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jg▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706Moses had charged parents in teaching their children to whet the word of God upon them (ch. vi. 7) by frequent repetition of the same things over and over again; and here he himself takes the same method of instructing the Israelites as his children, frequently inculcating the same precepts and cautions, with the same motives or arguments to enforce them, that what they heard so often might abide with them. In this chapter Moses gives them, I. General exhortations to obedience, ver. 1, 6. II. A review of the great things God had done for them in the wilderness, as a good argument for obedience, ver. 2-5, 15, 16. III. A prospect of the good land into which God would now bring them, ver. 7-9. IV. A necessary caution against the temptations of a prosperous condition, ver. 10-14, and 17, 18. V. A fair warning of the fatal consequences of apostasy from God, ver. 19, 20.Adam Clarke: Commentary on the Bible - 1831An exhortation to obedience from a consideration of God's past mercies, Deu 8:1, Deu 8:2. Man is not to live by bread only, but by every word of God, Deu 8:3. How God provided for them in the wilderness, Deu 8:4. The Lord chastened them that they might be obedient, Deu 8:5, Deu 8:6. A description of the land into which they were going, Deu 8:7-9. Cautions lest they should forget God in their prosperity, Deu 8:10-16, and lest they should attribute that prosperity to themselves, and not to God, Deu 8:17, Deu 8:18. The terrible judgments that shall fall upon them, should they prove unfaithful, Deu 8:19, Deu 8:20.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Deu 8:1, An exhortation to obedience in regard of God's mercy and goodness in his dealings with Israel.John GillINTRODUCTION TO DEUTERONOMY 8In this chapter Moses repeats the exhortation to observe the commands of God, and urges the Israelites to it, from the consideration of the great and good things God had done for them in the wilderness, and even in those instances which were chastisements, and were of an humbling nature, Deut 8:1, and on the consideration of the blessings of the good land they were going to possess, Deut 8:7 for which blessings they are exhorted to be thankful, and are cautioned against pride of heart through them, and forgetfulness of God, and of his goodness to them while in the wilderness, and when brought into the land of Canaan, which they were to ascribe to his power and goodness, and not their own, Deut 8:10, and the chapter is concluded with a warning against idolatry, lest they perish through it as the nations before them, Deut 8:19. |
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8:18:1: Ամենայն պատուիրանաց զոր ես պատուիրեմ ձեզ այսօր, զգո՛յշ լինիջիք առնելոյ. զի կեցցէք եւ բազմապատիկք լինիցիք, եւ մտանիցէք ժառանգիցէ՛ք զերկիրն զոր երդուաւ Տէր հարցն մերոց[1754]։ [1754] Յօրինակին պակասէր. Զգոյշ լինիջիքառնելոյ, զի կեց՛՛։Ոմանք. Զի կեցջիք... եւ մտանիցէք ժառանգել։ Ամենայն պատուիրանաց զոր ես պատուիրեմ ձեզ այսօր, զգոյշ լինիջիք առնելոյ, զի կեցջիք եւ բազմապատիկք լինիցիք, եւ մտանիցէք ժառանգիցէք զերկիրն զոր երդուաւ Տէր հարցն [147]մերոց:1 «Տեսէ՛ք, որ կատարուեն ձեզ հաղորդած իմ բոլոր պատուիրանները, որպէսզի ապրէք, բազմապատկուէք, մտնէք ու ժառանգէք այն երկիրը, որ Տէրը երդուեց տալ մեր հայրերին: 8 «Բոլոր պատուիրանքները, որոնք ես այսօր կու տամ ձեզի, ուշադրութեամբ պիտի կատարէք, որպէս զի ապրիք, շատնաք, մտնէք ու ժառանգէք այն երկիրը, որ Տէրը երդումով խոստացաւ ձեր հայրերուն։ 8:1: Ամենայն պատուիրանաց զոր ես պատուիրեմ ձեզ այսօր, զգո՛յշ լինիջիք առնելոյ. զի կեցցէք եւ բազմապատիկք լինիցիք, եւ մտանիցէք ժառանգիցէ՛ք զերկիրն զոր երդուաւ Տէր հարցն մերոց[1754]։ [1754] Յօրինակին պակասէր. Զգոյշ լինիջիքառնելոյ, զի կեց՛՛։Ոմանք. Զի կեցջիք... եւ մտանիցէք ժառանգել։ 1 «Տեսէ՛ք, որ կատարուեն ձեզ հաղորդած իմ բոլոր պատուիրանները, որպէսզի ապրէք, բազմապատկուէք, մտնէք ու ժառանգէք այն երկիրը, որ Տէրը երդուեց տալ մեր հայրերին: 8 «Բոլոր պատուիրանքները, որոնք ես այսօր կու տամ ձեզի, ուշադրութեամբ պիտի կատարէք, որպէս զի ապրիք, շատնաք, մտնէք ու ժառանգէք այն երկիրը, որ Տէրը երդումով խոստացաւ ձեր հայրերուն։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:11: Все заповеди, которые я заповедую вам сегодня, старайтесь исполнять, дабы вы были живы и размножились, и пошли и завладели землею, которую с клятвою обещал Господь отцам вашим. All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers:8:1 πάσας πας all; every τὰς ο the ἐντολάς εντολη direction; injunction ἃς ος who; what ἐγὼ εγω I ἐντέλλομαι εντελλομαι direct; enjoin ὑμῖν υμιν you σήμερον σημερον today; present φυλάξεσθε φυλασσω guard; keep ποιεῖν ποιεω do; make ἵνα ινα so; that ζῆτε ζαω live; alive καὶ και and; even πολυπλασιασθῆτε πολυπλασιαζω and; even εἰσέλθητε εισερχομαι enter; go in καὶ και and; even κληρονομήσητε κληρονομεω inherit; heir τὴν ο the γῆν γη earth; land ἣν ος who; what κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your ὤμοσεν ομνυω swear τοῖς ο the πατράσιν πατηρ father ὑμῶν υμων your 8:1 כָּל־ kol- כֹּל whole הַ ha הַ the מִּצְוָ֗ה mmiṣwˈā מִצְוָה commandment אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֧י ʔānōḵˈî אָנֹכִי i מְצַוְּךָ֛ mᵊṣawwᵊḵˈā צוה command הַ ha הַ the יֹּ֖ום yyˌôm יֹום day תִּשְׁמְר֣וּן tišmᵊrˈûn שׁמר keep לַ la לְ to עֲשֹׂ֑ות ʕᵃśˈôṯ עשׂה make לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of תִּֽחְי֜וּן tˈiḥyˈûn חיה be alive וּ û וְ and רְבִיתֶ֗ם rᵊvîṯˈem רבה be many וּ û וְ and בָאתֶם֙ vāṯˌem בוא come וִֽ wˈi וְ and ירִשְׁתֶּ֣ם yrištˈem ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִשְׁבַּ֥ע nišbˌaʕ שׁבע swear יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לַ la לְ to אֲבֹתֵיכֶֽם׃ ʔᵃvōṯêḵˈem אָב father 8:1. omne mandatum quod ego praecipio tibi hodie cave diligenter ut facias ut possitis vivere et multiplicemini ingressique possideatis terram pro qua iuravit Dominus patribus vestrisAll the commandments, that I command thee this day, take great care to observe: that you may live, and be multiplied, and going in may possess the land, for which the Lord swore to your fathers. 1. All the commandment which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers. 1: Все заповеди, которые я заповедую вам сегодня, старайтесь исполнять, дабы вы были живы и размножились, и пошли и завладели землею, которую с клятвою обещал Господь отцам вашим. 8:1 πάσας πας all; every τὰς ο the ἐντολάς εντολη direction; injunction ἃς ος who; what ἐγὼ εγω I ἐντέλλομαι εντελλομαι direct; enjoin ὑμῖν υμιν you σήμερον σημερον today; present φυλάξεσθε φυλασσω guard; keep ποιεῖν ποιεω do; make ἵνα ινα so; that ζῆτε ζαω live; alive καὶ και and; even πολυπλασιασθῆτε πολυπλασιαζω and; even εἰσέλθητε εισερχομαι enter; go in καὶ και and; even κληρονομήσητε κληρονομεω inherit; heir τὴν ο the γῆν γη earth; land ἣν ος who; what κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your ὤμοσεν ομνυω swear τοῖς ο the πατράσιν πατηρ father ὑμῶν υμων your 8:1 כָּל־ kol- כֹּל whole הַ ha הַ the מִּצְוָ֗ה mmiṣwˈā מִצְוָה commandment אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֧י ʔānōḵˈî אָנֹכִי i מְצַוְּךָ֛ mᵊṣawwᵊḵˈā צוה command הַ ha הַ the יֹּ֖ום yyˌôm יֹום day תִּשְׁמְר֣וּן tišmᵊrˈûn שׁמר keep לַ la לְ to עֲשֹׂ֑ות ʕᵃśˈôṯ עשׂה make לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of תִּֽחְי֜וּן tˈiḥyˈûn חיה be alive וּ û וְ and רְבִיתֶ֗ם rᵊvîṯˈem רבה be many וּ û וְ and בָאתֶם֙ vāṯˌem בוא come וִֽ wˈi וְ and ירִשְׁתֶּ֣ם yrištˈem ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִשְׁבַּ֥ע nišbˌaʕ שׁבע swear יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לַ la לְ to אֲבֹתֵיכֶֽם׃ ʔᵃvōṯêḵˈem אָב father 8:1. omne mandatum quod ego praecipio tibi hodie cave diligenter ut facias ut possitis vivere et multiplicemini ingressique possideatis terram pro qua iuravit Dominus patribus vestris ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ All the commandments, that I command thee this day, take great care to observe: that you may live, and be multiplied, and going in may possess the land, for which the Lord swore to your fathers. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17061: A Charge to Israel; Israel's Retrospect.B. C. 1451.1 All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers. 2 And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. 3 And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live. 4 Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years. 5 Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee. 6 Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him. 7 For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; 8 A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; 9 A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass. The charge here given them is the same as before, to keep and do all God's commandments. Their obedience must be, 1. Careful: Observe to do. 2. Universal: To do all the commandments, v. 1. And, 3. From a good principle, with a regard to God as the Lord, and their God, and particularly with a holy fear of him (v. 6), from a reverence of his majesty, a submission to his authority, and a dread of his wrath. To engage them to this obedience, besides the great advantages of it, which he sets before them (that they should live and multiply, and all should be well with them, v. 1), he directs them, I. To look back upon the wilderness through which God had now brought them: Thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, v. 2. Now that they had come of age, and were entering upon their inheritance, they must be reminded of the discipline they had been under during their minority and the method God had taken to train them up for himself. The wilderness was the school in which they had been for forty years boarded and taught, under tutors and governors; and this was a time to bring it all to remembrance. The occurrences of these last forty years were very memorable and well worthy to be remembered, very useful and profitable to be remembered, as yielding a complication of arguments for obedience; and they were recorded on purpose that they might be remembered. As the feast of the passover was a memorial of their deliverance out of Egypt, so was the feast of tabernacles of their passage through the wilderness. Note, It is very good for us to remember all the ways both of God's providence and grace, by which he has led us hitherto through this wilderness, that we may be prevailed with cheerfully to serve him and trust in him. Here let us set up our Ebenezer. 1. They must remember the straits they were sometimes brought into, (1.) For the mortifying of their pride; it was to humble them, that they might not be exalted above measure with the abundance of miracles that were wrought in their favor, and that they might not be secure, and confident of being in Canaan immediately. (2.) For the manifesting of their perverseness: to prove them, that they and others might know (for God himself perfectly knew it before) all that was in their heart, and might see that God chose them not for any thing in them that might recommend them to his favour, for their whole carriage was untoward and provoking. Many commandments God gave them which there would have been no occasion for if they had not been led through the wilderness, as those relating to the manna (Exod. xvi. 28); and God thereby tried them, as our first parents were tried by the trees of the garden, whether they would keep God's commandments or not. Or God thereby proved them whether they would trust his promises, the word which he commanded to a thousand generations, and, in dependence on his promises, obey his precepts. 2. They must remember the supplies which were always granted them. (1.) God himself took particular care of their food, raiment, and health; and what would they have more? [1.] They had manna for food (v. 3): God suffered them to hunger, and the fed them with manna, that the extremity of their want might make the supply the more acceptable, and God's goodness to them therein the more remarkable. God often brings his people low, that he may have the honour of helping them. And thus the manna of heavenly comforts is given to those that hunger and thirst after righteousness, Matt. v. 6. To the hungry soul every bitter thing is sweet. It is said of the manna that it was a sort of food which neither they nor their fathers knew. And again, v. 16. If they knew there was such a thing that fell sometimes with the dew in those countries, as some think they did, yet it was never known to fall in such vast quantities, so constantly, and at all seasons of the year, so long, and only about a certain place. These things were altogether miraculous, and without precedent; the Lord created a new thing for their supply. And hereby he taught them the man liveth not by bread alone. Though God has appointed bread for the strengthening of man's heart, and that is ordinarily made the staff of life, yet God can, when he pleases, command support and nourishment without it, and make something else, very unlikely, to answer the intention as well. We might live upon air if it were sanctified for that use by the word of God; for the means God ordinarily uses he is not tied to, but can perform his kind purposes to his people without them. Our Saviour quotes this scripture in answer to that temptation of Satan, Command that these stones be made bread. "What need of that?" says Christ; "my heavenly Father can keep me alive without bread," Matt. iv. 3, 4. Let none of God's children distrust their Father, nor take any sinful indirect course for the supply of their own necessities; some way or other, God will provide for them in the way of duty and honest diligence, and verily they shall be fed. It may be applied spiritually; the word of God, as it is the revelation of God's will and grace duly received and entertained by faith, is the food of the soul, the life which is supported by that is the life of the man, and not only that life which is supported by bread. The manna typified Christ, the bread of life. He is the Word of God; by him we live. The Lord evermore give us that bread which endures to eternal life, and let us not be put off with the meat that perisheth! [2.] The same clothes served them from Egypt to Canaan, at least the generality of them. Though they had no change of raiment, yet it was always new, and waxed not old upon them, v. 4. This was a standing miracle, and the greater if, as the Jews say, they grew with them, so as to be always fit for them. But it is plain that they brought out of Egypt bundles of clothes on their shoulders (Exod. xii. 34), which they might barter with each other as there was occasion; and these, with what they wore, sufficed till they came into a country where they could furnish themselves with new clothes. (2.) By the method God took of providing food and raiment for them [1.] He humbled them. It was a mortification to them to be tied for forty years together to the same meat, without any varieties, and to the same clothes, in the same fashion. Thus he taught them that the good things he designed for them were figures of better things, and that the happiness of man consists not in being clothed in purple or fine linen, and in faring sumptuously every day, but in being taken into covenant and communion with God, and in learning his righteous judgements. God's law, which was given to Israel in the wilderness, must be to them instead of food and raiment. [2.] He proved them, whether they could trust him to provide for them when means and second causes failed. Thus he taught them to live in a dependence upon Providence, and not to perplex themselves with care what they should eat and drink, and wherewithal they should be clothed. Christ would have his disciples learn the same lesson (Matt. vi. 25), and took a like method to teach it to them, when he sent them out without purse or scrip, and yet took care that they lacked nothing, Luke xxii. 35. [3.] God took care of their health and ease. Though they travelled on foot in a dry country, the way rough and untrodden, yet their feet swelled not. God preserved them from taking hurt by the inconveniences of their journey; and mercies of this kind we ought to acknowledge. Note, Those that follow God's conduct are not only safe but easy. Our feet swell not while we keep in the way of duty; it is the way of transgression that is hard, Prov. xiii. 15. God had promised to keep the feet of his saints, 1 Sam. ii. 9. 3. They must also remember the rebukes they had been under, v. 5. During these years of their education they had been kept under a strict discipline, and not without need. As a man chasteneth his son, for his good, and because he loves him, so the Lord thy God chasteneth thee. God is a loving tender Father to all his children, yet when there is occasion they shall feel the smart of the rod. Israel did so: they were chastened that they might not be condemned, chastened with the rod of men. Not as a man wounds and slays his enemies whose destruction he aims at, but as a man chastens his son whose happiness and welfare he designs: so did their God chasten them; he chastened and taught them, Ps. xciv. 12. This they must consider in their heart, that is, they must own it from their own experience that God had corrected them with a fatherly love, for which they must return to him a filial reverence and compliance. Because God has chastened thee as a father, therefore (v. 6) thou shalt keep his commandments. This use we should make of all our afflictions; by them let us be engaged and quickened to our duty. Thus they are directed to look back upon the wilderness. II. He directs them to look forward to Canaan, into which God was now bringing them. Look which way we will, both our reviews and our prospects will furnish us with arguments for obedience. Observe, 1. The land which they were now going to take possession of is here described to be a very good land, having every thing in it that was desirable, v. 7-9. (1.) It was well-watered, like Eden, the garden of the Lord. It was a land of brooks of water, of fountains and depths, which contributed to the fruitfulness of the soil. Perhaps there was a greater plenty of water there now than in Abraham's time, the Canaanites having found and digged wells; so that Israel reaped the fruit of their industry as well as of God's bounty. (2.) The ground produced great plenty of all good things, not only for the necessary support, but for the convenience and comfort of human life. In their fathers' land they had bread enough; it was corn land, a land of wheat and barley, where, with the common care and labour of the husbandman, they might eat bread without scarceness. It was a fruitful land, that was never turned into barrenness but for the iniquity of those that dwelt therein. They had not only water enough to quench their thirst, but vines, the fruit whereof was ordained to make glad the heart. And, if they were desirous of dainties, they needed not to send to far countries for them, when their own was so well stocked with fig-trees, and pomegranates, olives of the best kind, and honey, or date-trees, as some think it should be read. (3.) Even the bowels of its earth were very rich, though it should seem that silver and gold they had none; of these the princes of Sheba should bring presents (Ps. lxxii. 10, 15); yet they had plenty of those more serviceable metals, iron and brass. Iron-stone and mines of brass were found in their hills. See Job xxviii. 2. 2. These things are mentioned, (1.) To show the great difference between that wilderness through which God had led them and the good land into which he was bringing them. Note, Those that bear the inconveniences of an afflicted state with patience and submission, are humbled by them and prove well under them, are best prepared for better circumstances. (2.) To show what obligations they lay under to keep God's commandments, both in gratitude for his favours to them and from a regard to their own interest, that the favours might be continued. The only way to keep possession of this good land would be to keep in the way of their duty. (3.) To show what a figure it was of good things to come. Whatever others saw, it is probable that Moses in it saw a type of the better country: The gospel church is the New-Testament Canaan, watered with the Spirit in his gifts and graces, planted with the trees of righteousness, bearing the fruits of righteousness. Heaven is the good land, in which there is nothing wanting, and where there is a fulness of joy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:1: Deu 4:1, Deu 5:32, Deu 5:33, Deu 6:1-3; Psa 119:4-6; Th1 4:1, Th1 4:2Carl Friedrich Keil and Franz Delitzsch8:1In addition to the danger of being drawn aside to transgress the covenant, by sparing the Canaanites and their idols out of pusillanimous compassion and false tolerance, the Israelites would be especially in danger, after their settlement in Canaan, of falling into pride and forgetfulness of God, when enjoying the abundant productions of that land. To guard against this danger, Moses set before them how the Lord had sought to lead and train them to obedience by temptations and humiliations during their journey through the desert. In order that his purpose in doing this might be clearly seen, he commenced (Deut 8:1) with the renewed admonition to keep the whole law which he commanded them that day, that they might live and multiply and attain to the possession of the promised land (cf. Deut 4:1; Deut 6:3). Deut 8:2 To this end they were to remember the forty years' guidance through the wilderness (Deut 1:31; Deut 2:7), by which God desired to humble them, and to prove the state of their heart and their obedience. Humiliation was the way to prove their attitude towards God. ענּה, to humble, i.e., to bring them by means of distress and privations to feel their need of help and their dependence upon God. נסּה, to prove, by placing them in such positions in life as would drive them to reveal what was in their heart, viz., whether they believed in the omnipotence, love, and righteousness of God, or not. Deut 8:3 The humiliation in the desert consisted not merely in the fact that God let the people hunger, i.e., be in want of bread and their ordinary food, but also in the fact that He fed them with manna, which was unknown to them and their fathers (cf. Ex 16:16.). Feeding with manna is called a humiliation, inasmuch as God intended to show to the people through this food, which had previously been altogether unknown to them, that man does not live by bread alone, that the power to sustain life does not rest upon bread only (Is 38:16; Gen 27:40), or belong simply to it, but to all that goeth forth out of the mouth of Jehovah. That which "proceedeth out of the mouth of Jehovah" is not the word of the law, as the Rabbins suppose, but, as the word כּל (all, every) shows, "the word" generally, the revealed will of God to preserve the life of man in whatever way (Schultz): hence all means designed and appointed by the Lord for the sustenance of life. In this sense Christ quotes these words in reply to the tempter (Mt 4:4), not to say to him, The Messiah lives not by (material) bread only, but by the fulfilment of the will of God (Usteri, Ullmann), or by trusting in the sustaining word of God (Olshausen); but that He left it to God to care for the sustenance of His life, as God could sustain His life in extraordinary ways, even without the common supplies of food, by the power of His almighty word and will. Deut 8:4 As the Lord provided for their nourishment, so did He also in a marvellous way for the clothing of His people during these forty years. "Thy garment did not fall of thee through age, and thy foot did not swell." בּלה with מן, to fall off from age. בּצק only occurs again in Neh 9:21, where this passage is repeated. The meaning is doubtful. The word is certainly connected with בּצק (dough), and probably signifies to become soft or to swell, although בּצק is also used for unleavened dough. The Septuagint rendering here is ו̓פץכש́טחףבם, to get hard skin; on the other hand, in Neh 9:21, we find the rendering ὑποδήματα αὐτῶν ου' διεῤῥάγησαν, "their sandals were not worn out," from the parallel passage in Deut 29:5. These words affirm something more than "clothes and shoes never failed you," inasmuch as ye always had wool, hides, leather, and other kinds of material in sufficient quantities for clothes and shoes, as not only J. D. Michaelis and others suppose, but Calmet, and even Kurtz. Knobel is quite correct in observing, that "this would be altogether too trivial a matter by the side of the miraculous supply of manna, and moreover that it is not involved in the expression itself, which rather affirms that their clothes did not wear out upon them, or fall in tatters from their backs, because God gave them a miraculous durability" (Luther, Calvin, Baumgarten, Schultz, etc.). At the same time, there is no necessity to follow some of the Rabbins and Justin Martyr (dial. c. Tryph. c. 131), who so magnify the miracle of divine providence, as to maintain not only that the clothes of the Israelites did not get old, but that as the younger generation grew up their clothes also grew upon their backs, like the shells of snails. Nor is it necessary to shut out the different natural resources which the people had at their command for providing clothes and sandals, any more than the gift of manna precluded the use of such ordinary provisions as they were able to procure. Deut 8:5 In this way Jehovah humbled and tempted His people, that they might learn in their heart, i.e., convince themselves by experience, that their God was educating them as a father does his son. יסּר, to admonish, chasten, educate; like παιδεύειν. "It includes everything belonging to a proper education" (Calvin). Deut 8:6 The design of this education was to train them to keep His commandments, that they might walk in His ways and fear Him (Deut 6:24). Geneva 15998:1 All the commandments which I command thee this day shall ye observe (a) to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers.(a) Showing that it is not enough to hear the word, unless we express it by the example of our lives. John Gill8:1 All the commandments which I command thee this day shall ye observe to do,.... It is repeated over and over again, to impress it on their minds, and to show the importance and necessity of it, how greatly it was expected from them, and how much it was incumbent on them:that ye may live and multiply, and go in and possess the land which the Lord sware unto your fathers; for their temporal life, and the mercies and comforts of it, the multiplication of their offspring, and of their substance, their entrance into the land of Canaan, possession of it, and continuance in it, all depended on their obedience to the commands of God; see Deut 19:20. John Wesley8:1 Live - Live comfortably and happily.Robert Jamieson, A. R. Fausset and David Brown8:1 AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)All the commandments which I command thee this day shall ye observe to do, that ye may live--In all the wise arrangements of our Creator duty has been made inseparably connected with happiness; and the earnest enforcement of the divine law which Moses was making to the Israelites was in order to secure their being a happy (because a moral and religious) people: a course of prosperity is often called "life" (Gen 17:18; Prov 3:2). live, and multiply--This reference to the future increase of their population proves that they were too few to occupy the land fully at first. |
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8:28:2: Եւ յիշեսցե՛ս զամենայն ճանապարհն զոր ած զքեզ Տէր ընդ անապատն. զի լլկեսցէ զքեզ՝ եւ փորձիցէ՛ զքեզ, եւ ճանաչիցէ թէ զինչ կայցէ ՚ի սրտի քում, եթէ պահեսցես զպատուիրանս նորա եւ թէ ոչ[1755]։ [1755] Ոսկան յաւելու՝ Էած զքեզ Տէր զամս քառասուն ընդ անա՛՛։ Եւ յիշեսցես զամենայն ճանապարհն զոր ած զքեզ Տէր[148] ընդ անապատն, զի լլկիցէ զքեզ եւ փորձիցէ զքեզ, եւ ճանաչիցէ թէ զի՛նչ կայցէ ի սրտի քում, եթէ պահեսցես զպատուիրանս նորա եւ թէ ոչ:2 Յիշի՛ր այն ամբողջ ճանապարհը, որով Տէրը քեզ առաջնորդեց անապատի միջով[5], որպէսզի քեզ տանջելով փորձի ու իմանայ, թէ ինչ կայ քո սրտում, թէ պահո՞ւմ ես նրա պատուիրանները, թէ՞ ոչ:[5] 5. Եբրայերէնը յաւելեալ ունի՝ քո Տէր Աստուածը քառասուն տարի: 2 Ու յիշէ՛ այն ճամբան, որ քու Տէր Աստուածդ քառասուն տարի քեզ անապատին մէջ պտըտցուց, քեզ խոնարհեցնելու, փորձելու ու սրտիդ մէջինը իմանալու համար, թէ արդեօք դուն իր պատուիրանքները պիտի պահե՞ս՝ թէ ոչ։ 8:2: Եւ յիշեսցե՛ս զամենայն ճանապարհն զոր ած զքեզ Տէր ընդ անապատն. զի լլկեսցէ զքեզ՝ եւ փորձիցէ՛ զքեզ, եւ ճանաչիցէ թէ զինչ կայցէ ՚ի սրտի քում, եթէ պահեսցես զպատուիրանս նորա եւ թէ ոչ[1755]։ [1755] Ոսկան յաւելու՝ Էած զքեզ Տէր զամս քառասուն ընդ անա՛՛։ 2 Յիշի՛ր այն ամբողջ ճանապարհը, որով Տէրը քեզ առաջնորդեց անապատի միջով[5], որպէսզի քեզ տանջելով փորձի ու իմանայ, թէ ինչ կայ քո սրտում, թէ պահո՞ւմ ես նրա պատուիրանները, թէ՞ ոչ: [5] 5. Եբրայերէնը յաւելեալ ունի՝ քո Տէր Աստուածը քառասուն տարի: 2 Ու յիշէ՛ այն ճամբան, որ քու Տէր Աստուածդ քառասուն տարի քեզ անապատին մէջ պտըտցուց, քեզ խոնարհեցնելու, փորձելու ու սրտիդ մէջինը իմանալու համար, թէ արդեօք դուն իր պատուիրանքները պիտի պահե՞ս՝ թէ ոչ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:22: И помни весь путь, которым вел тебя Господь, Бог твой, по пустыне, вот уже сорок лет, чтобы смирить тебя, чтобы испытать тебя и узнать, что в сердце твоем, будешь ли хранить заповеди Его, или нет; And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, [and] to prove thee, to know what [was] in thine heart, whether thou wouldest keep his commandments, or no:8:2 καὶ και and; even μνησθήσῃ μιμνησκω remind; remember πᾶσαν πας all; every τὴν ο the ὁδόν οδος way; journey ἣν ος who; what ἤγαγέν αγω lead; pass σε σε.1 you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὅπως οπως that way; how ἂν αν perhaps; ever κακώσῃ κακοω do bad; turn bad σε σε.1 you καὶ και and; even ἐκπειράσῃ εκπειραζω try out; put on trial σε σε.1 you καὶ και and; even διαγνωσθῇ διαγινωσκω diagnose; decide τὰ ο the ἐν εν in τῇ ο the καρδίᾳ καρδια heart σου σου of you; your εἰ ει if; whether φυλάξῃ φυλασσω guard; keep τὰς ο the ἐντολὰς εντολη direction; injunction αὐτοῦ αυτος he; him ἢ η or; than οὔ ου not 8:2 וְ wᵊ וְ and זָכַרְתָּ֣ zāḵartˈā זכר remember אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֹלִֽיכֲךָ֜ hōlˈîḵᵃḵˈā הלך walk יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֛יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) זֶ֛ה zˈeh זֶה this אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four שָׁנָ֖ה šānˌā שָׁנָה year בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of עַנֹּֽתְךָ֜ ʕannˈōṯᵊḵˈā ענה be lowly לְ lᵊ לְ to נַסֹּֽתְךָ֗ nassˈōṯᵊḵˈā נסה try לָ lā לְ to דַ֜עַת ḏˈaʕaṯ ידע know אֶת־ ʔeṯ- אֵת [object marker] אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] בִּֽ bˈi בְּ in לְבָבְךָ֛ lᵊvāvᵊḵˈā לֵבָב heart הֲ hᵃ הֲ [interrogative] תִשְׁמֹ֥ר ṯišmˌōr שׁמר keep מִצְוֹתָ֖יומצותו *miṣwōṯˌāʸw מִצְוָה commandment אִם־ ʔim- אִם if לֹֽא׃ lˈō לֹא not 8:2. et recordaberis cuncti itineris per quod adduxit te Dominus Deus tuus quadraginta annis per desertum ut adfligeret te atque temptaret et nota fierent quae in tuo animo versabantur utrum custodires mandata illius an nonAnd thou shalt remember all the way through which the Lord thy God hath brought thee for forty years through the desert, to afflict thee and to prove thee, and that the things that were known in thy heart might be made known, whether thou wouldst keep his commandments or no. 2. And thou shalt remember all the way which the LORD thy God hath led thee these forty years in the wilderness, that he might humble thee, to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. 2: И помни весь путь, которым вел тебя Господь, Бог твой, по пустыне, вот уже сорок лет, чтобы смирить тебя, чтобы испытать тебя и узнать, что в сердце твоем, будешь ли хранить заповеди Его, или нет; 8:2 καὶ και and; even μνησθήσῃ μιμνησκω remind; remember πᾶσαν πας all; every τὴν ο the ὁδόν οδος way; journey ἣν ος who; what ἤγαγέν αγω lead; pass σε σε.1 you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὅπως οπως that way; how ἂν αν perhaps; ever κακώσῃ κακοω do bad; turn bad σε σε.1 you καὶ και and; even ἐκπειράσῃ εκπειραζω try out; put on trial σε σε.1 you καὶ και and; even διαγνωσθῇ διαγινωσκω diagnose; decide τὰ ο the ἐν εν in τῇ ο the καρδίᾳ καρδια heart σου σου of you; your εἰ ει if; whether φυλάξῃ φυλασσω guard; keep τὰς ο the ἐντολὰς εντολη direction; injunction αὐτοῦ αυτος he; him ἢ η or; than οὔ ου not 8:2 וְ wᵊ וְ and זָכַרְתָּ֣ zāḵartˈā זכר remember אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֹלִֽיכֲךָ֜ hōlˈîḵᵃḵˈā הלך walk יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֛יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) זֶ֛ה zˈeh זֶה this אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four שָׁנָ֖ה šānˌā שָׁנָה year בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of עַנֹּֽתְךָ֜ ʕannˈōṯᵊḵˈā ענה be lowly לְ lᵊ לְ to נַסֹּֽתְךָ֗ nassˈōṯᵊḵˈā נסה try לָ lā לְ to דַ֜עַת ḏˈaʕaṯ ידע know אֶת־ ʔeṯ- אֵת [object marker] אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] בִּֽ bˈi בְּ in לְבָבְךָ֛ lᵊvāvᵊḵˈā לֵבָב heart הֲ hᵃ הֲ [interrogative] תִשְׁמֹ֥ר ṯišmˌōr שׁמר keep אִם־ ʔim- אִם if לֹֽא׃ lˈō לֹא not 8:2. et recordaberis cuncti itineris per quod adduxit te Dominus Deus tuus quadraginta annis per desertum ut adfligeret te atque temptaret et nota fierent quae in tuo animo versabantur utrum custodires mandata illius an non ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And thou shalt remember all the way through which the Lord thy God hath brought thee for forty years through the desert, to afflict thee and to prove thee, and that the things that were known in thy heart might be made known, whether thou wouldst keep his commandments or no. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:2: Thou shalt remember all the way - The various dealings of God with you; the dangers and difficulties to which ye were exposed, and from which God delivered you; together with the various miracles which he wrought for you, and his longsuffering towards you.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:2: remember: Deu 7:18; Psa 77:11, Psa 106:7; Eph 2:11, Eph 2:12; Pe2 1:12, Pe2 1:13, Pe2 3:1, Pe2 3:2led thee: Deu 1:3, Deu 1:33, Deu 2:7, Deu 29:5; Psa 136:16; Amo 2:10 to humble: Ch2 32:25, Ch2 32:26, Ch2 33:12, Ch2 33:19; Job 33:17, Job 42:5, Job 42:6; Isa 2:17; Luk 18:14; Jam 4:6, Jam 4:10; Pe1 5:5, Pe1 5:6 prove thee: Deu 8:16, Deu 13:3; Gen 22:1; Exo 15:25, Exo 16:4; Ch2 32:31; Psa 81:7; Pro 17:3; Mal 3:2, Mal 3:3; Jam 1:3; Pe1 1:7 to know: Jer 17:9, Jer 17:10; Joh 2:25; Rev 2:23 Geneva 15998:2 And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, [and] to (b) prove thee, to know what [was] in thine heart, whether thou wouldest keep his commandments, or no.(b) Which is declared in afflictions, either by patience, or by grudging against God's visitation. John Gill8:2 And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness,.... For this was now the fortieth year of their coming out of Egypt into the wilderness, into which they quickly came after their departure from thence, and had been in one wilderness or another ever since, in which God went before them in a pillar of cloud and fire, and directed their way; and now they are called upon to remember all the occurrences in the way, what favours and mercies had been bestowed upon them, what provisions had been made for them, what enemies they had been delivered from or overcome, as well as what afflictions and chastisements had attended them: and so the people of God should call to mind how they were brought to see their wilderness state and condition by nature; how they were brought out of it, and stopped in their career of sin, and turned from their evil ways, and led to Christ; what gracious promises have been made to them; what light has been afforded them; what communion they have had with God; what pleasure in his ordinances; what food they have been fed with; what temptations have befallen them, and how delivered out of them; and what afflictions have been laid upon them, and how supported under them, and freed from them:to humble thee; under the mighty hand of God, to bring down the pride of their hearts and hide it from them; to lay them low in their own eyes, and clothe them with humility, that the Lord alone might be exalted: and to prove thee; whether they would be obedient to his laws, or how they would behave towards him both in prosperity and adversity, and to try their graces, their faith and patience, fear and love: to know what was in thine heart; that is, to make it known to themselves and others; for God knew all that was in it, the wickedness of it, the unbelief, rebellion, and frowardness of it, and needed not any ways and means to get into the knowledge of it; see 2Chron 32:31, whether thou wouldest keep his commandments or no; which they had in such a solemn manner promised to do; Deut 5:27. John Wesley8:2 All the way - All the events which befel three in the way, the miraculous protections, deliverances, provisions, instructions which God gave thee; and withal the frequent and severe punishments of thy disobedience. To know - That thou mightest discover to thyself and others that infidelity, inconstancy, hypocrisy, and perverseness, which lay hid in thy heart; the discovery whereof was of singular use both to them, and to the church of God in all succeeding ages. It is good for us likewise to remember all the ways both of God's providence and grace, by which he has led us hitherto through the wilderness, that we may trust him, and chearfully serve him.Robert Jamieson, A. R. Fausset and David Brown8:2 thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness--The recapitulation of all their checkered experience during that long period was designed to awaken lively impressions of the goodness of God. First, Moses showed them the object of their protracted wanderings and varied hardships. These were trials of their obedience as well as chastisements for sin. Indeed, the discovery of their infidelity, inconstancy, and their rebellions and perverseness which this varied discipline brought to light, was of eminently practical use to the Israelites themselves, as it has been to the church in all subsequent ages. Next, he enlarged on the goodness of God to them, while reduced to the last extremities of despair, in the miraculous provision which, without anxiety or labor, was made for their daily support (see on Ex 16:4). Possessing no nutritious properties inherent in it, this contributed to their sustenance, as indeed all food does (Mt 4:4) solely through the ordinance and blessing of God. This remark is applicable to the means of spiritual as well as natural life. |
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8:38:3: Եւ չարչարեա՛ց զքեզ, եւ սովաբե՛կ արար զքեզ, եւ կերակրեաց զքեզ մանանայիւն զոր ո՛չ գիտէիր, եւ ո՛չ գիտէին հարքն քո. զի յա՛յտ արասցէ քեզ թէ ո՛չ հացիւ միայն կեցցէ մարդ, այլ ամենայն բանիւ, որ ելանէ՛ ՚ի բերանոյ Աստուծոյ՝ կեցցէ մարդ[1756]։ [1756] Ոմանք. Յայտ արասցէ քեզ Տէր, եթէ ո՛չ հա՛՛։Այլք. Ո՛չ հացիւ միայն կեայ մարդ։Եւ այս բան յօրինակին կարմրով նշանակի։ Եւ չարչարեաց զքեզ, եւ սովաբեկ արար զքեզ, եւ կերակրեաց զքեզ մանանայիւն զոր ոչ գիտէիր եւ ոչ գիտէին հարքն քո, զի յայտ արասցէ քեզ թէ ոչ հացիւ միայն կեցցէ մարդ, այլ ամենայն բանիւ որ ելանէ ի բերանոյ [149]Աստուծոյ` կեցցէ մարդ:3 Նա տանջեց քեզ, սովահար արեց, կերակրեց քեզ մանանայով, որին ծանօթ չէիր, եւ որին ծանօթ չէին նաեւ քո հայրերը, որպէսզի քեզ ցոյց տայ, թէ մարդը միայն հացով չէ, որ ապրում է, այլ մարդն ապրում է նաեւ այն ամէն խօսքով, որ ելնում է Աստծու բերանից: 3 Տէրը քեզ խոնարհեցուց, անօթեցուց եւ մանանայով կերակրեց, որ ո՛չ դուն կը ճանչնայիր եւ ո՛չ քու հայրերդ, որ գիտնաս թէ մարդ միայն հացով չ’ապրիր, հապա Տէրոջը բերնէն ելած ամէն խօսքովը կ’ապրի։ 8:3: Եւ չարչարեա՛ց զքեզ, եւ սովաբե՛կ արար զքեզ, եւ կերակրեաց զքեզ մանանայիւն զոր ո՛չ գիտէիր, եւ ո՛չ գիտէին հարքն քո. զի յա՛յտ արասցէ քեզ թէ ո՛չ հացիւ միայն կեցցէ մարդ, այլ ամենայն բանիւ, որ ելանէ՛ ՚ի բերանոյ Աստուծոյ՝ կեցցէ մարդ[1756]։ [1756] Ոմանք. Յայտ արասցէ քեզ Տէր, եթէ ո՛չ հա՛՛։Այլք. Ո՛չ հացիւ միայն կեայ մարդ։Եւ այս բան յօրինակին կարմրով նշանակի։ 3 Նա տանջեց քեզ, սովահար արեց, կերակրեց քեզ մանանայով, որին ծանօթ չէիր, եւ որին ծանօթ չէին նաեւ քո հայրերը, որպէսզի քեզ ցոյց տայ, թէ մարդը միայն հացով չէ, որ ապրում է, այլ մարդն ապրում է նաեւ այն ամէն խօսքով, որ ելնում է Աստծու բերանից: 3 Տէրը քեզ խոնարհեցուց, անօթեցուց եւ մանանայով կերակրեց, որ ո՛չ դուն կը ճանչնայիր եւ ո՛չ քու հայրերդ, որ գիտնաս թէ մարդ միայն հացով չ’ապրիր, հապա Տէրոջը բերնէն ելած ամէն խօսքովը կ’ապրի։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:33: Он смирял тебя, томил тебя голодом и питал тебя манною, которой не знал ты и не знали отцы твои, дабы показать тебе, что не одним хлебом живет человек, но всяким [словом], исходящим из уст Господа, живет человек; And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every [word] that proceedeth out of the mouth of the LORD doth man live:8:3 καὶ και and; even ἐκάκωσέν κακοω do bad; turn bad σε σε.1 you καὶ και and; even ἐλιμαγχόνησέν λιμαγχονεω you καὶ και and; even ἐψώμισέν ψωμιζω provide; feed σε σε.1 you τὸ ο the μαννα μαννα manna ὃ ος who; what οὐκ ου not εἴδησαν οραω view; see οἱ ο the πατέρες πατηρ father σου σου of you; your ἵνα ινα so; that ἀναγγείλῃ αναγγελλω announce σοι σοι you ὅτι οτι since; that οὐκ ου not ἐπ᾿ επι in; on ἄρτῳ αρτος bread; loaves μόνῳ μονος only; alone ζήσεται ζαω live; alive ὁ ο the ἄνθρωπος ανθρωπος person; human ἀλλ᾿ αλλα but ἐπὶ επι in; on παντὶ πας all; every ῥήματι ρημα statement; phrase τῷ ο the ἐκπορευομένῳ εκπορευομαι emerge; travel out διὰ δια through; because of στόματος στομα mouth; edge θεοῦ θεος God ζήσεται ζαω live; alive ὁ ο the ἄνθρωπος ανθρωπος person; human 8:3 וַֽ wˈa וְ and יְעַנְּךָ֮ yᵊʕannᵊḵˈā ענה be lowly וַ wa וְ and יַּרְעִבֶךָ֒ yyarʕiveḵˌā רעב be hungry וַ wa וְ and יַּֽאֲכִֽלְךָ֤ yyˈaʔᵃḵˈilᵊḵˈā אכל eat אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּן֙ mmˌān מָן manna אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not יָדַ֔עְתָּ yāḏˈaʕtā ידע know וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָדְע֖וּן yāḏᵊʕˌûn ידע know אֲבֹתֶ֑יךָ ʔᵃvōṯˈeʸḵā אָב father לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of הֹודִֽעֲךָ֗ hôḏˈiʕᵃḵˈā ידע know כִּ֠י kˌî כִּי that לֹ֣א lˈō לֹא not עַל־ ʕal- עַל upon הַ ha הַ the לֶּ֤חֶם llˈeḥem לֶחֶם bread לְ lᵊ לְ to בַדֹּו֙ vaddˌô בַּד linen, part, stave יִחְיֶ֣ה yiḥyˈeh חיה be alive הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind כִּ֛י kˈî כִּי that עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole מֹוצָ֥א môṣˌā מֹוצָא issue פִֽי־ fˈî- פֶּה mouth יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יִחְיֶ֥ה yiḥyˌeh חיה be alive הָ hā הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind 8:3. adflixit te penuria et dedit tibi cibum manna quem ignorabas tu et patres tui ut ostenderet tibi quod non in solo pane vivat homo sed in omni verbo quod egreditur ex ore DominiHe afflicted thee with want, and gave thee manna for thy food, which neither thou nor thy fathers knew: to shew that not in bread alone doth man live, but in every word that proceedeth from the mouth of God. 3. And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live. 3: Он смирял тебя, томил тебя голодом и питал тебя манною, которой не знал ты и не знали отцы твои, дабы показать тебе, что не одним хлебом живет человек, но всяким [словом], исходящим из уст Господа, живет человек; 8:3 καὶ και and; even ἐκάκωσέν κακοω do bad; turn bad σε σε.1 you καὶ και and; even ἐλιμαγχόνησέν λιμαγχονεω you καὶ και and; even ἐψώμισέν ψωμιζω provide; feed σε σε.1 you τὸ ο the μαννα μαννα manna ὃ ος who; what οὐκ ου not εἴδησαν οραω view; see οἱ ο the πατέρες πατηρ father σου σου of you; your ἵνα ινα so; that ἀναγγείλῃ αναγγελλω announce σοι σοι you ὅτι οτι since; that οὐκ ου not ἐπ᾿ επι in; on ἄρτῳ αρτος bread; loaves μόνῳ μονος only; alone ζήσεται ζαω live; alive ὁ ο the ἄνθρωπος ανθρωπος person; human ἀλλ᾿ αλλα but ἐπὶ επι in; on παντὶ πας all; every ῥήματι ρημα statement; phrase τῷ ο the ἐκπορευομένῳ εκπορευομαι emerge; travel out διὰ δια through; because of στόματος στομα mouth; edge θεοῦ θεος God ζήσεται ζαω live; alive ὁ ο the ἄνθρωπος ανθρωπος person; human 8:3 וַֽ wˈa וְ and יְעַנְּךָ֮ yᵊʕannᵊḵˈā ענה be lowly וַ wa וְ and יַּרְעִבֶךָ֒ yyarʕiveḵˌā רעב be hungry וַ wa וְ and יַּֽאֲכִֽלְךָ֤ yyˈaʔᵃḵˈilᵊḵˈā אכל eat אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּן֙ mmˌān מָן manna אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not יָדַ֔עְתָּ yāḏˈaʕtā ידע know וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָדְע֖וּן yāḏᵊʕˌûn ידע know אֲבֹתֶ֑יךָ ʔᵃvōṯˈeʸḵā אָב father לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of הֹודִֽעֲךָ֗ hôḏˈiʕᵃḵˈā ידע know כִּ֠י kˌî כִּי that לֹ֣א lˈō לֹא not עַל־ ʕal- עַל upon הַ ha הַ the לֶּ֤חֶם llˈeḥem לֶחֶם bread לְ lᵊ לְ to בַדֹּו֙ vaddˌô בַּד linen, part, stave יִחְיֶ֣ה yiḥyˈeh חיה be alive הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind כִּ֛י kˈî כִּי that עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole מֹוצָ֥א môṣˌā מֹוצָא issue פִֽי־ fˈî- פֶּה mouth יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יִחְיֶ֥ה yiḥyˌeh חיה be alive הָ hā הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind 8:3. adflixit te penuria et dedit tibi cibum manna quem ignorabas tu et patres tui ut ostenderet tibi quod non in solo pane vivat homo sed in omni verbo quod egreditur ex ore Domini ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ He afflicted thee with want, and gave thee manna for thy food, which neither thou nor thy fathers knew: to shew that not in bread alone doth man live, but in every word that proceedeth from the mouth of God. |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143: Бог «питал тебя манною, которой не знал ты и не знали отцы твои», т. е. предки, жившие до выхода народа из Египта, дабы показать тебе, что «не одним хлебом (произрастающем естественным порядком) живет человек, но всяким, являющимся по слову благого и всемогущего Господа».Adam Clarke: Commentary on the Bible - 18318:3: He - suffered thee to hunger, and fed thee - God never permits any tribulation to befall his followers, which he does not design to turn to their advantage. When he permits us to hunger, it is that his mercy may be the more observable in providing us with the necessaries of life. Privations, in the way of providence, are the forerunners of mercy and goodness abundant.Albert Barnes: Notes on the Bible - 18348:3: But by every word that proceedeth out of the mouth of the Lord - literally, "every outgoing of the mouth of the Lord." Compare Deu 29:5-6. The term "word" is inserted by the King James Version after the Septuagint, which is followed by Matthew and Luke (see the marginal references). On the means of subsistence available to the people during the wandering, see Num 20:1 note. The lesson was taught, that it is not nature which nourishes man, but God the Creator by and through nature: and generally that God is not tied to the particular channels ("bread only," i. e. the ordinary means of earthly sustenance) through which He is usually pleased to work.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:3: fed thee: Exo 16:2, Exo 16:3, Exo 12-35; Psa 78:23-25, Psa 105:40; Co1 10:3doth: Psa 37:3, Psa 104:27-29; Mat 4:4; Luk 4:4, Luk 12:29, Luk 12:30; Heb 13:5, Heb 13:6 Geneva 15998:3 And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by (c) bread only, but by every [word] that proceedeth out of the mouth of the LORD doth man live.(c) Man does not live by meat only, but by the power of God, who gives it strength to nourish us. John Gill8:3 And he humbled thee,.... Or afflicted thee with want of bread:and suffered thee to hunger; that there might be an opportunity of showing his mercy, and exerting his power: and fed thee with manna, which thou knewest not, neither did thy fathers know; a sort of food they had never seen before, and when they saw it, knew not what it was, but asked, what is it? Ex 16:15. Thus the Lord humbles his people by his Spirit and grace, and brings them to see themselves to be in want, and creates in them desires after spiritual food, and feeds them with Christ the hidden manna, whose person, office, and grace, they were before ignorant of: that he might make thee know that man doth not live by bread only; which is the stay and staff of life, and which strengthens man's heart, and is the main support of it, being the ordinary and usual food man lives upon, and is put for all the rest: but by every word that proceedeth out of the mouth of the Lord doth man live: not so much by the food he eats as by the blessing of God upon it, and who can make one sort of food as effectual for such a purpose as another; for every creature of God is good being received with thankfulness, and sanctified by the word and prayer; and particularly he could and did make such light food as manna was to answer all the purposes of solid bread for the space of forty years in the wilderness; the Targum of Jonathan is,"but by all which is created by the Word of the Lord is the life of man;''which seems to agree with Ti1 4:3,4 for the meaning is not that the Israelites in the wilderness, and when come into the land of Canaan, should not live by corporeal food only, but by obedience to the commands of God, by means of which they should continue under his protection, which was indeed their case; nor that man does not live in his body only by bread, but in his soul also by the word of God, and the doctrines of it, which is certainly true; spiritual men live a spiritual life on Christ, the Word of God, and bread of life, and on the Gospel and the truths of it, the wholesome words of our Lord Jesus, and are nourished up with the words of faith and sound doctrine, by means of which their spiritual life is supported and maintained; but this is not what is here intended. John Wesley8:3 By every word - That is, by every or any thing which God appoints for this end, how unlikely so - ever it may seem to be for nourishment; seeing it is not the creature, but only God's command and blessing upon it, that makes it sufficient for the support of life. |
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8:48:4: Հանդերձք քո՝ ո՛չ մաշեցան ՚ի քէն, եւ ոտք քո ո՛չ փապարեցին զայն ամս քառասուն։ Հանդերձք քո ոչ մաշեցան ի քէն, եւ ոտք քո ոչ փապարեցին զայն ամս քառասուն:4 Քո զգեստները չմաշուեցին, քո ոտքերը քառասուն տարի կոշտուկներով չպատուեցին: 4 Այդ քառասուն տարին քու վրայէդ լաթերդ չհինցան ու ոտքերդ չուռեցան։ 8:4: Հանդերձք քո՝ ո՛չ մաշեցան ՚ի քէն, եւ ոտք քո ո՛չ փապարեցին զայն ամս քառասուն։ 4 Քո զգեստները չմաշուեցին, քո ոտքերը քառասուն տարի կոշտուկներով չպատուեցին: 4 Այդ քառասուն տարին քու վրայէդ լաթերդ չհինցան ու ոտքերդ չուռեցան։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:44: одежда твоя не ветшала на тебе, и нога твоя не пухла, вот уже сорок лет. Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years:8:4 τὰ ο the ἱμάτιά ιματιον clothing; clothes σου σου of you; your οὐ ου not κατετρίβη κατατριβω from; away σοῦ σου of you; your οἱ ο the πόδες πους foot; pace σου σου of you; your οὐκ ου not ἐτυλώθησαν τυλοω see!; here I am τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year 8:4 שִׂמְלָ֨תְךָ֜ śimlˌāṯᵊḵˈā שִׂמְלָה mantle לֹ֤א lˈō לֹא not בָֽלְתָה֙ vˈālᵊṯā בלה be worn out מֵֽ mˈē מִן from עָלֶ֔יךָ ʕālˈeʸḵā עַל upon וְ wᵊ וְ and רַגְלְךָ֖ raḡlᵊḵˌā רֶגֶל foot לֹ֣א lˈō לֹא not בָצֵ֑קָה vāṣˈēqā בצק swell זֶ֖ה zˌeh זֶה this אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four שָׁנָֽה׃ šānˈā שָׁנָה year 8:4. vestimentum tuum quo operiebaris nequaquam vetustate defecit et pes tuus non est subtritus en quadragesimus annus estThy raiment, with which thou wast covered, hath not decayed for age, and thy foot is not worn, lo this is the fortieth year, 4. Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years. 4: одежда твоя не ветшала на тебе, и нога твоя не пухла, вот уже сорок лет. 8:4 τὰ ο the ἱμάτιά ιματιον clothing; clothes σου σου of you; your οὐ ου not κατετρίβη κατατριβω from; away σοῦ σου of you; your οἱ ο the πόδες πους foot; pace σου σου of you; your οὐκ ου not ἐτυλώθησαν τυλοω see!; here I am τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year 8:4 שִׂמְלָ֨תְךָ֜ śimlˌāṯᵊḵˈā שִׂמְלָה mantle לֹ֤א lˈō לֹא not בָֽלְתָה֙ vˈālᵊṯā בלה be worn out מֵֽ mˈē מִן from עָלֶ֔יךָ ʕālˈeʸḵā עַל upon וְ wᵊ וְ and רַגְלְךָ֖ raḡlᵊḵˌā רֶגֶל foot לֹ֣א lˈō לֹא not בָצֵ֑קָה vāṣˈēqā בצק swell זֶ֖ה zˌeh זֶה this אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four שָׁנָֽה׃ šānˈā שָׁנָה year 8:4. vestimentum tuum quo operiebaris nequaquam vetustate defecit et pes tuus non est subtritus en quadragesimus annus est ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Thy raiment, with which thou wast covered, hath not decayed for age, and thy foot is not worn, lo this is the fortieth year, |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:4: Thy raiment waxed not old, etc. - The plain meaning of this much-tortured text appears to me to be this: "God so amply provided for them all the necessaries of life, that they never were obliged to wear tattered garments, nor were their feet injured for lack of shoes or sandals." If they had carvers, engravers, silversmiths, and jewelers among them, as plainly appears from the account we have of the tabernacle and its utensils, is it to be wondered at if they also had habit and sandal makers, etc., etc., as we are certain they had weavers, embroiderers, and such like? And the traffic which we may suppose they carried on with the Moabites, or with travelling hordes of Arabians, doubtless supplied them with the materials; though, as they had abundance of sheep and neat cattle, they must have had much of the materials within themselves. It is generally supposed that God, by a miracle, preserved their clothes from wearing out: but if this sense be admitted, it will require, not one miracle, but a chain of the most successive and astonishing miracles ever wrought, to account for the thing; for as there were not less than 600,000 males born in the wilderness, it would imply, that the clothes of the infant grew up with the increase of his body to manhood, which would require a miracle to be continually wrought on every thread, and on every particle of matter of which that thread was composed. And this is not all; it would imply that the clothes of the parent became miraculously lessened to fit the body of the child, with whose growth they were again to stretch and grow, etc. No such miraculous interference was necessary.Albert Barnes: Notes on the Bible - 18348:4: They had clothes, it would seem, in abundance (compare Exo 12:34-35) at the beginning of the 40 years; and during those years they had many sheep and oxen, and so must have had much material for clothing always at command. No doubt also they carried on a traffic in these, as in other commodities, with the Moabites and the nomadic tribes of the desert. Such ordinary supplies must not be shut out of consideration, even if they were on occasions supplemented by extraordinary providences of God, as was undoubtedly the case with their food.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:4: Many have attempted to give the following meaning to this text - "God so amply provided for them all the necessaries of life, that they never were obliged to wear tattered garments, nor were their feet injured for lack of shoes or sandals." Now, though the Israelites doubtless brought out of Egypt more raiment than what they had upon them; and they might manufacture the fleeces of their flocks in the wilderness; and also might be favoured by Providence with other supplies from the neighbouring nations or travelling hordes of Arabs; yet, when we consider their immense numbers, their situation and long continuance in the wilderness, and the very strong expressions made use of in the text, why should we question the extraordinary and miraculous interposition of God in this respect, as well as in others, not less stupendous in their nature, or constant in their supply?Deu 29:5; Neh 9:21; Mat 26:25-30 Geneva 15998:4 Thy raiment waxed not old upon thee, neither did thy foot (d) swell, these forty years.(d) As those that go barefoot. John Gill8:4 Thy raiment waxed not old upon thee, &c. They wanted not clothes all the forty years they were in the wilderness; which some account for by the rising generation being supplied with the clothes of those that died in the wilderness, and with the spoils they took from Amalek, Ex 17:1 and others, as Aben Ezra observes, remark that they brought much clothes with them out of Egypt, which no doubt they did; see Ex 12:35 and he adds, as worthy of notice, that the manna they lived upon did not produce sweat, which is prejudicial to clothes; but be it so, that they were sufficiently provided with clothes, it must be miraculous that these clothes they wore should not wax old. This, in a spiritual sense, may denote the righteousness of Christ, which is often compared to raiment, the property of which is, that it never waxes old, wears out, or decays; it is an everlasting righteousness, and will never be abolished, but will answer for the saints in a time to come; see Is 51:6 neither did thy foot swell these forty years; or puff up like paste, as Jarchi explains it, which is often the case in long journeys; the Septuagint version is, "did not become callous"; a callousness or hardness is frequently produced by travelling; in Deut 29:5 it is explained of the shoes on their feet not waxing old; so Ben Melech, and the Targums of Onkelos and Jonathan, and the Syriac and Arabic versions here, "thy feet were not naked", were not without shoes; these were no more wore out by travel than their clothes upon their backs, and this was equally as miraculous: the Gibeonites, pretending to come from a far country, and to have travelled much and long, put on old garments and old shoes, to make it probable and plausible, Josh 9:5. This may be an emblem of the perseverance of the saints in faith and holiness: shoes upon the feet denote a Gospel conversation, which is very beautiful, Song 7:1 the feet of saints being shod with the preparation of the Gospel of peace; which, as shoes to the feet, guides and directs the Christian walk, strengthens and makes fit for walking, keeps tight and preserves from slipping and falling, and protects from what is harmful, accompanied by the power and grace of God.Robert Jamieson, A. R. Fausset and David Brown8:4 Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years--What a striking miracle was this! No doubt the Israelites might have brought from Egypt more clothes than they wore at their outset; they might also have obtained supplies of various articles of food and raiment in barter with the neighboring tribes for the fleeces and skins of their sheep and goats; and in furnishing them with such opportunities the care of Providence appeared. But the strong and pointed terms which Moses here uses (see also Deut 29:5) indicate a special or miraculous interposition of their loving Guardian in preserving them amid the wear and tear of their nomadic life in the desert. Thirdly, Moses expatiated on the goodness of the promised land. |
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8:58:5: Եւ ծանիցե՛ս ՚ի սրտի քում. թէ որպէս ա՛յր ոք՝ որ խրատէ զորդի իւր, ա՛յնպէս Տէր Աստուած քո խրատեսցէ զքեզ։ Եւ ծանիցես ի սրտի քում, թէ որպէս այր ոք որ խրատէ զորդի իւր, այնպէս Տէր Աստուած քո [150]խրատեսցէ զքեզ:5 Հոգուդ մէջ պիտի համոզուես, որ ինչպէս մարդ խրատում է իր որդուն, այնպէս էլ քո Տէր Աստուածը պիտի խրատի քեզ: 5 Որպէս զի սրտիդ մէջ գիտնաս թէ՝ ինչպէս մարդ մը կը խրատէ իր որդին, քու Տէր Աստուածդ ալ քեզ այնպէս կը խրատէ։ 8:5: Եւ ծանիցե՛ս ՚ի սրտի քում. թէ որպէս ա՛յր ոք՝ որ խրատէ զորդի իւր, ա՛յնպէս Տէր Աստուած քո խրատեսցէ զքեզ։ 5 Հոգուդ մէջ պիտի համոզուես, որ ինչպէս մարդ խրատում է իր որդուն, այնպէս էլ քո Տէր Աստուածը պիտի խրատի քեզ: 5 Որպէս զի սրտիդ մէջ գիտնաս թէ՝ ինչպէս մարդ մը կը խրատէ իր որդին, քու Տէր Աստուածդ ալ քեզ այնպէս կը խրատէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:55: И знай в сердце твоем, что Господь, Бог твой, учит тебя, как человек учит сына своего. Thou shalt also consider in thine heart, that, as a man chasteneth his son, [so] the LORD thy God chasteneth thee:8:5 καὶ και and; even γνώσῃ γινωσκω know τῇ ο the καρδίᾳ καρδια heart σου σου of you; your ὅτι οτι since; that ὡς ως.1 as; how εἴ ει if; whether τις τις anyone; someone παιδεύσαι παιδευω discipline ἄνθρωπος ανθρωπος person; human τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him οὕτως ουτως so; this way κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your παιδεύσει παιδευω discipline σε σε.1 you 8:5 וְ wᵊ וְ and יָדַעְתָּ֖ yāḏaʕtˌā ידע know עִם־ ʕim- עִם with לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart כִּ֗י kˈî כִּי that כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יְיַסֵּ֥ר yᵊyassˌēr יסר admonish אִישׁ֙ ʔîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] בְּנֹ֔ו bᵊnˈô בֵּן son יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) מְיַסְּרֶֽךָּ׃ mᵊyassᵊrˈekkā יסר admonish 8:5. ut recogites in corde tuo quia sicut erudit homo filium suum sic Dominus Deus tuus erudivit teThat thou mayst consider in thy heart, that as a man traineth up his son, so the Lord thy God hath trained thee up. 5. And thou shalt consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee. 5: И знай в сердце твоем, что Господь, Бог твой, учит тебя, как человек учит сына своего. 8:5 καὶ και and; even γνώσῃ γινωσκω know τῇ ο the καρδίᾳ καρδια heart σου σου of you; your ὅτι οτι since; that ὡς ως.1 as; how εἴ ει if; whether τις τις anyone; someone παιδεύσαι παιδευω discipline ἄνθρωπος ανθρωπος person; human τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him οὕτως ουτως so; this way κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your παιδεύσει παιδευω discipline σε σε.1 you 8:5 וְ wᵊ וְ and יָדַעְתָּ֖ yāḏaʕtˌā ידע know עִם־ ʕim- עִם with לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart כִּ֗י kˈî כִּי that כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יְיַסֵּ֥ר yᵊyassˌēr יסר admonish אִישׁ֙ ʔîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] בְּנֹ֔ו bᵊnˈô בֵּן son יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) מְיַסְּרֶֽךָּ׃ mᵊyassᵊrˈekkā יסר admonish 8:5. ut recogites in corde tuo quia sicut erudit homo filium suum sic Dominus Deus tuus erudivit te ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ That thou mayst consider in thy heart, that as a man traineth up his son, so the Lord thy God hath trained thee up. |
jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:5: consider: Deu 4:9, Deu 4:23; Isa 1:3; Eze 12:3, Eze 18:28as a man: Sa2 7:14; Job 5:17, Job 5:18; Psa 89:32, Psa 94:12; Pro 3:12; Co1 11:32; Heb 12:5-11; Rev 3:19 Geneva 15998:5 Thou shalt also consider in thine heart, that, as a man chasteneth his son, [so] the LORD thy God (e) chasteneth thee.(e) So that his affliction are signs of his fatherly love toward us. John Gill8:5 Thou shalt also consider in thine heart,.... Frequently think of, and meditate upon, revolve in their thoughts, well weigh in their minds, and take into thorough and deliberate consideration in their hearts; it being a matter of great moment and importance to them for their peace and comfort and the glory of God, namely, what follows:that as a man chasteneth his son, so the Lord thy God chasteneth thee; that they stood in the same relation to God as a son to a father, and therefore happy and honourable; that all their afflictions came from God, were appointed, sent, directed, and overruled by him for his own glory and their good; that these were the chastenings and corrections of a father, and were not done in wrath, but in love, and therefore should be patiently endured; and it became them to consider well from what hand they came, and in what manner, and for what ends and purposes, how they ought to behave under them, and what they should do, as follows. John Wesley8:5 As a man chastiseth his son - That is, unwillingly, being constrained by necessity; moderately, in judgment remembering mercy; and for thy reformation not thy destruction. |
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8:68:6: Եւ պահեսցե՛ս զպատուիրանս Տեառն Աստուծոյ քոյ. գնա՛լ ՚ի ճանապարհս նորա, եւ երկնչե՛լ ՚ի նմանէ։ Եւ պահեսցես զպատուիրանս Տեառն Աստուծոյ քո գնալ ի ճանապարհս նորա եւ երկնչել ի նմանէ:6 Պահի՛ր քո Տէր Աստծու պատուիրանները, որպէսզի գնաս նրա ճանապարհներով եւ երկիւղ կրես նրանից: 6 Ուրեմն քու Տէր Աստուծոյդ պատուիրանքները պահէ՛, որպէս զի անոր ճամբաներուն մէջ քալես ու անկէ վախնաս։ 8:6: Եւ պահեսցե՛ս զպատուիրանս Տեառն Աստուծոյ քոյ. գնա՛լ ՚ի ճանապարհս նորա, եւ երկնչե՛լ ՚ի նմանէ։ 6 Պահի՛ր քո Տէր Աստծու պատուիրանները, որպէսզի գնաս նրա ճանապարհներով եւ երկիւղ կրես նրանից: 6 Ուրեմն քու Տէր Աստուծոյդ պատուիրանքները պահէ՛, որպէս զի անոր ճամբաներուն մէջ քալես ու անկէ վախնաս։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:66: Итак храни заповеди Господа, Бога твоего, ходя путями Его и боясь Его. Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him:8:6 καὶ και and; even φυλάξῃ 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 πορεύεσθαι πορευομαι travel; go ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even φοβεῖσθαι φοβεω afraid; fear αὐτόν αυτος he; him 8:6 וְ wᵊ וְ and שָׁ֣מַרְתָּ֔ šˈāmartˈā שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] מִצְוֹ֖ת miṣwˌōṯ מִצְוָה commandment יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לָ lā לְ to לֶ֥כֶת lˌeḵeṯ הלך walk בִּ bi בְּ in דְרָכָ֖יו ḏᵊrāḵˌāʸw דֶּרֶךְ way וּ û וְ and לְ lᵊ לְ to יִרְאָ֥ה yirʔˌā ירא fear אֹתֹֽו׃ ʔōṯˈô אֵת [object marker] 8:6. ut custodias mandata Domini Dei tui et ambules in viis eius et timeas eumThat thou shouldst keep the commandments of the Lord thy God, and walk in his ways, and fear him. 6. And thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him. 6: Итак храни заповеди Господа, Бога твоего, ходя путями Его и боясь Его. 8:6 καὶ και and; even φυλάξῃ 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 πορεύεσθαι πορευομαι travel; go ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even φοβεῖσθαι φοβεω afraid; fear αὐτόν αυτος he; him 8:6 וְ wᵊ וְ and שָׁ֣מַרְתָּ֔ šˈāmartˈā שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] מִצְוֹ֖ת miṣwˌōṯ מִצְוָה commandment יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לָ lā לְ to לֶ֥כֶת lˌeḵeṯ הלך walk בִּ bi בְּ in דְרָכָ֖יו ḏᵊrāḵˌāʸw דֶּרֶךְ way וּ û וְ and לְ lᵊ לְ to יִרְאָ֥ה yirʔˌā ירא fear אֹתֹֽו׃ ʔōṯˈô אֵת [object marker] 8:6. ut custodias mandata Domini Dei tui et ambules in viis eius et timeas eum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ That thou shouldst keep the commandments of the Lord thy God, and walk in his ways, and fear him. |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:6: walk: Deu 5:33; Exo 18:20; Sa1 12:24; Ch2 6:31; Psa 128:1; Luk 1:6John Gill8:6 Therefore thou shalt keep the commandments of the Lord thy God,.... Not only because they are the commands of God, and of a covenant God and Father, which are reasons sufficient for the observance of them; but because the Lord had dealt so bountifully with them, in providing food and raiment for them in the wilderness, which always continued with them; and because, when he afflicted them, it was a fatherly chastisement, with great tenderness and compassion, and for their good; all which laid them under obligations to keep the commands of God, whatsoever he had enjoined them, whether of the moral, ceremonial, or judicial kind:to walk in his ways, and to fear him; to walk in the ways he directed, to be under an awe of his majesty, a fear of offending him, and a reverential affection for him, such as children have to a father. |
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8:78:7: Զի Տէր Աստուած քո տարցի զքեզ յերկիրն բարի եւ յաղթ. ուր վտա՛կքն ջրոց, եւ աղբեւրք անդնդոց բղխեն ընդ դա՛շտս եւ ընդ լերինս[1757]. [1757] Ոմանք. Զի Տէր Աստուած քո նա տարցի... ՚ի բարի եւ ՚ի յաղթ։ Զի Տէր Աստուած քո տարցի զքեզ յերկիրն բարի [151]եւ յաղթ``, ուր վտակքն ջրոց եւ աղբեւրք անդնդոց բղխեն ընդ դաշտս եւ ընդ լերինս:7 Քո Տէր Աստուած քեզ կը տանի լաւ ու բերրի մի երկիր, ուր ջրերի վտակներ ու երկրի խորքերից աղբիւրներ են բխում դաշտերում ու լեռներում: 7 Քանզի քու Տէր Աստուածդ աղէկ երկիր մը կը տանի քեզ, այնպիսի երկիր մը, որ դաշտերէ ու լեռներէ բղխող գետերով, աղբիւրներով ու խորունկ ջուրերով լեցուն է. 8:7: Զի Տէր Աստուած քո տարցի զքեզ յերկիրն բարի եւ յաղթ. ուր վտա՛կքն ջրոց, եւ աղբեւրք անդնդոց բղխեն ընդ դա՛շտս եւ ընդ լերինս[1757]. [1757] Ոմանք. Զի Տէր Աստուած քո նա տարցի... ՚ի բարի եւ ՚ի յաղթ։ 7 Քո Տէր Աստուած քեզ կը տանի լաւ ու բերրի մի երկիր, ուր ջրերի վտակներ ու երկրի խորքերից աղբիւրներ են բխում դաշտերում ու լեռներում: 7 Քանզի քու Տէր Աստուածդ աղէկ երկիր մը կը տանի քեզ, այնպիսի երկիր մը, որ դաշտերէ ու լեռներէ բղխող գետերով, աղբիւրներով ու խորունկ ջուրերով լեցուն է. zohrab-1805▾ eastern-1994▾ western am▾ |
8:77: Ибо Господь, Бог твой, ведет тебя в землю добрую, в землю, [где] потоки вод, источники и озера выходят из долин и гор, For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills:8:7 ὁ ο the γὰρ γαρ for κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your εἰσάγει εισαγω lead in; bring in σε σε.1 you εἰς εις into; for γῆν γη earth; land ἀγαθὴν αγαθος good καὶ και and; even πολλήν πολυς much; many οὗ ου.1 where χείμαρροι χειμαρρους water καὶ και and; even πηγαὶ πηγη well; fountain ἀβύσσων αβυσσος abyss ἐκπορευόμεναι εκπορευομαι emerge; travel out διὰ δια through; because of τῶν ο the πεδίων πεδιον and; even διὰ δια through; because of τῶν ο the ὀρέων ορος mountain; mount 8:7 כִּ֚י ˈkî כִּי that יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) מְבִֽיאֲךָ֖ mᵊvˈîʔᵃḵˌā בוא come אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth טֹובָ֑ה ṭôvˈā טֹוב good אֶ֚רֶץ ˈʔereṣ אֶרֶץ earth נַ֣חֲלֵי nˈaḥᵃlê נַחַל wadi מָ֔יִם mˈāyim מַיִם water עֲיָנֹת֙ ʕᵃyānˌōṯ עַיִן eye וּ û וְ and תְהֹמֹ֔ת ṯᵊhōmˈōṯ תְּהֹום primeval ocean יֹצְאִ֥ים yōṣᵊʔˌîm יצא go out בַּ ba בְּ in † הַ the בִּקְעָ֖ה bbiqʕˌā בִּקְעָה valley וּ û וְ and בָ vā בְּ in † הַ the הָֽר׃ hˈār הַר mountain 8:7. Dominus enim Deus tuus introducet te in terram bonam terram rivorum aquarumque et fontium in cuius campis et montibus erumpunt fluviorum abyssiFor the Lord thy God will bring thee into a good land, of brooks and of waters, and of fountains: in the plains of which and the hills deep rivers break out: 7. For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths, springing forth in valleys and hills; 7: Ибо Господь, Бог твой, ведет тебя в землю добрую, в землю, [где] потоки вод, источники и озера выходят из долин и гор, 8:7 ὁ ο the γὰρ γαρ for κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your εἰσάγει εισαγω lead in; bring in σε σε.1 you εἰς εις into; for γῆν γη earth; land ἀγαθὴν αγαθος good καὶ και and; even πολλήν πολυς much; many οὗ ου.1 where χείμαρροι χειμαρρους water καὶ και and; even πηγαὶ πηγη well; fountain ἀβύσσων αβυσσος abyss ἐκπορευόμεναι εκπορευομαι emerge; travel out διὰ δια through; because of τῶν ο the πεδίων πεδιον and; even διὰ δια through; because of τῶν ο the ὀρέων ορος mountain; mount 8:7 כִּ֚י ˈkî כִּי that יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) מְבִֽיאֲךָ֖ mᵊvˈîʔᵃḵˌā בוא come אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth טֹובָ֑ה ṭôvˈā טֹוב good אֶ֚רֶץ ˈʔereṣ אֶרֶץ earth נַ֣חֲלֵי nˈaḥᵃlê נַחַל wadi מָ֔יִם mˈāyim מַיִם water עֲיָנֹת֙ ʕᵃyānˌōṯ עַיִן eye וּ û וְ and תְהֹמֹ֔ת ṯᵊhōmˈōṯ תְּהֹום primeval ocean יֹצְאִ֥ים yōṣᵊʔˌîm יצא go out בַּ ba בְּ in † הַ the בִּקְעָ֖ה bbiqʕˌā בִּקְעָה valley וּ û וְ and בָ vā בְּ in † הַ the הָֽר׃ hˈār הַר mountain 8:7. Dominus enim Deus tuus introducet te in terram bonam terram rivorum aquarumque et fontium in cuius campis et montibus erumpunt fluviorum abyssi ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ For the Lord thy God will bring thee into a good land, of brooks and of waters, and of fountains: in the plains of which and the hills deep rivers break out: |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147-9: В настоящее время Палестина не отличается таким изобилием естественных богатств.Albert Barnes: Notes on the Bible - 18348:7: See Exo 3:8 note, and the contrast expressed in Deu 11:10-11, between Palestine and Egypt.The physical characteristics and advantages of a country like Palestine must have been quite strange to Israel at the time Moses was speaking: compare Deu 3:25 note. To have praised the fertility and excellence of the promised land at an earlier period would have increased the murmurings and impatience of the people at being detained in the wilderness: whereas now it encouraged them to encounter with more cheerfulness the opposition that they would meet from the inhabitants of Canaan. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:7: Deu 6:10, Deu 6:11, Deu 11:10-12; Exo 3:8; Neh 9:24, Neh 9:25; Psa 65:9-13; Eze 20:6Carl Friedrich Keil and Franz Delitzsch8:7The Israelites were to continue mindful of this paternal discipline on the part of their God, when the Lord should bring them into the good land of Canaan. This land Moses describes in Deut 8:8, Deut 8:9, in contrast with the dry unfruitful desert, as a well-watered and very fruitful land, which yielded abundance of support to its inhabitants; a land of water-brooks, fountains, and floods (תּהומות, see Gen 1:2), which had their source (took their rise) in valleys and on mountains; a land of wheat and barley, of the vine, fig, and pomegranate, and full of oil and honey (see at Ex 3:8); lastly, a land "in which thou shalt not eat (support thyself) in scarcity, and shalt not be in want of anything; a land whose stones are iron, and out of whose mountains thou hewest brass." The stones are iron, i.e., ferruginous. This statement is confirmed by modern travellers, although the Israelites did not carry on mining, and do not appear to have obtained either iron or brass from their own land. The iron and brass of which David collected such quantities for the building of the temple (1Chron 22:3, 1Chron 22:14), he procured from Betach and Berotai (2Kings 8:8), or Tibchat and Kun (1Chron 18:8), towns of Hadadezer, that is to say, from Syria. According to Ezek 27:19, however, the Danites brought iron-work to the market of Tyre. Not only do the springs near Tiberias contain iron (v. Schubert, R. iii. p. 239), whilst the soil at Hasbeya and the springs in the neighbourhood are also strongly impregnated with iron (Burckhardt, Syrien, p. 83), but in the southern mountains as well there are probably strata of iron between Jerusalem and Jericho (Russegger, R. iii. p. 250). But Lebanon especially abounds in iron-stone; iron mines and smelting furnaces being found there in many places (Volney, Travels; Burckhardt, p. 73; Seetzen, i. pp. 145, 187ff., 237ff.). The basalt also, which occurs in great masses in northern Canaan by the side of the limestone, from the plain of Jezreel onwards (Robinson, iii. p. 313), and is very predominant in Bashan, is a ferruginous stone. Traces of extinct copper-works are also found upon Lebanon (Volney, Travels; Ritter's Erdkunde, xvii. p. 1063). John Gill8:7 For the Lord thy God bringeth thee into a good land,.... The land of Canaan, abounding with good things after enumerated, a land flowing with milk and honey, having in it plenty of everything both for convenience and delight; which is another reason why they were under obligations to serve the Lord, to walk in his ways and keep his commandments:a land of brooks of water; rivers and torrents, such as Jordan, Jabbok, Kishon, Kidron, Cherith, and others: of fountains; as Siloam, Gihon, Etam, the baths of Tiberias, and others: and depths that spring out of valleys and hills; deep waters, caverns, wells, and lakes, which had their rise from such places, of which there were many. With this agrees the account of it by our countrymen, Mr. Sandys (g), as it was in the beginning of the last century; that it was adorned with beautiful mountains and luxurious valleys, the rocks producing excellent waters, and no part empty of delight or profit. (g) Travels, l. 3. p. 110. John Wesley8:7 Depths - Deep wells or springs, or lakes, which were numerous and large.Robert Jamieson, A. R. Fausset and David Brown8:7 For the Lord thy God bringeth thee into a good land--All accounts, ancient and modern, concur in bearing testimony to the natural beauty and fertility of Palestine, and its great capabilities if properly cultivated.a land of brooks of water, of fountains and depths that spring out of valleys and hills--These characteristic features are mentioned first, as they would be most striking; and all travellers describe how delightful and cheerful it is, after passing through the barren and thirsty desert, to be among running brooks and swelling hills and verdant valleys. It is observable that water is mentioned as the chief source of its ancient fertility. |
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8:88:8: երկիր ցորենոյ, եւ գարւոյ, եւ գինւոյ, այգեա՛ց եւ նռնենեաց. երկիր ձիթենեաց, իւղո՛յ եւ մեղու. երկիր ցորենոյ եւ գարւոյ եւ գինւոյ, [152]այգեաց եւ նռնենեաց. երկիր ձիթենեաց, իւղոյ եւ մեղու:8 Դա ցորենի, գարու եւ գինու, այգիների ու նռնենիների երկիր է, ձիթենիների, իւղի ու մեղրի երկիր, 8 Այնպիսի երկիր մը, որ ցորենով, գարիով, այգիներով, թզենիներով եւ նռնենիներով լեցուն է, իւղ տուող ձիթենիներու ու մեղրի երկիր։ 8:8: երկիր ցորենոյ, եւ գարւոյ, եւ գինւոյ, այգեա՛ց եւ նռնենեաց. երկիր ձիթենեաց, իւղո՛յ եւ մեղու. 8 Դա ցորենի, գարու եւ գինու, այգիների ու նռնենիների երկիր է, ձիթենիների, իւղի ու մեղրի երկիր, 8 Այնպիսի երկիր մը, որ ցորենով, գարիով, այգիներով, թզենիներով եւ նռնենիներով լեցուն է, իւղ տուող ձիթենիներու ու մեղրի երկիր։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:88: в землю, [где] пшеница, ячмень, виноградные лозы, смоковницы и гранатовые деревья, в землю, [где] масличные деревья и мед, A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey:8:8 γῆ γη earth; land πυροῦ πυρος and; even κριθῆς κριθη barley ἄμπελοι αμπελος vine συκαῖ συκη fig tree ῥόαι ροα earth; land ἐλαίας ελαια olive tree; olive ἐλαίου ελαιον oil καὶ και and; even μέλιτος μελι honey 8:8 אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth חִטָּה֙ ḥiṭṭˌā חִטָּה wheat וּ û וְ and שְׂעֹרָ֔ה śᵊʕōrˈā שְׂעֹרָה barley וְ wᵊ וְ and גֶ֥פֶן ḡˌefen גֶּפֶן vine וּ û וְ and תְאֵנָ֖ה ṯᵊʔēnˌā תְּאֵנָה fig וְ wᵊ וְ and רִמֹּ֑ון rimmˈôn רִמֹּון pomegranate אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth זֵ֥ית zˌêṯ זַיִת olive שֶׁ֖מֶן šˌemen שֶׁמֶן oil וּ û וְ and דְבָֽשׁ׃ ḏᵊvˈāš דְּבַשׁ honey 8:8. terram frumenti hordei vinearum in qua ficus et mala granata et oliveta nascuntur terram olei ac mellisA land of wheat, and barley, and vineyards, wherein fig trees and pomegranates, and oliveyards grow: a land of oil and honey. 8. a land of wheat and barley, and vines and fig trees and pomegranates; a land of oil olives and honey; 8: в землю, [где] пшеница, ячмень, виноградные лозы, смоковницы и гранатовые деревья, в землю, [где] масличные деревья и мед, 8:8 γῆ γη earth; land πυροῦ πυρος and; even κριθῆς κριθη barley ἄμπελοι αμπελος vine συκαῖ συκη fig tree ῥόαι ροα earth; land ἐλαίας ελαια olive tree; olive ἐλαίου ελαιον oil καὶ και and; even μέλιτος μελι honey 8:8 אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth חִטָּה֙ ḥiṭṭˌā חִטָּה wheat וּ û וְ and שְׂעֹרָ֔ה śᵊʕōrˈā שְׂעֹרָה barley וְ wᵊ וְ and גֶ֥פֶן ḡˌefen גֶּפֶן vine וּ û וְ and תְאֵנָ֖ה ṯᵊʔēnˌā תְּאֵנָה fig וְ wᵊ וְ and רִמֹּ֑ון rimmˈôn רִמֹּון pomegranate אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth זֵ֥ית zˌêṯ זַיִת olive שֶׁ֖מֶן šˌemen שֶׁמֶן oil וּ û וְ and דְבָֽשׁ׃ ḏᵊvˈāš דְּבַשׁ honey 8:8. terram frumenti hordei vinearum in qua ficus et mala granata et oliveta nascuntur terram olei ac mellis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ A land of wheat, and barley, and vineyards, wherein fig trees and pomegranates, and oliveyards grow: a land of oil and honey. |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:8: A land of wheat, etc. - On the subject of this verse I shall introduce the following remarks, which I find in Mr. Harmer's Observations on the Fertility of the Land of Judea, vol. iii., p. 243."Hasselquist tells us that he ate olives at Joppa (upon his first arrival in the Holy Land) which were said to grow on the Mount of Olives, near Jerusalem; and that, independently of their oiliness, they were of the best kind he had tasted in the Levant. As olives are frequently eaten in their repasts, the delicacy of this fruit in Judea ought not to be forgotten; and the oil that is gotten from these trees much less, because still more often made use of. In the progress of his journey he found several fine vales, abounding with olive trees. He saw also olive trees in Galilee; but none farther, he says, than the mountain where it is supposed our Lord preached his sermon. "The fig trees in the neighborhood of Joppa, Hasselquist goes on to inform us, were as beautiful as any he had seen in the Levant. "The reason why pomegranates are distinctly mentioned, in this description of the productions of the land of promise, may be their great usefulness in forming cooling drinks, for they are used among the Asiatics nearly in the same way that we use lemons; see vol. ii., 145. "Honey is used in large quantities in these countries; and Egypt was celebrated for the assiduous care with which the people there managed their bees. Maillet's account of it is very amusing. 'There are,' says he, 'abundance of bees in that country; and a singular manner of feeding them, introduced by the Egyptians of ancient times, still continues there. Towards the end of October, when the Nile, upon its decrease, gives the peasants an opportunity of sowing the lands, sainfoin is one of the first things sown, and one of the most profitable. As the Upper Egypt is hotter than the Lower, and the inundation there goes sooner off the lands, the sainfoin appears there first. The knowledge they have of this causes them to send their bee-hives from all parts of Egypt, that the bees may enjoy, as soon as may be, the richness of the flowers, which grow in this part of the country sooner than in any other district of the kingdom. The hives, upon their arrival at the farther end of Egypt, are placed one upon another in the form of pyramids, in boats prepared for their reception, after having been numbered by the people who place them in the boats. The bees feed in the fields there for some days; afterwards, when it is believed they have nearly collected the honey and wax, which were to be found for two or three leagues round, they cause the boats to go down the stream, two or three leagues lower, and leave them there, in like manner, such a proportion of time as they think to be necessary for the gathering up the riches of that canton. At length, about the beginning of February, after having gone the whole length of Egypt, they arrive at the sea, from whence they are conducted, each of them, to their usual place of abode; for they take care to set down exactly, in a register, each district from whence the hives were carried in the beginning of the season, their number and the names of the persons that sent them, as well as the number of the boats, where they are ranged according to the places they are brought from. What is astonishing in this affair is, that with the greatest fidelity of memory that can be imagined, each bee finds its own hive, and never makes any mistake. That which is still more amazing to me is, that the Egyptians of old should be so attentive to all the advantages deducible from the situation of their country; that after having observed that all things came to maturity sooner in Upper Egypt, and much later in Lower, which made a difference of above six weeks between the two extremities of their country, they thought of collecting the wax and the honey so as to lose none of them, and hit upon this ingenious method of making the bees do it successively, according to the blossoming of the flowers, and the arrangement of nature.'" If this solicitude were as ancient as the dwelling of Israel in Egypt, they must have been anxious to know whether honey, about which they took such care in Egypt, was plentiful in the land of promise; and they must have been pleased to have been assured it was. It continues to be produced there in large quantities: Hasselquist, in the progress of his journey from Acra to Nazareth, tells us that he found "great numbers of bees, bred thereabouts, to the great advantage of the inhabitants." He adds, "they make their bee-hives, with little trouble, of clay, four feet long, and half a foot in diameter, as in Egypt. They lay ten or twelve of them, one on another, on the bare ground, and build over every ten a little roof." Mr. Maundrell, observing also many bees in the Holy Land, takes notice that by their means the most barren places in other respects of that country become useful, perceiving in many places of the great salt plain near Jericho a smell of honey and wax as strong as if he had been in an apiary. By Hasselquist's account it appears, that the present inhabitants of Palestine are not strangers to the use of hives. They are constructed of very different materials from ours, but just the same with the Egyptian hives. They seem to be an ancient contrivance; and indeed so simple an invention must be supposed to be as old as the days of Moses, when arts, as appears from his writings, of a much more elevated nature were known in Egypt. I cannot then well persuade myself to adopt the opinion of some of the learned, that those words of Moses, in Deu 32:13, He made him to suck honey out of the rock, and oil cut of the flinty rock, are to be understood of his causing Israel to dwell in a country where sometimes they might find honey-comb in holes of the rock. It is very possible that in that hot country these insects, when not taken due care of, may get into hollow places of the rocks, and form combs there, as they sometimes construct them in ours in hollow trees, though I do not remember to have met with any traveler that has made such an observation. But would this have been mentioned with so much triumph by Moses in this place? The quantities of honey produced after this manner could be but small, compared with what would be collected in hives properly managed; when found, it must often cost a great deal of pains to get the honey out of these little cavities in the hard stone, and much the greatest part must be absolutely lost to the inhabitants. The interpretation is the more strange, because when it is said in the next clause, "and oil out of the flinty rock," it is evidently meant that they should have oil produced in abundance by olive trees growing on flinty rocks; and consequently, the sucking honey out of the rock should only mean their enjoying great quantities of honey, produced by bees that collected it from flowers growing among the rocks: the rocky mountains of this country, it is well known, produce an abundance of aromatic plants proper for the purpose. Nor does Asaph, in the close of the eighty-first Psalm, speak, I apprehend, of honey found in cavities of rocks; nor yet is he there describing it as collected from the odoriferous plants that grow in the rocky hills of those countries, if the reading of our present Hebrew copies be right: but the prophet tells Israel that, had they been obedient, God would have fed them with the fat of wheat, and with the rock of honey would he have satisfied them, that is, with the most delicious wheat, and with the richest, most invigorating honey, in large quantities, both for eating and making agreeable drink. Its reviving, strengthening quality appears in the story of Jonathan, Saul's son, Sa1 14:27; as the using the term rock to signify strength, etc., appears in a multitude of places. The rock of a sword, Psa 89:43, for the edge of the sword, in which its energy lies, is, perhaps, as strange an expression to western ears. I shall have occasion to speak of the excellence of the grapes of Judea in a succeeding chapter; I may therefore be excused from pursuing the farther examination of the productions of this country, upon giving my reader a remark of Dr. Shaw's to this purpose, that it is impossible for pulse, wheat, or grain of any kind, to be richer or better tasted than what is sold at Jerusalem. Only it may not be amiss to add, with respect to this country's being well watered, that the depth, תהם tehom, spoken of in this passage, seems to mean reservoirs of water filled by the rains of winter, and of great use to make their lands fertile; as the second word תעלתיה tealotheiha seems to mean wells, or some such sort of conveniences, supplied by springs, and the first word; נהרתיה naharotheiha rivers or running streams, whether carrying a larger or smaller body of water. What an important part of this pleasing description, especially in the ears of those that had wandered near forty years in a most dry and parched wilderness! I will only add, without entering into particulars, that the present face of the country answers this description. Albert Barnes: Notes on the Bible - 18348:8Vines - The abundance of wine in Syria and Palestine is dwelt upon in the Egyptian records of the campaigns of Thotmosis III. Only a little wine is produced in Egypt itself. The production of wine has in later times gradually ceased in Palestine (circa 1880's). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:8: wheat: Deu 32:14; Sa2 4:6; Kg1 5:11; Psa 81:16, Psa 147:14; Eze 27:17barley: Ch2 2:10-15; Joh 6:9, Joh 6:13 vines: Isa 7:23; Jer 5:17; Hos 2:8, Hos 2:22; Mic 4:4; Hab 3:17 oil olive: Heb. olive tree of oil John Gill8:8 A land of wheat and barley,.... There were two harvests in it, one a barley harvest, which began at the passover, and the other a wheat harvest, which began at Pentecost: instances of the great plenty of these might be observed in the vast quantities consumed in the times of Solomon, in his household, and in the yearly distribution he made to Hiram, 3Kings 4:22, yea, there was such plenty of wheat in this land, that it not only supplied the inhabitants of it, but even furnished other countries with it; with this the merchants of Israel and Judah traded at the market of Tyre, Ezek 27:17. According to the Jewish writers, the best fine wheat flour was at Mechumas and Mezonichah, and the next to them was Chephraim, or Ephraim, in the valley (h):and vines; with which this land abounded everywhere; the places most noted were Lebanon, Eshcol, Engedi, Ashkelon, Gaza, and Sarepta; according to the above writers (i), Cerotim and Hatolim were the first for wine, and the second to them were Beth Rimah and Beth Laban in the mountain, and Caphat Sigmah in the valley; the wine of Sharon is also highly commended by them (k). and fig trees and pomegranates: according to Josephus (l), the country of Gennesaret furnished with the best grapes and figs for ten months without intermission, and the rest of fruits throughout the whole year. Figs and pomegranates, the spies brought with them when they returned from searching the land, as well as grapes, are a specimen of the fruits of it, Num 13:23. a land of oil olive; the mount of Olives was famous for olive trees, and had its name from thence; the whole land abounded with them, and though oil was so much in common use with the Jews, they supplied their neighbours with it: see 3Kings 5:11. It was usual also, as we are told, for the ten tribes to send oil into Egypt (m); according to the Jewish doctors, Tekoah was the first place for oil, and the second, Ragab, beyond Jordan (n); very probably the same with Argob, Deut 3:4. and honey; besides the great quantities of honey produced by bees in this country, there was much of another sort that dropped from trees, called wild honey, the food of John the Baptist in the wilderness, Mt 3:4. Pliny (o) speaks of a sort of honey which he calls "eloeomeli", or oil honey, which is said to flow from the olive trees in Syria; but this honey here is generally thought by the Jewish writers to be an honey which was made of the fruit of palm trees, frequent in this country, and especially about Jericho; of which Josephus (p) says, that the palm trees about Jericho, the fatter of them (i.e. of the fruit of them) being pressed, emit a large quantity of honey, scarce exceeded by any; and Maimonides (q) says, that the honey spoken of in the law, particularly in this place, is honey of palm trees, so Ben Melech; and it was not unusual for people of other nations to make honey of the fruit of them. Herodotus (r) reports, that the Babylonians made honey out of palm trees; so the Arabs call honey of palm trees "dibs, dibis, dipso" (s), the same with the word here used; agreeably to which both the Targums of Jonathan and Jerusalem paraphrase the words,"out of whose palm trees honey is made.'' (h) Misn. Menachot, c. 8. sect. 1. (i) lbid. sect. 6. (k) T. Bab. Sabbat, fol. 77. 1. (l) De Bello Jud. l. 3. c. 9. sect. 8. (m) Echa Rabbati, fol. 59. 3. (n) Misn. Menachot, c. 8. sect. 3. (o) Nat. Hist. l. 23. c. 4. Tikkune Zohar, correct. 16. fol. 27. 1. (p) De Bello Jud. l. 4. c. 8. sect. 3. (q) In Misn. Menachot, c. 5. sect. 1. so Bartenora in Misn. Biccurim, c. 1. sect. 3. (r) Clio, sive, l. 1. c. 193. (s) See Shaw's Travels, p. 143. Robert Jamieson, A. R. Fausset and David Brown8:8 A land of wheat, and barley--These cereal fruits were specially promised to the Israelites in the event of their faithful allegiance to the covenant of God (Ps 81:16; Ps 147:14). The wheat and barley were so abundant as to yield sixty and often an hundredfold (Gen 26:12; Mt 13:8).vines, and fig trees, and pomegranates--The limestone rocks and abrupt valleys were entirely covered, as traces of them still show, with plantations of figs, vines, and olive trees. Though in a southern latitude, its mountainous formations tempered the excessive heat, and hence, figs, pomegranates, &c., were produced in Palestine equally with wheat and barley, the produce of northern regions. honey--The word "honey" is used often in a loose, indeterminate sense, very frequently to signify a syrup of dates or of grapes, which under the name of dibs is much used by all classes, wherever vineyards are found, as a condiment to their food. It resembles thin molasses, but is more pleasant to the taste [ROBINSON]. This is esteemed a great delicacy in the East, and it was produced abundantly in Palestine. |
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8:98:9: երկիր՝ յորում ո՛չ աղքատութեամբ կերիցես զհաց քո, եւ ո՛չ կարօտանայցես իմիք ՚ի նմա։ Երկիր՝ որոյ քարինք իւր երկաթ, եւ ՚ի լերանց նորա հատանիցես պղինձ[1758]։ [1758] Ոմանք. Ոչ աղքատութեամբ ուտիցես զհաց քո։ երկիր` յորում ոչ աղքատութեամբ կերիցես զհաց քո, եւ ոչ կարօտանայցես իմիք ի նմա. երկիր` որոյ քարինք իւր երկաթ, եւ ի լերանց նորա հատանիցես պղինձ:9 ուր առանց նեղութիւն զգալու քո հացը պիտի ուտես եւ նրանում ոչ մի բանի կարօտ պիտի չլինես: Դա մի երկիր է, որի քարերը երկաթ են, իսկ նրա լեռներից կարող ես պղինձ ստանալ: 9 Այնպիսի երկիր մը, ուր կուշտ* հաց պիտի ուտես ու անոր մէջ ոեւէ բան պիտի չպակսի քեզի։ Երկիր մը, որուն քարերը երկաթ են ու անոր լեռներէն պղինձ կրնաս հանել։ 8:9: երկիր՝ յորում ո՛չ աղքատութեամբ կերիցես զհաց քո, եւ ո՛չ կարօտանայցես իմիք ՚ի նմա։ Երկիր՝ որոյ քարինք իւր երկաթ, եւ ՚ի լերանց նորա հատանիցես պղինձ[1758]։ [1758] Ոմանք. Ոչ աղքատութեամբ ուտիցես զհաց քո։ 9 ուր առանց նեղութիւն զգալու քո հացը պիտի ուտես եւ նրանում ոչ մի բանի կարօտ պիտի չլինես: Դա մի երկիր է, որի քարերը երկաթ են, իսկ նրա լեռներից կարող ես պղինձ ստանալ: 9 Այնպիսի երկիր մը, ուր կուշտ* հաց պիտի ուտես ու անոր մէջ ոեւէ բան պիտի չպակսի քեզի։ Երկիր մը, որուն քարերը երկաթ են ու անոր լեռներէն պղինձ կրնաս հանել։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:99: в землю, в которой без скудости будешь есть хлеб твой и ни в чем не будешь иметь недостатка, в землю, в которой камни--железо, и из гор которой будешь высекать медь. A land wherein thou shalt eat bread without scarceness, thou shalt not lack any [thing] in it; a land whose stones [are] iron, and out of whose hills thou mayest dig brass:8:9 γῆ γη earth; land ἐφ᾿ επι in; on ἧς ος who; what οὐ ου not μετὰ μετα with; amid πτωχείας πτωχεια bankruptcy φάγῃ φαγω swallow; eat τὸν ο the ἄρτον αρτος bread; loaves σου σου of you; your καὶ και and; even οὐκ ου not ἐνδεηθήσῃ ενδεω no one; not one ἐπ᾿ επι in; on αὐτῆς αυτος he; him γῆ γη earth; land ἧς ος who; what οἱ ο the λίθοι λιθος stone σίδηρος σιδηρος iron καὶ και and; even ἐκ εκ from; out of τῶν ο the ὀρέων ορος mountain; mount αὐτῆς αυτος he; him μεταλλεύσεις μεταλλευω copper; brass 8:9 אֶ֗רֶץ ʔˈereṣ אֶרֶץ earth אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹ֤א lˈō לֹא not בְ vᵊ בְּ in מִסְכֵּנֻת֙ miskēnˌuṯ מִסְכֵּנֻת poverty תֹּֽאכַל־ tˈōḵal- אכל eat בָּ֣הּ bˈāh בְּ in לֶ֔חֶם lˈeḥem לֶחֶם bread לֹֽא־ lˈō- לֹא not תֶחְסַ֥ר ṯeḥsˌar חסר diminish כֹּ֖ל kˌōl כֹּל whole בָּ֑הּ bˈāh בְּ in אֶ֚רֶץ ˈʔereṣ אֶרֶץ earth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֲבָנֶ֣יהָ ʔᵃvānˈeʸhā אֶבֶן stone בַרְזֶ֔ל varzˈel בַּרְזֶל iron וּ û וְ and מֵ mē מִן from הֲרָרֶ֖יהָ hᵃrārˌeʸhā הַר mountain תַּחְצֹ֥ב taḥṣˌōv חצב hew נְחֹֽשֶׁת׃ nᵊḥˈōšeṯ נְחֹשֶׁת bronze 8:9. ubi absque ulla penuria comedes panem tuum et rerum omnium abundantia perfrueris cuius lapides ferrum sunt et de montibus eius aeris metalla fodiunturWhere without any want thou shalt eat thy bread, and enjoy abundance of all things: where the stones are iron, and out of its hills are dug mines of brass: 9. a land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass. 9: в землю, в которой без скудости будешь есть хлеб твой и ни в чем не будешь иметь недостатка, в землю, в которой камни--железо, и из гор которой будешь высекать медь. 8:9 γῆ γη earth; land ἐφ᾿ επι in; on ἧς ος who; what οὐ ου not μετὰ μετα with; amid πτωχείας πτωχεια bankruptcy φάγῃ φαγω swallow; eat τὸν ο the ἄρτον αρτος bread; loaves σου σου of you; your καὶ και and; even οὐκ ου not ἐνδεηθήσῃ ενδεω no one; not one ἐπ᾿ επι in; on αὐτῆς αυτος he; him γῆ γη earth; land ἧς ος who; what οἱ ο the λίθοι λιθος stone σίδηρος σιδηρος iron καὶ και and; even ἐκ εκ from; out of τῶν ο the ὀρέων ορος mountain; mount αὐτῆς αυτος he; him μεταλλεύσεις μεταλλευω copper; brass 8:9 אֶ֗רֶץ ʔˈereṣ אֶרֶץ earth אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹ֤א lˈō לֹא not בְ vᵊ בְּ in מִסְכֵּנֻת֙ miskēnˌuṯ מִסְכֵּנֻת poverty תֹּֽאכַל־ tˈōḵal- אכל eat בָּ֣הּ bˈāh בְּ in לֶ֔חֶם lˈeḥem לֶחֶם bread לֹֽא־ lˈō- לֹא not תֶחְסַ֥ר ṯeḥsˌar חסר diminish כֹּ֖ל kˌōl כֹּל whole בָּ֑הּ bˈāh בְּ in אֶ֚רֶץ ˈʔereṣ אֶרֶץ earth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֲבָנֶ֣יהָ ʔᵃvānˈeʸhā אֶבֶן stone בַרְזֶ֔ל varzˈel בַּרְזֶל iron וּ û וְ and מֵ mē מִן from הֲרָרֶ֖יהָ hᵃrārˌeʸhā הַר mountain תַּחְצֹ֥ב taḥṣˌōv חצב hew נְחֹֽשֶׁת׃ nᵊḥˈōšeṯ נְחֹשֶׁת bronze 8:9. ubi absque ulla penuria comedes panem tuum et rerum omnium abundantia perfrueris cuius lapides ferrum sunt et de montibus eius aeris metalla fodiuntur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Where without any want thou shalt eat thy bread, and enjoy abundance of all things: where the stones are iron, and out of its hills are dug mines of brass: |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:9: A land whose stones are iron - Not only meaning that there were iron mines throughout the land, but that the loose stones were strongly impregnated with iron, ores of this metal (the most useful of all the products of the mineral kingdom) being every where in great plenty.Out of whose hills thou mayest dig brass - As there is no such thing in nature as a brass mine, the word נחשת nechosheth should be translated copper; of which, by the addition of the lapis calaminaris, brass is made. See on Exo 25:3 (note). Albert Barnes: Notes on the Bible - 18348:9For brass read copper (Gen 4:22 note); and compare the description of mining operations in Job 28:1-11. Mining does not seem to have been extensively carried on by the Jews, though it certainly was by the Canaanite peoples displaced by them. Traces of iron and copper works have been discovered by modern travelers in Lebanon and many parts of the country; e. g., the district of Argob (see Deu 3:4 notes) contains iron-stone in abundance. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:9: whose stones: Deu 33:25; Jos 22:8; Ch1 22:14; Job 28:2Geneva 15998:9 A land wherein thou shalt eat bread without scarceness, thou shalt not lack any [thing] in it; a land (f) whose stones [are] iron, and out of whose hills thou mayest dig brass.(f) Where there are mines of metal. John Gill8:9 A land wherein thou shall eat bread without scarceness,.... That is, should have plenty of all sorts of provisions, which bread is often put for:thou shall not lack anything in it; for necessity and convenience, and for delight and pleasure: a land whose stones are iron; in which were iron mines: and out of whose hills thou mayest dig brass; both which are taken out of the earth and the stones of it, Job 28:2 and were to be found in the land of Canaan, and particularly in the tribe of Asher, as seems from Deut 33:25 and more particularly at Sidon and Sarepta, which were in that tribe; the latter of which seems to have its name from the melting of metals there, and the former is said in Homer (t) to abound with brass. (t) . Homer. Odyss. 15. l. 424. John Wesley8:9 Whose stones are iron - Where are mines of iron in a manner as plentiful as stones, and upon which travellers must tread, as in other parts they do upon stones.Robert Jamieson, A. R. Fausset and David Brown8:9 a land whose stones are iron--The abundance of this metal in Palestine, especially among the mountains of Lebanon, those of Kesraoun, and elsewhere, is attested not only by JOSEPHUS, but by Volney, Buckingham, and other travellers.brass--not the alloy brass, but the ore of copper. Although the mines may now be exhausted or neglected, they yielded plenty of those metals anciently (1Chron 22:3; 1Chron 29:2-7; Is 60:17). |
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8:108:10: Եւ կերիցե՛ս եւ յագիցիս. եւ օրհնեսցե՛ս զՏէր Աստուած քո ՚ի վերայ երկրին բարութեան զոր ե՛տ քեզ։ Եւ կերիցես եւ յագեսցիս, եւ օրհնեսցես զՏէր Աստուած քո ի վերայ երկրին բարութեան զոր ետ քեզ:10 Կ’ուտես, կը յագենաս ու կ’օրհնես քո Տէր Աստծուն այն լաւ երկրում, որ նա տուել է քեզ: 10 Ուստի, երբ ուտես ու կշտանաս, քու Տէր Աստուածդ օրհնէ՛ այն աղէկ երկիրը քեզի տալուն համար։ 8:10: Եւ կերիցե՛ս եւ յագիցիս. եւ օրհնեսցե՛ս զՏէր Աստուած քո ՚ի վերայ երկրին բարութեան զոր ե՛տ քեզ։ 10 Կ’ուտես, կը յագենաս ու կ’օրհնես քո Տէր Աստծուն այն լաւ երկրում, որ նա տուել է քեզ: 10 Ուստի, երբ ուտես ու կշտանաս, քու Տէր Աստուածդ օրհնէ՛ այն աղէկ երկիրը քեզի տալուն համար։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:1010: И когда будешь есть и насыщаться, тогда благословляй Господа, Бога твоего, за добрую землю, которую Он дал тебе. When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee:8:10 καὶ και and; even φάγῃ φαγω swallow; eat καὶ και and; even ἐμπλησθήσῃ εμπιπλημι fill in; fill up καὶ και and; even εὐλογήσεις ευλογεω commend; acclaim κύριον κυριος lord; master τὸν ο the θεόν θεος God σου σου of you; your ἐπὶ επι in; on τῆς ο the γῆς γη earth; land τῆς ο the ἀγαθῆς αγαθος good ἧς ος who; what ἔδωκέν διδωμι give; deposit σοι σοι you 8:10 וְ wᵊ וְ and אָכַלְתָּ֖ ʔāḵaltˌā אכל eat וְ wᵊ וְ and שָׂבָ֑עְתָּ śāvˈāʕᵊttā שׂבע be sated וּ û וְ and בֵֽרַכְתָּ֙ vˈēraḵtā ברך bless אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) עַל־ ʕal- עַל upon הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the טֹּבָ֖ה ṭṭōvˌā טֹוב good אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָֽתַן־ nˈāṯan- נתן give לָֽךְ׃ lˈāḵ לְ to 8:10. ut cum comederis et satiatus fueris benedicas Domino Deo tuo pro terra optima quam dedit tibiThat when thou hast eaten, and art full, thou mayst bless the Lord thy God for the excellent land which he hath given thee. 10. And thou shalt eat and be full, and thou shalt bless the LORD thy God for the good land which he hath given thee. 10: И когда будешь есть и насыщаться, тогда благословляй Господа, Бога твоего, за добрую землю, которую Он дал тебе. 8:10 καὶ και and; even φάγῃ φαγω swallow; eat καὶ και and; even ἐμπλησθήσῃ εμπιπλημι fill in; fill up καὶ και and; even εὐλογήσεις ευλογεω commend; acclaim κύριον κυριος lord; master τὸν ο the θεόν θεος God σου σου of you; your ἐπὶ επι in; on τῆς ο the γῆς γη earth; land τῆς ο the ἀγαθῆς αγαθος good ἧς ος who; what ἔδωκέν διδωμι give; deposit σοι σοι you 8:10 וְ wᵊ וְ and אָכַלְתָּ֖ ʔāḵaltˌā אכל eat וְ wᵊ וְ and שָׂבָ֑עְתָּ śāvˈāʕᵊttā שׂבע be sated וּ û וְ and בֵֽרַכְתָּ֙ vˈēraḵtā ברך bless אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) עַל־ ʕal- עַל upon הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the טֹּבָ֖ה ṭṭōvˌā טֹוב good אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָֽתַן־ nˈāṯan- נתן give לָֽךְ׃ lˈāḵ לְ to 8:10. ut cum comederis et satiatus fueris benedicas Domino Deo tuo pro terra optima quam dedit tibi ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ That when thou hast eaten, and art full, thou mayst bless the Lord thy God for the excellent land which he hath given thee. |
jw▾ jg▾ gnv▾ kad▾ tr▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170610:Cautions Relating to Worldly Prosperity.B. C. 1451.10 When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee. 11 Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: 12 Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; 13 And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; 14 Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage; 15 Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint; 16 Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end; 17 And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. 18 But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day. 19 And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. 20 As the nations which the LORD destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the LORD your God. Moses, having mentioned the great plenty they would find in the land of Canaan, finds it necessary to caution them against the abuse of that plenty, which was a sin they would be the more prone to new that they came into the vineyard of the Lord, immediately out of a barren desert. I. He directs them to the duty of a prosperous condition, v. 10. They are allowed to eat even to fulness, not to surfeiting no excess; but let them always remember their benefactor, the founder of their feast, and never fail to give thanks after meat: Then thou shalt bless the Lord thy God. 1. They must take heed of eating or drinking so much as to indispose themselves for this duty of blessing God, rather aiming to serve God therein with so much the more cheerfulness and enlargement. 2. They must not have any fellowship with those that, when they had eaten and were full, blessed false gods, as the Israelites themselves had done in their worship of the golden calf, Exod. xxxii. 6. 3. Whatever they had the comfort of God must have the glory of. As our Saviour has taught us to bless before we eat (Matt. xiv. 19, 20), so we are here taught to bless after meat. That is our Hosannah--God bless; this is our Hallelujah--Blessed be God. In every thing we must give thanks. From this law the religious Jews took up a laudable usage of blessing God, not only at their solemn meals, but upon other occasions; if they drank a cup of wine they lifted up their hands and said, Blessed be he that created the fruit of the vine to make glad the heart. If they did but smell at a flower, they said, Blessed be he that made this flower sweet. 4. When they gave thanks for the fruits of the land they must give thanks for the fruits of the land itself, which was given them by promise From all our comfortable enjoyments we must take occasion to thank God for our comfortable settlements; and I know not but we of this nation have as much reason as they had to give thanks for a good land. II. He arms them against the temptations of a prosperous condition, and charges them to stand upon their guard against them: "When thou art settled in goodly houses of thy own building," v. 12 (for though God gave them houses which they builded not, ch. vi. 10, these would not serve them, they must have larger and finer),--"and when thou hast grown rich in cattle, in silver, and in gold (v. 13), as Abraham (Gen. xiii. 2),--when all thou hast is multiplied," 1. "Then take heed of pride. Beware lest then thy heart be lifted up," v. 14. When the estate rises, the mind is apt to rise with it, in self-conceit, self-complacency, and self-confidence. Let us therefore strive to keep the spirit low in a high condition; humility is both the ease and the ornament of prosperity. Take heed of saying, so much as in thy heart, that proud word, My power, even the might of my hand, hath gotten me this wealth, v. 17. Note, We must never take the praise of our prosperity to ourselves, nor attribute it to our ingenuity or industry; for bread is not always to the wise, nor riches to men of understanding, Eccl. ix. 11. It is spiritual idolatry thus to sacrifice to our own net, Hab. i. 16. 2. "Then take heed of forgetting God." This follows upon the lifting up on the heart; for it is through the pride of the countenance that the wicked seek not after God, Ps. x. 4. Those that admire themselves despise God. (1.) "Forget not thy duty to God." v. 11. We forget God if we keep not his commandments; we forget his authority over us, and our obligations to him and expectations from him, if we are not obedient to his laws. When men grow rich they are tempted to think religion a needless thing. They are happy without it, think it a thing below them and too hard upon them. Their dignity forbids them to stoop, and their liberty forbids them to serve. But we are basely ungrateful if the better God is to us the worse we are to him. (2.) "Forget not God's former dealings with thee. Thy deliverance out of Egypt, v. 14. The provision he made for thee in the wilderness, that great and terrible wilderness." They must never forget the impressions which the horror of that wilderness made upon them; see Jer. ii. 6, where it is called the very shadow of death. There God preserved them from being destroyed by the fiery serpents and scorpions, though sometimes he made use of them for their correction: there he kept them from perishing for want of water, following them with water out of a rock of flint (v. 15), out of which (says bishop Patrick) one would rather have expected fire than water. There he fed them with manna, of which before (v. 3), taking care to keep them alive, that he might do them good at their latter end, v. 16. Note, God reserves the best till the last for his Israel. However he may seem to deal hardly with them by the way, he will not fail to do them good at their latter end. (3.) "Forget not God's hand in thy present prosperity, v. 18. Remember it is he that giveth thee wealth; for he giveth thee power to get wealth." See here how God's giving and our getting are reconciled, and apply it to spiritual wealth. It is our duty to get wisdom, and above all our gettings to get understanding; and yet it is God's grace that gives wisdom, and when we have got it we must not say, It was the might of our hand that got it, but must own it was God that gave us power to get it, and therefore to him we must give the praise and consecrate the use of it. The blessing of the Lord on the hand of the diligent makes rich both for this world and for the other. He giveth thee power to get wealth, not so much to gratify thee, and make thee easy, as that he may establish his covenant. All God's gifts are in pursuance of his promises. III. He repeats the fair warning he had often given them of the fatal consequences of their apostasy from God, v. 19, 20. Observe, 1. How he describes the sin; it is forgetting God, and then worshipping other gods. What wickedness will not those fall into that keep thoughts of God out of their minds? And, when once the affections are displaced from God, they will soon be misplaced upon lying vanities. 2. How he denounces wrath and ruin against them for it: "If you do so, you shall surely perish, and the power and might of your hands, which you are so proud of, cannot help you. Nay, you shall perish as the nations that are driven out before you. God will make no more account of you, notwithstanding his covenant with you and your relation to him, than he does of them, if you will not be obedient and faithful to him." Those that follow others in sin will certainly follow them to destruction. If we do as sinners do, we must expect to fare as sinners fare. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:10: thou hast: Deu 6:11, Deu 6:12; Psa 103:2; Mat 14:19; Joh 6:23; Rom 14:6; Co1 10:31; Th1 5:18; Ti1 4:4, Ti1 4:5then thou: Ch1 29:14; Psa 103:2; Pro 3:9 Carl Friedrich Keil and Franz Delitzsch8:10But if the Israelites were to eat there and be satisfied, i.e., to live in the midst of plenty, they were to beware of forgetting their God; that when their prosperity - their possessions, in the form of lofty houses, cattle, gold and silver, and other good things - increased, their heart might not be lifted up, i.e., they might not become proud, and, forgetting their deliverance from Egypt and their miraculous preservation and guidance in the desert, ascribe the property they had acquired to their own strength and the work of their own hands. To keep the people from this danger of forgetting God, which follows so easily from the pride of wealth, Moses once more enumerates in Deut 8:14-16 the manifestations of divine grace, their deliverance from Egypt the slave-house, their being led through the great and terrible desert, whose terrors he depicts by mentioning a series of noxious and even fatal things, such as snakes, burning snakes (saraph, see at Num 21; 6), scorpions, and the thirsty land where there was no water. The words from נחשׁ, onwards, are attached rhetorically to what precedes by simple apposition, without any logically connecting particle; though it will not do to overlook entirely the rhetorical form of the enumeration, and supply the preposition בּ before נחשׁ and the words which follow, to say nothing of the fact that it would be quite out of character before these nouns in the singular, as a whole people could not go through one serpent, etc. In this parched land the Lord brought he people water out of the flinty rock, the hardest stone, and fed them with manna, to humble them and tempt them (cf. Deut 8:2), in order (this was the ultimate intention of all the humiliation and trial) "to do thee good at thy latter end." The "latter end" of any one is "the time which follows some distinct point in his life, particularly an important epoch-making point, and which may be regarded as the end by contrast, the time before that epoch being considered as the beginning" (Schultz). In this instance Moses refers to the period of their life in Canaan, in contrast with which the period of their sojourn in Egypt and their wandering in the desert is recorded as the beginning; consequently the expression does not relate to death as the end of life, as in Num 23:10, although this allusion is not to be altogether excluded, as a blessed death is only the completion of a blessed life. - Like all the guidance of Israel by the Lord, what is stated here is applicable to all believers. It is through humiliations and trials that the Lord leads His people to blessedness. Through the desert of tribulation, anxiety, distress, and merciful interposition, He conducts them to Canaan, into the land of rest, where they are refreshed and satisfied in the full enjoyment of the blessings of His grace and salvation; but those alone who continue humble, not attributing the good fortune and prosperity to which they attain at last, to their own exertion, strength, perseverance, and wisdom, but gratefully enjoying this good as a gift of the grace of God. חיל עשׂה, to create property, to prosper in wealth (as in Num 24:18). God gave strength for this (Deut 8:18), not because of Israel's merit and worthiness, but to fulfil His promises which He had made on oath to the patriarchs. "As this day," as was quite evident then, when the establishment of the covenant had already commenced, and Israel had come through the desert to the border of Canaan (see Deut 4:20). Geneva 15998:10 When thou hast eaten and art full, then thou shalt (g) bless the LORD thy God for the good land which he hath given thee.(g) To receive God's benefits and not be thankful, is to despise God in them. John Gill8:10 When thou hast eaten and art full, then thou shalt bless the Lord thy God,.... For as the Lord would furnish them with plenty of food, they might eat of it liberally, provided they did not indulge to intemperance, as everyone may whom God has blessed with a fulness of good things; and this shows that we are to return thanks to God for a plentiful meal, as well as to ask a blessing on it:for the good land which he hath given thee; which supplied them with such plenty, that they enjoyed full meals every day. John Wesley8:10 Bless the Lord - Solemnly praise him for thy food; which is a debt both of gratitude and justice, because it is from his providence and favour that thou receivest both thy food and refreshment and strength by it. The more unworthy and absurd is that too common profaneness of them, who, professing to believe a God, from whom all their comforts come, grudge to own him at their meals, either by desiring his blessing before them, or by offering due praise to God after them. |
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8:118:11: Հայեա՛ց յանձն քո. գուցէ՛ մոռանայցես զՏէր Աստուած քո, չպահե՛լ զպատուիրանս նորա եւ զդատաստանս եւ զիրաւունս նորա՝ զոր ե՛ս քեզ պատուիրեմ։ Հայեաց յանձն քո, գուցէ մոռանայցես զՏէր Աստուած քո` չպահել զպատուիրանս նորա եւ զդատաստանս եւ զիրաւունս նորա զոր ես քեզ պատուիրեմ[153]:11 Զգո՛յշ եղիր, չլինի թէ մոռանաս քո Տէր Աստծուն, չպահես նրա պատուիրանները, նրա այն կանոններն ու օրէնքները, որ ես հաղորդում եմ քեզ: 11 Քու անձիդ զգուշութիւն ըրէ՛, չըլլայ որ քու Տէր Աստուածդ մոռնաս ու չպահես անոր պատուիրանքները, օրէնքներն ու կանոնները, որոնք ես այսօր քեզի կը պատուիրեմ։ 8:11: Հայեա՛ց յանձն քո. գուցէ՛ մոռանայցես զՏէր Աստուած քո, չպահե՛լ զպատուիրանս նորա եւ զդատաստանս եւ զիրաւունս նորա՝ զոր ե՛ս քեզ պատուիրեմ։ 11 Զգո՛յշ եղիր, չլինի թէ մոռանաս քո Տէր Աստծուն, չպահես նրա պատուիրանները, նրա այն կանոններն ու օրէնքները, որ ես հաղորդում եմ քեզ: 11 Քու անձիդ զգուշութիւն ըրէ՛, չըլլայ որ քու Տէր Աստուածդ մոռնաս ու չպահես անոր պատուիրանքները, օրէնքներն ու կանոնները, որոնք ես այսօր քեզի կը պատուիրեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:1111: Берегись, чтобы ты не забыл Господа, Бога твоего, не соблюдая заповедей Его, и законов Его, и постановлений Его, которые сегодня заповедую тебе. Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:8:11 πρόσεχε προσεχω pay attention; beware σεαυτῷ σεαυτου of yourself μὴ μη not ἐπιλάθῃ επιλανθανομαι forget κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your τοῦ ο the μὴ μη not φυλάξαι φυλασσω guard; keep τὰς ο the ἐντολὰς εντολη direction; injunction αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the κρίματα κριμα judgment 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 8:11 הִשָּׁ֣מֶר hiššˈāmer שׁמר keep לְךָ֔ lᵊḵˈā לְ to פֶּן־ pen- פֶּן lest תִּשְׁכַּ֖ח tiškˌaḥ שׁכח forget אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לְ lᵊ לְ to בִלְתִּ֨י viltˌî בֵּלֶת failure שְׁמֹ֤ר šᵊmˈōr שׁמר keep מִצְוֹתָיו֙ miṣwōṯāʸw מִצְוָה commandment וּ û וְ and מִשְׁפָּטָ֣יו mišpāṭˈāʸw מִשְׁפָּט justice וְ wᵊ וְ and חֻקֹּתָ֔יו ḥuqqōṯˈāʸw חֻקָּה regulation אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i מְצַוְּךָ֖ mᵊṣawwᵊḵˌā צוה command הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day 8:11. observa et cave nequando obliviscaris Domini Dei tui et neglegas mandata eius atque iudicia et caerimonias quas ego praecipio tibi hodieTake heed, and beware lest at any time thou forget the Lord thy God, and neglect his commandments and judgments and ceremonies, which I command thee this day: 11. Beware lest thou forget the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: 11: Берегись, чтобы ты не забыл Господа, Бога твоего, не соблюдая заповедей Его, и законов Его, и постановлений Его, которые сегодня заповедую тебе. 8:11 πρόσεχε προσεχω pay attention; beware σεαυτῷ σεαυτου of yourself μὴ μη not ἐπιλάθῃ επιλανθανομαι forget κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your τοῦ ο the μὴ μη not φυλάξαι φυλασσω guard; keep τὰς ο the ἐντολὰς εντολη direction; injunction αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the κρίματα κριμα judgment 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 8:11 הִשָּׁ֣מֶר hiššˈāmer שׁמר keep לְךָ֔ lᵊḵˈā לְ to פֶּן־ pen- פֶּן lest תִּשְׁכַּ֖ח tiškˌaḥ שׁכח forget אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לְ lᵊ לְ to בִלְתִּ֨י viltˌî בֵּלֶת failure שְׁמֹ֤ר šᵊmˈōr שׁמר keep מִצְוֹתָיו֙ miṣwōṯāʸw מִצְוָה commandment וּ û וְ and מִשְׁפָּטָ֣יו mišpāṭˈāʸw מִשְׁפָּט justice וְ wᵊ וְ and חֻקֹּתָ֔יו ḥuqqōṯˈāʸw חֻקָּה regulation אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i מְצַוְּךָ֖ mᵊṣawwᵊḵˌā צוה command הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day 8:11. observa et cave nequando obliviscaris Domini Dei tui et neglegas mandata eius atque iudicia et caerimonias quas ego praecipio tibi hodie ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Take heed, and beware lest at any time thou forget the Lord thy God, and neglect his commandments and judgments and ceremonies, which I command thee this day: |
jfb▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:11: Psa 106:21; Pro 1:32, Pro 30:9; Eze 16:10-15; Hos 2:8, Hos 2:9John Gill8:11 Beware that thou forget not the Lord thy God,.... The Father of mercies and fountain of goodness, the author and donor of every good and perfect gift. Plenty is apt to induce a forgetfulness of God, when on the contrary one would think it should keep him in continual remembrance, and engage to daily thankfulness to him:in not keeping his commandments, and his judgments, and his statutes, which I command thee this day; gave a repetition of, and in the name of God afresh enjoined them, even laws moral, ceremonial, and judicial, which, when not observed, God is forgotten. Robert Jamieson, A. R. Fausset and David Brown8:11 Beware that thou forget not the Lord--After mentioning those instances of the divine goodness, Moses founded on them an argument for their future obedience. |
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8:128:12: Գուցէ՛ յորժամ ուտիցես եւ յագիցիս, եւ տունս գեղեցիկս շինեսցես, եւ բնակեսցե՛ս ՚ի նոսա. Գուցէ յորժամ ուտիցես եւ յագիցիս, եւ տունս գեղեցիկս շինեսցես եւ բնակեսցես ի նոսա:12 Այնպէս չլինի, որ ուտելուց ու կշտանալուց յետոյ, գեղեցիկ տներ կառուցելուց ու դրանց մէջ բնակուելուց յետոյ, 12 Երբ ուտես ու կշտանաս եւ գեղեցիկ տուներ շինես ու բնակիս անոնց մէջ 8:12: Գուցէ՛ յորժամ ուտիցես եւ յագիցիս, եւ տունս գեղեցիկս շինեսցես, եւ բնակեսցե՛ս ՚ի նոսա. 12 Այնպէս չլինի, որ ուտելուց ու կշտանալուց յետոյ, գեղեցիկ տներ կառուցելուց ու դրանց մէջ բնակուելուց յետոյ, 12 Երբ ուտես ու կշտանաս եւ գեղեցիկ տուներ շինես ու բնակիս անոնց մէջ zohrab-1805▾ eastern-1994▾ western am▾ |
8:1212: Когда будешь есть и насыщаться, и построишь хорошие домы и будешь жить [в них], Lest [when] thou hast eaten and art full, and hast built goodly houses, and dwelt:8:12 μὴ μη not φαγὼν εσθιω eat; consume καὶ και and; even ἐμπλησθεὶς εμπιπλημι fill in; fill up καὶ και and; even οἰκίας οικια house; household καλὰς καλος fine; fair οἰκοδομήσας οικοδομεω build καὶ και and; even κατοικήσας κατοικεω settle ἐν εν in αὐταῖς αυτος he; him 8:12 פֶּן־ pen- פֶּן lest תֹּאכַ֖ל tōḵˌal אכל eat וְ wᵊ וְ and שָׂבָ֑עְתָּ śāvˈāʕᵊttā שׂבע be sated וּ û וְ and בָתִּ֥ים vāttˌîm בַּיִת house טֹובִ֛ים ṭôvˈîm טֹוב good תִּבְנֶ֖ה tivnˌeh בנה build וְ wᵊ וְ and יָשָֽׁבְתָּ׃ yāšˈāvᵊttā ישׁב sit 8:12. ne postquam comederis et satiatus domos pulchras aedificaveris et habitaveris in eisLest after thou hast eaten and art filled, hast built goodly houses, and dwelt in them, 12. lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; 12: Когда будешь есть и насыщаться, и построишь хорошие домы и будешь жить [в них], 8:12 μὴ μη not φαγὼν εσθιω eat; consume καὶ και and; even ἐμπλησθεὶς εμπιπλημι fill in; fill up καὶ και and; even οἰκίας οικια house; household καλὰς καλος fine; fair οἰκοδομήσας οικοδομεω build καὶ και and; even κατοικήσας κατοικεω settle ἐν εν in αὐταῖς αυτος he; him 8:12 פֶּן־ pen- פֶּן lest תֹּאכַ֖ל tōḵˌal אכל eat וְ wᵊ וְ and שָׂבָ֑עְתָּ śāvˈāʕᵊttā שׂבע be sated וּ û וְ and בָתִּ֥ים vāttˌîm בַּיִת house טֹובִ֛ים ṭôvˈîm טֹוב good תִּבְנֶ֖ה tivnˌeh בנה build וְ wᵊ וְ and יָשָֽׁבְתָּ׃ yāšˈāvᵊttā ישׁב sit 8:12. ne postquam comederis et satiatus domos pulchras aedificaveris et habitaveris in eis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Lest after thou hast eaten and art filled, hast built goodly houses, and dwelt in them, |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:12: Lest when: Deu 28:47, Deu 31:20, Deu 32:15; Pro 30:9; Hos 13:5, Hos 13:6and hast built: Ecc 2:4; Jer 22:14, Jer 22:15; Eze 11:3; Amo 5:11; Hag 1:4; Luk 17:28 John Gill8:12 Lest when thou hast eaten and art full,.... Not only once and again, but continually, day after day, being indulged with great plenty:and hast built goodly houses, and dwelt therein; who for forty years had only dwelt in tents, moving from place to place in the wilderness. |
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8:138:13: եւ բազմանայցէ արջառ եւ ոչխար քո. եւ յաճախիցէ քեզ արծաթ եւ ոսկի, եւ ամենայն ինչ որ քո՛ իցէ՝ բազմանայցէ[1759]. [1759] Ոմանք. Արջառ քո եւ ոչխար քո։ եւ բազմանայցէ արջառ եւ ոչխար քո, եւ յաճախիցէ քեզ արծաթ եւ ոսկի, եւ ամենայն ինչ որ քո իցէ` բազմանայցէ:13 քո արջառն ու ոչխարը բազմանալուց յետոյ, քո արծաթն ու ոսկին շատանալուց յետոյ, քո ունեցած ամէն ինչը բազմանալուց յետոյ, 13 Ու երբ արջառներդ եւ հօտերդ շատնան ու նաեւ արծաթդ ու ոսկիդ շատնան եւ քու բոլոր ունեցածդ շատնայ, 8:13: եւ բազմանայցէ արջառ եւ ոչխար քո. եւ յաճախիցէ քեզ արծաթ եւ ոսկի, եւ ամենայն ինչ որ քո՛ իցէ՝ բազմանայցէ[1759]. [1759] Ոմանք. Արջառ քո եւ ոչխար քո։ 13 քո արջառն ու ոչխարը բազմանալուց յետոյ, քո արծաթն ու ոսկին շատանալուց յետոյ, քո ունեցած ամէն ինչը բազմանալուց յետոյ, 13 Ու երբ արջառներդ եւ հօտերդ շատնան ու նաեւ արծաթդ ու ոսկիդ շատնան եւ քու բոլոր ունեցածդ շատնայ, zohrab-1805▾ eastern-1994▾ western am▾ |
8:1313: и когда будет у тебя много крупного и мелкого скота, и будет много серебра и золота, и всего у тебя будет много, -- And [when] thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied:8:13 καὶ και and; even τῶν ο the βοῶν βους ox σου σου of you; your καὶ και and; even τῶν ο the προβάτων προβατον sheep σου σου of you; your πληθυνθέντων πληθυνω multiply σοι σοι you ἀργυρίου αργυριον silver piece; money καὶ και and; even χρυσίου χρυσιον gold piece; gold leaf πληθυνθέντος πληθυνω multiply σοι σοι you καὶ και and; even πάντων πας all; every ὅσων οσος as much as; as many as σοι σοι you ἔσται ειμι be πληθυνθέντων πληθυνω multiply σοι σοι you 8:13 וּ û וְ and בְקָֽרְךָ֤ vᵊqˈārᵊḵˈā בָּקָר cattle וְ wᵊ וְ and צֹֽאנְךָ֙ ṣˈōnᵊḵā צֹאן cattle יִרְבְּיֻ֔ן yirbᵊyˈun רבה be many וְ wᵊ וְ and כֶ֥סֶף ḵˌesef כֶּסֶף silver וְ wᵊ וְ and זָהָ֖ב zāhˌāv זָהָב gold יִרְבֶּה־ yirbeh- רבה be many לָּ֑ךְ llˈāḵ לְ to וְ wᵊ וְ and כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לְךָ֖ lᵊḵˌā לְ to יִרְבֶּֽה׃ yirbˈeh רבה be many 8:13. habuerisque armenta et ovium greges argenti et auri cunctarumque rerum copiamAnd shalt have herds of oxen and flocks of sheep, and plenty of gold and of silver, and of all things, 13. and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; 13: и когда будет у тебя много крупного и мелкого скота, и будет много серебра и золота, и всего у тебя будет много, -- 8:13 καὶ και and; even τῶν ο the βοῶν βους ox σου σου of you; your καὶ και and; even τῶν ο the προβάτων προβατον sheep σου σου of you; your πληθυνθέντων πληθυνω multiply σοι σοι you ἀργυρίου αργυριον silver piece; money καὶ και and; even χρυσίου χρυσιον gold piece; gold leaf πληθυνθέντος πληθυνω multiply σοι σοι you καὶ και and; even πάντων πας all; every ὅσων οσος as much as; as many as σοι σοι you ἔσται ειμι be πληθυνθέντων πληθυνω multiply σοι σοι you 8:13 וּ û וְ and בְקָֽרְךָ֤ vᵊqˈārᵊḵˈā בָּקָר cattle וְ wᵊ וְ and צֹֽאנְךָ֙ ṣˈōnᵊḵā צֹאן cattle יִרְבְּיֻ֔ן yirbᵊyˈun רבה be many וְ wᵊ וְ and כֶ֥סֶף ḵˌesef כֶּסֶף silver וְ wᵊ וְ and זָהָ֖ב zāhˌāv זָהָב gold יִרְבֶּה־ yirbeh- רבה be many לָּ֑ךְ llˈāḵ לְ to וְ wᵊ וְ and כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לְךָ֖ lᵊḵˌā לְ to יִרְבֶּֽה׃ yirbˈeh רבה be many 8:13. habuerisque armenta et ovium greges argenti et auri cunctarumque rerum copiam ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And shalt have herds of oxen and flocks of sheep, and plenty of gold and of silver, and of all things, |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:13: Gen 13:1-5; Job 1:3; Psa 39:6; Luk 12:13-21John Gill8:13 And when thy herds and thy flocks multiply,.... Having good pasture for them in so fruitful a land:and thy silver and thy gold is multiplied; by trading with other nations: and all that thou hast is multiplied; children, servants, and substance. |
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8:148:14: հպարտանայցե՛ս ՚ի սրտի քում, եւ մոռասցիս զՏէր Աստուած քո՝ որ եհան զքեզ յերկրէն Եգիպտացւոց ՚ի տանէ ծառայութեան. հպարտանայցես ի սրտի քում, եւ մոռասցիս զՏէր Աստուած քո որ եհան զքեզ յերկրէն Եգիպտացւոց ի տանէ ծառայութեան:14 գոռոզամտանաս ու մոռանաս քո Տէր Աստծուն, որը քեզ դուրս բերեց Եգիպտացիների երկրից՝ ստրկութեան տնից, 14 Թող սիրտդ չհպարտանայ եւ քու Տէր Աստուածդ չմոռնաս, որ Եգիպտացիներու երկրէն, ծառայութեան տունէն քեզ հանեց 8:14: հպարտանայցե՛ս ՚ի սրտի քում, եւ մոռասցիս զՏէր Աստուած քո՝ որ եհան զքեզ յերկրէն Եգիպտացւոց ՚ի տանէ ծառայութեան. 14 գոռոզամտանաս ու մոռանաս քո Տէր Աստծուն, որը քեզ դուրս բերեց Եգիպտացիների երկրից՝ ստրկութեան տնից, 14 Թող սիրտդ չհպարտանայ եւ քու Տէր Աստուածդ չմոռնաս, որ Եգիպտացիներու երկրէն, ծառայութեան տունէն քեզ հանեց zohrab-1805▾ eastern-1994▾ western am▾ |
8:1414: то смотри, чтобы не надмилось сердце твое и не забыл ты Господа, Бога твоего, Который вывел тебя из земли Египетской, из дома рабства; Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage:8:14 ὑψωθῇς υψοω elevate; lift up τῇ ο the καρδίᾳ καρδια heart καὶ και and; even ἐπιλάθῃ επιλανθανομαι forget κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your τοῦ ο the ἐξαγαγόντος εξαγω lead out; bring out σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐξ εκ from; out of οἴκου οικος home; household δουλείας δουλεια service 8:14 וְ wᵊ וְ and רָ֖ם rˌām רום be high לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart וְ wᵊ וְ and שָֽׁכַחְתָּ֙ šˈāḵaḥtā שׁכח forget אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) הַ ha הַ the מֹּוצִיאֲךָ֛ mmôṣîʔᵃḵˈā יצא go out מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt מִ mi מִן from בֵּ֥ית bbˌêṯ בַּיִת house עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant 8:14. elevetur cor tuum et non reminiscaris Domini Dei tui qui eduxit te de terra Aegypti de domo servitutisThy heart be lifted up, and thou remember not the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage: 14. then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, out of the house of bondage; 14: то смотри, чтобы не надмилось сердце твое и не забыл ты Господа, Бога твоего, Который вывел тебя из земли Египетской, из дома рабства; 8:14 ὑψωθῇς υψοω elevate; lift up τῇ ο the καρδίᾳ καρδια heart καὶ και and; even ἐπιλάθῃ επιλανθανομαι forget κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your τοῦ ο the ἐξαγαγόντος εξαγω lead out; bring out σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐξ εκ from; out of οἴκου οικος home; household δουλείας δουλεια service 8:14 וְ wᵊ וְ and רָ֖ם rˌām רום be high לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart וְ wᵊ וְ and שָֽׁכַחְתָּ֙ šˈāḵaḥtā שׁכח forget אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) הַ ha הַ the מֹּוצִיאֲךָ֛ mmôṣîʔᵃḵˈā יצא go out מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt מִ mi מִן from בֵּ֥ית bbˌêṯ בַּיִת house עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant 8:14. elevetur cor tuum et non reminiscaris Domini Dei tui qui eduxit te de terra Aegypti de domo servitutis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Thy heart be lifted up, and thou remember not the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage: |
jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:14: thine heart: Deu 17:20; Ch2 26:16, Ch2 32:25; Jer 2:31; Co1 4:7, Co1 4:8thou forget: Deu 8:11; Psa 106:21; Jer 2:6 Geneva 15998:14 Then thine heart (h) be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage;(h) By attributing God's benefits to your own wisdom and labour, or to good fortune. John Gill8:14 Then thine heart be lifted up,.... As the heart is apt to be when riches increase; hence the advice in Ti1 6:17.and thou forget the Lord thy God; from whom all good things come, and who can take them away when he pleases, and therefore should be ever kept in mind, for ever looked to and trusted in for the continuance of them; yet such is the evil heart of man, and such the stupefying nature of riches, that they bring on forgetfulness of the author of them, lead off from dependence on him and obedience to him; in order to prevent which, an enumeration is given of wonderful instances of divine goodness to Israel, as follows: which brought thee forth out of the land of Egypt, from the house of bondage; into a land abounding with all the above good things, and therefore it must be the highest ingratitude to forget such a God, and disobey his commands. John Wesley8:14 Lifted up - As if thou didst receive and enjoy these things, either, by thy owns wisdom, and valour, and industry, or for thy own merit. |
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8:158:15: եւ ած զքեզ ընդ անապատն մեծ եւ ընդ ահագին. ուր օձն խածանէր, եւ կարիճ. եւ ծարաւ, եւ ո՛չ գոյր ջուր. եւ եհա՛ն քեզ յապառաժ վիմէ աղբեւր ջուրց[1760]։ [1760] Ոմանք. Աղբիւր ջրոյ.կամ՝ ջրոց։ եւ ած զքեզ ընդ անապատն մեծ եւ ընդ ահագին, ուր օձն խածանէր եւ կարիճ եւ ծարաւ, [154]եւ ոչ գոյր ջուր, եւ եհան քեզ յապառաժ վիմէ աղբեւր ջուրց:15 քեզ անցկացրեց մեծ ու ահազդու անապատի միջով, ուր օձն ու կարիճն են խայթում, ծարաւը տանջում, ուր ջուր չկար, բայց նա քեզ համար ապառաժ քարից ջրի աղբիւր բխեցրեց: 15 Եւ այն մեծ ու ահագին եւ խայթող օձերով ու կարիճներով լեցուն, չոր ու անջուր անապատին մէջ քեզ պտըտցուց ու քեզի ապառաժէն ջուր հանեց 8:15: եւ ած զքեզ ընդ անապատն մեծ եւ ընդ ահագին. ուր օձն խածանէր, եւ կարիճ. եւ ծարաւ, եւ ո՛չ գոյր ջուր. եւ եհա՛ն քեզ յապառաժ վիմէ աղբեւր ջուրց[1760]։ [1760] Ոմանք. Աղբիւր ջրոյ.կամ՝ ջրոց։ 15 քեզ անցկացրեց մեծ ու ահազդու անապատի միջով, ուր օձն ու կարիճն են խայթում, ծարաւը տանջում, ուր ջուր չկար, բայց նա քեզ համար ապառաժ քարից ջրի աղբիւր բխեցրեց: 15 Եւ այն մեծ ու ահագին եւ խայթող օձերով ու կարիճներով լեցուն, չոր ու անջուր անապատին մէջ քեզ պտըտցուց ու քեզի ապառաժէն ջուր հանեց zohrab-1805▾ eastern-1994▾ western am▾ |
8:1515: Который провел тебя по пустыне великой и страшной, [где] змеи, василиски, скорпионы и места сухие, на которых нет воды; Который источил для тебя [источник] воды из скалы гранитной, Who led thee through that great and terrible wilderness, [wherein were] fiery serpents, and scorpions, and drought, where [there was] no water; who brought thee forth water out of the rock of flint:8:15 τοῦ ο the ἀγαγόντος αγω lead; pass σε σε.1 you διὰ δια through; because of τῆς ο the ἐρήμου ερημος lonesome; wilderness τῆς ο the μεγάλης μεγας great; loud καὶ και and; even τῆς ο the φοβερᾶς φοβερος fearful; fearsome ἐκείνης εκεινος that οὗ ου.1 where ὄφις οφις serpent δάκνων δακνω bite καὶ και and; even σκορπίος σκορπιος scorpion καὶ και and; even δίψα διψα where οὐκ ου not ἦν ειμι be ὕδωρ υδωρ water τοῦ ο the ἐξαγαγόντος εξαγω lead out; bring out σοι σοι you ἐκ εκ from; out of πέτρας πετρα.1 cliff; bedrock ἀκροτόμου ακροτομος well; fountain ὕδατος υδωρ water 8:15 הַ ha הַ the מֹּולִ֨יכֲךָ֜ mmôlˌîḵᵃḵˈā הלך walk בַּ ba בְּ in † הַ the מִּדְבָּ֣ר׀ mmiḏbˈār מִדְבָּר desert הַ ha הַ the גָּדֹ֣ל ggāḏˈōl גָּדֹול great וְ wᵊ וְ and הַ ha הַ the נֹּורָ֗א nnôrˈā ירא fear נָחָ֤שׁ׀ nāḥˈāš נָחָשׁ serpent שָׂרָף֙ śārˌāf שָׂרָף serpent וְ wᵊ וְ and עַקְרָ֔ב ʕaqrˈāv עַקְרָב scorpion וְ wᵊ וְ and צִמָּאֹ֖ון ṣimmāʔˌôn צִמָּאֹון thirsty ground אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֵֽין־ ʔˈên- אַיִן [NEG] מָ֑יִם mˈāyim מַיִם water הַ ha הַ the מֹּוצִ֤יא mmôṣˈî יצא go out לְךָ֙ lᵊḵˌā לְ to מַ֔יִם mˈayim מַיִם water מִ mi מִן from צּ֖וּר ṣṣˌûr צוּר rock הַֽ hˈa הַ the חַלָּמִֽישׁ׃ ḥallāmˈîš חַלָּמִישׁ flint 8:15. et ductor tuus fuit in solitudine magna atque terribili in qua erat serpens flatu adurens et scorpio ac dipsas et nullae omnino aquae qui eduxit rivos de petra durissimaAnd was thy leader in the great and terrible wilderness, wherein there was the serpent burning with his breath, and the scorpion and the dipsas, and no waters at all: who brought forth streams out of the hardest rock, 15. who led thee through the great and terrible wilderness, fiery serpents and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint; 15: Который провел тебя по пустыне великой и страшной, [где] змеи, василиски, скорпионы и места сухие, на которых нет воды; Который источил для тебя [источник] воды из скалы гранитной, 8:15 τοῦ ο the ἀγαγόντος αγω lead; pass σε σε.1 you διὰ δια through; because of τῆς ο the ἐρήμου ερημος lonesome; wilderness τῆς ο the μεγάλης μεγας great; loud καὶ και and; even τῆς ο the φοβερᾶς φοβερος fearful; fearsome ἐκείνης εκεινος that οὗ ου.1 where ὄφις οφις serpent δάκνων δακνω bite καὶ και and; even σκορπίος σκορπιος scorpion καὶ και and; even δίψα διψα where οὐκ ου not ἦν ειμι be ὕδωρ υδωρ water τοῦ ο the ἐξαγαγόντος εξαγω lead out; bring out σοι σοι you ἐκ εκ from; out of πέτρας πετρα.1 cliff; bedrock ἀκροτόμου ακροτομος well; fountain ὕδατος υδωρ water 8:15 הַ ha הַ the מֹּולִ֨יכֲךָ֜ mmôlˌîḵᵃḵˈā הלך walk בַּ ba בְּ in † הַ the מִּדְבָּ֣ר׀ mmiḏbˈār מִדְבָּר desert הַ ha הַ the גָּדֹ֣ל ggāḏˈōl גָּדֹול great וְ wᵊ וְ and הַ ha הַ the נֹּורָ֗א nnôrˈā ירא fear נָחָ֤שׁ׀ nāḥˈāš נָחָשׁ serpent שָׂרָף֙ śārˌāf שָׂרָף serpent וְ wᵊ וְ and עַקְרָ֔ב ʕaqrˈāv עַקְרָב scorpion וְ wᵊ וְ and צִמָּאֹ֖ון ṣimmāʔˌôn צִמָּאֹון thirsty ground אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֵֽין־ ʔˈên- אַיִן [NEG] מָ֑יִם mˈāyim מַיִם water הַ ha הַ the מֹּוצִ֤יא mmôṣˈî יצא go out לְךָ֙ lᵊḵˌā לְ to מַ֔יִם mˈayim מַיִם water מִ mi מִן from צּ֖וּר ṣṣˌûr צוּר rock הַֽ hˈa הַ the חַלָּמִֽישׁ׃ ḥallāmˈîš חַלָּמִישׁ flint 8:15. et ductor tuus fuit in solitudine magna atque terribili in qua erat serpens flatu adurens et scorpio ac dipsas et nullae omnino aquae qui eduxit rivos de petra durissima ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And was thy leader in the great and terrible wilderness, wherein there was the serpent burning with his breath, and the scorpion and the dipsas, and no waters at all: who brought forth streams out of the hardest rock, |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:15: Who led thee through that - terrible wilderness - See the account of their journeying in the notes, Exo 16:1 (note), etc.; Numbers 21 (note), etc.Fiery serpents - Serpents whose bite occasioned a most violent inflammation, accompanied with an unquenchable thirst, and which terminated in death. See on Num 21:6 (note). Albert Barnes: Notes on the Bible - 18348:15: Render: "Who brought thee through that great and terrible wilderness, the fiery serpent and the scorpion, and the dry land where are no waters." On the fiery serpents see Num 21:6 note.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:15: led thee: Deu 1:19; Psa 136:16; Isa 63:12-14; Jer 2:6fiery serpents: Num 21:6; Hos 13:5 who brought: Exo 17:5; Num 20:11; Psa 78:15, Psa 78:16, Psa 105:41, Psa 114:8; Isa 35:7; Co1 10:4 John Gill8:15 Who led thee through that great and terrible wilderness,.... The wilderness of Paran, which was great and large, reaching from Sinai to Kadesh, eleven days' journey, and terrible to the sight, nothing being to be seen but dry rocks and barren mountains; see Deut 1:19, and especially for what follows: wherein were fiery serpents and scorpions; fiery serpents, such as bit the Israelites, of which see Num 21:6 and scorpions, a kind of serpents, venomous and mischievous, which have stings in their tails they are continually thrusting out and striking with, as Pliny says (u); and have their name from their great sting; for Aristotle (w) says, this alone of insects has a large sting:and drought where there was no water; a dry and barren place where no water was to be had; see Ps 63:1 or it may be rather another kind of serpents may be meant, which is called "dipsas"; and so the Vulgate Latin, Septuagint, and Samaritan versions render it; the biting of which produces such a thirst as proves mortal, and which must be intolerable in a wilderness where no water is; and from whence it has its name, which signifies thirsty, as does the Hebrew word here used: who brought thee forth water out of the rock of flint; which was done both at Horeb and Kadesh, Ex 17:6 and was very extraordinary; by striking flint, fire is ordinarily produced, and not water. Dr. Shaw observes (x), that it may be more properly named, with other sorts of graphite marble here to be met with, "the rock of amethyst", from their reddish or purple colour and complexion. (u) Nat. Hist. l. 11. c. 25. (w) Hist. Animal. l. 4. c. 7. (x) Travels, p. 317, 442. Robert Jamieson, A. R. Fausset and David Brown8:15 Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions--Large and venomous reptiles are found in great numbers there still, particularly in autumn. Travellers must use great caution in arranging their tents and beds at night; even during the day the legs not only of men, but of the animals they ride, are liable to be bitten.who brought thee forth water out of the rock of flint--(See on Deut 9:21). |
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8:168:16: Որ կերակրեաց զքեզ մանանայի՛ւն յանապատին, զոր ո՛չ գիտէին հարքն քո. զի չարչարեսցէ՛ զքեզ, եւ փորձեսցէ՛ զքեզ. եւ բարի արասցէ քեզ ՚ի վախճանի քում։ որ կերակրեաց զքեզ մանանայիւն յանապատին, զոր ոչ գիտէին հարքն քո, զի չարչարեսցէ զքեզ եւ փորձեսցէ զքեզ, եւ բարի արասցէ քեզ ի վախճանի քում:16 Նա քեզ անապատում կերակրեց քո հայրերին անծանօթ մանանայով, որպէսզի քեզ տանջի ու փորձի եւ վերջում բարութիւն անի քեզ: 16 Եւ անապատին մէջ քու հայրերուդ չճանչցած մանանայովը քեզ կերակրեց, որպէս զի քեզ խոնարհեցնէ ու փորձէ եւ վերջը քեզի բարիք ընէ։ 8:16: Որ կերակրեաց զքեզ մանանայի՛ւն յանապատին, զոր ո՛չ գիտէին հարքն քո. զի չարչարեսցէ՛ զքեզ, եւ փորձեսցէ՛ զքեզ. եւ բարի արասցէ քեզ ՚ի վախճանի քում։ 16 Նա քեզ անապատում կերակրեց քո հայրերին անծանօթ մանանայով, որպէսզի քեզ տանջի ու փորձի եւ վերջում բարութիւն անի քեզ: 16 Եւ անապատին մէջ քու հայրերուդ չճանչցած մանանայովը քեզ կերակրեց, որպէս զի քեզ խոնարհեցնէ ու փորձէ եւ վերջը քեզի բարիք ընէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:1616: питал тебя в пустыне манною, которой не знали отцы твои, дабы смирить тебя и испытать тебя, чтобы впоследствии сделать тебе добро, Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end:8:16 τοῦ ο the ψωμίσαντός ψωμιζω provide; feed σε σε.1 you τὸ ο the μαννα μαννα manna ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὃ ος who; what οὐκ ου not εἴδησαν οραω view; see οἱ ο the πατέρες πατηρ father σου σου of you; your ἵνα ινα so; that κακώσῃ κακοω do bad; turn bad σε σε.1 you καὶ και and; even ἐκπειράσῃ εκπειραζω try out; put on trial σε σε.1 you καὶ και and; even εὖ ευ well σε σε.1 you ποιήσῃ ποιεω do; make ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day σου σου of you; your 8:16 הַ ha הַ the מַּֽאֲכִ֨לְךָ֥ mmˈaʔᵃḵˌilᵊḵˌā אכל eat מָן֙ mˌān מָן manna בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יָדְע֖וּן yāḏᵊʕˌûn ידע know אֲבֹתֶ֑יךָ ʔᵃvōṯˈeʸḵā אָב father לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of עַנֹּֽתְךָ֗ ʕannˈōṯᵊḵˈā ענה be lowly וּ û וְ and לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of נַסֹּתֶ֔ךָ nassōṯˈeḵā נסה try לְ lᵊ לְ to הֵיטִֽבְךָ֖ hêṭˈivᵊḵˌā יטב be good בְּ bᵊ בְּ in אַחֲרִיתֶֽךָ׃ ʔaḥᵃrîṯˈeḵā אַחֲרִית end 8:16. et cibavit te manna in solitudine quod nescierunt patres tui et postquam adflixit ac probavit ad extremum misertus est tuiAnd fed thee in the wilderness with manna which thy fathers knew not. And after he had afflicted and proved thee, at the last he had mercy on thee, 16. who fed thee in the wilderness with manna, which thy fathers knew not; that he might humble thee, and that he might prove thee, to do thee good at thy latter end: 16: питал тебя в пустыне манною, которой не знали отцы твои, дабы смирить тебя и испытать тебя, чтобы впоследствии сделать тебе добро, 8:16 τοῦ ο the ψωμίσαντός ψωμιζω provide; feed σε σε.1 you τὸ ο the μαννα μαννα manna ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὃ ος who; what οὐκ ου not εἴδησαν οραω view; see οἱ ο the πατέρες πατηρ father σου σου of you; your ἵνα ινα so; that κακώσῃ κακοω do bad; turn bad σε σε.1 you καὶ και and; even ἐκπειράσῃ εκπειραζω try out; put on trial σε σε.1 you καὶ και and; even εὖ ευ well σε σε.1 you ποιήσῃ ποιεω do; make ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day σου σου of you; your 8:16 הַ ha הַ the מַּֽאֲכִ֨לְךָ֥ mmˈaʔᵃḵˌilᵊḵˌā אכל eat מָן֙ mˌān מָן manna בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יָדְע֖וּן yāḏᵊʕˌûn ידע know אֲבֹתֶ֑יךָ ʔᵃvōṯˈeʸḵā אָב father לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of עַנֹּֽתְךָ֗ ʕannˈōṯᵊḵˈā ענה be lowly וּ û וְ and לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of נַסֹּתֶ֔ךָ nassōṯˈeḵā נסה try לְ lᵊ לְ to הֵיטִֽבְךָ֖ hêṭˈivᵊḵˌā יטב be good בְּ bᵊ בְּ in אַחֲרִיתֶֽךָ׃ ʔaḥᵃrîṯˈeḵā אַחֲרִית end 8:16. et cibavit te manna in solitudine quod nescierunt patres tui et postquam adflixit ac probavit ad extremum misertus est tui ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And fed thee in the wilderness with manna which thy fathers knew not. And after he had afflicted and proved thee, at the last he had mercy on thee, |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:16: Who fed thee - with manna - See this miracle described in Exo 16:13 (note), etc.Albert Barnes: Notes on the Bible - 18348:16: To do thee good at thy latter end - This is presented as the result of God's dealings.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:16: fed thee: Deu 8:3; Exo 16:15he might: Deu 8:2 to do thee: Lam 3:26-33; Jer 24:5, Jer 24:6; Rom 8:28; Co2 4:17; Heb 12:10, Heb 12:11; Jam 1:12; Pe1 1:7 John Gill8:16 Who fed thee in the wilderness with manna,.... Even all the forty years they were in it, Ex 16:35 which thy fathers knew not; when they first saw it, Ex 16:15.that he might humble thee, and that he might prove thee; they were kept humble, being dependent on God for their daily bread, having nothing in the wilderness to support themselves with; and this tried them, whether they would trust in God for their daily supply, and be thankful for it, or not: to do thee good at thy latter end; that by living on such light bread, and this only and continually, his goodness might appear the greater, and be the sweeter to them, when they came into a land abounding with all good things; which is not to be understood of the latter end and last days of their commonwealth, as our version, with the Septuagint, Samaritan, Arabic versions, and others, and the Targum of Onkelos; but of time following nearer, and the phrase should be rendered "hereafter" (y); which better agrees with the promise of a divine blessing; though, come when it would, it was the more acceptable for the trial; as heaven will be the sweeter to the saints, through the afflictions, hardships, straits, and difficulties, which attend them here. (y) "tandem", Tigurine version, Vatablus, Piscator; "posthac", Noldius, p. 180. No. 807. John Wesley8:16 That he might humble thee - By keeping thee in a constant dependence upon him for every day's food, and convincing thee what an impotent, helpless creature thou art, having nothing whereon to subsist, and being supported wholly by the alms of divine goodness from day to day. The mercies of God, if duly considered, are as powerful a mean to humble us as the greatest afflictions, because they increase our debts to God, and manifest our dependance upon him, and by making God great, they make us little in our own eyes. To do thee good - That is, that after he hath purged and prepared thee by afflictions, thou mayest receive and enjoy his blessings with less disadvantage, whilst by the remembrance of former afflictions. thou art made thankful for them, and more cautious not to abuse them. |
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8:178:17: Մի՛ ասիցես ՚ի սրտի քում, թէ զօրութիւն իմ, եւ ուժգնութիւն ձեռին իմոյ արար ինձ զզօրութիւնս զայս մեծ[1761]. [1761] Ոմանք. Զզօրութիւնն զայն մեծ։ մի՛ ասիցես ի սրտի քում, թէ Զօրութիւն իմ եւ ուժգնութիւն ձեռին իմոյ արար ինձ զզօրութիւնս զայս [155]մեծ:17 Մի՛ ասա քո մտքում, թէ՝ “Իմ ուժով ու ձեռքի զօրութեամբ եմ տիրացել ես այս մեծ հարստութեան”, 17 Սրտիդ մէջ մի՛ ըսեր թէ՝ ‘Այս հարստութիւնը իմ կարողութիւնովս ու իմ ձեռքիս ուժովը վաստկեցայ’. 8:17: Մի՛ ասիցես ՚ի սրտի քում, թէ զօրութիւն իմ, եւ ուժգնութիւն ձեռին իմոյ արար ինձ զզօրութիւնս զայս մեծ[1761]. [1761] Ոմանք. Զզօրութիւնն զայն մեծ։ 17 Մի՛ ասա քո մտքում, թէ՝ “Իմ ուժով ու ձեռքի զօրութեամբ եմ տիրացել ես այս մեծ հարստութեան”, 17 Սրտիդ մէջ մի՛ ըսեր թէ՝ ‘Այս հարստութիւնը իմ կարողութիւնովս ու իմ ձեռքիս ուժովը վաստկեցայ’. zohrab-1805▾ eastern-1994▾ western am▾ |
8:1717: и чтобы ты не сказал в сердце твоем: 'моя сила и крепость руки моей приобрели мне богатство сие', And thou say in thine heart, My power and the might of [mine] hand hath gotten me this wealth:8:17 μὴ μη not εἴπῃς επω say; speak ἐν εν in τῇ ο the καρδίᾳ καρδια heart σου σου of you; your ἡ ο the ἰσχύς ισχυς force μου μου of me; mine καὶ και and; even τὸ ο the κράτος κρατος dominion τῆς ο the χειρός χειρ hand μου μου of me; mine ἐποίησέν ποιεω do; make μοι μοι me τὴν ο the δύναμιν δυναμις power; ability τὴν ο the μεγάλην μεγας great; loud ταύτην ουτος this; he 8:17 וְ wᵊ וְ and אָמַרְתָּ֖ ʔāmartˌā אמר say בִּ bi בְּ in לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart כֹּחִי֙ kōḥˌî כֹּחַ strength וְ wᵊ וְ and עֹ֣צֶם ʕˈōṣem עֹצֶם might יָדִ֔י yāḏˈî יָד hand עָ֥שָׂה ʕˌāśā עשׂה make לִ֖י lˌî לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חַ֥יִל ḥˌayil חַיִל power הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 8:17. ne diceres in corde tuo fortitudo mea et robur manus meae haec mihi omnia praestiteruntLest thou shouldst say in thy heart: My own might, and the strength of my own hand have achieved all these things for me. 17. and thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. 17: и чтобы ты не сказал в сердце твоем: 'моя сила и крепость руки моей приобрели мне богатство сие', 8:17 μὴ μη not εἴπῃς επω say; speak ἐν εν in τῇ ο the καρδίᾳ καρδια heart σου σου of you; your ἡ ο the ἰσχύς ισχυς force μου μου of me; mine καὶ και and; even τὸ ο the κράτος κρατος dominion τῆς ο the χειρός χειρ hand μου μου of me; mine ἐποίησέν ποιεω do; make μοι μοι me τὴν ο the δύναμιν δυναμις power; ability τὴν ο the μεγάλην μεγας great; loud ταύτην ουτος this; he 8:17 וְ wᵊ וְ and אָמַרְתָּ֖ ʔāmartˌā אמר say בִּ bi בְּ in לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart כֹּחִי֙ kōḥˌî כֹּחַ strength וְ wᵊ וְ and עֹ֣צֶם ʕˈōṣem עֹצֶם might יָדִ֔י yāḏˈî יָד hand עָ֥שָׂה ʕˌāśā עשׂה make לִ֖י lˌî לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חַ֥יִל ḥˌayil חַיִל power הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 8:17. ne diceres in corde tuo fortitudo mea et robur manus meae haec mihi omnia praestiterunt ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Lest thou shouldst say in thy heart: My own might, and the strength of my own hand have achieved all these things for me. |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:17: thou say: Deu 7:17My power: Deu 9:4; Isa 10:8-14; Dan 4:30; Hos 12:8; Hab 1:16; Co1 4:7 John Gill8:17 And thou say in thine heart,.... These words are in connection with the former part of the Deut 8:14,and thou forget the Lord thy God; the author and giver of all the good things enjoyed, and think within themselves, though they might not express it in words at length: my power and the might of mine hand hath gotten me this wealth; so ascribing that to themselves, their labour, and diligence, which ought to be ascribed to the bounty and blessing of God; see Hos 12:8. |
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8:188:18: այլ յիշեսցե՛ս զՏէր Աստուած քո. զի նա՛ տայ քեզ ոյժ առնե՛լ զօրութիւն. զի հաստատեսցէ՛ զուխտն իւր զոր երդուաւ հարցն քոց, որպէս եւ այսօր։ այլ յիշեսցես զՏէր Աստուած քո, զի նա տայ քեզ ոյժ առնել զօրութիւն, զի հաստատեսցէ զուխտն իւր զոր երդուաւ հարցն քոց, որպէս եւ այսօր:18 այլ յիշի՛ր քո Տէր Աստծուն, որովհետեւ նա է քեզ ուժ տալիս այդ հարստութեան հասնելու համար, որպէսզի հաստատի իր այն ուխտը, որ դրել է քո հայրերի հետ, ինչպէս տեսնում ես այսօր: 18 Հապա քու Տէր Աստուածդ յիշէ՛, քանզի հարստութիւն ստանալու համար քեզի ոյժ տուողը ա՛ն է, որպէս զի քու հայրերուդ իր երդումով ըրած ուխտը հաստատէ, ինչպէս այսօր կը տեսնես։ 8:18: այլ յիշեսցե՛ս զՏէր Աստուած քո. զի նա՛ տայ քեզ ոյժ առնե՛լ զօրութիւն. զի հաստատեսցէ՛ զուխտն իւր զոր երդուաւ հարցն քոց, որպէս եւ այսօր։ 18 այլ յիշի՛ր քո Տէր Աստծուն, որովհետեւ նա է քեզ ուժ տալիս այդ հարստութեան հասնելու համար, որպէսզի հաստատի իր այն ուխտը, որ դրել է քո հայրերի հետ, ինչպէս տեսնում ես այսօր: 18 Հապա քու Տէր Աստուածդ յիշէ՛, քանզի հարստութիւն ստանալու համար քեզի ոյժ տուողը ա՛ն է, որպէս զի քու հայրերուդ իր երդումով ըրած ուխտը հաստատէ, ինչպէս այսօր կը տեսնես։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:1818: но чтобы помнил Господа, Бога твоего, ибо Он дает тебе силу приобретать богатство, дабы исполнить, как ныне, завет Свой, который Он клятвою утвердил отцам твоим. But thou shalt remember the LORD thy God: for [it is] he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as [it is] this day:8:18 καὶ και and; even μνησθήσῃ μιμνησκω remind; remember κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your ὅτι οτι since; that αὐτός αυτος he; him σοι σοι you δίδωσιν διδωμι give; deposit ἰσχὺν ισχυς force τοῦ ο the ποιῆσαι ποιεω do; make δύναμιν δυναμις power; ability καὶ και and; even ἵνα ινα so; that στήσῃ ιστημι stand; establish τὴν ο the διαθήκην διαθηκη covenant αὐτοῦ αυτος he; him ἣν ος who; what ὤμοσεν ομνυω swear κύριος κυριος lord; master τοῖς ο the πατράσιν πατηρ father σου σου of you; your ὡς ως.1 as; how σήμερον σημερον today; present 8:18 וְ wᵊ וְ and זָֽכַרְתָּ֙ zˈāḵartā זכר remember אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) כִּ֣י kˈî כִּי that ה֗וּא hˈû הוּא he הַ ha הַ the נֹּתֵ֥ן nnōṯˌēn נתן give לְךָ֛ lᵊḵˈā לְ to כֹּ֖חַ kˌōₐḥ כֹּחַ strength לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make חָ֑יִל ḥˈāyil חַיִל power לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of הָקִ֧ים hāqˈîm קום arise אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתֹ֛ו bᵊrîṯˈô בְּרִית covenant אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִשְׁבַּ֥ע nišbˌaʕ שׁבע swear לַ la לְ to אֲבֹתֶ֖יךָ ʔᵃvōṯˌeʸḵā אָב father כַּ ka כְּ as † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ פ zzˈeh . f זֶה this 8:18. sed recorderis Domini Dei tui quod ipse tibi vires praebuerit ut impleret pactum suum super quo iuravit patribus tuis sicut praesens indicat diesBut remember the Lord thy God, that he hath given thee strength, that he might fulfil his covenant, concerning which he swore to thy fathers, as this present day sheweth. 18. But thou shalt remember the LORD thy God, for it is he that giveth thee power to get wealth; that he may establish his covenant which he sware unto thy fathers, as at this day. 18: но чтобы помнил Господа, Бога твоего, ибо Он дает тебе силу приобретать богатство, дабы исполнить, как ныне, завет Свой, который Он клятвою утвердил отцам твоим. 8:18 καὶ και and; even μνησθήσῃ μιμνησκω remind; remember κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your ὅτι οτι since; that αὐτός αυτος he; him σοι σοι you δίδωσιν διδωμι give; deposit ἰσχὺν ισχυς force τοῦ ο the ποιῆσαι ποιεω do; make δύναμιν δυναμις power; ability καὶ και and; even ἵνα ινα so; that στήσῃ ιστημι stand; establish τὴν ο the διαθήκην διαθηκη covenant αὐτοῦ αυτος he; him ἣν ος who; what ὤμοσεν ομνυω swear κύριος κυριος lord; master τοῖς ο the πατράσιν πατηρ father σου σου of you; your ὡς ως.1 as; how σήμερον σημερον today; present 8:18 וְ wᵊ וְ and זָֽכַרְתָּ֙ zˈāḵartā זכר remember אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) כִּ֣י kˈî כִּי that ה֗וּא hˈû הוּא he הַ ha הַ the נֹּתֵ֥ן nnōṯˌēn נתן give לְךָ֛ lᵊḵˈā לְ to כֹּ֖חַ kˌōₐḥ כֹּחַ strength לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make חָ֑יִל ḥˈāyil חַיִל power לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of הָקִ֧ים hāqˈîm קום arise אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתֹ֛ו bᵊrîṯˈô בְּרִית covenant אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִשְׁבַּ֥ע nišbˌaʕ שׁבע swear לַ la לְ to אֲבֹתֶ֖יךָ ʔᵃvōṯˌeʸḵā אָב father כַּ ka כְּ as † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ פ zzˈeh . f זֶה this 8:18. sed recorderis Domini Dei tui quod ipse tibi vires praebuerit ut impleret pactum suum super quo iuravit patribus tuis sicut praesens indicat dies ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But remember the Lord thy God, that he hath given thee strength, that he might fulfil his covenant, concerning which he swore to thy fathers, as this present day sheweth. |
jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:18: God - giveth thee power to get wealth - Who among the rich and wealthy believes this saying? Who gives wisdom, understanding, skill, bodily strength, and health? Is it not God? And without these, how can wealth be acquired? Whose is providence? Who gives fertility to the earth? And who brings every proper purpose to a right issue? Is it not God? And without these also can wealth be acquired? No. Then the proposition in the text is self-evident: it is God that giveth power to get wealth, and to God the wealthy man must account for the manner in which he has expended the riches which God hath given him.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:18: he that: Psa 127:1, Psa 127:2, Psa 144:1; Pro 10:22; Hos 2:8that he may: Deu 7:8, Deu 7:12 Geneva 15998:18 But thou shalt remember the LORD thy God: for [it is] he that (i) giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as [it is] this day.(i) If things concerning this life proceed only from God's mercy, how much more do spiritual gifts and everlasting life. John Gill8:18 But thou shalt remember the Lord thy God,.... That he was the author of their beings, the God of their lives and mercies; what great and good things he had done for them in Egypt, and in the wilderness; and particularly in putting them into the possession of such a fruitful country, abounding with all that heart could wish for:for it is he that giveth thee power to get wealth; for though men may have seeming opportunities for getting wealth, may have capacities for the management of business for the acquisition of it, and may not be wanting in diligence and industry, yet may not attain it; it is the blessing of God that makes rich, and to that it should be imputed whenever it is enjoyed; see Ps 127:2. that he may establish his covenant which he sware unto thy fathers, as it is this day; that he would give the land of Canaan to their seed, and make them a rich and flourishing people, as they would be and were when possessed of the land, which is supposed throughout this discourse. |
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8:198:19: Եւ եղիցի եթէ մոռանալով մոռասցի՛ս զՏէր Աստուած քո. եւ երթայցես զհետ աստուածոց օտարաց, եւ պաշտիցե՛ս զնոսա, եւ երկի՛ր պագանիցէք նոցա. Ունիմ ձեզ վկայ այսօր զերկինս եւ զերկիր, զի կորստեա՛մբ կորնչիցիք[1762]. [1762] Ոմանք. Պաշտեսցես զնոսա, եւ երկիր պագցես նոցա, ունիմ վկայ ձեզ այսօր։ Յօրինակին պակասէր. Եւ զերկիր, զի կորստեամբ։ Եւ եղիցի եթէ մոռանալով մոռասցիս զՏէր Աստուած քո, եւ երթայցես զհետ աստուածոց օտարաց եւ պաշտիցես զնոսա եւ երկիր պագանիցես նոցա, [156]ունիմ ձեզ վկայ այսօր զերկինս եւ զերկիր``, զի կորստեամբ կորնչիջիք:19 Եթէ պատահի, որ մոռանաս քո Տէր Աստծուն, գնաս օտար աստուածների յետեւից, ծառայես ու երկրպագես դրանց, ապա այսօր երդւում եմ երկնքով ու երկրով, որ դուք անհետ կը կորչէք: 19 Եւ եթէ քու Տէր Աստուածդ մոռնալով ուրիշ աստուածներու ետեւէ երթաս, զանոնք պաշտես ու անոնց երկրպագութիւն ընես, ես այսօր ձեզի կը վկայեմ թէ դուք բոլորովին պիտի կորսուիք. 8:19: Եւ եղիցի եթէ մոռանալով մոռասցի՛ս զՏէր Աստուած քո. եւ երթայցես զհետ աստուածոց օտարաց, եւ պաշտիցե՛ս զնոսա, եւ երկի՛ր պագանիցէք նոցա. Ունիմ ձեզ վկայ այսօր զերկինս եւ զերկիր, զի կորստեա՛մբ կորնչիցիք[1762]. [1762] Ոմանք. Պաշտեսցես զնոսա, եւ երկիր պագցես նոցա, ունիմ վկայ ձեզ այսօր։ Յօրինակին պակասէր. Եւ զերկիր, զի կորստեամբ։ 19 Եթէ պատահի, որ մոռանաս քո Տէր Աստծուն, գնաս օտար աստուածների յետեւից, ծառայես ու երկրպագես դրանց, ապա այսօր երդւում եմ երկնքով ու երկրով, որ դուք անհետ կը կորչէք: 19 Եւ եթէ քու Տէր Աստուածդ մոռնալով ուրիշ աստուածներու ետեւէ երթաս, զանոնք պաշտես ու անոնց երկրպագութիւն ընես, ես այսօր ձեզի կը վկայեմ թէ դուք բոլորովին պիտի կորսուիք. zohrab-1805▾ eastern-1994▾ western am▾ |
8:1919: Если же ты забудешь Господа, Бога твоего, и пойдешь вслед богов других, и будешь служить им и поклоняться им, то свидетельствуюсь вам сегодня, что вы погибнете; And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish:8:19 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless λήθῃ ληθη forgetfulness ἐπιλάθῃ επιλανθανομαι forget κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your καὶ και and; even πορευθῇς πορευομαι travel; go ὀπίσω οπισω in back; after θεῶν θεος God ἑτέρων ετερος different; alternate καὶ και and; even λατρεύσῃς λατρευω employed by αὐτοῖς αυτος he; him καὶ και and; even προσκυνήσῃς προσκυνεω worship αὐτοῖς αυτος he; him διαμαρτύρομαι διαμαρτυρομαι protest ὑμῖν υμιν you σήμερον σημερον today; present τόν ο the τε τε both; and οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land ὅτι οτι since; that ἀπωλείᾳ απωλεια destruction; waste ἀπολεῖσθε απολλυμι destroy; lose 8:19 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be אִם־ ʔim- אִם if שָׁכֹ֤חַ šāḵˈōₐḥ שׁכח forget תִּשְׁכַּח֙ tiškˌaḥ שׁכח forget אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) וְ wᵊ וְ and הָֽלַכְתָּ֗ hˈālaḵtˈā הלך walk אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other וַ wa וְ and עֲבַדְתָּ֖ם ʕᵃvaḏtˌām עבד work, serve וְ wᵊ וְ and הִשְׁתַּחֲוִ֣יתָ hištaḥᵃwˈîṯā חוה bow down לָהֶ֑ם lāhˈem לְ to הַעִדֹ֤תִי haʕiḏˈōṯî עוד warn, to witness בָכֶם֙ vāḵˌem בְּ in הַ ha הַ the יֹּ֔ום yyˈôm יֹום day כִּ֥י kˌî כִּי that אָבֹ֖ד ʔāvˌōḏ אבד perish תֹּאבֵדֽוּן׃ tōvēḏˈûn אבד perish 8:19. sin autem oblitus Domini Dei tui secutus fueris alienos deos coluerisque illos et adoraveris ecce nunc praedico tibi quod omnino dispereasBut if thou forget the Lord thy God, and follow strange gods, and serve and adore them: behold now I foretell thee that thou shalt utterly perish. 19. And it shall be, if thou shalt forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. 19: Если же ты забудешь Господа, Бога твоего, и пойдешь вслед богов других, и будешь служить им и поклоняться им, то свидетельствуюсь вам сегодня, что вы погибнете; 8:19 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless λήθῃ ληθη forgetfulness ἐπιλάθῃ επιλανθανομαι forget κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your καὶ και and; even πορευθῇς πορευομαι travel; go ὀπίσω οπισω in back; after θεῶν θεος God ἑτέρων ετερος different; alternate καὶ και and; even λατρεύσῃς λατρευω employed by αὐτοῖς αυτος he; him καὶ και and; even προσκυνήσῃς προσκυνεω worship αὐτοῖς αυτος he; him διαμαρτύρομαι διαμαρτυρομαι protest ὑμῖν υμιν you σήμερον σημερον today; present τόν ο the τε τε both; and οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land ὅτι οτι since; that ἀπωλείᾳ απωλεια destruction; waste ἀπολεῖσθε απολλυμι destroy; lose 8:19 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be אִם־ ʔim- אִם if שָׁכֹ֤חַ šāḵˈōₐḥ שׁכח forget תִּשְׁכַּח֙ tiškˌaḥ שׁכח forget אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) וְ wᵊ וְ and הָֽלַכְתָּ֗ hˈālaḵtˈā הלך walk אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other וַ wa וְ and עֲבַדְתָּ֖ם ʕᵃvaḏtˌām עבד work, serve וְ wᵊ וְ and הִשְׁתַּחֲוִ֣יתָ hištaḥᵃwˈîṯā חוה bow down לָהֶ֑ם lāhˈem לְ to הַעִדֹ֤תִי haʕiḏˈōṯî עוד warn, to witness בָכֶם֙ vāḵˌem בְּ in הַ ha הַ the יֹּ֔ום yyˈôm יֹום day כִּ֥י kˌî כִּי that אָבֹ֖ד ʔāvˌōḏ אבד perish תֹּאבֵדֽוּן׃ tōvēḏˈûn אבד perish 8:19. sin autem oblitus Domini Dei tui secutus fueris alienos deos coluerisque illos et adoraveris ecce nunc praedico tibi quod omnino dispereas ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But if thou forget the Lord thy God, and follow strange gods, and serve and adore them: behold now I foretell thee that thou shalt utterly perish. |
jg▾ gnv▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:19: I testify against: Deu 4:26, Deu 28:58-68, Deu 29:25-28, Deu 30:18, Deu 30:19; Jos 23:13; Sa1 12:25; Dan 9:2; Amo 3:2; Zep 1:18, Zep 3:6; Luk 12:47, Luk 12:48, Luk 13:3, Luk 13:5Carl Friedrich Keil and Franz Delitzsch8:19To strengthen his admonition, Moses pointed again in conclusion, as he had already done in Deut 6:14 (cf. Deut 4:25.), to the destruction which would come upon Israel through apostasy from its God. Geneva 15998:19 And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I (k) testify against you this day that ye shall surely perish.(k) Or take to witness the heaven and the earth, as in (Deut 4:26). John Gill8:19 And it shall be, if thou do at all forget the Lord thy God,.... Either the mercies they received from him, not acknowledging they came from him, but ascribing them to themselves; or their duty to him, to whom they were so greatly obliged: and walk after other gods, and serve them, and worship them; which would be to forget him indeed, forsaking his worship, and giving homage and adoration to idols, which is what is intended by these expressions:I testify against you this day that ye shall surely perish; by one judgment and calamity or another, as the sword, famine, pestilence, and captivity; there being nothing more provoking to God than idolatry, which so much detracts from his honour and glory: and which besides, in such a people, so highly favoured of God, it argued the basest ingratitude. |
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8:208:20: որպէս եւ ազգքն զորս Տէր կորուսցէ յերեսաց ձերոց, ա՛յնպէս կորնչիջիք. փոխանակ զի ո՛չ լուարուք ձայնի Տեառն Աստուծոյ ձերոյ[1763]։[1763] Ոմանք. Զորս Տէր կացուսցէ յերեսաց։ որպէս եւ ազգքն զորս Տէր կորուսցէ յերեսաց ձերոց, այնպէս կորնչիջիք, փոխանակ զի ոչ լուարուք ձայնի Տեառն Աստուծոյ ձերոյ:20 Եթէ չլսէք ձեր Տէր Աստծու ձայնը, կը կորչէք այնպէս, ինչպէս կորան միւս ազգերը, որոնց վերացրեց Տէրը ձեր առջեւից»: 20 Այն ազգերուն պէս, որոնք Տէրը ձեր առջեւէն պիտի կորսնցնէ, այնպէս որ պիտի կորսուիք, վասն զի ձեր Տէր Աստուծոյն խօսքին մտիկ չըրիք։ 8:20: որպէս եւ ազգքն զորս Տէր կորուսցէ յերեսաց ձերոց, ա՛յնպէս կորնչիջիք. փոխանակ զի ո՛չ լուարուք ձայնի Տեառն Աստուծոյ ձերոյ[1763]։ [1763] Ոմանք. Զորս Տէր կացուսցէ յերեսաց։ 20 Եթէ չլսէք ձեր Տէր Աստծու ձայնը, կը կորչէք այնպէս, ինչպէս կորան միւս ազգերը, որոնց վերացրեց Տէրը ձեր առջեւից»: 20 Այն ազգերուն պէս, որոնք Տէրը ձեր առջեւէն պիտի կորսնցնէ, այնպէս որ պիտի կորսուիք, վասն զի ձեր Տէր Աստուծոյն խօսքին մտիկ չըրիք։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:2020: как народы, которые Господь истребляет от лица вашего, так погибнете [и вы] за то, что не послушаете гласа Господа, Бога вашего. As the nations which the LORD destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the LORD your God:8:20 καθὰ καθα just as καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains ἔθνη εθνος nation; caste ὅσα οσος as much as; as many as κύριος κυριος lord; master ἀπολλύει απολλυμι destroy; lose πρὸ προ before; ahead of προσώπου προσωπον face; ahead of ὑμῶν υμων your οὕτως ουτως so; this way ἀπολεῖσθε απολλυμι destroy; lose ἀνθ᾿ αντι against; instead of ὧν ος who; what οὐκ ου not ἠκούσατε ακουω hear τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ὑμῶν υμων your 8:20 כַּ ka כְּ as † הַ the גֹּויִ֗ם ggôyˈim גֹּוי people אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מַאֲבִ֣יד maʔᵃvˈîḏ אבד perish מִ mi מִן from פְּנֵיכֶ֔ם ppᵊnêḵˈem פָּנֶה face כֵּ֖ן kˌēn כֵּן thus תֹאבֵד֑וּן ṯōvēḏˈûn אבד perish עֵ֚קֶב ˈʕēqev עֵקֶב end לֹ֣א lˈō לֹא not תִשְׁמְע֔וּן ṯišmᵊʕˈûn שׁמע hear בְּ bᵊ בְּ in קֹ֖ול qˌôl קֹול sound יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ פ ʔᵉlōhêḵˈem . f אֱלֹהִים god(s) 8:20. sicut gentes quas delevit Dominus in introitu tuo ita et vos peribitis si inoboedientes fueritis voci Domini Dei vestriAs the nations, which the Lord destroyed at thy entrance, so shall you also perish, if you be disobedient to the voice of the Lord your God. 20. As the nations which the LORD maketh to perish before you, so shall ye perish; because ye would not hearken unto the voice of the LORD your God. 20: как народы, которые Господь истребляет от лица вашего, так погибнете [и вы] за то, что не послушаете гласа Господа, Бога вашего. 8:20 καθὰ καθα just as καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains ἔθνη εθνος nation; caste ὅσα οσος as much as; as many as κύριος κυριος lord; master ἀπολλύει απολλυμι destroy; lose πρὸ προ before; ahead of προσώπου προσωπον face; ahead of ὑμῶν υμων your οὕτως ουτως so; this way ἀπολεῖσθε απολλυμι destroy; lose ἀνθ᾿ αντι against; instead of ὧν ος who; what οὐκ ου not ἠκούσατε ακουω hear τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ὑμῶν υμων your 8:20 כַּ ka כְּ as † הַ the גֹּויִ֗ם ggôyˈim גֹּוי people אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מַאֲבִ֣יד maʔᵃvˈîḏ אבד perish מִ mi מִן from פְּנֵיכֶ֔ם ppᵊnêḵˈem פָּנֶה face כֵּ֖ן kˌēn כֵּן thus תֹאבֵד֑וּן ṯōvēḏˈûn אבד perish עֵ֚קֶב ˈʕēqev עֵקֶב end לֹ֣א lˈō לֹא not תִשְׁמְע֔וּן ṯišmᵊʕˈûn שׁמע hear בְּ bᵊ בְּ in קֹ֖ול qˌôl קֹול sound יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ פ ʔᵉlōhêḵˈem . f אֱלֹהִים god(s) 8:20. sicut gentes quas delevit Dominus in introitu tuo ita et vos peribitis si inoboedientes fueritis voci Domini Dei vestri ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ As the nations, which the Lord destroyed at thy entrance, so shall you also perish, if you be disobedient to the voice of the Lord your God. |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:20: so shall ye perish: Ch2 36:16, Ch2 36:17; Dan 9:11, Dan 9:12John Gill8:20 As the nations which the Lord destroyeth before your face, so shall ye perish,.... Be cut off by the sword, or cast out as they were, the same sins, particularly idolatry, being committed by them. This is to be understood of the seven nations of the land of Canaan, which the Lord would be gradually destroying when Israel came into the possession of their land; and they might righteously expect the same treatment, should they be guilty of the same sins:because ye would not be obedient to the voice of the Lord your God; expressed in his law, especially in the two first precepts of it, which require the worship of one God, and forbid the worshipping of idols; or to the Word of the Lord, as the Targum of Jonathan, Christ, the essential Word, in whom the name of the Lord was, and whose voice Israel was to obey, Ex 23:20. |
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