоему, от всего сердца твоего и от всей души твоей,
10:12
καὶ και and; even
νῦν νυν now; present
Ισραηλ ισραηλ.1 Israel
τί τις.1 who?; what?
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
αἰτεῖται αιτεω ask
παρὰ παρα from; by
σοῦ σου of you; your
ἀλλ᾿ αλλα but
η or; than
φοβεῖσθαι φοβεω afraid; fear
κύριον κυριος lord; master
τὸν ο the
θεόν θεος God
σου σου of you; your
πορεύεσθαι πορευομαι travel; go
ἐν εν in
πάσαις πας all; every
ταῖς ο the
ὁδοῖς οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
ἀγαπᾶν αγαπαω love
αὐτὸν αυτος he; him
καὶ και and; even
λατρεύειν λατρευω employed by
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
ἐξ εκ from; out of
ὅλης ολος whole; wholly
τῆς ο the
καρδίας καρδια heart
σου σου of you; your
καὶ και and; even
ἐξ εκ from; out of
ὅλης ολος whole; wholly
τῆς ο the
ψυχῆς ψυχη soul
σου σου of you; your
10:12
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מָ֚ה ˈmā מָה what
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
שֹׁאֵ֖ל šōʔˌēl שׁאל ask
מֵ מִן from
עִמָּ֑ךְ ʕimmˈāḵ עִם with
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
לְ֠ lᵊ לְ to
יִרְאָה yirʔˌā ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
לָ לְ to
לֶ֤כֶת lˈeḵeṯ הלך walk
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
דְּרָכָיו֙ dᵊrāḵāʸw דֶּרֶךְ way
וּ û וְ and
לְ lᵊ לְ to
אַהֲבָ֣ה ʔahᵃvˈā אהב love
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
וְ wᵊ וְ and
לַֽ lˈa לְ to
עֲבֹד֙ ʕᵃvˌōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
10:12. et nunc Israhel quid Dominus Deus tuus petit a te nisi ut timeas Dominum Deum tuum et ambules in viis eius et diligas eum ac servias Domino Deo tuo in toto corde tuo et in tota anima tua
And now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God, and walk in his ways, and love him, and serve the Lord thy God, with all thy heart, and with all thy soul:
10:12. And now, O Israel, what does the Lord your God require of you? Only that you fear the Lord your God, and walk in his ways, and love him, and serve the Lord your God with your whole heart and with your whole soul,
10:12. And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12: Exhortation to Obedience.B. C. 1451.
12 And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul, 13 To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good? 14 Behold, the heaven and the heaven of heavens is the LORD's thy God, the earth also, with all that therein is. 15 Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day. 16 Circumcise therefore the foreskin of your heart, and be no more stiffnecked. 17 For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward: 18 He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment. 19 Love ye therefore the stranger: for ye were strangers in the land of Egypt. 20 Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name. 21 He is thy praise, and he is thy God, that hath done for thee these great and terrible things, which thine eyes have seen. 22 Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude.
Here is a most pathetic exhortation to obedience, inferred from the premises, and urged with very powerful arguments and a great deal of persuasive rhetoric. Moses brings it in like an orator, with an appeal to his auditors And now, Israel, what doth the Lord thy God require of thee? v. 12. Ask what he requires; as David (Ps. cxvi. 12), What shall I render? When we have received mercy from God it becomes us to enquire what returns we shall make to him. Consider what he requires, and you will find it is nothing but what is highly just and reasonable in itself and of unspeakable benefit and advantage to you. Let us see here what he does require, and what abundant reason there is why we should do what he requires.
I. We are here most plainly directed in our duty to God, to our neighbour, and to ourselves.
1. We are here taught our duty to God, both in the dispositions and affections of our souls and in the actions of our lives, our principles and our practices. (1.) We must fear the Lord our God, v. 12, and again v. 20. We must adore his majesty, acknowledge his authority, stand in awe of his power, and dread his wrath. This is gospel duty, Rev. xiv. 6, 7. (2.) We must love him, be well pleased that he is, desire that he may be ours, and delight in the contemplation of him and in communion with him. Fear him as a great God, and our Lord, love him as a good God, and our Father and benefactor. (3.) We must walk in his ways, that is, the ways which he has appointed us to walk in. The whole course of our conversation must be conformable to his holy will. (4.) We must serve him (v. 20), serve him with all our heart and soul (v. 12), devote ourselves to his honour, put ourselves under his government, and lay out ourselves to advance all the interests of his kingdom among men. And we must be hearty and zealous in his service, engage and employ our inward man in his work, and what we do for him we must do cheerfully and with a good will. (5.) We must keep his commandments and his statutes, v. 13. Having given up ourselves to his service, we must make his revealed will our rule in every thing, perform all he prescribes, forbear all the forbids, firmly believing that all the statutes he commands us are for our good. Besides the reward of obedience, which will be our unspeakable gain, there are true honour and pleasure in obedience. It is really for our present good to be meek and humble, chaste and sober, just and charitable, patient and contented; these make us easy, and safe, and pleasant, and truly great. (6.) We must give honour to God, in swearing by his name (v. 20); so give him the honour of his omniscience, his sovereignty, his justice, as well as of his necessary existence. Swear by his name, and not by the name of any creature, or false god, whenever an oath for confirmation is called for. (7.) To him we must cleave, v. 20. Having chosen him for our God, we must faithfully and constantly abide with him and never forsake him. Cleave to him as one we love and delight in, trust and confide in, and from whom we have great expectations.
2. We are here taught our duty to our neighbour (v. 19): Love the stranger; and, if the stranger, much more our brethren, as ourselves. If the Israelites that were such a peculiar people, so particularly distinguished from all people, must be kind to strangers, much more must we, that are not enclosed in such a pale; we must have a tender concern for all that share with us in the human nature, and as we have opportunity; (that is, according to their necessities and our abilities) we must do good to all men. Two arguments are here urged to enforce this duty:-- (1.) God's common providence, which extends itself to all nations of men, they being all made of one blood. God loveth the stranger (v. 18), that is, he gives to all life, and breath, and all things, even to those that are Gentiles, and strangers to the commonwealth of Israel and to Israel's God. He knows those perfectly whom we know nothing of. He gives food and raiment even to those to whom he has not shown his word and statutes. God's common gifts to mankind oblige us to honour all men. Or the expression denotes the particular care which Providence takes of strangers in distress, which we ought to praise him for (Ps. cxlvi. 9, The Lord preserveth the strangers), and to imitate him, to serve him, and concur with him therein, being forward to make ourselves instruments in his hand of kindness to strangers. (2.) The afflicted condition which the Israelites themselves had been in, when they were strangers in Egypt. Those that have themselves been in distress, and have found mercy with God, should sympathize most feelingly with those that are in the like distress and be ready to show kindness to them. The people of the Jews, notwithstanding these repeated commands given them to be kind to strangers, conceived a rooted antipathy to the Gentiles, whom they looked upon with the utmost disdain, which made them envy the grace of God and the gospel of Christ, and this brought a final ruin upon themselves.
3. We are here taught our duty to ourselves (v. 16): Circumcise the foreskin of your hearts. that is, "Cast away from you all corrupt affections and inclinations, which hinder you from fearing and loving God. Mortify the flesh with the lusts of it. Away with all filthiness and superfluity of naughtiness, which obstruct the free course of the word of God to your hearts. Rest not in the circumcision of the body, which was only the sign, but be circumcised in heart, which is the thing signified." See Rom. ii. 29. The command of Christ goes further than this, and obliges us not only to cut off the foreskin of the heart, which may easily be spared, but to cut off the right hand and to pluck out the right eye that is an offence to us; the more spiritual the dispensation is the more spiritual we are obliged to be, and to go the closer in mortifying sin. And be no more stiff-necked, as they had been hitherto, ch. ix. 24. "Be not any longer obstinate against divine commands and corrections, but ready to comply with the will of God in both." The circumcision of the heart makes it ready to yield to God, and draw in his yoke.
II. We are here most pathetically persuaded to our duty. Let but reason rule us, and religion will.
1. Consider the greatness and glory of God, and therefore fear him, and from that principle serve and obey him. What is it that is thought to make a man great, but great honour, power, and possessions? Think then how great the Lord our God is, and greatly to be feared. (1.) He has great honour, a name above every name. He is God of gods, and Lord of lords, v. 17. Angels are called gods, so are magistrates, and the Gentiles had gods many, and lords many, the creatures of their own fancy; but God is infinitely above all these nominal deities. What an absurdity would it be for them to worship other gods when the God to whom they had sworn allegiance was the God of gods! (2.) He has great power. He is a mighty God and terrible (v. 17), who regardeth not persons. He has the power of a conqueror, and so he is terrible to those that resist him and rebel against him. He has the power of a judge, and so he is just to all those that appeal to him or appear before him. And it is as much the greatness and honour of a judge to be impartial in his justice, without respect to persons or bribes, as it is to a general to be terrible to the enemy. Our God is both. (3.) He has great possessions. Heaven and earth are his (v. 14), and all the hosts and stars of both. Therefore he is able to bear us out in his service, and to make up the losses we sustain in discharging our duty to him. And yet therefore he has no need of us, nor any thing we have or can do; we are undone without him, but he is happy without us, which makes the condescensions of his grace, in accepting us and our services, truly admirable. Heaven and earth are his possession, and yet the Lord's portion is his people.
2. Consider the goodness and grace of God, and therefore love him, and from that principle serve and obey him. His goodness is his glory as much as his greatness. (1.) He is good to all. Whomsoever he finds miserable, to them he will be found merciful: He executes the judgment of the fatherless and widow, v. 18. It is his honour to help the helpless, and to succour those that most need relief and that men are apt to do injury to, or at least to put a light upon. See Ps. lxviii. 4, 5; cxlvi. 7, 9. (2.) But truly God is good to Israel in a special obligations to him: "He is they praise, and he is thy God, v. 21. Therefore love him and serve him, because of the relation wherein he stands to thee. He is thy God, a God in covenant with thee, and as such he is thy praise," that is [1.] "He puts honour upon thee; he is the God in whom, all the day long, thou mayest boast that thou knowest him, and art known of him. If he is thy God, he is thy glory." [2.] "He expects honour from thee. He is thy praise," that is "he is the God whom thou art bound to praise; if he has not praise from thee, whence may he expect it?" He inhabits the praises of Israel. Consider, First, The gracious choice he made of Israel, v. 15. "He had a delight in thy fathers, and therefore chose their seed." Not that there was any thing in them to merit his favour, or to recommend them to it, but so it seemed good in his eyes. He would be kind to them, though he had no need of them. Secondly, The great things he had done for Israel, v. 21, 22. He reminds them not only of what they had heard with their ears, and which their fathers had told them of, but of what they had seen with their eyes, and which they must tell their children of, particularly that within a few generations seventy souls (for they were no more when Jacob went down into Egypt) increased to a great nation, as the stars of heaven for multitude. And the more they were in number the more praise and service God expected from them; yet it proved, as in the old world, that when they began to multiply they corrupted themselves.
Adam Clarke: Commentary on the Bible - 1831
10:12: Now, Israel, what doth the Lord - require of thee - An answer is immediately given. God requires,
1. That ye fear him as Jehovah your God; him who made, preserves, and governs you.
2. That ye walk in all his ways - that, having received his precepts, all of which are good and excellent, ye obey the whole; walking in God's ways, not your own, nor in the ways of the people of the land.
3. That ye love him - have confidence in him as your father and friend, have recourse to him in all your necessities, and love him in return for his love.
4. That you serve him - give him that worship which he requires, performing it with all your heart - the whole of your affections, and with all your soul - your will, understanding, and judgment. In a word, putting forth your whole strength and energy of body and soul in the sacred work.
Albert Barnes: Notes on the Bible - 1834
10:12: After these emphatic warnings against self-righteousness the principal topic is resumed from Deut. 6, and this division of the discourse is drawn to a conclusion in the next two chapters by a series of direct and positive exhortations to a careful fulfillment of the duties prescribed in the first two of the Ten "Words."

10:12
What doth the Lord thy God require ... - A noteworthy demand. God has in the Mosaic law positively commanded many things. However, these relate to external observances, which if need be can be enforced. But love and veneration cannot be enforced, even by God himself. They must be spontaneous. Hence, even under the law of ordinances where so much was peremptorily laid down, and omnipotence was ready to compel obedience, those sentiments, which are the spirit and life of the whole, have to be, as they here are, invited and solicited.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: what doth: Jer 7:22, Jer 7:23; Mic 6:8; Mat 11:29, Mat 11:30; Jo1 5:3
fear: Deu 6:13; Psa 34:9, Psa 128:1; Jer 32:39, Jer 32:40; Act 9:31; Pe1 1:17
to walk: Deu 5:33; Jos 22:5; Psa 81:13; Eze 11:20; Tit 2:11, Tit 2:12; Pe1 1:15, Pe1 1:16
love: Deu 6:5, Deu 11:13, Deu 30:16, Deu 30:20; Psa 18:1, Psa 145:20; Mat 22:37; Mar 12:29-33; Luk 10:27, Luk 11:42; Rom 8:28; Jo1 2:15, Jo1 4:19, Jo1 4:20, Jo1 5:2, Jo1 5:5
to serve: Job 36:11; Zep 3:9; Rom 1:9; Heb 12:28
God with all: Deu 4:29
Carl Friedrich Keil and Franz Delitzsch
10:12
The proof that Israel had no righteousness before God is followed on the positive side by an expansion of the main law laid down in Deut 6:4., to love God with all the heart, which is introduced by the words, "and now Israel," sc., now that thou hast everything without desert or worthiness, purely from forgiving grace. "What doth the Lord thy God require of thee?" Nothing further than that thou fearest Him, "to walk in all His ways, and to love Him, and to serve Him with all the heart and all the soul." אם כּי, unless, or except that, presupposes a negative clause (cf. Gen 39:9), which is implied here in the previous question, or else to be supplied as the answer. The demand for fear, love, and reverence towards the Lord, is no doubt very hard for the natural man to fulfil, and all the harder the deeper it goes into the heart; but after such manifestations of the love and grace of God, it only follows as a matter of course. "Fear, love, and obedience would naturally have taken root of themselves within the heart, if man had not corrupted his own heart." Love, which is the only thing demanded in Deut 6:5, is here preceded by fear, which is the only thing mentioned in Deut 5:26 and Deut 6:24.
(Note: The fear of God is to be united with the love of God; for love without fear makes men remiss, and fear without love makes them servile and desperate (J. Gerhard).)
The fear of the Lord, which springs from the knowledge of one's own unholiness in the presence of the holy God, ought to form the one leading emotion in the heart prompting to walk in all the ways of the Lord, and to maintain morality of conduct in its strictest form. This fear, which first enables us to comprehend the mercy of God, awakens love, the fruit of which is manifested in serving God with all the heart and all the soul (see Deut 6:5). "For thy good," as in Deut 5:30 and Deut 6:24.
Geneva 1599
10:12 And now, Israel, what doth the LORD thy God (f) require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul,
(f) For all our sins and transgressions God requires nothing but to turn to him and obey him.
John Gill
10:12 And now, Israel, what doth the Lord thy God require of thee,.... For all these favours bestowed upon them, the forgiveness of their sins, and a fresh intimation of their possession of the land of Canaan, and the renewal of the promise of it made to their fathers:
but to fear the Lord thy God; to fear him with a filial fear, to fear him and his goodness, and him for his goodness sake, and particularly for his pardoning grace and mercy vouchsafed to them; see Ps 130:4,
to walk in all his ways; prescribed and directed to by him, every path of duty, whether moral, ceremonial, or judicial:
and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul; for that is the best service which springs from love, and love constrains unto, and which is hearty and sincere, as that is, and is performed in the best manner such are capable of.
John Wesley
10:12 What doth he require - By way of duty and gratitude for such amazing mercies.
10:1310:13: եւ պահե՛լ զպատուիրանս Տեառն Աստուծոյ քոյ, եւ զիրաւունս նորա՝ զոր ես պատուիրե՛մ քեզ այսօր, զի բարի՛ լիցի քեզ։
13 պահես քո Տէր Աստծու պատուիրաններն ու նրա օրէնքները, որ ես այսօր պատգամում եմ քեզ, որպէսզի քեզ համար լաւ լինի:
13 Եւ Տէրոջը պատուիրանքներն ու կանոնները պահել, որոնք ես այսօր քեզի կը յայտնեմ, որպէս զի քեզի աղէկ ըլլայ։
եւ պահել զպատուիրանս Տեառն [186]Աստուծոյ քո`` եւ զիրաւունս նորա զոր ես պատուիրեմ քեզ այսօր, զի բարի լիցի քեզ:

10:13: եւ պահե՛լ զպատուիրանս Տեառն Աստուծոյ քոյ, եւ զիրաւունս նորա՝ զոր ես պատուիրե՛մ քեզ այսօր, զի բարի՛ լիցի քեզ։
13 պահես քո Տէր Աստծու պատուիրաններն ու նրա օրէնքները, որ ես այսօր պատգամում եմ քեզ, որպէսզի քեզ համար լաւ լինի:
13 Եւ Տէրոջը պատուիրանքներն ու կանոնները պահել, որոնք ես այսօր քեզի կը յայտնեմ, որպէս զի քեզի աղէկ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: чтобы соблюдал заповеди Господа и постановления Его, которые сегодня заповедую тебе, дабы тебе было хорошо.
10:13 φυλάσσεσθαι φυλασσω guard; keep τὰς ο the ἐντολὰς εντολη direction; injunction κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your καὶ και and; even τὰ ο the δικαιώματα δικαιωμα justification αὐτοῦ αυτος he; him ὅσα οσος as much as; as many as ἐγὼ εγω I ἐντέλλομαί εντελλομαι direct; enjoin σοι σοι you σήμερον σημερον today; present ἵνα ινα so; that εὖ ευ well σοι σοι you ᾖ ειμι be
10:13 לִ li לְ to שְׁמֹ֞ר šᵊmˈōr שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] מִצְוֹ֤ת miṣwˈōṯ מִצְוָה commandment יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֻקֹּתָ֔יו ḥuqqōṯˈāʸw חֻקָּה regulation אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i מְצַוְּךָ֖ mᵊṣawwᵊḵˌā צוה command הַ ha הַ the יֹּ֑ום yyˈôm יֹום day לְ lᵊ לְ to טֹ֖וב ṭˌôv טוב be good לָֽךְ׃ lˈāḵ לְ to
10:13. custodiasque mandata Domini et caerimonias eius quas ego hodie praecipio ut bene sit tibiAnd keep the commandments of the Lord, and his ceremonies, which I command thee this day, that it may be well with thee?
13. to keep the commandments of the LORD, and his statutes, which I command thee this day for thy good?
10:13. and that you keep the commandments of the Lord, and his ceremonies, which I am instructing to you this day, so that it may be well with you.
10:13. To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good?
To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good:

13: чтобы соблюдал заповеди Господа и постановления Его, которые сегодня заповедую тебе, дабы тебе было хорошо.
10:13
φυλάσσεσθαι φυλασσω guard; keep
τὰς ο the
ἐντολὰς εντολη direction; injunction
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
καὶ και and; even
τὰ ο the
δικαιώματα δικαιωμα justification
αὐτοῦ αυτος he; him
ὅσα οσος as much as; as many as
ἐγὼ εγω I
ἐντέλλομαί εντελλομαι direct; enjoin
σοι σοι you
σήμερον σημερον today; present
ἵνα ινα so; that
εὖ ευ well
σοι σοι you
ειμι be
10:13
לִ li לְ to
שְׁמֹ֞ר šᵊmˈōr שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
מִצְוֹ֤ת miṣwˈōṯ מִצְוָה commandment
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֻקֹּתָ֔יו ḥuqqōṯˈāʸw חֻקָּה regulation
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
מְצַוְּךָ֖ mᵊṣawwᵊḵˌā צוה command
הַ ha הַ the
יֹּ֑ום yyˈôm יֹום day
לְ lᵊ לְ to
טֹ֖וב ṭˌôv טוב be good
לָֽךְ׃ lˈāḵ לְ to
10:13. custodiasque mandata Domini et caerimonias eius quas ego hodie praecipio ut bene sit tibi
And keep the commandments of the Lord, and his ceremonies, which I command thee this day, that it may be well with thee?
10:13. and that you keep the commandments of the Lord, and his ceremonies, which I am instructing to you this day, so that it may be well with you.
10:13. To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: for thy: Deu 6:24; Pro 9:12; Jer 32:39; Jam 1:25
John Gill
10:13 To keep the commandments of the Lord, and his statutes,.... Both the ten commands and all others:
which I command thee this day for thy good; promises of temporal good things, introduction into the land of Canaan, possession of it, and continuance in it, being made to obedience to them.
10:1410:14: Ահաւասիկ Տեառն Աստուծոյ քո երկի՛նք՝ եւ երկնի՛ց երկինք, եւ երկիր եւ ամենայն որ է՛ ՚ի նոսա[1785]։ [1785] Ոմանք. Տեառն Աստուծոյ քո են երկինք։
14 Երկինքն ու երկինքների երկինքը, երկիրն ու նրա մէջ գտնուող ամէն ինչ պատկանում են քո Տէր Աստծուն:
14 Ահա երկինք ու երկինքներուն երկինքը, նաեւ երկիր ու բոլոր անոր մէջ եղածը քու Տէր Աստուծոյդ կը վերաբերին։
Ահաւասիկ Տեառն Աստուծոյ քո երկինք եւ երկնից երկինք, եւ երկիր եւ ամենայն որ է ի նոսա:

10:14: Ահաւասիկ Տեառն Աստուծոյ քո երկի՛նք՝ եւ երկնի՛ց երկինք, եւ երկիր եւ ամենայն որ է՛ ՚ի նոսա[1785]։
[1785] Ոմանք. Տեառն Աստուծոյ քո են երկինք։
14 Երկինքն ու երկինքների երկինքը, երկիրն ու նրա մէջ գտնուող ամէն ինչ պատկանում են քո Տէր Աստծուն:
14 Ահա երկինք ու երկինքներուն երկինքը, նաեւ երկիր ու բոլոր անոր մէջ եղածը քու Տէր Աստուծոյդ կը վերաբերին։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: Вот у Господа, Бога твоего, небо и небеса небес, земля и все, что на ней;
10:14 ἰδοὺ ιδου see!; here I am κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your ὁ ο the οὐρανὸς ουρανος sky; heaven καὶ και and; even ὁ ο the οὐρανὸς ουρανος sky; heaven τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἡ ο the γῆ γη earth; land καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἐστὶν ειμι be ἐν εν in αὐτῇ αυτος he; him
10:14 הֵ֚ן ˈhēn הֵן behold לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens וּ û וְ and שְׁמֵ֣י šᵊmˈê שָׁמַיִם heavens הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּֽהּ׃ bˈāh בְּ in
10:14. en Domini Dei tui caelum est et caelum caeli terra et omnia quae in ea suntBehold heaven is the Lord's thy God, and the heaven of heaven, the earth and all things that are therein.
14. Behold, unto the LORD thy God belongeth the heaven, and the heaven of heavens, the earth, with all that therein is.
10:14. Lo, heaven belongs to the Lord your God, and the heaven of heaven, and the earth, and all the things that are within these.
10:14. Behold, the heaven and the heaven of heavens [is] the LORD’S thy God, the earth [also], with all that therein [is].
Behold, the heaven and the heaven of heavens [is] the LORD' S thy God, the earth [also], with all that therein:

14: Вот у Господа, Бога твоего, небо и небеса небес, земля и все, что на ней;
10:14
ἰδοὺ ιδου see!; here I am
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
ο the
οὐρανὸς ουρανος sky; heaven
καὶ και and; even
ο the
οὐρανὸς ουρανος sky; heaven
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ο the
γῆ γη earth; land
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐστὶν ειμι be
ἐν εν in
αὐτῇ αυτος he; him
10:14
הֵ֚ן ˈhēn הֵן behold
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
וּ û וְ and
שְׁמֵ֣י šᵊmˈê שָׁמַיִם heavens
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּֽהּ׃ bˈāh בְּ in
10:14. en Domini Dei tui caelum est et caelum caeli terra et omnia quae in ea sunt
Behold heaven is the Lord's thy God, and the heaven of heaven, the earth and all things that are therein.
10:14. Lo, heaven belongs to the Lord your God, and the heaven of heaven, and the earth, and all the things that are within these.
10:14. Behold, the heaven and the heaven of heavens [is] the LORD’S thy God, the earth [also], with all that therein [is].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:14: Behold, the heaven and the heaven of heavens - All these words in the original are in the plural number: הן השמים ושמי השמים hen hashshamayim, ushemey hashshamayim; behold the heavens and the heavens of heavens. But what do they mean? To say that the first means the atmosphere, the second the planetary system, and the third the region of the blessed, is saying but very little in the way of explanation. The words were probably intended to point out the immensity of God's creation, in which we may readily conceive one system of heavenly bodies, and others beyond them, and others still in endless progression through the whole vortex of space, every star in the vast abyss of nature being a sun, with its peculiar and numerous attendant worlds! Thus there may be systems of systems in endless gradation up to the throne of God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: the heaven: Kg1 8:27; Ch2 6:18; Neh 9:6; Psa 115:16, Psa 148:4; Isa 66:1
the earth: Gen 14:19; Exo 9:29, Exo 19:5; Psa 24:1, Psa 50:12; Jer 27:5, Jer 27:6; Co1 10:26, Co1 10:28
Carl Friedrich Keil and Franz Delitzsch
10:14
This obligation the Lord had laid upon Israel by the love with which He, to whom all the heavens and the earth, with everything upon it, belong, had chosen the patriarchs and their seed out of all nations. By "the heavens of the heavens," the idea of heaven is perfectly exhausted. This God, who might have chosen any other nation as well as Israel, or in fact all nations together, had directed His special love to Israel alone.
John Gill
10:14 Behold, the heaven, and the heaven of heavens, are the Lord's thy God,.... Made and possessed by him; the airy and starry heaven, the third heaven, which is the heaven of heavens, the seat of the divine Majesty, the habitation of angels and glorified saints:
the earth also, with all that therein is; that is his property, and at his disposal, being made by him, and all that is upon it, or contained in it, even whatsoever is on or in the whole terraqueous globe; see Ps 115:15.
John Wesley
10:14 The heaven - The airy and starry heaven. The heaven of heavens - The highest or third heaven, called the heaven of heavens for its eminency. All that therein is - With all creatures and all men, which being all his, he might have chosen what nation he pleased to be his people.
10:1510:15: Բայց ընդ հարսն ձեր յառաջագոյն հաճեցաւ Տէր սիրել զնոսա, եւ ընտրեա՛ց զզաւակ նոցա յետ նոցա զձե՛զ քան զազգս ամենայն ըստ աւուրս ըստ այսմիկ։
15 Տէրը, սակայն, բարեհաճ գտնուեց ու սիրեց ձեր հայրերին եւ նրանցից յետոյ ընտրեց ձեզ՝ նրանց յետնորդներին, բոլոր ազգերի միջից, ինչպէս որ տեսնում էք մինչեւ այսօր:
15 Տէրը քու հայրերուդ հաւնեցաւ ու զանոնք սիրեց եւ անոնցմէ ետքը անոնց զաւակները՝ այսինքն ձեզ՝ ընտրեց բոլոր ազգերուն մէջէն, ինչպէս այսօր կը տեսնէք։
Բայց ընդ հարսն ձեր [187]յառաջագոյն հաճեցաւ Տէր սիրել զնոսա, եւ ընտրեաց զզաւակ նոցա յետ նոցա, զձեզ քան զազգս ամենայն ըստ աւուրս ըստ այսմիկ:

10:15: Բայց ընդ հարսն ձեր յառաջագոյն հաճեցաւ Տէր սիրել զնոսա, եւ ընտրեա՛ց զզաւակ նոցա յետ նոցա զձե՛զ քան զազգս ամենայն ըստ աւուրս ըստ այսմիկ։
15 Տէրը, սակայն, բարեհաճ գտնուեց ու սիրեց ձեր հայրերին եւ նրանցից յետոյ ընտրեց ձեզ՝ նրանց յետնորդներին, բոլոր ազգերի միջից, ինչպէս որ տեսնում էք մինչեւ այսօր:
15 Տէրը քու հայրերուդ հաւնեցաւ ու զանոնք սիրեց եւ անոնցմէ ետքը անոնց զաւակները՝ այսինքն ձեզ՝ ընտրեց բոլոր ազգերուն մէջէն, ինչպէս այսօր կը տեսնէք։
zohrab-1805▾ eastern-1994▾ western am▾
10:1515: но только отцов твоих принял Господь и возлюбил их, и избрал вас, семя их после них, из всех народов, как ныне [видишь].
10:15 πλὴν πλην besides; only τοὺς ο the πατέρας πατηρ father ὑμῶν υμων your προείλατο προαιρεω choose before / deliberately κύριος κυριος lord; master ἀγαπᾶν αγαπαω love αὐτοὺς αυτος he; him καὶ και and; even ἐξελέξατο εκλεγω select; choose τὸ ο the σπέρμα σπερμα seed αὐτῶν αυτος he; him μετ᾿ μετα with; amid αὐτοὺς αυτος he; him ὑμᾶς υμας you παρὰ παρα from; by πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste κατὰ κατα down; by τὴν ο the ἡμέραν ημερα day ταύτην ουτος this; he
10:15 רַ֧ק rˈaq רַק only בַּ ba בְּ in אֲבֹתֶ֛יךָ ʔᵃvōṯˈeʸḵā אָב father חָשַׁ֥ק ḥāšˌaq חשׁק love יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to אַהֲבָ֣ה ʔahᵃvˈā אהב love אֹותָ֑ם ʔôṯˈām אֵת [object marker] וַ wa וְ and יִּבְחַ֞ר yyivḥˈar בחר examine בְּ bᵊ בְּ in זַרְעָ֣ם zarʕˈām זֶרַע seed אַחֲרֵיהֶ֗ם ʔaḥᵃrêhˈem אַחַר after בָּכֶ֛ם bāḵˈem בְּ in מִ mi מִן from כָּל־ kkol- כֹּל whole הָ hā הַ the עַמִּ֖ים ʕammˌîm עַם people כַּ ka כְּ as † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
10:15. et tamen patribus tuis conglutinatus est Dominus et amavit eos elegitque semen eorum post eos id est vos de cunctis gentibus sicut hodie conprobaturAnd yet the Lord hath been closely joined to thy fathers, and loved them and chose their seed after them, that is to say, you, out of all nations, as this day it is proved.
15. Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all peoples, as at this day.
10:15. Now the Lord was closely joined to your fathers, and he loved them, and he chose their offspring after them, that is, you yourselves, out of all the nations, just as is being proven today.
10:15. Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, [even] you above all people, as [it is] this day.
Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, [even] you above all people, as [it is] this day:

15: но только отцов твоих принял Господь и возлюбил их, и избрал вас, семя их после них, из всех народов, как ныне [видишь].
10:15
πλὴν πλην besides; only
τοὺς ο the
πατέρας πατηρ father
ὑμῶν υμων your
προείλατο προαιρεω choose before / deliberately
κύριος κυριος lord; master
ἀγαπᾶν αγαπαω love
αὐτοὺς αυτος he; him
καὶ και and; even
ἐξελέξατο εκλεγω select; choose
τὸ ο the
σπέρμα σπερμα seed
αὐτῶν αυτος he; him
μετ᾿ μετα with; amid
αὐτοὺς αυτος he; him
ὑμᾶς υμας you
παρὰ παρα from; by
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
κατὰ κατα down; by
τὴν ο the
ἡμέραν ημερα day
ταύτην ουτος this; he
10:15
רַ֧ק rˈaq רַק only
בַּ ba בְּ in
אֲבֹתֶ֛יךָ ʔᵃvōṯˈeʸḵā אָב father
חָשַׁ֥ק ḥāšˌaq חשׁק love
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
אַהֲבָ֣ה ʔahᵃvˈā אהב love
אֹותָ֑ם ʔôṯˈām אֵת [object marker]
וַ wa וְ and
יִּבְחַ֞ר yyivḥˈar בחר examine
בְּ bᵊ בְּ in
זַרְעָ֣ם zarʕˈām זֶרַע seed
אַחֲרֵיהֶ֗ם ʔaḥᵃrêhˈem אַחַר after
בָּכֶ֛ם bāḵˈem בְּ in
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הָ הַ the
עַמִּ֖ים ʕammˌîm עַם people
כַּ ka כְּ as
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
10:15. et tamen patribus tuis conglutinatus est Dominus et amavit eos elegitque semen eorum post eos id est vos de cunctis gentibus sicut hodie conprobatur
And yet the Lord hath been closely joined to thy fathers, and loved them and chose their seed after them, that is to say, you, out of all nations, as this day it is proved.
10:15. Now the Lord was closely joined to your fathers, and he loved them, and he chose their offspring after them, that is, you yourselves, out of all the nations, just as is being proven today.
10:15. Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, [even] you above all people, as [it is] this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: Deu 4:37, Deu 7:7, Deu 7:8; Num 14:8; Rom 9:13-23
Geneva 1599
10:15 (g) Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, [even] you above all people, as [it is] this day.
(g) Although he was Lord of heaven and earth, he chose no one but you.
John Gill
10:15 Only the Lord had a delight in thy fathers to love them,.... Though the heavens and the earth, and all the inhabitants of them are the Lord's by creation, yet he had a special regard unto, and a peculiar complacency in, the fathers of the Israelites, Abraham, Isaac, and Jacob; from whence arose some particular expressions of love to them, signified by various acts of kindness done them, and promises made unto them:
and he chose their seed after them, even you above all the people, as it is this day; to be a special people to him, to enjoy civil and religious privileges greater than any other; and particularly to have his law given to them, his tabernacle and worship set up among them, which were at this time, and which gave them the preference to all other nations; see Deut 4:7.
John Wesley
10:15 To love them - He shews that God had no particular obligation to their fathers, any more than to other persons or people, all being equally his creatures, and that his choice of them out of and above all others, proceeded only from God's good pleasure.
10:1610:16: Եւ թլփատեցէ՛ք զխստասրտութիւն ձեր, եւ զպարանոցս ձեր մի՛ եւս խստացուցանէք.
16 Վերացրէ՛ք ձեր խստասրտութիւնը եւ մի՛ յամառէք,
16 Ուստի ձեր սրտերուն անթլփատութիւնը թլփատեցէք ու ձեր պարանոցները ալ մի՛ խստացնէք
Եւ թլփատեցէք [188]զխստասրտութիւն ձեր``, եւ զպարանոցս ձեր մի՛ եւս խստացուցանէք:

10:16: Եւ թլփատեցէ՛ք զխստասրտութիւն ձեր, եւ զպարանոցս ձեր մի՛ եւս խստացուցանէք.
16 Վերացրէ՛ք ձեր խստասրտութիւնը եւ մի՛ յամառէք,
16 Ուստի ձեր սրտերուն անթլփատութիւնը թլփատեցէք ու ձեր պարանոցները ալ մի՛ խստացնէք
zohrab-1805▾ eastern-1994▾ western am▾
10:1616: Итак обрежьте крайнюю плоть сердца вашего и не будьте впредь жестоковыйны;
10:16 καὶ και and; even περιτεμεῖσθε περιτεμνω circumcise τὴν ο the σκληροκαρδίαν σκληροκαρδια hard-heartedness ὑμῶν υμων your καὶ και and; even τὸν ο the τράχηλον τραχηλος neck ὑμῶν υμων your οὐ ου not σκληρυνεῖτε σκληρυνω harden ἔτι ετι yet; still
10:16 וּ û וְ and מַלְתֶּ֕ם maltˈem מול circumcise אֵ֖ת ʔˌēṯ אֵת [object marker] עָרְלַ֣ת ʕorlˈaṯ עָרְלָה foreskin לְבַבְכֶ֑ם lᵊvavᵊḵˈem לֵבָב heart וְ wᵊ וְ and עָ֨רְפְּכֶ֔ם ʕˌorpᵊḵˈem עֹרֶף neck לֹ֥א lˌō לֹא not תַקְשׁ֖וּ ṯaqšˌû קשׁה be hard עֹֽוד׃ ʕˈôḏ עֹוד duration
10:16. circumcidite igitur praeputium cordis vestri et cervicem vestram ne induretis ampliusCircumcise therefore the foreskin of your heart, and stiffen your neck no more.
16. Circumcise therefore the foreskin of your heart, and be no more stiffnecked.
10:16. Therefore, circumcise the foreskin of your heart, and no longer stiffen your neck.
10:16. Circumcise therefore the foreskin of your heart, and be no more stiffnecked.
Circumcise therefore the foreskin of your heart, and be no more stiffnecked:

16: Итак обрежьте крайнюю плоть сердца вашего и не будьте впредь жестоковыйны;
10:16
καὶ και and; even
περιτεμεῖσθε περιτεμνω circumcise
τὴν ο the
σκληροκαρδίαν σκληροκαρδια hard-heartedness
ὑμῶν υμων your
καὶ και and; even
τὸν ο the
τράχηλον τραχηλος neck
ὑμῶν υμων your
οὐ ου not
σκληρυνεῖτε σκληρυνω harden
ἔτι ετι yet; still
10:16
וּ û וְ and
מַלְתֶּ֕ם maltˈem מול circumcise
אֵ֖ת ʔˌēṯ אֵת [object marker]
עָרְלַ֣ת ʕorlˈaṯ עָרְלָה foreskin
לְבַבְכֶ֑ם lᵊvavᵊḵˈem לֵבָב heart
וְ wᵊ וְ and
עָ֨רְפְּכֶ֔ם ʕˌorpᵊḵˈem עֹרֶף neck
לֹ֥א lˌō לֹא not
תַקְשׁ֖וּ ṯaqšˌû קשׁה be hard
עֹֽוד׃ ʕˈôḏ עֹוד duration
10:16. circumcidite igitur praeputium cordis vestri et cervicem vestram ne induretis amplius
Circumcise therefore the foreskin of your heart, and stiffen your neck no more.
10:16. Therefore, circumcise the foreskin of your heart, and no longer stiffen your neck.
10:16. Circumcise therefore the foreskin of your heart, and be no more stiffnecked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
16: Выражение «обрезать крайнюю плоть сердца» означает добродетель внутреннего добровольного самоограничения человека в его недостойных помыслах (Мф XV:19), чувствованиях и поступках (Лев ХXVI:41; Иер IV:4; Иез XLIV:9; Деян VII:51).
Adam Clarke: Commentary on the Bible - 1831
10:16: Circumcise - the foreskin of your heart - A plain proof from God himself that this precept pointed out spiritual things, and that it was not the cutting away a part of the flesh that was the object of the Divine commandment, but the purification of the soul, without which all forms and ceremonies are of no avail. Loving God with all the heart, soul, mind, and strength, the heart being circumcised to enable them to do it, was, from the beginning, the end, design, and fulfillment of the whole law.
Albert Barnes: Notes on the Bible - 1834
10:16: On "circumcision" see Gen 17:10. This verse points to the spiritual import of circumcision. Man is by nature "very far gone from original righteousness," and in a state of enmity to God; by circumcision, as the sacrament of admission to the privileges of the chosen people, this opposition must be taken away ere man could enter into covenant with God. It was through the flesh that man first sinned; as it is also in the flesh, its functions, lusts, etc., that man's rebellion against God chiefly manifests itself still. It was fitting therefore that the symbol which should denote the removal of this estrangement from God should be worked in the body. Moses then fitly follows up the command "to circumcise the heart," with the warning "to be no more stiff-necked." His meaning is that they should lay aside that obduracy and perverseness toward God for which he had been reproving them, which had led them into so many transgressions of the covenant and Rev_olts from God, and which was especially the very contrary of that love and fear of God required by the first two of the Ten Commandments. The language associated with circumcision in the Bible distinguishes the use made of this rite in the Jewish religion from that found among certain pagan nations. Circumcision was practiced by some of them as a religious rite, designed (e. g.) to appease the deity of death who was supposed to delight in human suffering; but not by any, the Egyptians probably excepted, at all in the Jewish sense and meaning.
The grounds on which circumcision was imposed as essential by the Law are the same as those on which Baptism is required in the Gospel. The latter in the New Testament is strictly analogous to the former under the Old; compare Col 2:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: Circumcise: Deu 30:6; Lev 26:41; Jer 4:4, Jer 4:14; Rom 2:28, Rom 2:29; Col 2:11
stiffnecked: Deu 9:6, Deu 9:13, Deu 31:27; Jam 4:6, Jam 4:7
Carl Friedrich Keil and Franz Delitzsch
10:16
Above all, therefore, they were to circumcise the foreskin of their hearts, i.e., to lay aside all insensibility of heart to impressions from the love of God (cf. Lev 26:41; and on the spiritual signification of circumcision, see Gen 17:15-21), and not stiffen their necks any more, i.e., not persist in their obstinacy, or obstinate resistance to God (cf. Deut 9:6, Deut 9:13). Without circumcision of heart, true fear of God and true love of God are both impossible. As a reason for this admonition, Moses adduces in Deut 10:17. the nature and acts of God. Jehovah as the absolute God and Lord is mighty and terrible towards all, without respect of person, and at the same time a just Judge and loving Protector of the helpless and oppressed. From this it follows that the true God will not tolerate haughtiness and stiffness of neck either towards Himself or towards other men, but will punish it without reserve. To set forth emphatically the infinite greatness and might of God, Moses describes Jehovah the God of Israel as the "God of gods," i.e., the supreme God, the essence of all that is divine, of all divine power and might (cf. Ps 136:2), - and as the "Lord of lords," i.e., the supreme, unrestricted Ruler ("the only Potentate," Ti1 6:15), above all powers in heaven and on earth, "a great King above all gods" (Ps 95:3). Compare Rev_ 17:14 and Rev_ 19:16, where these predicates are transferred to the exalted Son of God, as the Judge and Conqueror of all dominions and powers that are hostile to God. The predicates which follow describe the unfolding of the omnipotence of God in the government of the world, in which Jehovah manifests Himself as the great, mighty, and terrible God (Ps 89:8), who does not regard the person (cf. Lev 19:15), or accept presents (cf. Deut 16:19), like a human judge.
Geneva 1599
10:16 (h) Circumcise therefore the foreskin of your heart, and be no more stiffnecked.
(h) Cut off all your evil affections, (Jer 4:4).
John Gill
10:16 Circumcise therefore the foreskin of your heart,.... Content not yourselves with, nor put your confidence in outward circumcision of the flesh, but be concerned for the circumcision of the heart; for removing from that whatever is disagreeable to the Lord, even all carnality, sensuality, hypocrisy, and superfluity of naughtiness, and for having that put there which is well pleasing in his sight; and which though it is the work of God, and he only can do it and has promised it, yet such an exhortation is made to bring men to a sense of their need of it, and of the importance of it, and to show how agreeable it is to the Lord, and so to stir them up to seek unto him for it; see Deut 30:6.
and be no more stiffnecked; froward, obstinate, and disobedient, as they had been hitherto; Deut 9:6.
John Wesley
10:16 Circumcise - Rest not in your bodily circumcision, but seriously set upon that substantial work which is signified thereby: cleanse your hearts from all filthiness and superfluity of naughtiness, fitly compared to the foreskin, which if not cut off, made persons profane, unclean and odious in the sight of God.
Robert Jamieson, A. R. Fausset and David Brown
10:16 Circumcise therefore the foreskin of your heart--Here he teaches them the true and spiritual meaning of that rite, as was afterwards more strongly urged by Paul (Rom 2:25, Rom 2:29), and should be applied by us to our baptism, which is "not the putting away of the filth of the flesh, but the answer of a good conscience toward God" [1Pet 3:21].
10:1710:17: զի Տէր Աստուած մեր, նա՛ է Աստուած աստուծոց՝ եւ Տէր տերանց. Աստուած մե՛ծ եւ հզօր եւ ահաւոր. որ ո՛չ աչառի երեսաց, եւ ո՛չ առնու կաշառ[1786]։ [1786] Ոմանք. Աչառի յերեսաց։ Ոսկան. աչառէ երեսաց։
17 որովհետեւ մեր Տէր Աստուածը աստուածների Աստուած է, տէրերի Տէր, մեծ, հզօր ու ահաւոր Աստուած, որ ոչ մէկին աչառութիւն չի անում ու կաշառք չի առնում:
17 Քանզի ձեր Տէր Աստուածը աստուածներուն Աստուածը ու տէրերուն Տէրն է. մեծ, հզօր ու ահեղ Աստուած է, որ աչառութիւն չ’ըներ ու կաշառք չ’առներ.
զի Տէր Աստուած [189]մեր, նա է Աստուած աստուծոց եւ Տէր տերանց, Աստուած մեծ եւ հզօր եւ ահաւոր, որ ոչ աչառի երեսաց, եւ ոչ առնու կաշառ:

10:17: զի Տէր Աստուած մեր, նա՛ է Աստուած աստուծոց՝ եւ Տէր տերանց. Աստուած մե՛ծ եւ հզօր եւ ահաւոր. որ ո՛չ աչառի երեսաց, եւ ո՛չ առնու կաշառ[1786]։
[1786] Ոմանք. Աչառի յերեսաց։ Ոսկան. աչառէ երեսաց։
17 որովհետեւ մեր Տէր Աստուածը աստուածների Աստուած է, տէրերի Տէր, մեծ, հզօր ու ահաւոր Աստուած, որ ոչ մէկին աչառութիւն չի անում ու կաշառք չի առնում:
17 Քանզի ձեր Տէր Աստուածը աստուածներուն Աստուածը ու տէրերուն Տէրն է. մեծ, հզօր ու ահեղ Աստուած է, որ աչառութիւն չ’ըներ ու կաշառք չ’առներ.
zohrab-1805▾ eastern-1994▾ western am▾
10:1717: ибо Господь, Бог ваш, есть Бог богов и Владыка владык, Бог великий, сильный и страшный, Который не смотрит на лица и не берет даров,
10:17 ὁ ο the γὰρ γαρ for κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your οὗτος ουτος this; he θεὸς θεος God τῶν ο the θεῶν θεος God καὶ και and; even κύριος κυριος lord; master τῶν ο the κυρίων κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the μέγας μεγας great; loud καὶ και and; even ἰσχυρὸς ισχυρος forceful; severe καὶ και and; even ὁ ο the φοβερός φοβερος fearful; fearsome ὅστις οστις who; that οὐ ου not θαυμάζει θαυμαζω wonder πρόσωπον προσωπον face; ahead of οὐδ᾿ ουδε not even; neither οὐ ου not μὴ μη not λάβῃ λαμβανω take; get δῶρον δωρον present
10:17 כִּ֚י ˈkî כִּי that יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) ה֚וּא ˈhû הוּא he אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and אֲדֹנֵ֖י ʔᵃḏōnˌê אָדֹון lord הָ hā הַ the אֲדֹנִ֑ים ʔᵃḏōnˈîm אָדֹון lord הָ hā הַ the אֵ֨ל ʔˌēl אֵל god הַ ha הַ the גָּדֹ֤ל ggāḏˈōl גָּדֹול great הַ ha הַ the גִּבֹּר֙ ggibbˌōr גִּבֹּור vigorous וְ wᵊ וְ and הַ ha הַ the נֹּורָ֔א nnôrˈā ירא fear אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יִשָּׂ֣א yiśśˈā נשׂא lift פָנִ֔ים fānˈîm פָּנֶה face וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִקַּ֖ח yiqqˌaḥ לקח take שֹֽׁחַד׃ šˈōḥaḏ שֹׁחַד present
10:17. quia Dominus Deus vester ipse est Deus deorum et Dominus dominantium Deus magnus et potens et terribilis qui personam non accipit nec muneraBecause the Lord your God he is the God of gods, and the Lord of lords, a great God and mighty and terrible, who accepteth no person nor taketh bribes.
17. For the LORD your God, he is God of gods, and Lord of lords, the great God, the mighty, and the terrible, which regardeth not persons, nor taketh reward.
10:17. For the Lord your God himself is the God of gods, and the Lord of lords, a God great and powerful and terrible, who favors no person and accepts no bribe.
10:17. For the LORD your God [is] God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:
For the LORD your God [is] God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:

17: ибо Господь, Бог ваш, есть Бог богов и Владыка владык, Бог великий, сильный и страшный, Который не смотрит на лица и не берет даров,
10:17
ο the
γὰρ γαρ for
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
οὗτος ουτος this; he
θεὸς θεος God
τῶν ο the
θεῶν θεος God
καὶ και and; even
κύριος κυριος lord; master
τῶν ο the
κυρίων κυριος lord; master
ο the
θεὸς θεος God
ο the
μέγας μεγας great; loud
καὶ και and; even
ἰσχυρὸς ισχυρος forceful; severe
καὶ και and; even
ο the
φοβερός φοβερος fearful; fearsome
ὅστις οστις who; that
οὐ ου not
θαυμάζει θαυμαζω wonder
πρόσωπον προσωπον face; ahead of
οὐδ᾿ ουδε not even; neither
οὐ ου not
μὴ μη not
λάβῃ λαμβανω take; get
δῶρον δωρον present
10:17
כִּ֚י ˈkî כִּי that
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
ה֚וּא ˈhû הוּא he
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
אֲדֹנֵ֖י ʔᵃḏōnˌê אָדֹון lord
הָ הַ the
אֲדֹנִ֑ים ʔᵃḏōnˈîm אָדֹון lord
הָ הַ the
אֵ֨ל ʔˌēl אֵל god
הַ ha הַ the
גָּדֹ֤ל ggāḏˈōl גָּדֹול great
הַ ha הַ the
גִּבֹּר֙ ggibbˌōr גִּבֹּור vigorous
וְ wᵊ וְ and
הַ ha הַ the
נֹּורָ֔א nnôrˈā ירא fear
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יִשָּׂ֣א yiśśˈā נשׂא lift
פָנִ֔ים fānˈîm פָּנֶה face
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִקַּ֖ח yiqqˌaḥ לקח take
שֹֽׁחַד׃ šˈōḥaḏ שֹׁחַד present
10:17. quia Dominus Deus vester ipse est Deus deorum et Dominus dominantium Deus magnus et potens et terribilis qui personam non accipit nec munera
Because the Lord your God he is the God of gods, and the Lord of lords, a great God and mighty and terrible, who accepteth no person nor taketh bribes.
10:17. For the Lord your God himself is the God of gods, and the Lord of lords, a God great and powerful and terrible, who favors no person and accepts no bribe.
10:17. For the LORD your God [is] God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:17: God of gods, and Lord of lords - That is, He is the source whence all being and power proceed; every agent is finite but himself; and he can counteract, suspend, or destroy all the actions of all creatures whensoever he pleases. If he determine to save, none can destroy; if he purpose to destroy, none can save. How absolutely necessary to have such a God for our friend!
A great God - mighty - האל הגבר hael haggibbor, the mighty God; this is the very title that is given to our blessed Lord and Savior, Isa 9:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: God of gods: Jos 22:22; Ch1 16:25, Ch1 16:26; Psa 136:2; Dan 2:47, Dan 11:36
Lord of lords: Psa 136:3; Rev 17:14, Rev 19:16
a great: Deu 7:21; Neh 1:5, Neh 4:14, Neh 9:32; Job 37:22, Job 37:23; Psa 99:3; Jer 20:11
regardeth: Ch2 19:7; Job 34:19; Mar 12:14; Act 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; Pe1 1:17
John Gill
10:17 For the Lord your God is God of gods,.... Of angels and civil magistrates, who are sometimes so called: these are his creatures, act for him and under him, and are accountable to him:
the Lord of lords; of the kings and princes of the earth, who have their crowns, sceptres, and kingdoms from him, and hold them of him, by and under whom they reign and decree judgment, and who are subject to his authority and control:
a great God; as the perfections of his nature, the works of his hands, the blessings of his providence and grace, and the extensiveness of his dominion in heaven, earth, and hell, show him to be:
a mighty and a terrible; mighty and powerful to help, protect, and defend his people; terrible to his and their enemies, even to the kings of the earth:
which regardeth not persons; but bestows his favours, whether in a way of providence or grace, according to his sovereign will and pleasure, without regard to the works and merits of men, their characters or circumstances:
nor taketh reward; or bribes, to avert threatened and deserved judgments; see Job 36:18.
John Wesley
10:17 Regardeth not persons - Whether Jews or Gentiles, but deals justly and equally with all sorts of men; and as whosoever fears and obeys him shall be accepted, so all incorrigible transgressors shall be severely punished, and you no less than other people: therefore do not flatter yourselves as if God would bear with your sins because of his particular kindness to you or to your fathers.
10:1810:18: Առնէ իրաւունս եկի՛ն եւ որբո՛յ եւ այրւո՛յ. սիրէ՛ զնժդեհն, տա՛լ նմա հաց եւ հանդերձ[1787]։ [1787] Ոմանք. Եւ առնէ իրաւունս։
18 Նա պաշտպանում է պանդխտի, որբի ու այրու իրաւունքները, սիրում է օտարականին, նրան տալիս է հաց ու հագուստ:
18 Անիկա որբին ու որբեւայրիին իրաւունք կ’ընէ, պանդուխտը կը սիրէ ու անոր հաց ու հանդերձ կու տայ։
առնէ իրաւունս [190]եկին եւ`` որբոյ եւ այրւոյ. սիրէ զնժդեհն տալ նմա հաց եւ հանդերձ:

10:18: Առնէ իրաւունս եկի՛ն եւ որբո՛յ եւ այրւո՛յ. սիրէ՛ զնժդեհն, տա՛լ նմա հաց եւ հանդերձ[1787]։
[1787] Ոմանք. Եւ առնէ իրաւունս։
18 Նա պաշտպանում է պանդխտի, որբի ու այրու իրաւունքները, սիրում է օտարականին, նրան տալիս է հաց ու հագուստ:
18 Անիկա որբին ու որբեւայրիին իրաւունք կ’ընէ, պանդուխտը կը սիրէ ու անոր հաց ու հանդերձ կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1818: Который дает суд сироте и вдове, и любит пришельца, и дает ему хлеб и одежду.
10:18 ποιῶν ποιεω do; make κρίσιν κρισις decision; judgment προσηλύτῳ προσηλυτος proselyte καὶ και and; even ὀρφανῷ ορφανος orphaned καὶ και and; even χήρᾳ χηρα widow καὶ και and; even ἀγαπᾷ αγαπαω love τὸν ο the προσήλυτον προσηλυτος proselyte δοῦναι διδωμι give; deposit αὐτῷ αυτος he; him ἄρτον αρτος bread; loaves καὶ και and; even ἱμάτιον ιματιον clothing; clothes
10:18 עֹשֶׂ֛ה ʕōśˈeh עשׂה make מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice יָתֹ֖ום yāṯˌôm יָתֹום orphan וְ wᵊ וְ and אַלְמָנָ֑ה ʔalmānˈā אַלְמָנָה widow וְ wᵊ וְ and אֹהֵ֣ב ʔōhˈēv אהב love גֵּ֔ר gˈēr גֵּר sojourner לָ֥ lˌā לְ to תֶת ṯˌeṯ נתן give לֹ֖ו lˌô לְ to לֶ֥חֶם lˌeḥem לֶחֶם bread וְ wᵊ וְ and שִׂמְלָֽה׃ śimlˈā שִׂמְלָה mantle
10:18. facit iudicium pupillo et viduae amat peregrinum et dat ei victum atque vestitumHe doth judgment to the fatherless and the widow, loveth the stranger, and giveth him food and raiment.
18. He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.
10:18. He accomplishes judgment for the orphan and the widow. He loves the sojourner, and he gives him food as well as clothing.
10:18. He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.
He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment:

18: Который дает суд сироте и вдове, и любит пришельца, и дает ему хлеб и одежду.
10:18
ποιῶν ποιεω do; make
κρίσιν κρισις decision; judgment
προσηλύτῳ προσηλυτος proselyte
καὶ και and; even
ὀρφανῷ ορφανος orphaned
καὶ και and; even
χήρᾳ χηρα widow
καὶ και and; even
ἀγαπᾷ αγαπαω love
τὸν ο the
προσήλυτον προσηλυτος proselyte
δοῦναι διδωμι give; deposit
αὐτῷ αυτος he; him
ἄρτον αρτος bread; loaves
καὶ και and; even
ἱμάτιον ιματιον clothing; clothes
10:18
עֹשֶׂ֛ה ʕōśˈeh עשׂה make
מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice
יָתֹ֖ום yāṯˌôm יָתֹום orphan
וְ wᵊ וְ and
אַלְמָנָ֑ה ʔalmānˈā אַלְמָנָה widow
וְ wᵊ וְ and
אֹהֵ֣ב ʔōhˈēv אהב love
גֵּ֔ר gˈēr גֵּר sojourner
לָ֥ lˌā לְ to
תֶת ṯˌeṯ נתן give
לֹ֖ו lˌô לְ to
לֶ֥חֶם lˌeḥem לֶחֶם bread
וְ wᵊ וְ and
שִׂמְלָֽה׃ śimlˈā שִׂמְלָה mantle
10:18. facit iudicium pupillo et viduae amat peregrinum et dat ei victum atque vestitum
He doth judgment to the fatherless and the widow, loveth the stranger, and giveth him food and raiment.
10:18. He accomplishes judgment for the orphan and the widow. He loves the sojourner, and he gives him food as well as clothing.
10:18. He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: doth: Psa 68:5, Psa 103:6, Psa 146:9; Isa 1:17; Jer 49:11; Hos 14:3
loveth: Psa 145:9; Mat 5:45; Act 14:17
Carl Friedrich Keil and Franz Delitzsch
10:18
As such, Jehovah does justice to the defenceless (orphan and widow), and exercises a loving care towards the stranger in his oppression. For this reason the Israelites were not to close their hearts egotistically against the stranger (cf. Ex 22:20). This would show whether they possessed any love to God, and had circumcised their hearts (cf. 1Jn 3:10, 1Jn 3:17).
John Gill
10:18 He doth execute the judgment of the fatherless and widow,.... Who have none to help them, and whose patron and defender he is, and will do them justice himself, and take care that it is done them by others, or avenge their injuries, for he is a Father of the fatherless, and a judge of the widow, in his holy habitation; Ps 68:5.
and loveth the stranger, in giving him food and raiment; one that is in a foreign country, at a distance from his native land, and destitute of friends; such God in his providence takes care of, and expresses his love and kindness to, by giving them the necessaries of life, food, and raiment.
John Wesley
10:18 He doth execute - That is, plead their cause, and give them right against their potent adversaries, and therefore he expects you should do so too.
10:1910:19: Եւ սիրեցէ՛ք զպանդուխտն, զի եւ դուք պանդուխտք էիք յերկրին Եգիպտացւոց։
19 Դուք էլ սիրեցէ՛ք պանդխտին, որովհետեւ դուք էլ պանդուխտ էիք Եգիպտացիների երկրում:
19 Ուրեմն պանդուխտը սիրեցէք. քանզի դուք ալ Եգիպտացիներու երկրին մէջ պանդուխտ էիք։
Եւ սիրեցէք զպանդուխտն. զի եւ դուք պանդուխտք էիք յերկրին Եգիպտացւոց:

10:19: Եւ սիրեցէ՛ք զպանդուխտն, զի եւ դուք պանդուխտք էիք յերկրին Եգիպտացւոց։
19 Դուք էլ սիրեցէ՛ք պանդխտին, որովհետեւ դուք էլ պանդուխտ էիք Եգիպտացիների երկրում:
19 Ուրեմն պանդուխտը սիրեցէք. քանզի դուք ալ Եգիպտացիներու երկրին մէջ պանդուխտ էիք։
zohrab-1805▾ eastern-1994▾ western am▾
10:1919: Любите и вы пришельца, ибо [сами] были пришельцами в земле Египетской.
10:19 καὶ και and; even ἀγαπήσετε αγαπαω love τὸν ο the προσήλυτον προσηλυτος proselyte προσήλυτοι προσηλυτος proselyte γὰρ γαρ for ἦτε ειμι be ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
10:19 וַ wa וְ and אֲהַבְתֶּ֖ם ʔᵃhavtˌem אהב love אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֵּ֑ר ggˈēr גֵּר sojourner כִּֽי־ kˈî- כִּי that גֵרִ֥ים ḡērˌîm גֵּר sojourner הֱיִיתֶ֖ם hᵉʸîṯˌem היה be בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
10:19. et vos ergo amate peregrinos quia et ipsi fuistis advenae in terra AegyptiAnd do you therefore love strangers, because you also were strangers in the land of Egypt.
19. Love ye therefore the stranger: for ye were strangers in the land of Egypt.
10:19. Therefore, you also should love sojourners, for you also were new arrivals in the land of Egypt.
10:19. Love ye therefore the stranger: for ye were strangers in the land of Egypt.
Love ye therefore the stranger: for ye were strangers in the land of Egypt:

19: Любите и вы пришельца, ибо [сами] были пришельцами в земле Египетской.
10:19
καὶ και and; even
ἀγαπήσετε αγαπαω love
τὸν ο the
προσήλυτον προσηλυτος proselyte
προσήλυτοι προσηλυτος proselyte
γὰρ γαρ for
ἦτε ειμι be
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
10:19
וַ wa וְ and
אֲהַבְתֶּ֖ם ʔᵃhavtˌem אהב love
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גֵּ֑ר ggˈēr גֵּר sojourner
כִּֽי־ kˈî- כִּי that
גֵרִ֥ים ḡērˌîm גֵּר sojourner
הֱיִיתֶ֖ם hᵉʸîṯˌem היה be
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
10:19. et vos ergo amate peregrinos quia et ipsi fuistis advenae in terra Aegypti
And do you therefore love strangers, because you also were strangers in the land of Egypt.
10:19. Therefore, you also should love sojourners, for you also were new arrivals in the land of Egypt.
10:19. Love ye therefore the stranger: for ye were strangers in the land of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: Exo 22:21; Lev 19:33, Lev 19:34; Luk 6:35, Luk 10:28-37, Luk 17:18; Gal 6:10; Jam 2:15, Jam 2:16; Jo1 3:17, Jo1 3:18
John Gill
10:19 Love ye therefore the stranger,.... Because the Lord loves him; and another reason follows, particularly binding on the Israelites:
for ye were strangers in the land of Egypt; and therefore should sympathize with such, and show them compassion, relieve them in distress, and afford them whatever they want, and is in the power of their hands to communicate to them; remembering their own condition in Egypt, and how welcome such a treatment would have been to them then, as well as the kind and careful providence of God towards them at that time.
10:2010:20: ՚Ի Տեառնէ Աստուծոյ քումմէ երկիցե՛ս, եւ զնա՛ պաշտեսցես, եւ ՚ի նա՛ յարեսցիս, եւ յանո՛ւն նորա երդնուցուս[1788]։ [1788] Ոմանք. Երկնչիցիս. կամ՝ երկնչիցես։
20 Երկնչի՛ր քո Տէր Աստծուց, պաշտի՛ր նրան, յարի՛ր նրան եւ երդուի՛ր նրա անունով,
20 Քու Տէր Աստուծմէդ պէտք է վախնաս ու զանիկա պաշտես ու անոր յարիս ու անոր անունովը երդում ընես։
Ի Տեառնէ Աստուծոյ քումմէ երկիցես, եւ զնա պաշտեսցես, եւ ի նա յարեսցիս, եւ յանուն նորա երդնուցուս:

10:20: ՚Ի Տեառնէ Աստուծոյ քումմէ երկիցե՛ս, եւ զնա՛ պաշտեսցես, եւ ՚ի նա՛ յարեսցիս, եւ յանո՛ւն նորա երդնուցուս[1788]։
[1788] Ոմանք. Երկնչիցիս. կամ՝ երկնչիցես։
20 Երկնչի՛ր քո Տէր Աստծուց, պաշտի՛ր նրան, յարի՛ր նրան եւ երդուի՛ր նրա անունով,
20 Քու Տէր Աստուծմէդ պէտք է վախնաս ու զանիկա պաշտես ու անոր յարիս ու անոր անունովը երդում ընես։
zohrab-1805▾ eastern-1994▾ western am▾
10:2020: Господа, Бога твоего, бойся [и] Ему [одному] служи, и к Нему прилепись и Его именем клянись:
10:20 κύριον κυριος lord; master τὸν ο the θεόν θεος God σου σου of you; your φοβηθήσῃ φοβεω afraid; fear καὶ και and; even αὐτῷ αυτος he; him λατρεύσεις λατρευω employed by καὶ και and; even πρὸς προς to; toward αὐτὸν αυτος he; him κολληθήσῃ κολλαω cling; join καὶ και and; even τῷ ο the ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him ὀμῇ ομνυω swear
10:20 אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֛יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) תִּירָ֖א tîrˌā ירא fear אֹתֹ֣ו ʔōṯˈô אֵת [object marker] תַעֲבֹ֑ד ṯaʕᵃvˈōḏ עבד work, serve וּ û וְ and בֹ֣ו vˈô בְּ in תִדְבָּ֔ק ṯiḏbˈāq דבק cling, cleave to וּ û וְ and בִ vi בְּ in שְׁמֹ֖ו šᵊmˌô שֵׁם name תִּשָּׁבֵֽעַ׃ tiššāvˈēₐʕ שׁבע swear
10:20. Dominum Deum tuum timebis et ei servies ipsi adherebis iurabisque in nomine illiusThou shalt fear the Lord thy God, and serve him only: to him thou shalt adhere, and shalt swear by his name.
20. Thou shalt fear the LORD thy God; him shalt thou serve; and to him shalt thou cleave, and by his name shalt thou swear.
10:20. You shall fear the Lord your God, and him alone shall you serve. You shall cling to him, and you shall swear by his name.
10:20. Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name.
Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name:

20: Господа, Бога твоего, бойся [и] Ему [одному] служи, и к Нему прилепись и Его именем клянись:
10:20
κύριον κυριος lord; master
τὸν ο the
θεόν θεος God
σου σου of you; your
φοβηθήσῃ φοβεω afraid; fear
καὶ και and; even
αὐτῷ αυτος he; him
λατρεύσεις λατρευω employed by
καὶ και and; even
πρὸς προς to; toward
αὐτὸν αυτος he; him
κολληθήσῃ κολλαω cling; join
καὶ και and; even
τῷ ο the
ὀνόματι ονομα name; notable
αὐτοῦ αυτος he; him
ὀμῇ ομνυω swear
10:20
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֛יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
תִּירָ֖א tîrˌā ירא fear
אֹתֹ֣ו ʔōṯˈô אֵת [object marker]
תַעֲבֹ֑ד ṯaʕᵃvˈōḏ עבד work, serve
וּ û וְ and
בֹ֣ו vˈô בְּ in
תִדְבָּ֔ק ṯiḏbˈāq דבק cling, cleave to
וּ û וְ and
בִ vi בְּ in
שְׁמֹ֖ו šᵊmˌô שֵׁם name
תִּשָּׁבֵֽעַ׃ tiššāvˈēₐʕ שׁבע swear
10:20. Dominum Deum tuum timebis et ei servies ipsi adherebis iurabisque in nomine illius
Thou shalt fear the Lord thy God, and serve him only: to him thou shalt adhere, and shalt swear by his name.
10:20. You shall fear the Lord your God, and him alone shall you serve. You shall cling to him, and you shall swear by his name.
10:20. Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: См. пр.к 13: ст. VI гл. кн. Втор.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: fear: Deu 6:13, Deu 13:4; Mat 4:10; Luk 4:8
cleave: Deu 4:4, Deu 11:22, Deu 13:4; Jos 23:8; Act 11:23; Rom 12:9
swear: Deu 6:13; Psa 63:11; Isa 45:23
Carl Friedrich Keil and Franz Delitzsch
10:20
After laying down the fundamental condition of a proper relation towards God, Moses describes the fear of God, i.e., true reverence of God, in its threefold manifestation, in deed (serving God), in heart (cleaving to Him; cf. Deut 4:4), and with the mouth (swearing by His name; cf. Deut 6:13). Such reverence as this Israel owed to its God; for "He is thy praise, and He is thy God" (Deut 10:21). He has given thee strong inducements to praise. By the great and terrible things which thine eyes have seen, He has manifested Himself as God to thee. "Terrible things" are those acts of divine omnipotence, which fill men with fear and trembling at the majesty of the Almighty (cf. Ex 15:11). אתּך עשׂה, "done with thee," i.e., shown to thee (את in the sense of practical help).
Geneva 1599
10:20 Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave, and (i) swear by his name.
(i) Read (Deut 6:13).
John Gill
10:20 Thou shalt fear the Lord thy God,.... Which includes the whole worship of him, external and internal:
him shalt thou serve; heartily and sincerely, according to his revealed will, and him only:
and to him shall thou cleave; and not turn aside to follow other gods, and worship them:
and swear by his name; and his only, whenever it is necessary to take an oath, which should not be done rashly or on trivial accounts; and never by any creature, but by the living God; see Deut 6:13.
John Wesley
10:20 To him shalt thou cleave - With firm confidence, true affection, and constant obedience.
10:2110:21: Զի նա՛ է պարծանք քո, եւ նո՛յն Աստուած քո, որ արա՛ր ՚ի քեզ զմեծամեծսն եւ զփառաւորս՝ զոր տեսին աչք քո։
21 որովհետեւ նա քո պարծանքն է, քո այն նոյն Աստուածը, որ քեզ համար մեծ ու փառաւոր գործեր արեց, ինչպէս ինքդ էլ ես տեսնում քո աչքերով:
21 Քու պարծանքդ անիկա է եւ քու Աստուածդ անիկա է, որ քեզի համար այս մեծ ու սքանչելի բաներն ըրաւ, որոնք դուն քու աչքերովդ տեսար։
Զի նա է պարծանք քո եւ նոյն Աստուած քո, որ արար ի քեզ զմեծամեծսն եւ զփառաւորս զոր տեսին աչք քո:

10:21: Զի նա՛ է պարծանք քո, եւ նո՛յն Աստուած քո, որ արա՛ր ՚ի քեզ զմեծամեծսն եւ զփառաւորս՝ զոր տեսին աչք քո։
21 որովհետեւ նա քո պարծանքն է, քո այն նոյն Աստուածը, որ քեզ համար մեծ ու փառաւոր գործեր արեց, ինչպէս ինքդ էլ ես տեսնում քո աչքերով:
21 Քու պարծանքդ անիկա է եւ քու Աստուածդ անիկա է, որ քեզի համար այս մեծ ու սքանչելի բաներն ըրաւ, որոնք դուն քու աչքերովդ տեսար։
zohrab-1805▾ eastern-1994▾ western am▾
10:2121: Он хвала твоя и Он Бог твой, Который сделал с тобою те великие и страшные [дела], какие видели глаза твои;
10:21 οὗτος ουτος this; he καύχημά καυχημα boast; reason for boasting σου σου of you; your καὶ και and; even οὗτος ουτος this; he θεός θεος God σου σου of you; your ὅστις οστις who; that ἐποίησεν ποιεω do; make ἐν εν in σοὶ σοι you τὰ ο the μεγάλα μεγας great; loud καὶ και and; even τὰ ο the ἔνδοξα ενδοξος glorious ταῦτα ουτος this; he ἃ ος who; what εἴδοσαν οραω view; see οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your
10:21 ה֥וּא hˌû הוּא he תְהִלָּתְךָ֖ ṯᵊhillāṯᵊḵˌā תְּהִלָּה praise וְ wᵊ וְ and ה֣וּא hˈû הוּא he אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֣ה ʕāśˈā עשׂה make אִתְּךָ֗ ʔittᵊḵˈā אֵת together with אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גְּדֹלֹ֤ת ggᵊḏōlˈōṯ גָּדֹול great וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נֹּֽורָאֹת֙ nnˈôrāʔōṯ ירא fear הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] רָא֖וּ rāʔˌû ראה see עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
10:21. ipse est laus tua et Deus tuus qui fecit tibi haec magnalia et terribilia quae viderunt oculi tuiHe is thy praise, and thy God, that hath done for thee these great and terrible things, which thy eyes have seen.
21. He is thy praise, and he is thy God, that hath done for thee these great and terrible things, which thine eyes have seen.
10:21. He is your praise and your God. He has done for you these great and terrible things, which your eyes have seen.
10:21. He [is] thy praise, and he [is] thy God, that hath done for thee these great and terrible things, which thine eyes have seen.
He [is] thy praise, and he [is] thy God, that hath done for thee these great and terrible things, which thine eyes have seen:

21: Он хвала твоя и Он Бог твой, Который сделал с тобою те великие и страшные [дела], какие видели глаза твои;
10:21
οὗτος ουτος this; he
καύχημά καυχημα boast; reason for boasting
σου σου of you; your
καὶ και and; even
οὗτος ουτος this; he
θεός θεος God
σου σου of you; your
ὅστις οστις who; that
ἐποίησεν ποιεω do; make
ἐν εν in
σοὶ σοι you
τὰ ο the
μεγάλα μεγας great; loud
καὶ και and; even
τὰ ο the
ἔνδοξα ενδοξος glorious
ταῦτα ουτος this; he
ος who; what
εἴδοσαν οραω view; see
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
10:21
ה֥וּא hˌû הוּא he
תְהִלָּתְךָ֖ ṯᵊhillāṯᵊḵˌā תְּהִלָּה praise
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֣ה ʕāśˈā עשׂה make
אִתְּךָ֗ ʔittᵊḵˈā אֵת together with
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גְּדֹלֹ֤ת ggᵊḏōlˈōṯ גָּדֹול great
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נֹּֽורָאֹת֙ nnˈôrāʔōṯ ירא fear
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
רָא֖וּ rāʔˌû ראה see
עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
10:21. ipse est laus tua et Deus tuus qui fecit tibi haec magnalia et terribilia quae viderunt oculi tui
He is thy praise, and thy God, that hath done for thee these great and terrible things, which thy eyes have seen.
10:21. He is your praise and your God. He has done for you these great and terrible things, which your eyes have seen.
10:21. He [is] thy praise, and he [is] thy God, that hath done for thee these great and terrible things, which thine eyes have seen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:21: He is thy praise - It is an eternal honor to any soul to be in the friendship of God. Why are people ashamed of being thought religious? Because they know nothing of religion. He who knows his Maker may glory in his God, for without him what has any soul but disgrace, pain, shame, and perdition? How strange is it that those who fear God should be ashamed to own it, while sinners boldly proclaim their relationship to Satan!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: thy praise: Exo 15:2; Psa 22:3; Isa 12:2-6, Isa 60:19; Jer 17:14; Luk 2:32; Rev 21:23
that hath: Deu 4:32-35; Sa1 12:24; Sa2 7:23; Psa 106:21, Psa 106:22; Isa 64:3; Jer 32:20, Jer 32:21
John Gill
10:21 He is thy praise,.... The object and matter of it, who deserves the praises of all his creatures, because of his perfections, works, and blessings of goodness; for all mercies temporal and spiritual come from him, and therefore he is greatly to be praised for them: praise is his due, and it is comely in his people to give it to him; see Jer 17:14.
and he is thy God which hath done for thee these great and terrible things which thine eyes have seen; which were done upon the Egyptians for their sakes, both in the land of Egypt and at the Red sea; and also what he had done for them in the wilderness, to Sihon and Og, kings of the Amorites, Ps 106:22.
John Wesley
10:21 Thy praise - The object and matter of thy praise, as Ex 15:2, whom thou shouldest ever praise.
10:2210:22: Եւթանասուն ոգւովք իջին հարքն քո յԵգիպտոս, եւ արդ ահա արա՛ր զքեզ Տէր Աստուած քո իբրեւ զաստեղս երկնից բազմութեամբ։
22 Քո նախնիները եօթանասուն[9] հոգով եկան Եգիպտոս, իսկ հիմա քո Տէր Աստուածը քեզ երկնքի աստղերի չափ բազմամարդ է դարձրել»:[9] 9. Ելք Ա 49եօթանասունհինգ:
22 Քու հայրերդ եօթանասուն հոգի էին, երբ Եգիպտոս իջան. բայց հիմա քու Տէր Աստուածդ քեզ երկնքի աստղերուն պէս շատցուց։
Եւթանասուն ոգւովք իջին հարքն քո յԵգիպտոս, եւ արդ ահա արար զքեզ Տէր Աստուած քո իբրեւ զաստեղս երկնից բազմութեամբ:

10:22: Եւթանասուն ոգւովք իջին հարքն քո յԵգիպտոս, եւ արդ ահա արա՛ր զքեզ Տէր Աստուած քո իբրեւ զաստեղս երկնից բազմութեամբ։
22 Քո նախնիները եօթանասուն[9] հոգով եկան Եգիպտոս, իսկ հիմա քո Տէր Աստուածը քեզ երկնքի աստղերի չափ բազմամարդ է դարձրել»:
[9] 9. Ելք Ա 49եօթանասունհինգ:
22 Քու հայրերդ եօթանասուն հոգի էին, երբ Եգիպտոս իջան. բայց հիմա քու Տէր Աստուածդ քեզ երկնքի աստղերուն պէս շատցուց։
zohrab-1805▾ eastern-1994▾ western am▾
10:2222: в семидесяти душах пришли отцы твои в Египет, а ныне Господь Бог твой, сделал тебя многочисленным, как звезды небесные.
10:22 ἐν εν in ἑβδομήκοντα εβδομηκοντα seventy ψυχαῖς ψυχη soul κατέβησαν καταβαινω step down; descend οἱ ο the πατέρες πατηρ father σου σου of you; your εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos νυνὶ νυνι right now δὲ δε though; while ἐποίησέν ποιεω do; make σε σε.1 you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ὡσεὶ ωσει as if; about τὰ ο the ἄστρα αστρον constellation τοῦ ο the οὐρανοῦ ουρανος sky; heaven τῷ ο the πλήθει πληθος multitude; quantity
10:22 בְּ bᵊ בְּ in שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul יָרְד֥וּ yārᵊḏˌû ירד descend אֲבֹתֶ֖יךָ ʔᵃvōṯˌeʸḵā אָב father מִצְרָ֑יְמָה miṣrˈāyᵊmā מִצְרַיִם Egypt וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now שָֽׂמְךָ֙ śˈāmᵊḵā שׂים put יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) כְּ kᵊ כְּ as כֹוכְבֵ֥י ḵôḵᵊvˌê כֹּוכָב star הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens לָ lā לְ to רֹֽב׃ rˈōv רֹב multitude
10:22. in septuaginta animabus descenderunt patres tui in Aegyptum et ecce nunc multiplicavit te Dominus Deus tuus sicut astra caeliIn seventy souls thy fathers went down into Egypt: and behold now the Lord thy God hath multiplied thee as the stars of heaven.
22. Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude.
10:22. As seventy souls, your fathers descended into Egypt. And now, behold, the Lord your God has multiplied you to be like the stars of heaven.”
10:22. Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude.
Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude:

22: в семидесяти душах пришли отцы твои в Египет, а ныне Господь Бог твой, сделал тебя многочисленным, как звезды небесные.
10:22
ἐν εν in
ἑβδομήκοντα εβδομηκοντα seventy
ψυχαῖς ψυχη soul
κατέβησαν καταβαινω step down; descend
οἱ ο the
πατέρες πατηρ father
σου σου of you; your
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
νυνὶ νυνι right now
δὲ δε though; while
ἐποίησέν ποιεω do; make
σε σε.1 you
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ὡσεὶ ωσει as if; about
τὰ ο the
ἄστρα αστρον constellation
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
τῷ ο the
πλήθει πληθος multitude; quantity
10:22
בְּ bᵊ בְּ in
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul
יָרְד֥וּ yārᵊḏˌû ירד descend
אֲבֹתֶ֖יךָ ʔᵃvōṯˌeʸḵā אָב father
מִצְרָ֑יְמָה miṣrˈāyᵊmā מִצְרַיִם Egypt
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
שָֽׂמְךָ֙ śˈāmᵊḵā שׂים put
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
כְּ kᵊ כְּ as
כֹוכְבֵ֥י ḵôḵᵊvˌê כֹּוכָב star
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
לָ לְ to
רֹֽב׃ rˈōv רֹב multitude
10:22. in septuaginta animabus descenderunt patres tui in Aegyptum et ecce nunc multiplicavit te Dominus Deus tuus sicut astra caeli
In seventy souls thy fathers went down into Egypt: and behold now the Lord thy God hath multiplied thee as the stars of heaven.
10:22. As seventy souls, your fathers descended into Egypt. And now, behold, the Lord your God has multiplied you to be like the stars of heaven.”
10:22. Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Исх I:1–5; XII:37; XXXVIII:26; Чис I:46; III:39.
Adam Clarke: Commentary on the Bible - 1831
10:22: With threescore and ten persons - And now, from so small a beginning, they were multiplied to more than 600,000 souls; and this indeed in the space of forty years, for the 603,000 which came out of Egypt were at this time all dead but Moses, Joshua, and Caleb. How easily can God increase and multiply, and how easily diminish and bring low! In all things, because of his unlimited power, he can do whatsoever he will; and he will do whatsoever is right.
On a very important subject in this chapter Dr. Kennicott has the following judicious observations: -
"The book of Deuteronomy contains the several speeches made to the Israelites by Moses just before his death, recapitulating the chief circumstances of their history, from their deliverance out of Egypt to their arrival on the banks of Jordan. What in this book he has recorded as spoken will be best understood by comparing it with what he has recorded as done in the previous history; and this, which is very useful as to the other parts of this book, is absolutely necessary as to the part of the tenth chapter here to be considered.
"The previous circumstances of the history necessary to be here attended to are these: In Exodus 20, God speaks the ten commandments; in Exodus 24, Moses, on Mount Sinai, receives the two tables, and is there forty days and nights; in Exodus 25, 26, 27, God appoints the service of the tabernacle; in Exodus 28, separates Aaron and his sons for the priest's office, by a statute for ever, to him and his seed after him; in Exodus 30, Moses, incensed at the golden calf, breaks the tables; yet he prays for the people, and God orders him to lead them towards Canaan; in Exodus 34, Moses carries up two other tables, and stays again forty days and nights. In Numbers 3, the tribe of Levi is selected; Numbers 8, consecrated; Numbers 10 and 11, the Israelites march from Sinai on the twentieth day of the second month in the second year; in Numbers 13 spies sent; in Numbers 14, the men are sentenced to die in the wilderness during the forty years; in Numbers 18, the Levites are to have no lot nor large district in Canaan, but to be the Lord's inheritance; in Numbers 20, Aaron dies on Mount Hor; lastly, in the complete catalogue of the whole march (Numbers 33). we are told that they went from Moseroth to Bene-jaakan, thence to Hor-hagidgad, to Jotbathah, to Ebronah, to Ezion-gaber, to Zin, (which is Kadesh), and thence to Mount Hor, where Aaron died in the fortieth and last year. In Deuteronomy 9, Moses tells the Israelites, (Deu 9:7), that they had been rebels, from Egypt even to Jordan, particularly at Horeb, (9:8-29), whilst he was with God, and received the tables at the end of forty days and nights; and that, after breaking the tables, he fasted and interceded for his brethren during a second period of forty days and nights; and this ninth chapter ends with the prayer which he then made. Chapter 10 begins thus: 'At that time the Lord said unto me, Hew thee two tables of stone like unto the first, and come up,' etc. And from Deu 10:1 to the end of Deu 10:5 he describes the second copy of the ten commandments, as written also by God, and deposited by himself in the ark.
"After this we have now four verses, (Deu 10:6, Deu 10:7,Deu 10:8, and Deu 10:9), which not only have no kind of connection with the verses before and after them, but also, as they stand in the present Hebrew text, directly contradict that very text; and the two first of these verses have not, in our Hebrew text, the least connection with the two last of them. Our Hebrew text, (Deu 10:6), says that Israel journeyed from Bene-jaakan to Mosera. Whereas that very text in the complete catalogue, (Num 33:31), says they journeyed from Moseroth to Bene-jaakan. Again: Aaron is here said to have died at Mosera, whereas he died on Mount Hor, the seventh station afterwards; see Num 33:38. And again: they are here said to go from Bene-jaakan to Mosera, thence to Gudgodah, and thence to Jotbath; whereas the complete catalogue says, Moseroth to Bene-jaakan, thence to Hor-hagidgad, and thence to Jotbathah. But if the marches could possibly be true as they now stand in these two verses, yet what connection can there be between Jotbath and the Separation Of The Tribe Of Levi? It is very happy that these several difficulties in the Hebrew text are removed by the Samaritan Pentateuch: for that text tells us here rightly that the march was from Moseroth to Bene-jaakan; to Hagidgad, to Jotbathah, to Ebronah, to Ezion-gaber, to Zin, (which is Kadesh), and thence to Mount Hor, where Aaron died. Again: as the regular deduction of these stations ends with Mount Hor and Aaron's death, we have then what we had not before, a regular connection with the two next verses, and the connection is this: That when Aaron, the son of Amram, the son of Kohath, the son of Levi, died, neither the tribe of Levi nor the priesthood was deserted, but God still supported the latter by maintaining the former; and this, not by allotting that tribe any one large part of Canaan, but separate cities among the other tribes, and by allowing them to live upon those offerings which were made by the other tribes to God himself. These four verses therefore, (Deu 10:6, Deu 10:7, Deu 10:8, and Deu 10:9), in the same text, stand thus: (Deu 10:6), When the children of Israel journeyed from Moseroth, and encamped in Bene-jaakan; from thence they journeyed and encamped at Hagidgad; from thence they journeyed and encamped in Jotbathah, a land of rivers of water: (Deu 10:7) From thence they journeyed and encamped in Ebronah; in Ezion-gaber; in the wilderness of Zin, which is Kadesh; and then at Mount Hor; And Aaron Died There, and there he was buried; and Eleazar his son ministered as priest in his stead. (Deu 10:8) At that time the Lord Had separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord, to minister unto him, and to bless in his name unto this day. (Deu 10:9) Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him.
"But however consistent these four verses are now with themselves, it will be still demanded, What connection have they with the fifth verse before them, and with the tenth verse after them? I confess I cannot discover their least pertinency here, because Aaron's Death and Levi's Separation seem totally foreign to the speech of Moses in this place. And this speech without these four verses is a regularly connected admonition from Moses to this purpose: that his brethren were for ever to consider themselves as indebted to him, under God, for the renewal of the two tables, and also to his intercession for rescuing them from destruction. The words are these: (Deu 10:4), 'The Lord wrote again the ten commandments, and gave them unto me. (Deu 10:5) And I came down from the mount, and put the tables in the ark, which I Had made: - (Deu 10:10) Thus I stayed in the mount according to the first time, forty days and forty nights: and the Lord hearkened unto me at that time also; the Lord would not destroy thee. (Deu 10:11) And the Lord said unto me, Arise, take thy journey before the people, that they may go in and possess the land,' etc. But then, if these four verses were not at first a part of this chapter, but are evidently interpolated, there arises another inquiry, Whether they are an insertion entirely spurious, or a genuine part of the sacred text, though removed hither out of some other chapter? As they contain nothing singular or peculiar, are of no particular importance, and relate to no subject of disputation, they are not likely to have arisen from fraud or design; but, perfectly coinciding in sense with other passages, they may safely be considered as another instance of a large transposition [86 words] in the present text, arising from accident and want of care. And the only remaining question therefore is, Whether we can discover, though not to demonstration, yet with any considerable degree of probability, the original place of these four verses, that so they may be at last restored to that neighborhood and connection from which they have been, for so many ages, separated?
"It was natural for Moses, in the course of these several speeches to his brethren in Deuteronomy, to embrace the first opportunity of impressing on their memories a matter of such particular importance as the continuation of the priesthood among the Levites after Aaron's death. And the first proper place seems to be in the second chapter, after the first verse. At Deu 1:19, he speaks of their march from Horeb to Kadesh-barnea, whence they sent the spies into Canaan. He then sets forth their murmurings, and God's sentence that they should die in the wilderness, and he ends the first chapter with their being defeated by the Amorites, their weeping before the Lord, and abiding many days in Kadesh, which is Kadesh-Barnea, near Canaan. "Deuteronomy 2 begins thus: Then we turned, and took our journey into the wilderness by the way of the Red Sea, as the Lord spake unto me: and We Compassed Mount Seir Many Days. Now, the many days, or long time, which they spent in compassing Mount Seir, that is, going round on the south-west coasts of Edom in order to proceed north-east from Edom through Moab to Arnon, must include several of their stations, besides that eminent one at Mount Hor, where Aaron died. And as part of their road, during this long compass, lay through Ezion-gaber, (which was on the eastern tongue of the Red Sea, and the south boundary of Edom), thence to Zin, (which is Kadesh, that is, Meribah Kadesh), and thence to Mount Hor, as they marched to the north-east; so it is probable that the five stations preceding that of Ezion-gaber were on the extremity of Mount Seir, to the south-west. And if their first station at entering the south-west borders of Edom, and beginning to compass Mount Seir, was Moseroth, this gives the reason wanted why Moses begins this passage at Moseroth, and ends it with Aaron's death at Mount Hor. And this will discover a proper connection between the four dislocated verses and the context here - Deu 1:46 : 'So ye abode in Kadesh (Barnea) many days.' Deu 2:1 : 'Then we turned, and took our journey into the wilderness by the way of the Red Sea, as the Lord spake unto me; and We Compassed Mount Seir Many Days.'
"'For the children of Israel journeyed from Moseroth, and pitched in Bene-jaakan: from thence they journeyed and pitched in Hagidgad: from thence they journeyed and pitched in Jotbathah, a land of rivers of water: from thence they journeyed and pitched in Ebronah: from thence they journeyed and pitched in Ezion-gaber: from thence they journeyed and pitched in the wilderness of Zin, which is Kadesh: from thence they journeyed and pitched in Mount Hor, and Aaron died there, and there he was buried; and Eleazar his son ministered as priest in his stead. At that time the Lord had separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name unto this day. Wherefore, Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him.'
"And this paragraph being thus inserted at the end of the first verse, the second begins a new paragraph, thus: And the Lord spake unto me, saying, Ye have compassed this mountain long enough; turn you northward - through the east side of Seir (or Edom) towards Moab on the north. See Deu 2:4-8." - Kennicott's Remarks, p. 74.
These remarks should not be hastily rejected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: with threescore: And now, from so small a beginning, they are multiplied to more than 600, 000 men, besides women and children; and this, indeed, in the space of 40 years; for the 603, 000 which came out of Egypt were at this time all dead, except Moses, Joshua, and Caleb. How easy can God increase and multiply, as well as diminish and bring low! In all things, by his omnipotence, he can do whatsoever he will; and he will do whatsoever is right. Gen 46:27; Exo 1:5; Act 7:14
as the stars: Deu 1:10, Deu 28:62; Gen 15:5; Num 26:51, Num 26:62; Neh 9:23; Heb 11:12
Carl Friedrich Keil and Franz Delitzsch
10:22
One marvel among these great and terrible acts of the Lord as to be seen in Israel itself, which had gone down to Egypt in the persons of its fathers as a family consisting of seventy souls, and now, notwithstanding the oppression it suffered there, had grown into an innumerable nation. So marvellously had the Lord fulfilled His promise in Gen 15:5. By referring to this promise, Moses intended no doubt to recall to the recollection of the people the fact that the bondage of Israel in a foreign land for 400 years had also been foretold (Gen 15:13.). On the seventy souls, see at Gen 46:26-27.
John Gill
10:22 Thy fathers went down into Egypt with seventy persons,.... That is, in all; for there were not seventy besides Jacob and the patriarchs his sons, but with them; see Gen 46:26 and now the Lord thy God hath made thee as the stars of heaven for multitude; as he promised they should be, Gen 15:5.