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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The eighth and ninth of the plagues of Egypt, that of locusts and that of darkness, are recorded in this chapter. I. Concerning the plague of locusts, 1. God instructs Moses in the meaning of these amazing dispensations of his providence, ver. 1, 2. 2. He threatens the locusts, ver. 3-6. 3. Pharaoh, at the persuasion of his servants, is willing to treat again with Moses (ver. 7-9), but they cannot agree, ver. 10, 11. 4. The locusts come, ver. 12-15. 5. Pharaoh cries Peccavi--I have offended (ver. 16, 17), whereupon Moses prays for the removal of the plague, and it is done; but Pharaoh's heart is still hardened, ver. 18-20. II. Concerning the plague of darkness, 1. It is inflicted, ver. 21-23. 2. Pharaoh again treats with Moses about a surrender, but the treaty breaks off in a heat, ver. 26, &c.
Adam Clarke: Commentary on the Bible - 1831
Moses is again sent to Pharaoh, and expostulates with him on his refusal to let the Hebrews go, Exo 10:1-3. The eighth plague, viz., of locusts, is threatened, Exo 10:4. The extent and oppressive nature of this plague, Exo 10:5, Exo 10:6. Pharaoh's servants counsel him to dismiss the Hebrews, Exo 10:7. He calls for Moses and Aaron, and inquires who they are of the Hebrews who wish to go, Exo 10:8. Moses having answered that the whole people, with their flocks and herds must go and hold a feast to the Lord, Exo 10:9, Pharaoh is enraged, and having granted permission only to the men, drives Moses and Aaron from his presence, Exo 10:10, Exo 10:11. Moses is commanded to stretch out his hand and bring the locusts, Exo 10:12. He does so, and an east wind is sent, which, blowing all that day and night, brings the locusts the next morning, Exo 10:13. The devastation occasioned by these insects, Exo 10:14, Exo 10:15. Pharaoh is humbled, acknowledges his sin, and begs Moses to intercede with Jehovah for him, Exo 10:16, Exo 10:17. Moses does so, and at his request a strong west wind is sent, which carries all the locusts to the Red Sea, Exo 10:18, Exo 10:19. Pharaoh's heart is again hardened, Exo 10:20. Moses is commanded to bring the ninth plague of extraordinary darkness over all the land of Egypt, Exo 10:21. The nature, duration, and effects of this, Exo 10:22, Exo 10:23. Pharaoh, again humbled, consents to let the people go, provided they leave their cattle behind, Exo 10:24. Moses insists on having all their cattle, because of the sacrifices which they must make to the Lord, Exo 10:25, Exo 10:26. Pharaoh, again hardened, refuses, Exo 10:27. Orders Moses from his presence, and threatens him with death should he ever return, Exo 10:28. Moses departs with the promise of returning no more, Exo 10:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 10:1, God threatens to send locusts; Exo 10:7, Pharaoh moved by his servants, inclines to let the Israelites go; Exo 10:12, The plague of the locusts; Exo 10:16, Pharaoh entreats Moses; Exo 10:21, The plague of darkness; Exo 10:24, Pharaoh again entreats Moses, but yet is hardened.
John Gill
INTRODUCTION TO EXODUS 10
This chapter is introduced with giving the reasons why the Lord hardened the heart of Pharaoh, Ex 10:1. Moses and Aaron go in to him, and once more demanded in the name of the Lord the dismission of the people of Israel, and in case of refusal, threatened him with locusts being sent into his country, which should make terrible havoc in all his coasts, Ex 10:3, the servants of Pharaoh entreat him to let them go, upon which Moses and Aaron are brought in again, and treated with about the terms of their departure; but they, insisting upon taking all with them, men, women, and children, and flocks and herds, and Pharaoh not willing that any but men should go, they are drove from his presence in wrath, Ex 10:7 wherefore the locusts were brought on all the land, which made sad devastation in it, Ex 10:12, and this wrought on Pharaoh so far as to acknowledge his sin, pray for forgiveness, and to desire Moses and Aaron to entreat the Lord to remove the plague, which they did, and it was removed accordingly, but still Pharaoh's heart was hardened, Ex 10:16 then followed the plague of thick darkness over all the land for three days, which brought Pharaoh to yield that all should go with them excepting their flocks and herds; but Moses not only insisted that not a hoof should be left behind, but that Pharaoh should give them sacrifices and burnt offerings, Ex 10:21. Pharaoh's heart was hardened, and he refused to comply, and Moses was bid to be gone, and take care never to see his face any more, and which Moses agreed to, Ex 10:27.
10:110:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. Մո՛ւտ առ փարաւոն՝ զի ե՛ս խստացուցի զսիրտ նորա եւ զսիրտ ծառայից նորա. զի կարգա՛ւ եկեսցեն նշանքն իմ ՚ի վերայ նոցա։
1 Դիմելով Մովսէսին՝ Տէրն ասաց. «Մտի՛ր փարաւոնի մօտ, որովհետեւ ես կարծրացրել եմ նրա ու նրա պաշտօնեաների սիրտը, որպէսզի իմ նշանները հերթով թափուեն նրանց գլխին,
10 Տէրը ըսաւ Մովսէսին. «Գնա՛ Փարաւոնին, վասն զի ես անոր սիրտը ու անոր ծառաներուն սիրտը խստացուցի, որպէս զի այս իմ նշաններս ցուցնեմ անոնց
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ. Մուտ առ փարաւոն, զի ես խստացուցի զսիրտ նորա եւ զսիրտ ծառայից նորա, զի կարգաւ եկեսցեն նշանքն իմ ի վերայ նոցա:

10:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. Մո՛ւտ առ փարաւոն՝ զի ե՛ս խստացուցի զսիրտ նորա եւ զսիրտ ծառայից նորա. զի կարգա՛ւ եկեսցեն նշանքն իմ ՚ի վերայ նոցա։
1 Դիմելով Մովսէսին՝ Տէրն ասաց. «Մտի՛ր փարաւոնի մօտ, որովհետեւ ես կարծրացրել եմ նրա ու նրա պաշտօնեաների սիրտը, որպէսզի իմ նշանները հերթով թափուեն նրանց գլխին,
10 Տէրը ըսաւ Մովսէսին. «Գնա՛ Փարաւոնին, վասն զի ես անոր սիրտը ու անոր ծառաներուն սիրտը խստացուցի, որպէս զի այս իմ նշաններս ցուցնեմ անոնց
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10:11: И сказал Господь Моисею: войди к фараону, ибо Я отягчил сердце его и сердце рабов его, чтобы явить между ними сии знамения Мои,
10:1 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare εἴσελθε εισερχομαι enter; go in πρὸς προς to; toward Φαραω φαραω Pharaō; Farao ἐγὼ εγω I γὰρ γαρ for ἐσκλήρυνα σκληρυνω harden αὐτοῦ αυτος he; him τὴν ο the καρδίαν καρδια heart καὶ και and; even τῶν ο the θεραπόντων θεραπων minister αὐτοῦ αυτος he; him ἵνα ινα so; that ἑξῆς εξης succession ἐπέλθῃ επερχομαι come on / against τὰ ο the σημεῖα σημειον sign ταῦτα ουτος this; he ἐπ᾿ επι in; on αὐτούς αυτος he; him
10:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses בֹּ֖א bˌō בוא come אֶל־ ʔel- אֶל to פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh כִּֽי־ kˈî- כִּי that אֲנִ֞י ʔᵃnˈî אֲנִי i הִכְבַּ֤דְתִּי hiḵbˈaḏtî כבד be heavy אֶת־ ʔeṯ- אֵת [object marker] לִבֹּו֙ libbˌô לֵב heart וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] לֵ֣ב lˈēv לֵב heart עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of שִׁתִ֛י šiṯˈî שׁית put אֹתֹתַ֥י ʔōṯōṯˌay אֹות sign אֵ֖לֶּה ʔˌēlleh אֵלֶּה these בְּ bᵊ בְּ in קִרְבֹּו׃ qirbˌô קֶרֶב interior
10:1. et dixit Dominus ad Mosen ingredere ad Pharao ego enim induravi cor eius et servorum illius ut faciam signa mea haec in eoAnd the Lord said to Moses: Go in to Pharao; for I have hardened his heart, and the heart of his servants: that I may work these my signs in him,
1. And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs in the midst of them:
10:1. And the Lord said to Moses: “Enter to Pharaoh. For I have hardened his heart, and that of his servants, so that I may accomplish these, my signs, in him,
10:1. And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him:
And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him:

1: И сказал Господь Моисею: войди к фараону, ибо Я отягчил сердце его и сердце рабов его, чтобы явить между ними сии знамения Мои,
10:1
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
εἴσελθε εισερχομαι enter; go in
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
ἐγὼ εγω I
γὰρ γαρ for
ἐσκλήρυνα σκληρυνω harden
αὐτοῦ αυτος he; him
τὴν ο the
καρδίαν καρδια heart
καὶ και and; even
τῶν ο the
θεραπόντων θεραπων minister
αὐτοῦ αυτος he; him
ἵνα ινα so; that
ἑξῆς εξης succession
ἐπέλθῃ επερχομαι come on / against
τὰ ο the
σημεῖα σημειον sign
ταῦτα ουτος this; he
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
10:1
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
בֹּ֖א bˌō בוא come
אֶל־ ʔel- אֶל to
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
כִּֽי־ kˈî- כִּי that
אֲנִ֞י ʔᵃnˈî אֲנִי i
הִכְבַּ֤דְתִּי hiḵbˈaḏtî כבד be heavy
אֶת־ ʔeṯ- אֵת [object marker]
לִבֹּו֙ libbˌô לֵב heart
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
לֵ֣ב lˈēv לֵב heart
עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant
לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of
שִׁתִ֛י šiṯˈî שׁית put
אֹתֹתַ֥י ʔōṯōṯˌay אֹות sign
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
בְּ bᵊ בְּ in
קִרְבֹּו׃ qirbˌô קֶרֶב interior
10:1. et dixit Dominus ad Mosen ingredere ad Pharao ego enim induravi cor eius et servorum illius ut faciam signa mea haec in eo
And the Lord said to Moses: Go in to Pharao; for I have hardened his heart, and the heart of his servants: that I may work these my signs in him,
10:1. And the Lord said to Moses: “Enter to Pharaoh. For I have hardened his heart, and that of his servants, so that I may accomplish these, my signs, in him,
10:1. And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Моисей не должен смущаться проявлениям упорства фараона, приводящим к новым казням; ожесточение его сердца — дело Божие, вполне согласно с предсказаниями (7:3–5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Plagues of Egypt.B. C. 1491.
1 And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might show these my signs before him: 2 And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD. 3 And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. 4 Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast: 5 And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: 6 And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh. 7 And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed? 8 And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go? 9 And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD. 10 And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you. 11 Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence.
Here, I. Moses is instructed. We may well suppose that he, for his part, was much astonished both at Pharaoh's obstinacy and at God's severity, and could not but be compassionately concerned for the desolations of Egypt, and at a loss to conceive what this contest would come to at last. Now here God tells him what he designed, not only Israel's release, but the magnifying of his own name: That thou mayest tell in thy writings, which shall continue to the world's end, what I have wrought in Egypt, v. 1, 2. The ten plagues of Egypt must be inflicted, that they may be recorded for the generations to come as undeniable proofs, 1. Of God's overruling power in the kingdom of nature, his dominion over all the creatures, and his authority to use them either as servants to his justice or sufferers by it, according to the counsel of his will. 2. Of God's victorious power over the kingdom of Satan, to restrain the malice and chastise the insolence of his and his church's enemies. These plagues are standing monuments of the greatness of God, the happiness of the church, and the sinfulness of sin, and standing monitors to the children of men in all ages not to provoke the Lord to jealousy nor to strive with their Maker. The benefit of these instructions to the world sufficiently balances the expense.
II. Pharaoh is reproved (v. 3): Thus saith the Lord God of the poor, despised, persecuted, Hebrews, How long wilt thou refuse to humble thyself before me? Note, It is justly expected from the greatest of men that they humble themselves before the great God, and it is at their peril if they refuse to do it. This has more than once been God's quarrel with princes. Belshazzar did not humble his heart, Dan. v. 22. Zedekiah humbled not himself before Jeremiah, 2 Chron. xxxvi. 12. Those that will not humble themselves God will humble. Pharaoh had sometimes pretended to humble himself, but no account was made of it, because he was neither sincere nor constant in it.
III. The plague of locusts is threatened, v. 4-6. The hail had broken down the fruits of the earth, but these locusts should come and devour them: and not only so, but they should fill their houses, whereas the former inroads of these insects had been confined to their lands. This should be much worse than all the calamities of that king which had ever been known. Moses, when he had delivered his message, not expecting any better answer than he had formerly, turned himself and went out from Pharaoh, v. 6. Thus Christ appointed his disciples to depart from those who would not receive them, and to shake off the dust of their feet for a testimony against them; and ruin is not far off from those who are thus justly abandoned by the Lord's messengers, 1 Sam. xv. 27, &c.
IV. Pharaoh's attendants, his ministers of state, or privy-counsellors, interpose, to persuade him to come to some terms with Moses, v. 7. They, as in duty bound, represent to him the deplorable condition of the kingdom (Egypt is destroyed), and advise him by all means to release his prisoners (Let the men go); for Moses, they found, would be a snare to them till it was done, and it were better to consent at first than to be compelled at last. The Israelites had become a burdensome stone to the Egyptians, and now, at length, the princes of Egypt were willing to be rid of them, Zech. xii. 3. Note, It is a thing to be regretted (and prevented, if possible) that a whole nation should be ruined for the pride and obstinacy of its princes, Salus populi suprema lex--To consult the welfare of the people is the first of laws.
V. A new treaty is, hereupon, set on foot between Pharaoh and Moses, in which Pharaoh consents for the Israelites to go into the wilderness to do sacrifice; but the matter in dispute was who should go, v. 8. 1. Moses insists that they should take their whole families, and all their effects, along with them, v. 9. Note, Those that serve God must serve him with all they have. Moses pleads, "We must hold a feast, therefore we must have our families to feast with, and our flocks and herds to feast upon, to the honour of God." 2. Pharaoh will by no means grant this: he will allow the men to go, pretending that this was all they desired, though this matter was never yet mentioned in any of the former treaties; but, for the little ones, he resolves to keep them as hostages, to oblige them to return, v. 10, 11. In a great passion he curses them, and threatens that, if they offer to remove their little ones, they will do it at their peril. Note, Satan does all he can to hinder those that serve God themselves from bringing their children in to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom; whatever would hinder us from engaging our children to the utmost in God's service, we have reason to suspect the hand of Satan in it. 3. The treaty, hereupon, breaks off abruptly; those that before went out from Pharaoh's presence (v. 6) were now driven out. Those will quickly hear their doom that cannot bear to hear their duty. See 2 Chron. xxv. 16. Quos Deus destruet eos dementat--Whom God intends to destroy he delivers up to infatuation. Never was man so infatuated to his own ruin as Pharaoh was.
Adam Clarke: Commentary on the Bible - 1831
10:1: Hardened his heart - God suffered his natural obstinacy to prevail, that he might have farther opportunities of showing forth his eternal power and Godhead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: I have hardened: Exo 4:21, Exo 7:13, Exo 7:14, Exo 9:27, Exo 9:34, Exo 9:35; Psa 7:11
that I: Exo 3:20, Exo 7:4, Exo 9:16, Exo 14:17, Exo 14:18, Exo 15:14, Exo 15:15; Jos 2:9, Jos 2:10, Jos 4:23, Jos 4:24; Sa1 4:8; Rom 9:17
Carl Friedrich Keil and Franz Delitzsch
10:1
The eighth plague; the Locusts. - Ex 10:1-6. As Pharaoh's pride still refused to bend to the will of God, Moses was directed to announce another, and in some respects a more fearful, plague. At the same time God strengthened Moses' faith, by telling him that the hardening of Pharaoh and his servants was decreed by Him, that these signs might be done among them, and that Israel might perceive by this to all generations that He was Jehovah (cf. Ex 7:3-5). We may learn from Ps 78 and 105 in what manner the Israelites narrated these signs to their children and children's children. אתת שׁית, to set or prepare signs (Ex 10:1), is interchanged with שׂוּם (Ex 10:2) in the same sense (vid., Ex 8:12). The suffix in בּקרבּו (Ex 10:1) refers to Egypt as a country; and that in בּם (Ex 10:2) to the Egyptians. In the expression, "thou mayest tell," Moses is addressed as the representative of the nation. התעלּל: to have to do with a person, generally in a bad sense, to do him harm (1Kings 31:4). "How I have put forth My might" (De Wette).
John Gill
10:1 And the Lord said unto Moses, go in unto Pharaoh, for I have hardened his heart,.... Or, as some render it, "though I have hardened his heart" (u); or otherwise it would seem rather to be a reason he should not go, than why he should; at least it would be discouraging, and he might object to what purpose should he go, it would be in vain, no end would be answered by it; though there was an end God had in view, and which was answered by hardening his heart:
and the heart of his servants; whose hearts also were hardened until now; until the plague of the locusts was threatened, and then they relent; which end was as follows:
that I might shew these my signs before him; which had been shown already, and others that were to be done, see Ex 7:3 or in the midst of him (w), in the midst of his land, or in his heart, see Ex 9:14.
(u) "quamvis", Piscator; so Ainsworth. (w) "in medio ejus", Pagninus, Drusius; "in interioribus ejus", Montanus.
John Wesley
10:1 These plagues are standing monuments of the greatness of God, the happiness of the church, and the sinfulness of sin; and standing monitors to the children of men in all ages, not to provoke the Lord to jealousy, nor to strive with their Maker. The benefit of these instructions to the world doth sufficiently balance the expence.
Robert Jamieson, A. R. Fausset and David Brown
10:1 PLAGUE OF LOCUSTS. (Exo. 10:1-20)
show these my signs, &c.--Sinners even of the worst description are to be admonished even though there may be little hope of amendment, and hence those striking miracles that carried so clear and conclusive demonstration of the being and character of the true God were performed in lengthened series before Pharaoh to leave him without excuse when judgment should be finally executed.
10:210:2: Որպէս զի պատմիցէք յականջս որդւոց ձերոց, եւ որդւո՛ց որդւոց ձերոց, ո՛րչափ խաղացի ես ընդ Եգիպտացիսդ. եւ զնշանս իմ զոր արարի ՚ի նոսա. եւ ծանիջիք՝ թէ ե՛ս եմ Տէր։
2 որպէսզի դուք պատմէք ձեր որդիներին ու ձեր որդիների որդիներին, թէ որքան եմ ես ծաղրուծանակի ենթարկել եգիպտացիներին, ինչպէս նաեւ պատմէք իմ այն նշանների մասին, որ կատարեցի նրանց մօտ, որպէսզի ճանաչէք, թէ ե՛ս եմ Տէրը»:
2 Եւ որպէս զի պատմես քու որդիիդ ու քու որդիիդ որդիին ականջներուն՝ ինչ որ ըրի Եգիպտացիներուն մէջ եւ իմ նշաններս, որոնք անոնց մէջ ցուցուցի, որպէս զի գիտնաք թէ ես եմ Տէրը»։
Որպէս զի պատմիցէք յականջս որդւոց ձերոց, եւ որդւոց որդւոց ձերոց, որչափ խաղացի ընդ Եգիպտացիսդ, եւ զնշանս իմ զոր արարի ի նոսա, եւ ծանիջիք թէ ես եմ Տէր:

10:2: Որպէս զի պատմիցէք յականջս որդւոց ձերոց, եւ որդւո՛ց որդւոց ձերոց, ո՛րչափ խաղացի ես ընդ Եգիպտացիսդ. եւ զնշանս իմ զոր արարի ՚ի նոսա. եւ ծանիջիք՝ թէ ե՛ս եմ Տէր։
2 որպէսզի դուք պատմէք ձեր որդիներին ու ձեր որդիների որդիներին, թէ որքան եմ ես ծաղրուծանակի ենթարկել եգիպտացիներին, ինչպէս նաեւ պատմէք իմ այն նշանների մասին, որ կատարեցի նրանց մօտ, որպէսզի ճանաչէք, թէ ե՛ս եմ Տէրը»:
2 Եւ որպէս զի պատմես քու որդիիդ ու քու որդիիդ որդիին ականջներուն՝ ինչ որ ըրի Եգիպտացիներուն մէջ եւ իմ նշաններս, որոնք անոնց մէջ ցուցուցի, որպէս զի գիտնաք թէ ես եմ Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
10:22: и чтобы ты рассказывал сыну твоему и сыну сына твоего о том, что Я сделал в Египте, и о знамениях Моих, которые Я показал в нем, и чтобы вы знали, что Я Господь.
10:2 ὅπως οπως that way; how διηγήσησθε διηγεομαι narrate; describe εἰς εις into; for τὰ ο the ὦτα ους ear τῶν ο the τέκνων τεκνον child ὑμῶν υμων your καὶ και and; even τοῖς ο the τέκνοις τεκνον child τῶν ο the τέκνων τεκνον child ὑμῶν υμων your ὅσα οσος as much as; as many as ἐμπέπαιχα εμπαιζω belittle τοῖς ο the Αἰγυπτίοις αιγυπτιος Egyptian καὶ και and; even τὰ ο the σημεῖά σημειον sign μου μου of me; mine ἃ ος who; what ἐποίησα ποιεω do; make ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even γνώσεσθε γινωσκω know ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master
10:2 וּ û וְ and לְמַ֡עַן lᵊmˈaʕan לְמַעַן because of תְּסַפֵּר֩ tᵊsappˌēr ספר count בְּ bᵊ בְּ in אָזְנֵ֨י ʔoznˌê אֹזֶן ear בִנְךָ֜ vinᵊḵˈā בֵּן son וּ û וְ and בֶן־ ven- בֵּן son בִּנְךָ֗ binᵊḵˈā בֵּן son אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הִתְעַלַּ֨לְתִּי֙ hiṯʕallˈaltî עלל deal with בְּ bᵊ בְּ in מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֹתֹתַ֖י ʔōṯōṯˌay אֹות sign אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שַׂ֣מְתִּי śˈamtî שׂים put בָ֑ם vˈām בְּ in וִֽ wˈi וְ and ידַעְתֶּ֖ם yḏaʕtˌem ידע know כִּי־ kî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:2. et narres in auribus filii tui et nepotum tuorum quotiens contriverim Aegyptios et signa mea fecerim in eis et sciatis quia ego DominusAnd thou mayst tell in the ears of thy sons, and of thy grandsons, how often I have plagued the Egyptians, and wrought my signs amongst them: and you may know that I am the Lord.
2. and that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought upon Egypt, and my signs which I have done among them; that ye may know that I am the LORD.
10:2. and so that you may describe to the ears of your sons and your grandsons how often I opposed the Egyptians and wrought my signs among them, and so that you may know that I am the Lord.”
10:2. And that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I [am] the LORD.
And that thou mayest tell in the ears of thy son, and of thy son' s son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I [am] the LORD:

2: и чтобы ты рассказывал сыну твоему и сыну сына твоего о том, что Я сделал в Египте, и о знамениях Моих, которые Я показал в нем, и чтобы вы знали, что Я Господь.
10:2
ὅπως οπως that way; how
διηγήσησθε διηγεομαι narrate; describe
εἰς εις into; for
τὰ ο the
ὦτα ους ear
τῶν ο the
τέκνων τεκνον child
ὑμῶν υμων your
καὶ και and; even
τοῖς ο the
τέκνοις τεκνον child
τῶν ο the
τέκνων τεκνον child
ὑμῶν υμων your
ὅσα οσος as much as; as many as
ἐμπέπαιχα εμπαιζω belittle
τοῖς ο the
Αἰγυπτίοις αιγυπτιος Egyptian
καὶ και and; even
τὰ ο the
σημεῖά σημειον sign
μου μου of me; mine
ος who; what
ἐποίησα ποιεω do; make
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
γνώσεσθε γινωσκω know
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
10:2
וּ û וְ and
לְמַ֡עַן lᵊmˈaʕan לְמַעַן because of
תְּסַפֵּר֩ tᵊsappˌēr ספר count
בְּ bᵊ בְּ in
אָזְנֵ֨י ʔoznˌê אֹזֶן ear
בִנְךָ֜ vinᵊḵˈā בֵּן son
וּ û וְ and
בֶן־ ven- בֵּן son
בִּנְךָ֗ binᵊḵˈā בֵּן son
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הִתְעַלַּ֨לְתִּי֙ hiṯʕallˈaltî עלל deal with
בְּ bᵊ בְּ in
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֹתֹתַ֖י ʔōṯōṯˌay אֹות sign
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שַׂ֣מְתִּי śˈamtî שׂים put
בָ֑ם vˈām בְּ in
וִֽ wˈi וְ and
ידַעְתֶּ֖ם yḏaʕtˌem ידע know
כִּי־ kî- כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:2. et narres in auribus filii tui et nepotum tuorum quotiens contriverim Aegyptios et signa mea fecerim in eis et sciatis quia ego Dominus
And thou mayst tell in the ears of thy sons, and of thy grandsons, how often I have plagued the Egyptians, and wrought my signs amongst them: and you may know that I am the Lord.
10:2. and so that you may describe to the ears of your sons and your grandsons how often I opposed the Egyptians and wrought my signs among them, and so that you may know that I am the Lord.”
10:2. And that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I [am] the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Неизбежные в виду настроения фараона, грядущие бедствия могут принести великую пользу и современному поколению, и его потомкам, раз последние будут ознакомлены с ними (Пс 43:2; 70:17–18; 77:4; Пс 104). Всякий поймет на основании их всемогущество Сущего и верность Его Своим обещаниям.
Adam Clarke: Commentary on the Bible - 1831
10:2: That thou mayest tell in the ears of thy son - That the miracles wrought at this time might be a record for the instruction of the latest posterity, that Jehovah alone, the God of the Hebrews, was the sole Maker, Governor, and Supporter of the heavens and the earth. Thus we find God so did his marvelous works, that they might be had in everlasting remembrance. It was not to crush the poor worm, Pharaoh, that he wrought such mighty wonders, but to convince his enemies, to the end of the world, that no cunning or power can prevail against him; and to show his followers that whosoever trusted in him should never be confounded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: And that: Exo 13:8, Exo 13:9, Exo 13:14; Deu 4:9, Deu 6:20-22; Psa 44:1, Psa 71:18, Psa 78:5, Psa 78:6; Joe 1:3; Eph 6:4
that ye: Exo 7:17; Psa 58:11; Eze 20:26, Eze 20:28
Geneva 1599
10:2 And that thou mayest tell in the (a) ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I [am] the LORD.
(a) The miracles would be so great, that they would be spoken of forever: where also we see the duty of parents toward their children.
John Gill
10:2 And that thou mayest tell in the ears of thy son, and of thy son's son,.... Not of his sons and grandsons only; for Moses here, as Aben Ezra observes, was in the stead of Israel; and the sense is, that it should be told to their posterity in all succeeding ages:
what things I have wrought in Egypt; the plagues that he inflicted on the Egyptians:
and my signs which I have done amongst them; meaning the same things which were signs:
that ye may know how that I am the Lord; that their God is the true Jehovah, and the one only living and true God; the Lord God omnipotent, omniscient, omnipresent, infinite, and eternal.
Robert Jamieson, A. R. Fausset and David Brown
10:2 And that thou mayest tell . . . of thy son, and of thy son's son, &c.--There was a further and higher reason for the infliction of those awful judgments, namely, that the knowledge of them there, and the permanent record of them still, might furnish a salutary and impressive lesson to the Church down to the latest ages. Worldly historians might have described them as extraordinary occurrences that marked this era of Moses in ancient Egypt. But we are taught to trace them to their cause: the judgments of divine wrath on a grossly idolatrous king and nation.
10:310:3: Մտին Մովսէս եւ Ահարոն առաջի փարաւոնի, եւ ասեն ցնա. Ա՛յսպէս ասէ Տէր Աստուածն Եբրայեցւոց. Մինչեւ յե՞րբ ո՛չ կամիցիս ամաչել յինէն, արձակեա՛ զժողովուրդ իմ զի պաշտեսցեն զիս։
3 Մովսէսն ու Ահարոնը մտան փարաւոնի մօտ եւ ասացին նրան. «Այսպէս է ասում եբրայեցիների Տէր Աստուածը. “Մինչեւ ե՞րբ չես պատկառելու ինձնից: Արձակի՛ր իմ ժողովրդին, որպէսզի պաշտի ինձ:
3 Մովսէս ու Ահարոն գացին Փարաւոնին ու ըսին. «Եբրայեցիներու Եհովա Աստուածը այսպէս կ’ըսէ. ‘Մինչեւ ե՞րբ պիտի չկամիս խոնարհիլ իմ առջեւս. արձակէ՛ իմ ժողովուրդս, որպէս զի զիս պաշտեն։
Մտին Մովսէս եւ Ահարոն առաջի փարաւոնի, եւ ասեն ցնա. Այսպէս ասէ Տէր Աստուածն Եբրայեցւոց. Մինչեւ յե՞րբ ոչ կամիցիս [112]ամաչել յինէն``. արձակեա զժողովուրդ իմ զի պաշտեսցեն զիս:

10:3: Մտին Մովսէս եւ Ահարոն առաջի փարաւոնի, եւ ասեն ցնա. Ա՛յսպէս ասէ Տէր Աստուածն Եբրայեցւոց. Մինչեւ յե՞րբ ո՛չ կամիցիս ամաչել յինէն, արձակեա՛ զժողովուրդ իմ զի պաշտեսցեն զիս։
3 Մովսէսն ու Ահարոնը մտան փարաւոնի մօտ եւ ասացին նրան. «Այսպէս է ասում եբրայեցիների Տէր Աստուածը. “Մինչեւ ե՞րբ չես պատկառելու ինձնից: Արձակի՛ր իմ ժողովրդին, որպէսզի պաշտի ինձ:
3 Մովսէս ու Ահարոն գացին Փարաւոնին ու ըսին. «Եբրայեցիներու Եհովա Աստուածը այսպէս կ’ըսէ. ‘Մինչեւ ե՞րբ պիտի չկամիս խոնարհիլ իմ առջեւս. արձակէ՛ իմ ժողովուրդս, որպէս զի զիս պաշտեն։
zohrab-1805▾ eastern-1994▾ western am▾
10:33: Моисей и Аарон пришли к фараону и сказали ему: так говорит Господь, Бог Евреев: долго ли ты не смиришься предо Мною? отпусти народ Мой, чтобы он совершил Мне служение;
10:3 εἰσῆλθεν εισερχομαι enter; go in δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the Εβραίων εβραιος Hebrew ἕως εως till; until τίνος τις.1 who?; what? οὐ ου not βούλει βουλομαι want ἐντραπῆναί εντρεπω defer; humiliate με με me ἐξαπόστειλον εξαποστελλω send forth τὸν ο the λαόν λαος populace; population μου μου of me; mine ἵνα ινα so; that λατρεύσωσίν λατρευω employed by μοι μοι me
10:3 וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹן֮ ʔahᵃrōn אַהֲרֹן Aaron אֶל־ ʔel- אֶל to פַּרְעֹה֒ parʕˌō פַּרְעֹה pharaoh וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הָֽ hˈā הַ the עִבְרִ֔ים ʕivrˈîm עִבְרִי Hebrew עַד־ ʕaḏ- עַד unto מָתַ֣י māṯˈay מָתַי when מֵאַ֔נְתָּ mēʔˈantā מאן refuse לֵ lē לְ to עָנֹ֖ת ʕānˌōṯ ענה be lowly מִ mi מִן from פָּנָ֑י ppānˈāy פָּנֶה face שַׁלַּ֥ח šallˌaḥ שׁלח send עַמִּ֖י ʕammˌî עַם people וְ wᵊ וְ and יַֽעַבְדֻֽנִי׃ yˈaʕavᵊḏˈunî עבד work, serve
10:3. introierunt ergo Moses et Aaron ad Pharaonem et dixerunt ad eum haec dicit Dominus Deus Hebraeorum usquequo non vis subici mihi dimitte populum meum ut sacrificet mihiTherefore Moses and Aaron went in to Pharao, and said to him: Thus saith the Lord God of the Hebrews: How long refusest thou to submit to me? let my people go, to sacrifice to me.
3. And Moses and Aaron went in unto Pharaoh, and said unto him, Thus saith the LORD, the God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.
10:3. Therefore, Moses and Aaron entered to Pharaoh, and they said to him: “Thus says the Lord God of the Hebrews: How long will you be unwilling to be subject to me? Release my people to sacrifice to me.
10:3. And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.
And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me:

3: Моисей и Аарон пришли к фараону и сказали ему: так говорит Господь, Бог Евреев: долго ли ты не смиришься предо Мною? отпусти народ Мой, чтобы он совершил Мне служение;
10:3
εἰσῆλθεν εισερχομαι enter; go in
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
Εβραίων εβραιος Hebrew
ἕως εως till; until
τίνος τις.1 who?; what?
οὐ ου not
βούλει βουλομαι want
ἐντραπῆναί εντρεπω defer; humiliate
με με me
ἐξαπόστειλον εξαποστελλω send forth
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἵνα ινα so; that
λατρεύσωσίν λατρευω employed by
μοι μοι me
10:3
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹן֮ ʔahᵃrōn אַהֲרֹן Aaron
אֶל־ ʔel- אֶל to
פַּרְעֹה֒ parʕˌō פַּרְעֹה pharaoh
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הָֽ hˈā הַ the
עִבְרִ֔ים ʕivrˈîm עִבְרִי Hebrew
עַד־ ʕaḏ- עַד unto
מָתַ֣י māṯˈay מָתַי when
מֵאַ֔נְתָּ mēʔˈantā מאן refuse
לֵ לְ to
עָנֹ֖ת ʕānˌōṯ ענה be lowly
מִ mi מִן from
פָּנָ֑י ppānˈāy פָּנֶה face
שַׁלַּ֥ח šallˌaḥ שׁלח send
עַמִּ֖י ʕammˌî עַם people
וְ wᵊ וְ and
יַֽעַבְדֻֽנִי׃ yˈaʕavᵊḏˈunî עבד work, serve
10:3. introierunt ergo Moses et Aaron ad Pharaonem et dixerunt ad eum haec dicit Dominus Deus Hebraeorum usquequo non vis subici mihi dimitte populum meum ut sacrificet mihi
Therefore Moses and Aaron went in to Pharao, and said to him: Thus saith the Lord God of the Hebrews: How long refusest thou to submit to me? let my people go, to sacrifice to me.
10:3. Therefore, Moses and Aaron entered to Pharaoh, and they said to him: “Thus says the Lord God of the Hebrews: How long will you be unwilling to be subject to me? Release my people to sacrifice to me.
10:3. And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-6: Сопротивление фараона не может продолжаться бесконечно, ибо кто может противостоять воле Бога (Рим. 9:19)? Оно только вызовет со стороны всемогущего Господа новую меру наказания — нашествие кочующей (arbe) саранчи в небывалых до сих пор размерах (ср. 6: ст. с Иоил 2:3–4). Она довершит то бедствие, которое нанесено градом.
Adam Clarke: Commentary on the Bible - 1831
10:3: How long wilt thou refuse to humble thyself - Had it been impossible for Pharaoh, in all the preceding plagues, to have humbled himself and repented can we suppose that God could have addressed him in such language as the preceding? We may rest assured that there was always a time in which he might have relented, and that it was because he hardened his heart at such times that God is said to harden him, i.e., to give him up to his own stubborn and obstinate heart; in consequence of which he refused to let the people go, so that God had a fresh opportunity to work another miracle, for the very gracious purposes mentioned in Exo 10:2. Had Pharaoh relented before, the same gracious ends would have been accomplished by other means.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: How long: Exo 9:17, Exo 16:28; Num 14:27; Kg1 18:21; Pro 1:22, Pro 1:24; Jer 13:10; Eze 5:6; Heb 12:25
humble: Kg1 21:29; Ch2 7:14, Ch2 33:12, Ch2 33:19, Ch2 34:27; Job 42:6; Pro 18:12; Isa 1:5; Isa 2:11; Jer 13:18; Rom 2:4; Jam 4:10; Pe1 5:6
Carl Friedrich Keil and Franz Delitzsch
10:3
As Pharaoh had acknowledged, when the previous plague was sent, that Jehovah was righteous (Ex 9:27), his crime was placed still more strongly before him: "How long wilt thou refuse to humble thyself before Me?" (לענת for להענת, as in Ex 34:24).
Geneva 1599
10:3 And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse (b) to humble thyself before me? let my people go, that they may serve me.
(b) The purpose of affliction is that we humble ourselves with true repentance under the hand of God.
John Gill
10:3 And Moses and Aaron came in unto Pharaoh,.... As the Lord commanded them, for what is before said to Moses was designed for Aaron also, his prophet and spokesman:
and said unto him, thus saith the Lord God of the Hebrews; as the ambassadors of the God of Israel, and in his name said:
how long wilt thou refuse to humble thyself before me? to acknowledge his offence, lie low before God, and be subject to his will; he had humbled himself for a moment, but then this did not continue; what God expected of him, and complains of the want of, was such a continued humiliation before him, and such a subjection to him, as would issue in complying with what he had so often demanded of him, and is as follows:
let my people go, that they may serve me; see Ex 9:1.
John Wesley
10:3 Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? - It is justly expected from the greatest of men, that they humble themselves before the great God, and it is at their peril if they refuse to do it. Those that will not humble themselves, God will humble.
10:410:4: Ապա թէ ո՛չ կամիցիս դու արձակել զժողովուրդ իմ, ահաւասիկ ես ածի՛ց ՚ի սոյն ժամու վաղիւ մարա՛խ սաստիկ ՚ի վերայ ամենայն սահմանաց քոց[574]։ [574] Ոմանք. ՚Ի սոյն ժամ վաղիւ։
4 Եթէ չկամենաս արձակել իմ ժողովրդին, ես, ահա, վաղն իսկ, հէնց այս ժամին շատ մորեխ կը թափեմ քո սահմաններից ներս:
4 Վասն զի եթէ իմ ժողովուրդս արձակել չուզես, ահա վաղը քու սահմաններուդ վրայ մարախներ պիտի ղրկեմ,
Ապա թէ ոչ կամիցիս դու արձակել զժողովուրդ իմ, ահաւասիկ ես ածից ի սոյն ժամու վաղիւ մարախ [113]սաստիկ ի վերայ [114]ամենայն սահմանաց քոց:

10:4: Ապա թէ ո՛չ կամիցիս դու արձակել զժողովուրդ իմ, ահաւասիկ ես ածի՛ց ՚ի սոյն ժամու վաղիւ մարա՛խ սաստիկ ՚ի վերայ ամենայն սահմանաց քոց[574]։
[574] Ոմանք. ՚Ի սոյն ժամ վաղիւ։
4 Եթէ չկամենաս արձակել իմ ժողովրդին, ես, ահա, վաղն իսկ, հէնց այս ժամին շատ մորեխ կը թափեմ քո սահմաններից ներս:
4 Վասն զի եթէ իմ ժողովուրդս արձակել չուզես, ահա վաղը քու սահմաններուդ վրայ մարախներ պիտի ղրկեմ,
zohrab-1805▾ eastern-1994▾ western am▾
10:44: а если ты не отпустишь народа Моего, то вот, завтра Я наведу саранчу на твою область:
10:4 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not θέλῃς θελω determine; will σὺ συ you ἐξαποστεῖλαι εξαποστελλω send forth τὸν ο the λαόν λαος populace; population μου μου of me; mine ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπάγω επαγω instigate; bring on ταύτην ουτος this; he τὴν ο the ὥραν ωρα hour αὔριον αυριον tomorrow; next day ἀκρίδα ακρις locust; grasshopper πολλὴν πολυς much; many ἐπὶ επι in; on πάντα πας all; every τὰ ο the ὅριά οριον frontier σου σου of you; your
10:4 כִּ֛י kˈî כִּי that אִם־ ʔim- אִם if מָאֵ֥ן māʔˌēn מאן refuse אַתָּ֖ה ʔattˌā אַתָּה you לְ lᵊ לְ to שַׁלֵּ֣חַ šallˈēₐḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֑י ʕammˈî עַם people הִנְנִ֨י hinnˌî הִנֵּה behold מֵבִ֥יא mēvˌî בוא come מָחָ֛ר māḥˈār מָחָר next day אַרְבֶּ֖ה ʔarbˌeh אַרְבֶּה locust בִּ bi בְּ in גְבֻלֶֽךָ׃ ḡᵊvulˈeḵā גְּבוּל boundary
10:4. sin autem resistis et non vis dimittere eum ecce ego inducam cras lucustam in fines tuosBut if thou resist, and wilt not let them go, behold I will bring in to-morrow the locusts into thy coasts;
4. Else, if thou refuse to let my people go, behold, tomorrow will I bring locusts into thy border:
10:4. But if you resist, and you are unwilling to release them, behold, tomorrow I will bring locusts into your borders.
10:4. Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast:
Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast:

4: а если ты не отпустишь народа Моего, то вот, завтра Я наведу саранчу на твою область:
10:4
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
θέλῃς θελω determine; will
σὺ συ you
ἐξαποστεῖλαι εξαποστελλω send forth
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπάγω επαγω instigate; bring on
ταύτην ουτος this; he
τὴν ο the
ὥραν ωρα hour
αὔριον αυριον tomorrow; next day
ἀκρίδα ακρις locust; grasshopper
πολλὴν πολυς much; many
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
ὅριά οριον frontier
σου σου of you; your
10:4
כִּ֛י kˈî כִּי that
אִם־ ʔim- אִם if
מָאֵ֥ן māʔˌēn מאן refuse
אַתָּ֖ה ʔattˌā אַתָּה you
לְ lᵊ לְ to
שַׁלֵּ֣חַ šallˈēₐḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֑י ʕammˈî עַם people
הִנְנִ֨י hinnˌî הִנֵּה behold
מֵבִ֥יא mēvˌî בוא come
מָחָ֛ר māḥˈār מָחָר next day
אַרְבֶּ֖ה ʔarbˌeh אַרְבֶּה locust
בִּ bi בְּ in
גְבֻלֶֽךָ׃ ḡᵊvulˈeḵā גְּבוּל boundary
10:4. sin autem resistis et non vis dimittere eum ecce ego inducam cras lucustam in fines tuos
But if thou resist, and wilt not let them go, behold I will bring in to-morrow the locusts into thy coasts;
10:4. But if you resist, and you are unwilling to release them, behold, tomorrow I will bring locusts into your borders.
10:4. Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:4: To-morrow will I bring the locusts - The word ארבה arbeh, a locust, is probably from the root רבה rabah, he multiplied, became great, mighty, etc.; because of the immense swarms of these animals by which different countries, especially the east, are infested. The locust, in entomology, belongs to a genus of insects known among naturalists by the term Grylli; and includes three species, crickets, grasshoppers, and those commonly called locusts; and as they multiply faster than any other animal in creation, they are properly entitled to the name ארבה arbeh, which might be translated the numerous or multiplied insect. See this circumstance referred to, Jdg 6:5; Jdg 7:12; Psa 105:34; Jer 46:23; Jer 51:14; Joe 1:6; Nah 3:15; Judith 2:19, 20; where the most numerous armies are compared to the arbeh or locust. The locust has a large open mouth; and in its two jaws it has four incisive teeth, which traverse each other like scissors, being calculated, from their mechanism, to grip or cut. Mr. Volney, in his Travels in Syria, gives a striking account of this most awful scourge of God: -
"Syria partakes together with Egypt and Persia, and almost all the whole middle part of Asia, in the terrible scourge, I mean those clouds of locusts of which travelers have spoken; the quantity of which is incredible to any person who has not himself seen them, the earth being covered by them for several leagues round. The noise they make in browsing the plants and trees may be heard at a distance, like an army plundering in secret. Fire seems to follow their tracks. Wherever their legions march the verdure disappears from the country, like a curtain drawn aside; the trees and plants, despoiled of their leaves, make the hideous appearance of winter instantly succeed to the bright scenes of spring. When these clouds of locusts take their flight, in order to surmount some obstacle, or the more rapidly to cross some desert, one may literally say that the sun is darkened by them."
Baron de Tott gives a similar account: "Clouds of locusts frequently alight on the plains of the Noguais, (the Tartars), and giving preference to their fields of millet, ravage them in an instant. Their approach darkens the horizon, and so enormous is their multitude, it hides the light of the sun. They alight on the fields, and there form a bed of six or seven inches thick. To the noise of their flight succeeds that of their devouring actively, which resembles the rattling of hail-stones; but its consequences are infinitely more destructive. Fire itself eats not so fast; nor is there any appearance of vegetation to be found when they again take their flight, and go elsewhere to produce new disasters."
Dr. Shaw, who witnessed most formidable swarms of these in Barbary in the years 1724 and 1725, gives the following account of them: "They were much larger than our grasshoppers, and had brown-spotted wings, with legs and bodies of a bright yellow. Their first appearance was towards the latter end of March. In the middle of April their numerous swarms, like a succession of clouds, darkened the sun. In the month of May they retired to the adjacent plains to deposit their eggs: these were no sooner hatched in June than the young brood first produced, while in their caterpillar or worm-like state, formed themselves into a compact body of more than a furlong square, and, marching directly forward, climbed over trees, walls, and houses, devouring every plant in their way. Within a day or two another brood was hatched, and advancing in the same manner, gnawed off the young branches and bark of the trees left by the former, making a complete desolation. The inhabitants, to stop their progress, made a variety of pits and trenches all over their fields and gardens, which they filled with water, or else heaped up therein heath, stubble, etc., which they set on fire; but to no purpose: for the trenches were quickly filled up and the fires extinguished, by infinite swarms succeeding one another; while the front seemed regardless of danger, and the rear pressed on so close that retreat was altogether impossible. In a month's time they threw off their worm-like state; and in a new form, with wings and legs, and additional powers, returned to their former voracity." - Shaw's Travels, 187, 188, 4th edition.
The descriptions given by these travelers show that God's army, described by the Prophet Joel, Joe 2:1-11, was innumerable swarms of locusts, to which the accounts given by Dr. Shaw and others exactly agree.
Albert Barnes: Notes on the Bible - 1834
10:4: The locusts - The locust is less common in Egypt than in many eastern countries, yet it is well known, and dreaded as the most terrible of scourges. They come generally from the western deserts, but sometimes from the east and the southeast. No less than nine names are given to the locust in the Bible, of which the word used here is the most common (ארבה 'arbeh); it signifies "multitudinous," and whenever it occurs reference is made to its terrible devastations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: morrow: Exo 8:10, Exo 8:23, Exo 9:5, Exo 9:18, Exo 11:4, Exo 11:5
locusts: The word arbeh, Locust, is derived from ravah, to multiply, be numerous, etc., because they are more prolific than any other insect, and because of the immense swarms of them by which different countries, especially the East, are infested. The locust, in entomology, belongs to a genus of insects known among naturalists by the name of Grylli; which includes three species, crickets, grasshoppers, and locusts. The common great brown locust is about three inches in length; has two antennae about an inch long, and two pair of wings. The head and horns are brown; the mouth and inside of the larger legs bluish; the upper side of the body and upper wings brown, the former spotted with black, and the latter with dusky spots. The back is defended by a shield of a greenish hue. the under wings are of a light brown, tinctured with green, and nearly transparent. It has a large open mouth, in the two jaws of which it has four teeth, which traverse each other like scissors, being calculated, from their mechanism, to gripe or cut. The general appearance of the insect is that of the grasshopper. The Egyptians had gods in whom they trusted to deliver them from these terrible invaders; but by this judgment they were taught that it was impossible to stand before Moses, the servant of Jehovah. Pro 30:27; Joe 1:4-7, Joe 2:2-11, Joe 2:25; Rev 9:3
Carl Friedrich Keil and Franz Delitzsch
10:4
To punish this obstinate refusal, Jehovah would bring locusts in such dreadful swarms as Egypt had never known before, which would eat up all the plants left by the hail, and even fill the houses. "They will cover the eye of the earth." This expression, which is peculiar to the Pentateuch, and only occurs again in Ex 10:15 and Num 22:5, Num 22:11, is based upon the ancient and truly poetic idea, that the earth, with its covering of plants, looks up to man. To substitute the rendering "surface" for the "eye," is to destroy the real meaning of the figure; "face" is better. It was in the swarms that actually hid the ground that the fearful character of the plague consisted, as the swarms of locusts consume everything green. "The residue of the escape" is still further explained as "that which remaineth unto you from the hail," viz., the spelt and wheat, and all the vegetables that were left (Ex 10:12 and Ex 10:15). For "all the trees that sprout" (Ex 10:5), we find in Ex 10:15, "all the tree-fruits and everything green upon the trees."
John Gill
10:4 Else, if thou refuse to let my people go,.... He threatens him with the following plague, the plague of the locusts, which Pliny (x) calls "denrum irae pestis":
behold, tomorrow will I bring the locusts into thy coast; according to Bishop Usher (y) this was about the seventh day of the month Abib, that this plague was threatened, and on the morrow, which was the eighth day, it was brought; but Aben Ezra relates it as an opinion of Japhet an Hebrew writer, that there were many days between the plague of the hail, and the plague of the locusts, that there might be time for the grass and plants to spring out of the field; but this seems not necessary, for these locusts only ate of what were left of the hail, as in the following verse.
(x) Nat. Hist. l. 11. c. 29. (y) Annales Vet. Test. p. 21.
Robert Jamieson, A. R. Fausset and David Brown
10:4 to-morrow will I bring the locusts--Moses was commissioned to renew the request, so often made and denied, with an assurance that an unfavorable answer would be followed on the morrow by an invasion of locusts. This species of insect resembles a large, spotted, red and black, double-winged grasshopper, about three inches or less in length, with the two hind legs working like hinged springs of immense strength and elasticity. Perhaps no more terrible scourge was ever brought on a land than those voracious insects, which fly in such countless numbers as to darken the land which they infest; and on whatever place they alight, they convert it into a waste and barren desert, stripping the ground of its verdure, the trees of their leaves and bark, and producing in a few hours a degree of desolation which it requires the lapse of years to repair.
10:510:5: Եւ ծածկեսցէ՛ զամենայն երեսս երկրիդ, եւ ո՛չ կարիցես տեսանել զերկիր։ եւ կերիցէ՛ զամենայն նշխարսն զոր եթող ձեզ կարկուտն. եւ կերիցէ զամենայն փայտ բուսեալ ձեզ ՚ի վերայ երկրի[575]։ [575] Ոմանք. Եւ ո՛չ կարիցեն տեսանել զերկինս։ եւ կերիցէ զամենայն զնշխարն։
5 Դրանք կը ծածկեն ողջ երկրի երեսը, եւ դու չես կարողանայ տեսնել երկիրը: Դրանք կը խժռեն բոլոր մնացած այն բաները, որ ձեզ թողել է կարկուտը, կը խժռեն բոլոր տունկերը, որ բուսել են երկրի վրայ ձեզ համար:
5 Որոնք երկրին երեսը պիտի ծածկեն եւ մէ՛կը պիտի չկրնայ տեսնել երկիրը ու կարկուտէն ձեզի մնացածը պիտի ուտեն եւ արտին մէջ բուսած ձեր բոլոր ծառերը պիտի ուտեն
Եւ ծածկեսցէ [115]զամենայն երեսս երկրի, եւ ոչ կարիցես`` տեսանել զերկիր. եւ կերիցէ զամենայն նշխարն զոր եթող ձեզ կարկուտն, եւ կերիցէ զամենայն փայտ բուսեալ ձեզ ի վերայ երկրի:

10:5: Եւ ծածկեսցէ՛ զամենայն երեսս երկրիդ, եւ ո՛չ կարիցես տեսանել զերկիր։ եւ կերիցէ՛ զամենայն նշխարսն զոր եթող ձեզ կարկուտն. եւ կերիցէ զամենայն փայտ բուսեալ ձեզ ՚ի վերայ երկրի[575]։
[575] Ոմանք. Եւ ո՛չ կարիցեն տեսանել զերկինս։ եւ կերիցէ զամենայն զնշխարն։
5 Դրանք կը ծածկեն ողջ երկրի երեսը, եւ դու չես կարողանայ տեսնել երկիրը: Դրանք կը խժռեն բոլոր մնացած այն բաները, որ ձեզ թողել է կարկուտը, կը խժռեն բոլոր տունկերը, որ բուսել են երկրի վրայ ձեզ համար:
5 Որոնք երկրին երեսը պիտի ծածկեն եւ մէ՛կը պիտի չկրնայ տեսնել երկիրը ու կարկուտէն ձեզի մնացածը պիտի ուտեն եւ արտին մէջ բուսած ձեր բոլոր ծառերը պիտի ուտեն
zohrab-1805▾ eastern-1994▾ western am▾
10:55: она покроет лице земли так, что нельзя будет видеть земли, и поест у вас оставшееся, уцелевшее от града; объест также все дерева, растущие у вас в поле,
10:5 καὶ και and; even καλύψει καλυπτω cover τὴν ο the ὄψιν οψις sight; face τῆς ο the γῆς γη earth; land καὶ και and; even οὐ ου not δυνήσῃ δυναμαι able; can κατιδεῖν καθοραω see clearly τὴν ο the γῆν γη earth; land καὶ και and; even κατέδεται κατεσθιω consume; eat up πᾶν πας all; every τὸ ο the περισσὸν περισσος overflowing; superfluous τῆς ο the γῆς γη earth; land τὸ ο the καταλειφθέν καταλειπω leave behind; remain ὃ ος who; what κατέλιπεν καταλειπω leave behind; remain ὑμῖν υμιν you ἡ ο the χάλαζα χαλαζα.1 hail καὶ και and; even κατέδεται κατεσθιω consume; eat up πᾶν πας all; every ξύλον ξυλον wood; timber τὸ ο the φυόμενον φυω sprout ὑμῖν υμιν you ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
10:5 וְ wᵊ וְ and כִסָּה֙ ḵissˌā כסה cover אֶת־ ʔeṯ- אֵת [object marker] עֵ֣ין ʕˈên עַיִן eye הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and לֹ֥א lˌō לֹא not יוּכַ֖ל yûḵˌal יכל be able לִ li לְ to רְאֹ֣ת rᵊʔˈōṯ ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אָכַ֣ל׀ ʔāḵˈal אכל eat אֶת־ ʔeṯ- אֵת [object marker] יֶ֣תֶר yˈeṯer יֶתֶר remainder הַ ha הַ the פְּלֵטָ֗ה ppᵊlēṭˈā פְּלֵיטָה escape הַ ha הַ the נִּשְׁאֶ֤רֶת nnišʔˈereṯ שׁאר remain לָכֶם֙ lāḵˌem לְ to מִן־ min- מִן from הַ ha הַ the בָּרָ֔ד bbārˈāḏ בָּרָד hail וְ wᵊ וְ and אָכַל֙ ʔāḵˌal אכל eat אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עֵ֔ץ ʕˈēṣ עֵץ tree הַ ha הַ the צֹּמֵ֥חַ ṣṣōmˌēₐḥ צמח sprout לָכֶ֖ם lāḵˌem לְ to מִן־ min- מִן from הַ ha הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
10:5. quae operiat superficiem terrae nec quicquam eius appareat sed comedatur quod residuum fuit grandini conrodet enim omnia ligna quae germinant in agrisTo cover the face of the earth, that nothing thereof may appear, but that which the hail hath left may be eaten: for they shall feed upon all the trees that spring in the fields.
5. and they shall cover the face of the earth, that one shall not be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:
10:5. And they shall cover the face of the earth, lest any part of it be seen. Yes, and what remains from the hail shall be eaten. For they will gnaw away all the trees that spring up in the fields.
10:5. And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:
And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:

5: она покроет лице земли так, что нельзя будет видеть земли, и поест у вас оставшееся, уцелевшее от града; объест также все дерева, растущие у вас в поле,
10:5
καὶ και and; even
καλύψει καλυπτω cover
τὴν ο the
ὄψιν οψις sight; face
τῆς ο the
γῆς γη earth; land
καὶ και and; even
οὐ ου not
δυνήσῃ δυναμαι able; can
κατιδεῖν καθοραω see clearly
τὴν ο the
γῆν γη earth; land
καὶ και and; even
κατέδεται κατεσθιω consume; eat up
πᾶν πας all; every
τὸ ο the
περισσὸν περισσος overflowing; superfluous
τῆς ο the
γῆς γη earth; land
τὸ ο the
καταλειφθέν καταλειπω leave behind; remain
ος who; what
κατέλιπεν καταλειπω leave behind; remain
ὑμῖν υμιν you
ο the
χάλαζα χαλαζα.1 hail
καὶ και and; even
κατέδεται κατεσθιω consume; eat up
πᾶν πας all; every
ξύλον ξυλον wood; timber
τὸ ο the
φυόμενον φυω sprout
ὑμῖν υμιν you
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
10:5
וְ wᵊ וְ and
כִסָּה֙ ḵissˌā כסה cover
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֣ין ʕˈên עַיִן eye
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יוּכַ֖ל yûḵˌal יכל be able
לִ li לְ to
רְאֹ֣ת rᵊʔˈōṯ ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
אָכַ֣ל׀ ʔāḵˈal אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
יֶ֣תֶר yˈeṯer יֶתֶר remainder
הַ ha הַ the
פְּלֵטָ֗ה ppᵊlēṭˈā פְּלֵיטָה escape
הַ ha הַ the
נִּשְׁאֶ֤רֶת nnišʔˈereṯ שׁאר remain
לָכֶם֙ lāḵˌem לְ to
מִן־ min- מִן from
הַ ha הַ the
בָּרָ֔ד bbārˈāḏ בָּרָד hail
וְ wᵊ וְ and
אָכַל֙ ʔāḵˌal אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עֵ֔ץ ʕˈēṣ עֵץ tree
הַ ha הַ the
צֹּמֵ֥חַ ṣṣōmˌēₐḥ צמח sprout
לָכֶ֖ם lāḵˌem לְ to
מִן־ min- מִן from
הַ ha הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
10:5. quae operiat superficiem terrae nec quicquam eius appareat sed comedatur quod residuum fuit grandini conrodet enim omnia ligna quae germinant in agris
To cover the face of the earth, that nothing thereof may appear, but that which the hail hath left may be eaten: for they shall feed upon all the trees that spring in the fields.
10:5. And they shall cover the face of the earth, lest any part of it be seen. Yes, and what remains from the hail shall be eaten. For they will gnaw away all the trees that spring up in the fields.
10:5. And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:
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Adam Clarke: Commentary on the Bible - 1831
10:5: They shall cover the face of the earth - They sometimes cover the whole ground to the depth of six or eight inches. See the preceding accounts.
Albert Barnes: Notes on the Bible - 1834
10:5: The face - Literally, cover "the eye of the earth," alluding to the darkness which follows, when the whole atmosphere is filled on all sides and to a great height by an innumerable quantity of these insects.
Shall eat every tree - Not only the leaves, but the branches and even the wood were attacked and devoured. The Egyptians were passionately fond of trees.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: face: Heb. eye, Exo 10:15
the residue: Exo 9:32; Joe 1:4, Joe 2:25
John Gill
10:5 And they shall cover the face of the earth, that one cannot be able to see the earth,.... Or, "cover the eye of the earth" (z); either the appearance and colour of the earth, so as they could not be discerned for the multitude of the locusts on it; so the word is used in Num 11:7 or the eye of man looking upon the earth, which would not be able to see it, because the locusts would be between his eye and the earth. The Targum of Onkelos is,"and shall cover the eye of the sun of the earth,''so that its rays shall not reach the earth; and so Abarbinel interprets it of the sun, which is the light of the earth, when it casts forth its rays, as the eye upon the object that is seen; and the meaning is, that the locusts should be so thick between the heavens and the earth, that the eye of the earth, which is the sun, could not see or cast its rays upon it, as in Ex 10:15, and so Pliny says (a), that locusts came sometimes in such multitudes as to darken the sun:
and they shall eat the residue of that which is escaped, which remaineth unto you from the hail; particularly the wheat and the rye, or rice, which was not grown, Ex 9:32 and the herb or grass of the land, Ex 10:12.
and shall eat every tree which groweth for you out of the field; such fruit trees as escaped the hail, and such boughs and branches of them which were not broken off by it, Ex 10:15 and locusts will indeed eat trees themselves, the bark of them, and gnaw everything, even the doors of houses, as Pliny (b) relates.
(z) "oculum terrae", Montanus, Piscator; so Ainsworth. (a) Nat. Hist. l. 11. c. 29. (b) Nat. Hist. l. 11. c. 29.
10:610:6: Եւ լցցին տո՛ւնք քո, եւ տունք ծառայից քոց. եւ ամենայն տունք յամենայն երկրիդ Եգիպտացւոց. զոր ո՛չ երբէք տեսին հարք ձեր, եւ ո՛չ հաւք նոցա, յորմէ օրէ եղեն յերկրի մինչեւ ցայսօր։ եւ խոյս տուեալ՝ ել ՚ի փարաւոնէ[576]։ [576] Ոմանք. Եւ ո՛չ հարք նոցա յորմէ օրէ։
6 Քո պալատները, քո պաշտօնեաների եւ Եգիպտացիների ամբողջ երկրի բոլոր տները այնպէս կը լցուեն մորեխներով, որ ո՛չ ձեր հայրերը, ո՛չ էլ նրանց նախահայրերը երբեք չեն տեսել երկրի վրայ իրենց ծնուած օրից մինչեւ այսօր”»: Եւ Մովսէսը դուրս եկաւ փարաւոնի մօտից:
6 Եւ քու տուներդ ու քու բոլոր ծառաներուդ տուները եւ բոլոր Եգիպտացիներուն տուները պիտի լեցուին, որ ո՛չ քու հայրերդ, ո՛չ ալ քու հայրերուդ հայրերը տեսած են, իրենց երկրի վրայ եղած օրէն մինչեւ այսօր’»։ Եւ դարձան ու Փարաւոնին քովէն դուրս ելան։
Եւ լցցին տունք քո եւ տունք ամենայն ծառայից քոց, եւ տունք յամենայն երկրիդ Եգիպտացւոց. զոր ոչ երբեք տեսին հարք ձեր եւ ոչ հաւք նոցա, յորմէ օրէ եղեն յերկրի մինչեւ ցայսօր: Եւ խոյս տուեալ ել ի փարաւոնէ:

10:6: Եւ լցցին տո՛ւնք քո, եւ տունք ծառայից քոց. եւ ամենայն տունք յամենայն երկրիդ Եգիպտացւոց. զոր ո՛չ երբէք տեսին հարք ձեր, եւ ո՛չ հաւք նոցա, յորմէ օրէ եղեն յերկրի մինչեւ ցայսօր։ եւ խոյս տուեալ՝ ել ՚ի փարաւոնէ[576]։
[576] Ոմանք. Եւ ո՛չ հարք նոցա յորմէ օրէ։
6 Քո պալատները, քո պաշտօնեաների եւ Եգիպտացիների ամբողջ երկրի բոլոր տները այնպէս կը լցուեն մորեխներով, որ ո՛չ ձեր հայրերը, ո՛չ էլ նրանց նախահայրերը երբեք չեն տեսել երկրի վրայ իրենց ծնուած օրից մինչեւ այսօր”»: Եւ Մովսէսը դուրս եկաւ փարաւոնի մօտից:
6 Եւ քու տուներդ ու քու բոլոր ծառաներուդ տուները եւ բոլոր Եգիպտացիներուն տուները պիտի լեցուին, որ ո՛չ քու հայրերդ, ո՛չ ալ քու հայրերուդ հայրերը տեսած են, իրենց երկրի վրայ եղած օրէն մինչեւ այսօր’»։ Եւ դարձան ու Փարաւոնին քովէն դուրս ելան։
zohrab-1805▾ eastern-1994▾ western am▾
10:66: и наполнит домы твои, домы всех рабов твоих и домы всех Египтян, чего не видели отцы твои, ни отцы отцов твоих со дня, как живут на земле, даже до сего дня. [Моисей] обратился и вышел от фараона.
10:6 καὶ και and; even πλησθήσονταί πληθω fill; fulfill σου σου of you; your αἱ ο the οἰκίαι οικια house; household καὶ και and; even αἱ ο the οἰκίαι οικια house; household τῶν ο the θεραπόντων θεραπων minister σου σου of you; your καὶ και and; even πᾶσαι πας all; every αἱ ο the οἰκίαι οικια house; household ἐν εν in πάσῃ πας all; every γῇ γη earth; land τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian ἃ ος who; what οὐδέποτε ουδεποτε never ἑωράκασιν οραω view; see οἱ ο the πατέρες πατηρ father σου σου of you; your οὐδὲ ουδε not even; neither οἱ ο the πρόπαπποι προπαππος he; him ἀφ᾿ απο from; away ἧς ος who; what ἡμέρας ημερα day γεγόνασιν γινομαι happen; become ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he καὶ και and; even ἐκκλίνας εκκλινω deviate; avoid Μωυσῆς μωσευς Mōseus; Mosefs ἐξῆλθεν εξερχομαι come out; go out ἀπὸ απο from; away Φαραω φαραω Pharaō; Farao
10:6 וּ û וְ and מָלְא֨וּ mālᵊʔˌû מלא be full בָתֶּ֜יךָ vāttˈeʸḵā בַּיִת house וּ û וְ and בָתֵּ֣י vāttˈê בַּיִת house כָל־ ḵol- כֹּל whole עֲבָדֶיךָ֮ ʕᵃvāḏeʸḵˈā עֶבֶד servant וּ û וְ and בָתֵּ֣י vāttˈê בַּיִת house כָל־ ḵol- כֹּל whole מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not רָא֤וּ rāʔˈû ראה see אֲבֹתֶ֨יךָ֙ ʔᵃvōṯˈeʸḵā אָב father וַ wa וְ and אֲבֹו֣ת ʔᵃvˈôṯ אָב father אֲבֹתֶ֔יךָ ʔᵃvōṯˈeʸḵā אָב father מִ mi מִן from יֹּ֗ום yyˈôm יֹום day הֱיֹותָם֙ hᵉʸôṯˌām היה be עַל־ ʕal- עַל upon הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and יִּ֥פֶן yyˌifen פנה turn וַ wa וְ and יֵּצֵ֖א yyēṣˌē יצא go out מֵ mē מִן from עִ֥ם ʕˌim עִם with פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
10:6. et implebunt domos tuas et servorum tuorum et omnium Aegyptiorum quantam non viderunt patres tui et avi ex quo orti sunt super terram usque in praesentem diem avertitque se et egressus est a PharaoneAnd they shall fill thy houses, and the houses of thy servants, and of all the Egyptians: such a number as thy fathers have not seen, nor thy grandfathers, from the time they were first upon the earth, until this present day. And he turned himself away, and went forth from Pharao.
6. and thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians; as neither thy fathers nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned, and went out from Pharaoh.
10:6. And they will fill your houses, and those of your servants and of all the Egyptians: so many as your fathers and ancestors have not seen, from the time that they rose up over the earth, even until this present day.” And he turned himself away, and he departed from Pharaoh.
10:6. And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.
And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh:

6: и наполнит домы твои, домы всех рабов твоих и домы всех Египтян, чего не видели отцы твои, ни отцы отцов твоих со дня, как живут на земле, даже до сего дня. [Моисей] обратился и вышел от фараона.
10:6
καὶ και and; even
πλησθήσονταί πληθω fill; fulfill
σου σου of you; your
αἱ ο the
οἰκίαι οικια house; household
καὶ και and; even
αἱ ο the
οἰκίαι οικια house; household
τῶν ο the
θεραπόντων θεραπων minister
σου σου of you; your
καὶ και and; even
πᾶσαι πας all; every
αἱ ο the
οἰκίαι οικια house; household
ἐν εν in
πάσῃ πας all; every
γῇ γη earth; land
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
ος who; what
οὐδέποτε ουδεποτε never
ἑωράκασιν οραω view; see
οἱ ο the
πατέρες πατηρ father
σου σου of you; your
οὐδὲ ουδε not even; neither
οἱ ο the
πρόπαπποι προπαππος he; him
ἀφ᾿ απο from; away
ἧς ος who; what
ἡμέρας ημερα day
γεγόνασιν γινομαι happen; become
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
καὶ και and; even
ἐκκλίνας εκκλινω deviate; avoid
Μωυσῆς μωσευς Mōseus; Mosefs
ἐξῆλθεν εξερχομαι come out; go out
ἀπὸ απο from; away
Φαραω φαραω Pharaō; Farao
10:6
וּ û וְ and
מָלְא֨וּ mālᵊʔˌû מלא be full
בָתֶּ֜יךָ vāttˈeʸḵā בַּיִת house
וּ û וְ and
בָתֵּ֣י vāttˈê בַּיִת house
כָל־ ḵol- כֹּל whole
עֲבָדֶיךָ֮ ʕᵃvāḏeʸḵˈā עֶבֶד servant
וּ û וְ and
בָתֵּ֣י vāttˈê בַּיִת house
כָל־ ḵol- כֹּל whole
מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
רָא֤וּ rāʔˈû ראה see
אֲבֹתֶ֨יךָ֙ ʔᵃvōṯˈeʸḵā אָב father
וַ wa וְ and
אֲבֹו֣ת ʔᵃvˈôṯ אָב father
אֲבֹתֶ֔יךָ ʔᵃvōṯˈeʸḵā אָב father
מִ mi מִן from
יֹּ֗ום yyˈôm יֹום day
הֱיֹותָם֙ hᵉʸôṯˌām היה be
עַל־ ʕal- עַל upon
הָ֣ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַ wa וְ and
יִּ֥פֶן yyˌifen פנה turn
וַ wa וְ and
יֵּצֵ֖א yyēṣˌē יצא go out
מֵ מִן from
עִ֥ם ʕˌim עִם with
פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
10:6. et implebunt domos tuas et servorum tuorum et omnium Aegyptiorum quantam non viderunt patres tui et avi ex quo orti sunt super terram usque in praesentem diem avertitque se et egressus est a Pharaone
And they shall fill thy houses, and the houses of thy servants, and of all the Egyptians: such a number as thy fathers have not seen, nor thy grandfathers, from the time they were first upon the earth, until this present day. And he turned himself away, and went forth from Pharao.
10:6. And they will fill your houses, and those of your servants and of all the Egyptians: so many as your fathers and ancestors have not seen, from the time that they rose up over the earth, even until this present day.” And he turned himself away, and he departed from Pharaoh.
10:6. And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:6: They shall fill thy houses - Dr. Shaw mentions this circumstance; "they entered," says he, "Into our very houses and bed-chambers, like so many thieves." - Ibid. p. 187.
Albert Barnes: Notes on the Bible - 1834
10:6: Fill thy houses - The terraces, courts, and even the inner apartments are said to be filled in a moment by a locust storm. Compare Joe 2:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: fill: Exo 8:3, Exo 8:21
which: Exo 10:14, Exo 10:15, Exo 9:24, Exo 11:6; Joe 2:2
And he: Exo 10:11, Exo 11:8; Heb 11:27
John Gill
10:6 They shall fill thy houses,.... The king's palace and all the offices of it:
and the houses of thy servants; the palaces of his nobles and courtiers:
and the houses of all the Egyptians; of all the common people, not only in the metropolis, but in all the cities and towns in the kingdom; and so Dr. Shaw (c) says, the locusts he saw in Barbary, in the years 1724 and 1725, climbed as they advanced over every tree or wall that was in their way; nay, they entered into our very houses and bedchambers, he says, like so many thieves:
which neither thy fathers, nor thy fathers' fathers, have seen since the day they were upon the earth unto this day; for size, for numbers, and for the mischief they should do; for though they have sometimes appeared in great numbers, and have covered a large spot of ground where they have settled, and devoured all green things, yet never as to cover a whole country at once, and so large an one as Egypt, and destroy all green things in it; at least, never such a thing had been seen or known in Egypt before since it was a nation, though it was a country sometimes visited by locusts; for Pliny (d) says, that in the country of Cyreniaca, which was near Egypt, see Acts 2:10 there was a law made for the diminishing of them, and keeping them under, to be observed three times a year, first by breaking their eggs, then destroying their young, and when they were grown up:
and he turned himself, and went out from Pharaoh; as soon as Moses had delivered his message, perceiving anger in Pharaoh's countenance, and concluding from hence and some gestures of his that he should not succeed, and perhaps might be bid to go away, though it is not recorded; or "he looked and went out from him" (e), in honour to the king, as R. Jeshuah observes, he went backward with his face to the king; he did not turn his back upon him, but went out with his face to him; and which as it was and is the manner in the eastern countries, so it is with us at this day, to go from the presence of the king, not with the back, but with the face turned toward him, so long as he is to be seen.
(c) Travels, p. 187, Edit. 2. (d) Ut supra. (Nat. Hist. 11. c. 29.) (e) "et respexit", Pagninus, "et respiciens exivit", &c. Tigurine version.
10:710:7: Ասեն ցնա ծառայքն փարաւոնի. Մինչեւ ե՞րբ իցէ մեզ խոչդ այդ. արձակեա՛ զմարդիկն՝ զի պաշտեսցեն զՏէր Աստուած իւրեանց. եթէ գիտե՞լ կամիցիս՝ զի կորեա՛ւ Եգիպտոս։
7 Փարաւոնի պաշտօնեաներն իրեն ասացին. «Այս խոչընդոտը մինչեւ ե՞րբ պիտի լինի մեր առաջ: Արձակի՛ր մարդկանց, որպէսզի պաշտեն իրենց տէր Աստծուն: Գուցէ ուզում ես տեսնել, թէ ինչպէ՞ս է կործանւում Եգիպտոսը»:
7 Փարաւոնին ծառաները ըսին անոր. «Մինչեւ ե՞րբ այս մարդը մեզի որոգայթ պիտի ըլլայ. արձակէ՛ մարդիկը, որ իրենց Եհովա Աստուածը պաշտեն. տակաւին չե՞ս գիտեր որ Եգիպտոս աւրուեցաւ»։
Ասեն ցնա ծառայքն փարաւոնի. Մինչեւ յե՞րբ իցէ մեզ խոչդ այդ. արձակեա զմարդիկն զի պաշտեսցեն զՏէր Աստուած իւրեանց. եթէ գիտե՞լ կամիցիս զի կորեաւ Եգիպտոս:

10:7: Ասեն ցնա ծառայքն փարաւոնի. Մինչեւ ե՞րբ իցէ մեզ խոչդ այդ. արձակեա՛ զմարդիկն՝ զի պաշտեսցեն զՏէր Աստուած իւրեանց. եթէ գիտե՞լ կամիցիս՝ զի կորեա՛ւ Եգիպտոս։
7 Փարաւոնի պաշտօնեաներն իրեն ասացին. «Այս խոչընդոտը մինչեւ ե՞րբ պիտի լինի մեր առաջ: Արձակի՛ր մարդկանց, որպէսզի պաշտեն իրենց տէր Աստծուն: Գուցէ ուզում ես տեսնել, թէ ինչպէ՞ս է կործանւում Եգիպտոսը»:
7 Փարաւոնին ծառաները ըսին անոր. «Մինչեւ ե՞րբ այս մարդը մեզի որոգայթ պիտի ըլլայ. արձակէ՛ մարդիկը, որ իրենց Եհովա Աստուածը պաշտեն. տակաւին չե՞ս գիտեր որ Եգիպտոս աւրուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: Тогда рабы фараоновы сказали ему: долго ли он будет мучить нас? отпусти сих людей, пусть они совершат служение Господу, Богу своему; неужели ты еще не видишь, что Египет гибнет?
10:7 καὶ και and; even λέγουσιν λεγω tell; declare οἱ ο the θεράποντες θεραπων minister Φαραω φαραω Pharaō; Farao πρὸς προς to; toward αὐτόν αυτος he; him ἕως εως till; until τίνος τις.1 who?; what? ἔσται ειμι be τοῦτο ουτος this; he ἡμῖν ημιν us σκῶλον σκωλον send forth τοὺς ο the ἀνθρώπους ανθρωπος person; human ὅπως οπως that way; how λατρεύσωσιν λατρευω employed by τῷ ο the θεῷ θεος God αὐτῶν αυτος he; him ἢ η or; than εἰδέναι οιδα aware βούλει βουλομαι want ὅτι οτι since; that ἀπόλωλεν απολλυμι destroy; lose Αἴγυπτος αιγυπτος Aigyptos; Eyiptos
10:7 וַ wa וְ and יֹּאמְרוּ֩ yyōmᵊrˌû אמר say עַבְדֵ֨י ʕavᵊḏˌê עֶבֶד servant פַרְעֹ֜ה farʕˈō פַּרְעֹה pharaoh אֵלָ֗יו ʔēlˈāʸw אֶל to עַד־ ʕaḏ- עַד unto מָתַי֙ māṯˌay מָתַי when יִהְיֶ֨ה yihyˌeh היה be זֶ֥ה zˌeh זֶה this לָ֨נוּ֙ lˈānû לְ to לְ lᵊ לְ to מֹוקֵ֔שׁ môqˈēš מֹוקֵשׁ bait שַׁלַּח֙ šallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וְ wᵊ וְ and יַֽעַבְד֖וּ yˈaʕavᵊḏˌû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s) הֲ hᵃ הֲ [interrogative] טֶ֣רֶם ṭˈerem טֶרֶם beginning תֵּדַ֔ע tēḏˈaʕ ידע know כִּ֥י kˌî כִּי that אָבְדָ֖ה ʔāvᵊḏˌā אבד perish מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
10:7. dixerunt autem servi Pharaonis ad eum usquequo patiemur hoc scandalum dimitte homines ut sacrificent Domino Deo suo nonne vides quod perierit AegyptusAnd Pharao's servants said to him: How long shall we endure this scandal? Iet the men go to sacrifice to the Lord their God. Dost thou not see that Egypt is undone?
7. And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?
10:7. Then the servants of Pharaoh said to him: “How long must we endure this scandal? Release the men, in order to sacrifice to the Lord their God. Do you not see that Egypt is perishing?”
10:7. And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?
And Pharaoh' s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed:

7: Тогда рабы фараоновы сказали ему: долго ли он будет мучить нас? отпусти сих людей, пусть они совершат служение Господу, Богу своему; неужели ты еще не видишь, что Египет гибнет?
10:7
καὶ και and; even
λέγουσιν λεγω tell; declare
οἱ ο the
θεράποντες θεραπων minister
Φαραω φαραω Pharaō; Farao
πρὸς προς to; toward
αὐτόν αυτος he; him
ἕως εως till; until
τίνος τις.1 who?; what?
ἔσται ειμι be
τοῦτο ουτος this; he
ἡμῖν ημιν us
σκῶλον σκωλον send forth
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
ὅπως οπως that way; how
λατρεύσωσιν λατρευω employed by
τῷ ο the
θεῷ θεος God
αὐτῶν αυτος he; him
η or; than
εἰδέναι οιδα aware
βούλει βουλομαι want
ὅτι οτι since; that
ἀπόλωλεν απολλυμι destroy; lose
Αἴγυπτος αιγυπτος Aigyptos; Eyiptos
10:7
וַ wa וְ and
יֹּאמְרוּ֩ yyōmᵊrˌû אמר say
עַבְדֵ֨י ʕavᵊḏˌê עֶבֶד servant
פַרְעֹ֜ה farʕˈō פַּרְעֹה pharaoh
אֵלָ֗יו ʔēlˈāʸw אֶל to
עַד־ ʕaḏ- עַד unto
מָתַי֙ māṯˌay מָתַי when
יִהְיֶ֨ה yihyˌeh היה be
זֶ֥ה zˌeh זֶה this
לָ֨נוּ֙ lˈānû לְ to
לְ lᵊ לְ to
מֹוקֵ֔שׁ môqˈēš מֹוקֵשׁ bait
שַׁלַּח֙ šallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וְ wᵊ וְ and
יַֽעַבְד֖וּ yˈaʕavᵊḏˌû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s)
הֲ hᵃ הֲ [interrogative]
טֶ֣רֶם ṭˈerem טֶרֶם beginning
תֵּדַ֔ע tēḏˈaʕ ידע know
כִּ֥י kˌî כִּי that
אָבְדָ֖ה ʔāvᵊḏˌā אבד perish
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
10:7. dixerunt autem servi Pharaonis ad eum usquequo patiemur hoc scandalum dimitte homines ut sacrificent Domino Deo suo nonne vides quod perierit Aegyptus
And Pharao's servants said to him: How long shall we endure this scandal? Iet the men go to sacrifice to the Lord their God. Dost thou not see that Egypt is undone?
10:7. Then the servants of Pharaoh said to him: “How long must we endure this scandal? Release the men, in order to sacrifice to the Lord their God. Do you not see that Egypt is perishing?”
10:7. And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Ввиду безуспешности слов Моисея, на фараона стараются повлиять царедворцы. По их словам, от будущей казни погибнет Египет. И действительно, после истребления градом первой части урожая (9:21) египтяне могли надеяться спасти вторую (32), но теперь должна по определению Господа погибнуть и эта последняя (5), в результате чего стране грозит страшный голод. Для спасения от него царедворцы и предлагают фараону отпустить «этих людей», т. е. весь народ,
Adam Clarke: Commentary on the Bible - 1831
10:7: How long shall this man be a snare unto us? - As there is no noun in the text, the pronoun זה zeh may either refer to the Israelites, to the plague by which they were then afflicted, or to Moses and Aaron, the instruments used by the Most High in their chastisement. The Vulgate translates, Usquequo patiemur hoc scandalum? "How long shall we suffer this scandal or reproach?"
Let the men go, that they may serve the Lord their God - Much of the energy of several passages is lost in translating יהוה Yehovah by the term Lord. The Egyptians had their gods, and they supposed that the Hebrews had a god like unto their own; that this Jehovah required their services, and would continue to afflict Egypt till his people were permitted to worship him in his own way.
Egypt is destroyed? - This last plague had nearly ruined the whole land.
Albert Barnes: Notes on the Bible - 1834
10:7: For the first time the officers of Pharaoh intervene before the scourge is inflicted, showing at once their belief in the threat, and their special terror of the infliction. Also, for the first time, Pharaoh takes measures to pRev_ent the evil; he does not indeed send for Moses and Aaron, but he permits them to be brought into his presence.
Let the men go - i. e. the men only, not all the people. See Exo 10:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: How long: Exo 10:3
snare: Exo 23:33; Jos 23:13; Sa1 18:21; Pro 29:6; Ecc 7:26; Co1 7:35
that Egypt: Psa 107:34; Isa 14:20, Isa 51:9; Jer 48:4, Jer 51:8; Zep 1:18
Carl Friedrich Keil and Franz Delitzsch
10:7
The announcement of such a plague of locusts, as their forefathers had never seen before since their existence upon earth, i.e., since the creation of man (Ex 10:6), put the servants of Pharaoh in such fear, that they tried to persuade the king to let the Israelites go. "How long shall this (Moses) be a snare to us?...Seest thou not yet, that Egypt is destroyed?" מוקשׁ, a snare or trap for catching animals, is a figurative expression for destruction. האנשׁים (Ex 10:7) does not mean the men, but the people. The servants wished all the people to be allowed to go as Moses had desired; but Pharaoh would only consent to the departure of the men (הגּברים, Ex 10:11).
Ex 10:8-11
As Moses had left Pharaoh after announcing the plague, he was fetched back again along with Aaron, in consequence of the appeal made to the king by his servants, and asked by the king, how many wanted to go to the feast. ומי מי, "who and who still further are the going ones;" i.e., those who wish to go? Moses required the whole nation to depart, without regard to age or sex, along with all their flocks and herds. He mentioned "young and old, sons and daughters;" the wives as belonging to the men being included in the "we." Although he assigned a reason for this demand, viz., that they were to hold a feast to Jehovah, Pharaoh was so indignant, that he answered scornfully at first: "Be it so; Jehovah be with you when I let you and your little ones go;" i.e., may Jehovah help you in the same way in which I let you and your little ones go. This indicated contempt not only for Moses and Aaron, but also for Jehovah, who had nevertheless proved Himself, by His manifestations of mighty power, to be a God who would not suffer Himself to be trifled with. After this utterance of his ill-will, Pharaoh told the messengers of God that he could see through their intention. "Evil is before your face;" i.e., you have evil in view. He called their purpose an evil one, because they wanted to withdraw the people from his service. "Not so," i.e., let it not be as you desire. "Go then, you men, and serve Jehovah." But even this concession was not seriously meant. This is evident from the expression, "Go then," in which the irony is unmistakeable; and still more so from the fact, that with these words he broke off all negotiation with Moses and Aaron, and drove them from his presence. ויגרשׁ: "one drove them forth;" the subject is not expressed, because it is clear enough that the royal servants who were present were the persons who drove them away. "For this are ye seeking:" אתהּ relates simply to the words "serve Jehovah," by which the king understood the sacrificial festival, for which in his opinion only the men could be wanted; not that "he supposed the people for whom Moses had asked permission to go, to mean only the men" (Knobel). The restriction of the permission to depart to the men alone was pure caprice; for even the Egyptians, according to Herodotus (2, 60), held religious festivals at which the women were in the habit of accompanying the men.
Geneva 1599
10:7 And Pharaoh's servants said unto him, How long shall this man be a (c) snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?
(c) Meaning, the occasion of all these evils: so are the godly ever charged as Elijah was by Ahab.
John Gill
10:7 And Pharaoh's servants said to him,.... His courtiers and counsellors, such of them as were not so hardened as others, or however now began to relent, and dreaded what would be the consequence of things, even the ruin of the whole country, the good of which they seem to have had at heart:
how long shall this man be a snare unto us? an occasion of ruin and destruction, as birds by a snare; they speak in a contemptuous manner of Moses, calling him "this man", the rather to ingratiate themselves into the good will of Pharaoh, and that their advice might be the better and the easier taken:
let the men go, that they may serve the Lord their God: that is, Moses and his people, grant them their request, that the land may be preserved from ruin; for if things go on long at this rate, utter destruction must ensue:
knowest thou not yet that Egypt is destroyed? as good as ruined, by the plagues that already were come upon it, especially by the last, by the murrain and boils upon the cattle, which destroyed great quantities, and by the hail which had smitten their flax and their barley; or, "must thou first know that Egypt is destroyed?" before thou wilt let the people go; or dost thou first wish, or is it thy pleasure, that it should be first declared to thee that Egypt is destroyed, as Aben Ezra interprets it, before thou wilt grant the dismission of this people? The Targum of Jonathan is,"dost thou not yet know, that by his hands the land of Egypt must perish?''See Gill on Ex 1:15. See Gill on Ex 2:15.
Robert Jamieson, A. R. Fausset and David Brown
10:7 Pharaoh's servants said--Many of his courtiers must have suffered serious losses from the late visitations, and the prospect of such a calamity as that which was threatened and the magnitude of which former experience enabled them to realize, led them to make a strong remonstrance with the king. Finding himself not seconded by his counsellors in his continued resistance, he recalled Moses and Aaron, and having expressed his consent to their departure, inquired who were to go. The prompt and decisive reply, "all," neither man nor beast shall remain, raised a storm of indignant fury in the breast of the proud king. He would permit the grown-up men to go away; but no other terms would be listened to.
10:810:8: Եւ դարձուցին զՄովսէս եւ զԱհարոն առ փարաւոն. եւ ասէ ցնոսա. Երթա՛յք պաշտեցէ՛ք զՏէր Աստուած ձեր. բայց ո՞վ եւ ո՛վ իցեն որ երթայցեն։
8 Եւ նրանք Մովսէսին ու Ահարոնին վերադարձրին փարաւոնի մօտ: Փարաւոնը նրանց ասաց. «Գնացէք պաշտեցէ՛ք ձեր տէր Աստծուն: Գնացողները, սակայն, ովքե՞ր են լինելու»:
8 Մովսէս ու Ահարոն Փարաւոնին քով կանչուեցան եւ անիկա ըսաւ անոնց. «Գացէ՛ք, պաշտեցէ՛ք ձեր Եհովա Աստուածը. բայց որո՞նք* են գացողները»։
Եւ դարձուցին զՄովսէս եւ զԱհարոն առ փարաւոն. եւ ասէ ցնոսա. Երթայք պաշտեցէք զՏէր Աստուած ձեր. բայց ո՞վ եւ ո՞վ իցեն որ երթայցեն:

10:8: Եւ դարձուցին զՄովսէս եւ զԱհարոն առ փարաւոն. եւ ասէ ցնոսա. Երթա՛յք պաշտեցէ՛ք զՏէր Աստուած ձեր. բայց ո՞վ եւ ո՛վ իցեն որ երթայցեն։
8 Եւ նրանք Մովսէսին ու Ահարոնին վերադարձրին փարաւոնի մօտ: Փարաւոնը նրանց ասաց. «Գնացէք պաշտեցէ՛ք ձեր տէր Աստծուն: Գնացողները, սակայն, ովքե՞ր են լինելու»:
8 Մովսէս ու Ահարոն Փարաւոնին քով կանչուեցան եւ անիկա ըսաւ անոնց. «Գացէ՛ք, պաշտեցէ՛ք ձեր Եհովա Աստուածը. բայց որո՞նք* են գացողները»։
zohrab-1805▾ eastern-1994▾ western am▾
10:88: И возвратили Моисея и Аарона к фараону, и [фараон] сказал им: пойдите, совершите служение Господу, Богу вашему; кто же и кто пойдет?
10:8 καὶ και and; even ἀπέστρεψαν αποστρεφω turn away; alienate τόν ο the τε τε both; and Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron πρὸς προς to; toward Φαραω φαραω Pharaō; Farao καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him πορεύεσθε πορευομαι travel; go καὶ και and; even λατρεύσατε λατρευω employed by τῷ ο the θεῷ θεος God ὑμῶν υμων your τίνες τις.1 who?; what? δὲ δε though; while καὶ και and; even τίνες τις.1 who?; what? εἰσὶν ειμι be οἱ ο the πορευόμενοι πορευομαι travel; go
10:8 וַ wa וְ and יּוּשַׁ֞ב yyûšˈav שׁוב return אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron אֶל־ ʔel- אֶל to פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to לְכ֥וּ lᵊḵˌû הלך walk עִבְד֖וּ ʕivᵊḏˌû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיכֶ֑ם ʔᵉlōhêḵˈem אֱלֹהִים god(s) מִ֥י mˌî מִי who וָ wā וְ and מִ֖י mˌî מִי who הַ ha הַ the הֹלְכִֽים׃ hōlᵊḵˈîm הלך walk
10:8. revocaveruntque Mosen et Aaron ad Pharaonem qui dixit eis ite sacrificate Domino Deo vestro quinam sunt qui ituri suntAnd they called back Moses, and Aaron, to Pharao; and he said to them: Go, sacrifice to the Lord your God: who are they that shall go?
8. And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God; but who are they that shall go?
10:8. And they called back Moses and Aaron to Pharaoh, who said to them: “Go, sacrifice to the Lord your God. Who are they who would go?”
10:8. And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: [but] who [are] they that shall go?
And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: [but] who [are] they that shall go:

8: И возвратили Моисея и Аарона к фараону, и [фараон] сказал им: пойдите, совершите служение Господу, Богу вашему; кто же и кто пойдет?
10:8
καὶ και and; even
ἀπέστρεψαν αποστρεφω turn away; alienate
τόν ο the
τε τε both; and
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
πορεύεσθε πορευομαι travel; go
καὶ και and; even
λατρεύσατε λατρευω employed by
τῷ ο the
θεῷ θεος God
ὑμῶν υμων your
τίνες τις.1 who?; what?
δὲ δε though; while
καὶ και and; even
τίνες τις.1 who?; what?
εἰσὶν ειμι be
οἱ ο the
πορευόμενοι πορευομαι travel; go
10:8
וַ wa וְ and
יּוּשַׁ֞ב yyûšˈav שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
אֶל־ ʔel- אֶל to
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
לְכ֥וּ lᵊḵˌû הלך walk
עִבְד֖וּ ʕivᵊḏˌû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיכֶ֑ם ʔᵉlōhêḵˈem אֱלֹהִים god(s)
מִ֥י mˌî מִי who
וָ וְ and
מִ֖י mˌî מִי who
הַ ha הַ the
הֹלְכִֽים׃ hōlᵊḵˈîm הלך walk
10:8. revocaveruntque Mosen et Aaron ad Pharaonem qui dixit eis ite sacrificate Domino Deo vestro quinam sunt qui ituri sunt
And they called back Moses, and Aaron, to Pharao; and he said to them: Go, sacrifice to the Lord your God: who are they that shall go?
10:8. And they called back Moses and Aaron to Pharaoh, who said to them: “Go, sacrifice to the Lord your God. Who are they who would go?”
10:8. And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: [but] who [are] they that shall go?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Соглашаясь вообще с предложением своих вельмож, фараон не может допустить удаления всего народа. На это и указывает его вопрос: «кто же и кто пойдет?»
Adam Clarke: Commentary on the Bible - 1831
10:8: Who are they that shall go? - Though the Egyptians, about fourscore years before, wished to destroy the Hebrews, yet they found them now so profitable to the state that they were unwilling to part with them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: brought: Exo 10:16, Exo 10:24, Exo 12:31
who: Heb. who, and who, etc
John Gill
10:8 And Moses and Aaron were brought again unto Pharaoh,.... Upon this motion of his ministers, messengers were sent to bring them in again:
and he said, go, serve the Lord your God; as you have often desired:
but who are they that shall go? or, "who and who" (f)? for Pharaoh was unwilling that they should all go, but would have some retained as pledges of their return; for he was jealous of a design to get out of his country, and never return again, which he could not bear the thoughts of, even of losing such a large number of men he had under his power, and from whom he received so much profit and advantage by their labour.
(f) "qui et qui?" Pagninus, Montanus; "quis & quis?" Vatablus.
10:910:9: Եւ ասէ Մովսէս. Երիտասարդօք հանդերձ՝ եւ ծերովք մերովք երթիցուք. ուստերօք եւ դստերօք մերովք. արջառով եւ ոչխարով մերով երթիցուք. զի տօ՛ն է Տեառն Աստուծոյ մերոյ։
9 Մովսէսն ասաց. «Կը գնանք մենք մեր երիտասարդներով ու ծերերով, մեր տղաներով ու աղջիկներով, կը գնանք մեր արջառների ու ոչխարների հետ, որովհետեւ մեր տէր Աստծու տօնն է»:
9 Մովսէս ըսաւ. «Մեր մանուկներովն ու մեր ծերերովը պիտի երթանք, մեր տղաքներովն ու մեր աղջիկներովը, մեր հօտերովն ու մեր արջառներովը պիտի երթանք. քանզի տօն պիտի պահենք Տէրոջը»։
Եւ ասէ Մովսէս. Երիտասարդօք հանդերձ եւ ծերովք մերովք երթիցուք. ուստերօք եւ դստերօք մերովք, արջառով եւ ոչխարով մերով երթիցուք, զի տօն [116]է Տեառն Աստուծոյ մերոյ:

10:9: Եւ ասէ Մովսէս. Երիտասարդօք հանդերձ՝ եւ ծերովք մերովք երթիցուք. ուստերօք եւ դստերօք մերովք. արջառով եւ ոչխարով մերով երթիցուք. զի տօ՛ն է Տեառն Աստուծոյ մերոյ։
9 Մովսէսն ասաց. «Կը գնանք մենք մեր երիտասարդներով ու ծերերով, մեր տղաներով ու աղջիկներով, կը գնանք մեր արջառների ու ոչխարների հետ, որովհետեւ մեր տէր Աստծու տօնն է»:
9 Մովսէս ըսաւ. «Մեր մանուկներովն ու մեր ծերերովը պիտի երթանք, մեր տղաքներովն ու մեր աղջիկներովը, մեր հօտերովն ու մեր արջառներովը պիտի երթանք. քանզի տօն պիտի պահենք Տէրոջը»։
zohrab-1805▾ eastern-1994▾ western am▾
10:99: И сказал Моисей: пойдем с малолетними нашими и стариками нашими, с сыновьями нашими и дочерями нашими, и с овцами нашими и с волами нашими пойдем, ибо у нас праздник Господу.
10:9 καὶ και and; even λέγει λεγω tell; declare Μωυσῆς μωσευς Mōseus; Mosefs σὺν συν with; [definite object marker] τοῖς ο the νεανίσκοις νεανισκος young man καὶ και and; even πρεσβυτέροις πρεσβυτερος senior; older πορευσόμεθα πορευομαι travel; go σὺν συν with; [definite object marker] τοῖς ο the υἱοῖς υιος son καὶ και and; even θυγατράσιν θυγατηρ daughter καὶ και and; even προβάτοις προβατον sheep καὶ και and; even βουσὶν βους ox ἡμῶν ημων our ἔστιν ειμι be γὰρ γαρ for ἑορτὴ εορτη festival; feast κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our
10:9 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses בִּ bi בְּ in נְעָרֵ֥ינוּ nᵊʕārˌênû נַעַר boy וּ û וְ and בִ vi בְּ in זְקֵנֵ֖ינוּ zᵊqēnˌênû זָקֵן old נֵלֵ֑ךְ nēlˈēḵ הלך walk בְּ bᵊ בְּ in בָנֵ֨ינוּ vānˌênû בֵּן son וּ û וְ and בִ vi בְּ in בְנֹותֵ֜נוּ vᵊnôṯˈēnû בַּת daughter בְּ bᵊ בְּ in צֹאנֵ֤נוּ ṣōnˈēnû צֹאן cattle וּ û וְ and בִ vi בְּ in בְקָרֵ֨נוּ֙ vᵊqārˈēnû בָּקָר cattle נֵלֵ֔ךְ nēlˈēḵ הלך walk כִּ֥י kˌî כִּי that חַג־ ḥaḡ- חַג festival יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לָֽנוּ׃ lˈānû לְ to
10:9. ait Moses cum parvulis nostris et senibus pergemus cum filiis et filiabus cum ovibus et armentis est enim sollemnitas Domini nostriMoses said: We will go with our young and old, with our sons and daughters, with our sheep and herds: for it is the solemnity of the Lord our God.
9. And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD.
10:9. Moses said: “We will travel with our little ones and our elderly, with our sons and daughters, with our sheep and herds. For it is a solemnity of the Lord our God.”
10:9. And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we [must hold] a feast unto the LORD.
And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we [must hold] a feast unto the LORD:

9: И сказал Моисей: пойдем с малолетними нашими и стариками нашими, с сыновьями нашими и дочерями нашими, и с овцами нашими и с волами нашими пойдем, ибо у нас праздник Господу.
10:9
καὶ και and; even
λέγει λεγω tell; declare
Μωυσῆς μωσευς Mōseus; Mosefs
σὺν συν with; [definite object marker]
τοῖς ο the
νεανίσκοις νεανισκος young man
καὶ και and; even
πρεσβυτέροις πρεσβυτερος senior; older
πορευσόμεθα πορευομαι travel; go
σὺν συν with; [definite object marker]
τοῖς ο the
υἱοῖς υιος son
καὶ και and; even
θυγατράσιν θυγατηρ daughter
καὶ και and; even
προβάτοις προβατον sheep
καὶ και and; even
βουσὶν βους ox
ἡμῶν ημων our
ἔστιν ειμι be
γὰρ γαρ for
ἑορτὴ εορτη festival; feast
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
10:9
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
בִּ bi בְּ in
נְעָרֵ֥ינוּ nᵊʕārˌênû נַעַר boy
וּ û וְ and
בִ vi בְּ in
זְקֵנֵ֖ינוּ zᵊqēnˌênû זָקֵן old
נֵלֵ֑ךְ nēlˈēḵ הלך walk
בְּ bᵊ בְּ in
בָנֵ֨ינוּ vānˌênû בֵּן son
וּ û וְ and
בִ vi בְּ in
בְנֹותֵ֜נוּ vᵊnôṯˈēnû בַּת daughter
בְּ bᵊ בְּ in
צֹאנֵ֤נוּ ṣōnˈēnû צֹאן cattle
וּ û וְ and
בִ vi בְּ in
בְקָרֵ֨נוּ֙ vᵊqārˈēnû בָּקָר cattle
נֵלֵ֔ךְ nēlˈēḵ הלך walk
כִּ֥י kˌî כִּי that
חַג־ ḥaḡ- חַג festival
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לָֽנוּ׃ lˈānû לְ to
10:9. ait Moses cum parvulis nostris et senibus pergemus cum filiis et filiabus cum ovibus et armentis est enim sollemnitas Domini nostri
Moses said: We will go with our young and old, with our sons and daughters, with our sheep and herds: for it is the solemnity of the Lord our God.
10:9. Moses said: “We will travel with our little ones and our elderly, with our sons and daughters, with our sheep and herds. For it is a solemnity of the Lord our God.”
10:9. And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we [must hold] a feast unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: В празднике в честь Всевышнего должен принять участие весь народ без исключения; скот же нужен для жертвоприношений (ст. 26). Кроме того, с уходом народа не на кого оставить стада; должны уйти и они.
Adam Clarke: Commentary on the Bible - 1831
10:9: We will go with our young and with our old, etc. - As a feast was to be celebrated to the honor of Jehovah, all who were partakers of his bounty and providential kindness must go and perform their part in the solemnity. The men and the women must make the feast, the children must witness it, and the cattle must be taken along with them to furnish the sacrifices necessary on this occasion. This must have appeared reasonable to the Egyptians, because it was their own custom in their religious assemblies. Men, women, and children attended them, often to the amount of several hundred thousand. Herodotus informs us, in speaking of the six annual feasts celebrated by the Egyptians in honor of their deities, that they hold their chief one at the city of Bubastis in honor of Neith or Diana; that they go thither by water in boats-men, women, and children; that during their voyage some of the women play on castanets, and some of the men upon flutes, while the rest are employed in singing and clapping their hands; and that, when they arrive at Bubastis, they sacrifice a vast number of victims, and drink much wine; and that at one such festival, the inhabitants assured him, that there were not assembled fewer than 700,000 men and women, without reckoning the children - Euterpe, chap. lix., lx. I find that the ancient Egyptians called Diana Neith; this comes as near as possible to the Gaile of the Isle of Man. The moon is called yn neith or neath; and also ke-sollus, from ke, smooth or even, and sollus, light, the Smooth Light; perhaps to distinguish her from the sun, grian, from gri-tien or cri-tien, i.e., Trembling Fire; yn neith-easya, as Macpherson has it, signifies wan complexion. I should rather incline to think it may come from aise. The Celtic nations thought that the heavenly luminaries were the residences of spirits which they distinguished by the name of aise, thus grian-ais signifies the spirit of the sun.
Moses and Aaron, requesting liberty for the Hebrews to go three days' journey into the wilderness, and with them all their wives, little ones, and cattle, in order to hold a feast unto Jehovah their God, must have at least appeared as reasonable to the Egyptians as their going to the city of Bubastis with their wives, little ones, and cattle, to hold a feast to Neith or Diana, who was there worshipped. The parallel in these two cases is too striking to pass unnoticed.
Albert Barnes: Notes on the Bible - 1834
10:9: With our young ... - The demand was not contrary to Egyptian usage, as great festivals were kept by the whole population.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: We will go: Gen 50:8; Deu 31:12, Deu 31:13; Jos 24:15; Psa 148:12, Psa 148:13; Ecc 12:1; Eph 6:4
our flocks: Pro 3:9
a feast: Exo 3:18, Exo 5:1, Exo 5:3, Exo 8:25-28, Exo 13:6; Num 29:12; Co1 5:7, Co1 5:8
John Gill
10:9 Moses said, we will go with our young and with our old,.... The latter were necessary to guide, direct, and instruct in the business of sacrifice, and to perform it as heads of their respective families; and the former were to be present, that they might be trained up and inured to such religious services:
with our sons and with our daughters; as with persons of every age, so of every sex, who had all a concern herein, especially as it was a solemn feast, which all were to partake of:
with our flocks and with our herds will we go; which were requisite for the sacrifices, not knowing which they were to sacrifice, and with which to serve God, till they came to the place where they were to sacrifice; see Ex 10:26,
for we must hold a feast unto the Lord; which required the presence of old and young, men, women, and children, to join in it, and their flocks and their herds, out of which it was to be made.
10:1010:10: Եւ ասէ ցնոսա. Եղիցի՛ այդպէս. Տէր ընդ ձեզ. քանզի արձակե՛մ զձեզ, միթէ եւ զստացուա՞ծս ձեր։ Տեսանէ՞ք զի չարիք կան ՚ի ձեզ։
10 Փարաւոնն ասաց նրանց. «Թող այդպէս լինի: Տէրը ձեզ հետ: Քանզի արձակում եմ ձեզ. բայց մի՞թէ ձեր ունեցուածքն էլ եմ ազատ արձակում: Տեսնո՞ւմ էք, որ չարութիւն կայ ձեր մէջ:
10 Փարաւոն ըսաւ. «Տէրը ձեզի հետ ըլլայ։ Ես ձեզ ու ձեր տղաքները կ’արձակեմ։ Զգուշացէ՛ք, քանզի չարիք կայ ձեր առջեւ։
Եւ ասէ ցնոսա. Եղիցի այդպէս, Տէր ընդ ձեզ, [117]քանզի արձակեմ զձեզ. միթէ եւ զստացուա՞ծս ձեր. տեսանէք զի չարիք կան ի ձեզ:

10:10: Եւ ասէ ցնոսա. Եղիցի՛ այդպէս. Տէր ընդ ձեզ. քանզի արձակե՛մ զձեզ, միթէ եւ զստացուա՞ծս ձեր։ Տեսանէ՞ք զի չարիք կան ՚ի ձեզ։
10 Փարաւոնն ասաց նրանց. «Թող այդպէս լինի: Տէրը ձեզ հետ: Քանզի արձակում եմ ձեզ. բայց մի՞թէ ձեր ունեցուածքն էլ եմ ազատ արձակում: Տեսնո՞ւմ էք, որ չարութիւն կայ ձեր մէջ:
10 Փարաւոն ըսաւ. «Տէրը ձեզի հետ ըլլայ։ Ես ձեզ ու ձեր տղաքները կ’արձակեմ։ Զգուշացէ՛ք, քանզի չարիք կայ ձեր առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: [Фараон] сказал им: пусть будет так, Господь с вами! я готов отпустить вас: но зачем с детьми? видите, у вас худое намерение!
10:10 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him ἔστω ειμι be οὕτως ουτως so; this way κύριος κυριος lord; master μεθ᾿ μετα with; amid ὑμῶν υμων your καθότι καθοτι in that ἀποστέλλω αποστελλω send off / away ὑμᾶς υμας you μὴ μη not καὶ και and; even τὴν ο the ἀποσκευὴν αποσκευη your ἴδετε οραω view; see ὅτι οτι since; that πονηρία πονηρια harm; malignancy πρόκειται προκειμαι lie forth; lie before ὑμῖν υμιν you
10:10 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to יְהִ֨י yᵊhˌî היה be כֵ֤ן ḵˈēn כֵּן correct יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עִמָּכֶ֔ם ʕimmāḵˈem עִם with כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אֲשַׁלַּ֥ח ʔᵃšallˌaḥ שׁלח send אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] טַפְּכֶ֑ם ṭappᵊḵˈem טַף [those unable to march] רְא֕וּ rᵊʔˈû ראה see כִּ֥י kˌî כִּי that רָעָ֖ה rāʕˌā רָעָה evil נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart פְּנֵיכֶֽם׃ pᵊnêḵˈem פָּנֶה face
10:10. et respondit sic Dominus sit vobiscum quomodo ego dimittam vos et parvulos vestros cui dubium est quod pessime cogitetis
10. And he said unto them, So be the LORD with you, as I will let you go, and your little ones: look to it; for evil is before you.
10:10. And Pharaoh responded: “So let the Lord be with you. But if I were to release you and your little ones, who would doubt that you intend some great wickedness?
10:10. And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look [to it]; for evil [is] before you.
And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look [to it]; for evil [is] before you:

10: [Фараон] сказал им: пусть будет так, Господь с вами! я готов отпустить вас: но зачем с детьми? видите, у вас худое намерение!
10:10
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
ἔστω ειμι be
οὕτως ουτως so; this way
κύριος κυριος lord; master
μεθ᾿ μετα with; amid
ὑμῶν υμων your
καθότι καθοτι in that
ἀποστέλλω αποστελλω send off / away
ὑμᾶς υμας you
μὴ μη not
καὶ και and; even
τὴν ο the
ἀποσκευὴν αποσκευη your
ἴδετε οραω view; see
ὅτι οτι since; that
πονηρία πονηρια harm; malignancy
πρόκειται προκειμαι lie forth; lie before
ὑμῖν υμιν you
10:10
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to
יְהִ֨י yᵊhˌî היה be
כֵ֤ן ḵˈēn כֵּן correct
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עִמָּכֶ֔ם ʕimmāḵˈem עִם with
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
אֲשַׁלַּ֥ח ʔᵃšallˌaḥ שׁלח send
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
טַפְּכֶ֑ם ṭappᵊḵˈem טַף [those unable to march]
רְא֕וּ rᵊʔˈû ראה see
כִּ֥י kˌî כִּי that
רָעָ֖ה rāʕˌā רָעָה evil
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
פְּנֵיכֶֽם׃ pᵊnêḵˈem פָּנֶה face
10:10. et respondit sic Dominus sit vobiscum quomodo ego dimittam vos et parvulos vestros cui dubium est quod pessime cogitetis
10:10. And Pharaoh responded: “So let the Lord be with you. But if I were to release you and your little ones, who would doubt that you intend some great wickedness?
10:10. And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look [to it]; for evil [is] before you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Усмотрев в ответе Моисея худое намерение, т. е. желание совсем уйти из Египта, фараон обращается к нему с ироническим замечанием: «Господь да будет с вами так же, как я отпущу вас и ваших детей». Если Бог так же может помочь вам в вашем намерении уйти всем, как я могу отпустить вас с малолетними, стариками и дочерьми, то, конечно, вы уйдете. Но я не могу отпустить всех вас, не может помочь в этом вам и ваш Всевышний; итак идите, как позволяю я, идите одни мужчины — «гаттебарим» — мужчины в противоположность женщинам и детям, мужчины, исключая женщин и детей (Исх 12:37). Отпуская одних мужчин и удерживая детей, фараон, очевидно, желает, чтобы последние остались в качестве залога возвращения своих отцов.
Adam Clarke: Commentary on the Bible - 1831
10:10: Let the Lord be so with you - This is an obscure sentence. Some suppose that Pharaoh meant it as a curse, as if he had said, "May your God be as surely with you, as I shall let you go!" For as he purposed not to permit them to go, so he wished them as much of the Divine help as they should have of his permission.
Look - for evil is before you - ראו כי רעה נגד פניכם reu ki raah neged peneychem, See ye that evil is before your faces - if you attempt to go, ye shall meet with the punishment ye deserve. Probably Pharaoh intended to insinuate that they had some sinister designs, and that they wished to go in a body that they might the better accomplish their purpose; but if they had no such designs they would be contented for the males to go, and leave their wives and children behind: for he well knew if the men went and left their families they would infallibly return, but that if he permitted them to take their families with them, they would undoubtedly make their escape; therefore he says, Exo 10:11, Go now ye that are men, and serve the Lord.
Albert Barnes: Notes on the Bible - 1834
10:10: Evil is before you - i. e. "your intentions are evil." Great as the possible infliction might be, Pharaoh held it to be a less evil than the loss of so large a population.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: be so: Exo 12:30, Exo 12:31, Exo 13:21
look to it: Ch2 32:15; Lam 3:37
Geneva 1599
10:10 And he said unto them, Let (d) the LORD be so with you, as I will let you go, and your little ones: look [to it]; for (e) evil [is] before you.
(d) That is, I hope the degree of affection that the Lord has for you is no more than the degree to which I want to let you go.
(e) Punishment is prepared for you. Some read, "You intend some mischief".
John Gill
10:10 And he said unto them, let the Lord be so with you, as I will let you go, and your little ones,.... Either as mocking them, let the Lord you talk of be with you if he will, and let him deliver you if he can, as I shall let you go with your children, which I never will; or as wishing them ill, that the Lord their God may be with them, as he should dismiss them on their proposal, that is, not at all; he wishes they might never have the presence of the Lord, or receive any from him, till he should dismiss them, which he was determined never to do in the manner they desired; and therefore the sum of his wish or imprecation is, that they might never enjoy any benefits from the Lord; the first sense seems to be best:
look to it, for evil is before you; which is either a charge of sin upon them, that they had an evil design upon him, and intended to raise a mutiny, make an insurrection, and form a rebellion against him; or a threatening to inflict the evil of punishment upon them, if they would not comply with his terms; and it is as if he should say, be it at your peril if you offer to go away in any other manner than it is my pleasure.
John Wesley
10:10 Let the Lord be so with you, as I will let you go, and your little ones - He now curses and threatens them, in case they offered to remove their little ones, telling them it was at their peril. Satan doth all he can to hinder those that serve God themselves, from bringing their children in to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom.
10:1110:11: Մի՛ այդպէս. այլ երթիցեն ա՛րք եւեթ, եւ պաշտեսցեն զԱստուած. քանզի զայդ իսկ խնդրէիք դուք։ Եւ հանին զնոսա յերեսաց փարաւոնի։
11 Այդպէս չի լինի: Նախ թող գնան միայն տղամարդիկ եւ պաշտեն Աստծուն, քանի որ դուք հէնց այդ էիք ուզում»: Եւ նրանց վռնդեցին փարաւոնի մօտից:
11 Ո՛չ, նախ՝ դուք այր մարդիկներդ գացէք ու Տէրը պաշտեցէք. վասն զի դուք ատիկա կ’ուզէիք»։ Փարաւոնին առջեւէն վռնտուեցան։
Մի՛ այդպէս. այլ երթիցեն արք եւեթ, եւ [118]պաշտեսցեն զԱստուած``. քանզի զայդ իսկ խնդրէիք դուք: Եւ հանին զնոսա յերեսաց փարաւոնի:

10:11: Մի՛ այդպէս. այլ երթիցեն ա՛րք եւեթ, եւ պաշտեսցեն զԱստուած. քանզի զայդ իսկ խնդրէիք դուք։ Եւ հանին զնոսա յերեսաց փարաւոնի։
11 Այդպէս չի լինի: Նախ թող գնան միայն տղամարդիկ եւ պաշտեն Աստծուն, քանի որ դուք հէնց այդ էիք ուզում»: Եւ նրանց վռնդեցին փարաւոնի մօտից:
11 Ո՛չ, նախ՝ դուք այր մարդիկներդ գացէք ու Տէրը պաշտեցէք. վասն զի դուք ատիկա կ’ուզէիք»։ Փարաւոնին առջեւէն վռնտուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: нет: пойдите [одни] мужчины и совершите служение Господу, так как вы сего просили. И выгнали их от фараона.
10:11 μὴ μη not οὕτως ουτως so; this way πορευέσθωσαν πορευομαι travel; go δὲ δε though; while οἱ ο the ἄνδρες ανηρ man; husband καὶ και and; even λατρεύσατε λατρευω employed by τῷ ο the θεῷ θεος God τοῦτο ουτος this; he γὰρ γαρ for αὐτοὶ αυτος he; him ζητεῖτε ζητεω seek; desire ἐξέβαλον εκβαλλω expel; cast out δὲ δε though; while αὐτοὺς αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of Φαραω φαραω Pharaō; Farao
10:11 לֹ֣א lˈō לֹא not כֵ֗ן ḵˈēn כֵּן thus לְכֽוּ־ lᵊḵˈû- הלך walk נָ֤א nˈā נָא yeah הַ ha הַ the גְּבָרִים֙ ggᵊvārîm גֶּבֶר vigorous man וְ wᵊ וְ and עִבְד֣וּ ʕivᵊḏˈû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] אַתֶּ֣ם ʔattˈem אַתֶּם you מְבַקְשִׁ֑ים mᵊvaqšˈîm בקשׁ seek וַ wa וְ and יְגָ֣רֶשׁ yᵊḡˈāreš גרשׁ drive out אֹתָ֔ם ʔōṯˈām אֵת [object marker] מֵ mē מִן from אֵ֖ת ʔˌēṯ אֵת together with פְּנֵ֥י pᵊnˌê פָּנֶה face פַרְעֹֽה׃ פ farʕˈō . f פַּרְעֹה pharaoh
10:11. non fiet ita sed ite tantum viri et sacrificate Domino hoc enim et ipsi petistis statimque eiecti sunt de conspectu PharaonisIt shall not be so. but go ye men only, and sacrifice to the Lord: for this yourselves also desired. And immediately they were cast out from Pharao's presence.
11. Not so: go now ye that are men, and serve the LORD; for that is what ye desire. And they were driven out from Pharaoh’s presence.
10:11. It will not be so. However, go only with the men, and sacrifice to the Lord. For this, too, is what you yourselves requested.” And immediately they were cast out from the sight of Pharaoh.
10:11. Not so: go now ye [that are] men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh’s presence.
Not so: go now ye [that are] men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh' s presence:

11: нет: пойдите [одни] мужчины и совершите служение Господу, так как вы сего просили. И выгнали их от фараона.
10:11
μὴ μη not
οὕτως ουτως so; this way
πορευέσθωσαν πορευομαι travel; go
δὲ δε though; while
οἱ ο the
ἄνδρες ανηρ man; husband
καὶ και and; even
λατρεύσατε λατρευω employed by
τῷ ο the
θεῷ θεος God
τοῦτο ουτος this; he
γὰρ γαρ for
αὐτοὶ αυτος he; him
ζητεῖτε ζητεω seek; desire
ἐξέβαλον εκβαλλω expel; cast out
δὲ δε though; while
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Φαραω φαραω Pharaō; Farao
10:11
לֹ֣א lˈō לֹא not
כֵ֗ן ḵˈēn כֵּן thus
לְכֽוּ־ lᵊḵˈû- הלך walk
נָ֤א nˈā נָא yeah
הַ ha הַ the
גְּבָרִים֙ ggᵊvārîm גֶּבֶר vigorous man
וְ wᵊ וְ and
עִבְד֣וּ ʕivᵊḏˈû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
אַתֶּ֣ם ʔattˈem אַתֶּם you
מְבַקְשִׁ֑ים mᵊvaqšˈîm בקשׁ seek
וַ wa וְ and
יְגָ֣רֶשׁ yᵊḡˈāreš גרשׁ drive out
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
מֵ מִן from
אֵ֖ת ʔˌēṯ אֵת together with
פְּנֵ֥י pᵊnˌê פָּנֶה face
פַרְעֹֽה׃ פ farʕˈō . f פַּרְעֹה pharaoh
10:11. non fiet ita sed ite tantum viri et sacrificate Domino hoc enim et ipsi petistis statimque eiecti sunt de conspectu Pharaonis
It shall not be so. but go ye men only, and sacrifice to the Lord: for this yourselves also desired. And immediately they were cast out from Pharao's presence.
10:11. It will not be so. However, go only with the men, and sacrifice to the Lord. For this, too, is what you yourselves requested.” And immediately they were cast out from the sight of Pharaoh.
10:11. Not so: go now ye [that are] men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh’s presence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: for that: Psa 52:3, Psa 52:4, Psa 119:69
And they: Exo 10:28, Exo 5:4
John Gill
10:11 Not so,.... You shall not go with your children as you propose:
go now ye that are men, and serve the Lord, for that you did desire; suggesting that that was all they first required, that their men should, go three days into the wilderness, and sacrifice unto the Lord; whereas the demand was, let my people go, Ex 5:1 which were not the men only, but the women and children also, and all were concerned in the service of God, and in keeping a feast to him:
and they were driven out from Pharaoh's presence; by some of his officers, according to his orders.
Robert Jamieson, A. R. Fausset and David Brown
10:11 they were driven out from Pharaoh's presence--In the East, when a person of authority and rank feels annoyed by a petition which he is unwilling to grant, he makes a signal to his attendants, who rush forward and, seizing the obnoxious suppliant by the neck, drag him out of the chamber with violent haste. Of such a character was the impassioned scene in the court of Egypt when the king had wrought himself into such a fit of uncontrollable fury as to treat ignominiously the two venerable representatives of the Hebrew people.
10:1210:12: Եւ ասէ Տէր ցՄովսէս. Ձգեա՛ զձեռն քո ՚ի վերայ երկրիդ Եգիպտացւոց, եւ ելցէ մարա՛խ ՚ի վերայ երկրիդ Եգիպտացւոց, եւ կերիցէ զամենայն բանջար երկրիդ. եւ զամենայն պտուղ ծառոց զոր եթող կարկուտն։
12 Տէրն ասաց Մովսէսին. «Ձեռքդ մեկնի՛ր Եգիպտացիների երկրի վրայ, եւ մորեխ պիտի ելնի Եգիպտացիների երկրի վրայ եւ պիտի խժռեն երկրի այն ողջ բուսականութիւնն ու ծառերի պտուղները, որ փրկուել են կարկտից»:
12 Տէրը ըսաւ Մովսէսին. «Երկնցուր քու ձեռքդ Եգիպտոսի երկրին վրայ մարախներու համար, որպէս զի Եգիպտոսի երկրին վրայ ելլեն եւ երկրին բոլոր խոտը, կարկուտէն բոլոր մնացածը, ուտեն»։
Եւ ասէ Տէր ցՄովսէս. Ձգեա զձեռն քո ի վերայ երկրիդ Եգիպտացւոց, եւ ելցէ մարախ ի վերայ երկրիդ Եգիպտացւոց, եւ կերիցէ զամենայն բանջար երկրիդ, [119]եւ զամենայն պտուղ ծառոց`` զոր եթող կարկուտն:

10:12: Եւ ասէ Տէր ցՄովսէս. Ձգեա՛ զձեռն քո ՚ի վերայ երկրիդ Եգիպտացւոց, եւ ելցէ մարա՛խ ՚ի վերայ երկրիդ Եգիպտացւոց, եւ կերիցէ զամենայն բանջար երկրիդ. եւ զամենայն պտուղ ծառոց զոր եթող կարկուտն։
12 Տէրն ասաց Մովսէսին. «Ձեռքդ մեկնի՛ր Եգիպտացիների երկրի վրայ, եւ մորեխ պիտի ելնի Եգիպտացիների երկրի վրայ եւ պիտի խժռեն երկրի այն ողջ բուսականութիւնն ու ծառերի պտուղները, որ փրկուել են կարկտից»:
12 Տէրը ըսաւ Մովսէսին. «Երկնցուր քու ձեռքդ Եգիպտոսի երկրին վրայ մարախներու համար, որպէս զի Եգիպտոսի երկրին վրայ ելլեն եւ երկրին բոլոր խոտը, կարկուտէն բոլոր մնացածը, ուտեն»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: Тогда Господь сказал Моисею: простри руку твою на землю Египетскую, и пусть нападет саранча на землю Египетскую и поест всю траву земную [и] всё, что уцелело от града.
10:12 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἔκτεινον εκτεινω extend τὴν ο the χεῖρα χειρ hand ἐπὶ επι in; on γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἀναβήτω αναβαινω step up; ascend ἀκρὶς ακρις locust; grasshopper ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even κατέδεται κατεσθιω consume; eat up πᾶσαν πας all; every βοτάνην βοτανη pasturage; pasture τῆς ο the γῆς γη earth; land καὶ και and; even πάντα πας all; every τὸν ο the καρπὸν καρπος.1 fruit τῶν ο the ξύλων ξυλον wood; timber ὃν ος who; what ὑπελίπετο υπολειπω leave below / behind ἡ ο the χάλαζα χαλαζα.1 hail
10:12 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses נְטֵ֨ה nᵊṭˌē נטה extend יָדְךָ֜ yāḏᵊḵˈā יָד hand עַל־ ʕal- עַל upon אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt בָּֽ bˈā בְּ in † הַ the אַרְבֶּ֔ה ʔarbˈeh אַרְבֶּה locust וְ wᵊ וְ and יַ֖עַל yˌaʕal עלה ascend עַל־ ʕal- עַל upon אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and יֹאכַל֙ yōḵˌal אכל eat אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִשְׁאִ֖יר hišʔˌîr שׁאר remain הַ ha הַ the בָּרָֽד׃ bbārˈāḏ בָּרָד hail
10:12. dixit autem Dominus ad Mosen extende manum tuam super terram Aegypti ad lucustam ut ascendat super eam et devoret omnem herbam quae residua fuit grandiniAnd the Lord said to Moses: Stretch forth thy hand upon the land of Egypt unto the locust, that it come upon it, and devour every herb that is left after the hail.
12. And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.
10:12. Then the Lord said to Moses: “Extend your hand over the land of Egypt, toward the locusts, so that they may rise up over it, and devour every plant which remains from the hail.”
10:12. And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, [even] all that the hail hath left.
And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, [even] all that the hail hath left:

12: Тогда Господь сказал Моисею: простри руку твою на землю Египетскую, и пусть нападет саранча на землю Египетскую и поест всю траву земную [и] всё, что уцелело от града.
10:12
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἔκτεινον εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
ἐπὶ επι in; on
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἀναβήτω αναβαινω step up; ascend
ἀκρὶς ακρις locust; grasshopper
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
κατέδεται κατεσθιω consume; eat up
πᾶσαν πας all; every
βοτάνην βοτανη pasturage; pasture
τῆς ο the
γῆς γη earth; land
καὶ και and; even
πάντα πας all; every
τὸν ο the
καρπὸν καρπος.1 fruit
τῶν ο the
ξύλων ξυλον wood; timber
ὃν ος who; what
ὑπελίπετο υπολειπω leave below / behind
ο the
χάλαζα χαλαζα.1 hail
10:12
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
נְטֵ֨ה nᵊṭˌē נטה extend
יָדְךָ֜ yāḏᵊḵˈā יָד hand
עַל־ ʕal- עַל upon
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
בָּֽ bˈā בְּ in
הַ the
אַרְבֶּ֔ה ʔarbˈeh אַרְבֶּה locust
וְ wᵊ וְ and
יַ֖עַל yˌaʕal עלה ascend
עַל־ ʕal- עַל upon
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
יֹאכַל֙ yōḵˌal אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִשְׁאִ֖יר hišʔˌîr שׁאר remain
הַ ha הַ the
בָּרָֽד׃ bbārˈāḏ בָּרָד hail
10:12. dixit autem Dominus ad Mosen extende manum tuam super terram Aegypti ad lucustam ut ascendat super eam et devoret omnem herbam quae residua fuit grandini
And the Lord said to Moses: Stretch forth thy hand upon the land of Egypt unto the locust, that it come upon it, and devour every herb that is left after the hail.
10:12. Then the Lord said to Moses: “Extend your hand over the land of Egypt, toward the locusts, so that they may rise up over it, and devour every plant which remains from the hail.”
10:12. And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, [even] all that the hail hath left.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Изгнание Моисея и Аарона, как выражение презрительного отношения к ним, посланникам Божьим, а вместе и к Нему самому, вызвало новый акт божественного суда над Египтом — появление саранчи, нанесенной восточным ветром (руах кадим), в соответствии с чем ветер, унесший ее в Красное море, называется воздвигнутым с противной стороны, западным («руах йам» — 19). Так как, по сообщению путешественников, саранча приносится в Египет юго-западным ветром из Ливийской пустыни, то в замечании еврейского текста о восточном ветре видят прямую ошибку, происшедшую от незнакомства автора кн. Исход с природой Египта. Такой взгляд высказали, между прочим, и LXX переводчиков, поставившие в своем текст: «o anemoV o notoV» — южный ветер. Но чтение оригинального текста не противоречит фактическим данным. По свидетельству некоторых, напр., Denon’а, Эберса и других, саранча наносится в Египет и с востока. То же самое утверждает и Баумгартен, усматривающий в сравнительно малообычном для Египта появлении саранчи с востока проявление всемогущества Иеговы, простирающегося за пределы Египта, всемогущества вездесущего.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. 13 And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. 14 And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. 15 For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt. 16 Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you. 17 Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only. 18 And he went out from Pharaoh, and intreated the LORD. 19 And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. 20 But the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go.
Here is, I. The invasion of the land by the locusts--God's great army, Joel ii. 11. God bids Moses stretch out his hand (v. 12), to beckon them, as it wee (for they came at a call), and he stretched forth his rod, v. 13. Compare ch. ix. 22, 23. Moses ascribes it to the stretching out, not of his own hand, but the rod of God, the instituted sign of God's presence with him. The locusts obey the summons, and fly upon the wings of the wind, the east wind, and caterpillars without number, as we are told, Ps. cv. 34, 35. A formidable army of horse and foot might more easily have been resisted than this host of insects. Who then is able to stand before the great God?
II. The desolations they made in it (v. 15): They covered the face of the earth, and ate up the fruit of it. The earth God has given to the children of men; yet, when God pleases, he can disturb their possession and send locusts and caterpillars to force them out. Herbs grow for the service of man; yet, when God pleases, those contemptible insects shall not only be fellow-commoners with him, but shall plunder him, and eat the bread out of his mouth. Let our labour be, not for the habitation and meat which thus lie exposed, but for those which endure to eternal life, which cannot be thus invaded, nor thus corrupted.
III. Pharaoh's admission, hereupon, v. 16, 17. He had driven Moses and Aaron from him (v. 11), telling them (it is likely) he would have no more to do with them. But now he calls for them again in all haste, and makes court to them with as much respect as before he had dismissed them with disdain. Note, The day will come when those who set at nought their counsellors, and despise all their reproofs, will be glad to make an interest in them and engage them to intercede on their behalf. The foolish virgins court the wise to give them of their oil; and see Ps. cxli. 6. 1. Pharaoh confesses his fault: I have sinned against the Lord your God, and against you. He now sees his own folly in the slights and affronts he had put on God and his ambassadors, and seems at least, to repent of it. When God convinces men of sin, and humbles them for it, their contempt of God's ministers, and the word of the Lord in their mouths, will certainly come into the account, and lie heavily upon their consciences. Some think that when Pharaoh said, "The LORD your God," he did in effect say, "The LORD shall not be my God." Many treat with God as a potent enemy, whom they are willing not to be at war with, but care not for treating with him as their rightful prince, to whom they are willing to submit with loyal affection. True penitents lament sin as committed against God, even their own God, to whom they stand obliged. 2. He begs pardon, not of God, as penitents ought, but of Moses, which was more excusable in him, because, by a special commission, Moses was made a god to Pharaoh, and whosesoever sins he remitted they were forgiven; when he prays, Forgive this once, he, in effect, promises not to offend in like manner any more, yet seems loth to express that promise, nor does he say any thing particularly of letting the people go. Note, Counterfeit repentance commonly cheats men with general promises and is loth to covenant against particular sins. 3. He entreats Moses and Aaron to pray for him. There are those who, in distress, implore the help of other persons' prayers, but have no mind to pray for themselves, showing thereby that they have no true love to God, nor any delight in communion with him. Pharaoh desires their prayers that this death only might be taken away, not this sin: he deprecates the plague of locusts, not the plague of a hard heart, which yet was much the more dangerous.
IV. The removal of the judgment, upon the prayer of Moses, v. 18, 19. This was, 1. As great an instance of the power of God as the judgment itself. An east wind brought the locusts, and now a west wind carried them off. Note, Whatever point of the compass the wind is in, it is fulfilling God's word, and turns about by his counsel. The wind bloweth where it listeth, as it respects any control of ours; not so as it respects the control of God: he directeth it under the whole heaven. 2. It was as great a proof of the authority of Moses, and as firm a ratification of his commission and his interest in that God who both makes peace and creates evil, Isa. xlv. 7. Nay, hereby he not only commanded the respect, but recommended himself to the good affections of the Egyptians, inasmuch as, while the judgment came in obedience to his summons, the removal of it was in answer to his prayers. He never desired the woeful day, though he threatened it. His commission indeed ran against Egypt, but his intercession was for it, which was a good reason why they should love him, though they feared him. 3. It was also as strong an argument for their repentance as the judgment itself; for by this it appeared that God is ready to forgive, and swift to show mercy. If he turn away a particular judgment, as he did often from Pharaoh, or defer it, as in Ahab's case, upon the profession of repentance and the outward tokens of humiliation, what will he do if we be sincere, and how welcome will true penitents be to him! O that this goodness of God might lead us to repentance!
V. Pharaoh's return to his impious resolution again not to let the people go (v. 20), through the righteous hand of God upon him, hardening his heart, and confirming him in his obstinacy. Note, Those that have often baffled their convictions, and stood it out against them, forfeit the benefit of them, and are justly given up to those lusts of their own hearts which (how strong soever their convictions) prove too strong for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: Stretch: Exo 7:19
eat every: Exo 10:4, Exo 10:5
Carl Friedrich Keil and Franz Delitzsch
10:12
After His messengers had been thus scornfully treated, Jehovah directed Moses to bring the threatened plague upon the land. "Stretch out thy hand over the land of Egypt with locusts;" i.e., so that the locusts may come. עלה, to go up: the word used for a hostile invasion. The locusts are represented as an army, as in Joel 1:6. Locusts were not an unknown scourge in Egypt; and in the case before us they were brought, as usual, by the wind. The marvellous character of the phenomenon was, that when Moses stretched out his hand over Egypt with the staff, Jehovah caused an east wind to blow over the land, which blew a day and a night, and the next morning brought the locusts ("brought:" inasmuch as the swarms of locusts are really brought by the wind).
Ex 10:13-14
"An east wind: not νότος (lxx), the south wind, as Bochart supposed. Although the swarms of locusts are generally brought into Egypt from Libya or Ethiopia, and therefore by a south or south-west wind, they are sometimes brought by the east wind from Arabia, as Denon and others have observed (Hgstb. p. 120). The fact that the wind blew a day and a night before bringing the locusts, showed that they came from a great distance, and therefore proved to the Egyptians that the omnipotence of Jehovah reached far beyond the borders of Egypt, and ruled over every land. Another miraculous feature in this plague was its unparalleled extent, viz., over the whole of the land of Egypt, whereas ordinary swarms are confined to particular districts. In this respect the judgment had no equal either before or afterwards (Ex 10:14). The words, "Before them there were no such locusts as they, neither after them shall be such," must not be diluted into "a hyperbolical and proverbial saying, implying that there was no recollection of such noxious locusts," as it is by Rosenmller. This passage is not at variance with Joel 2:2, for the former relates to Egypt, the latter to the land of Israel; and Joel's description unquestionably refers to the account before us, the meaning being, that quite as terrible a judgment would fall upon Judah and Israel as had formerly been inflicted upon Egypt and the obdurate Pharaoh. In its dreadful character, this Egyptian plague is a type of the plagues which will precede the last judgment, and forms the groundwork for the description in Rev_ 9:3-10; just as Joel discerned in the plagues which burst upon Judah in his own day a presage of the day of the Lord (Joel 1:15; Joel 2:1), i.e., of the great day of judgment, which is advancing step by step in all the great judgments of history or rather of the conflict between the kingdom of God and the powers of this world, and will be finally accomplished in the last general judgment.
Ex 10:15
The darkening of the land, and the eating up of all the green plants by swarms of locusts, have been described by many eye-witnesses of such plagues. "Locustarum plerumque tanta conspicitur in Africa frequentia, ut volantes instar nebulae solis radios operiant" (Leo Afric). "Solemque obumbrant" (Pliny, h. n. ii. 29).
John Gill
10:12 And the Lord said unto Moses, stretch out thine hand over the land of Egypt,.... First one way, and then another, towards every quarter, and every part of the land, to signify that the following plague would come upon the whole land:
for the locusts, that they may come up upon the land of Egypt; the stretching out of his hand was to be the signal to them to come up and spread themselves over the land, which was brought about by the mighty power of God; for otherwise there was no such virtue in the hand or rod of Moses, to have produced so strange an event:
and eat every herb of the land, even all that the hail hath left; the wheat and the rye, or rice, the grass, herbs, and plants, it had beat down, but not utterly destroyed, as well as some boughs and branches of trees which were left unbroken by it.
10:1310:13: Եւ ամբա՛րձ Մովսէս զձեռն իւր յերկինս. եւ ա՛ծ Տէր հողմ հարաւոյ յերկիր զտիւն ամենայն՝ եւ զգիշերն ամենայն։ իբրեւ առաւօտ եղեւ, եւ հողմ հարաւոյ ա՛ռ զմարախն,
13 Մովսէսը ձեռքը մեկնեց դէպի երկինք, եւ Տէրը մի ամբողջ ցերեկ ու գիշեր հարաւային հողմ բարձրացրեց երկրի վրայ: Երբ առաւօտ եղաւ, հարաւային հողմն առաւ մորեխն
13 Մովսէս երկնցուց իր գաւազանը Եգիպտոսի երկրին վրայ ու Տէրը բոլոր այն օրը ու բոլոր գիշերը երկրի վրայ արեւելեան հով փչել տուաւ։ Առտուն՝ արեւելեան հովը մարախներ բերաւ։
Եւ ամբարձ Մովսէս [120]զձեռն իւր յերկինս``. եւ ած Տէր հողմ [121]հարաւոյ յերկիր զտիւն ամենայն եւ զգիշերն ամենայն. իբրեւ առաւօտ եղեւ, եւ հողմ [122]հարաւոյ առ զմարախն:

10:13: Եւ ամբա՛րձ Մովսէս զձեռն իւր յերկինս. եւ ա՛ծ Տէր հողմ հարաւոյ յերկիր զտիւն ամենայն՝ եւ զգիշերն ամենայն։ իբրեւ առաւօտ եղեւ, եւ հողմ հարաւոյ ա՛ռ զմարախն,
13 Մովսէսը ձեռքը մեկնեց դէպի երկինք, եւ Տէրը մի ամբողջ ցերեկ ու գիշեր հարաւային հողմ բարձրացրեց երկրի վրայ: Երբ առաւօտ եղաւ, հարաւային հողմն առաւ մորեխն
13 Մովսէս երկնցուց իր գաւազանը Եգիպտոսի երկրին վրայ ու Տէրը բոլոր այն օրը ու բոլոր գիշերը երկրի վրայ արեւելեան հով փչել տուաւ։ Առտուն՝ արեւելեան հովը մարախներ բերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: И простер Моисей жезл свой на землю Египетскую, и Господь навел на сию землю восточный ветер, [продолжавшийся] весь тот день и всю ночь. Настало утро, и восточный ветер нанес саранчу.
10:13 καὶ και and; even ἐπῆρεν επαιρω lift up; rear up Μωυσῆς μωσευς Mōseus; Mosefs τὴν ο the ῥάβδον ραβδος rod εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven καὶ και and; even κύριος κυριος lord; master ἐπήγαγεν επαγω instigate; bring on ἄνεμον ανεμος gale νότον νοτος south wind ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day ἐκείνην εκεινος that καὶ και and; even ὅλην ολος whole; wholly τὴν ο the νύκτα νυξ night τὸ ο the πρωὶ πρωι early ἐγενήθη γινομαι happen; become καὶ και and; even ὁ ο the ἄνεμος ανεμος gale ὁ ο the νότος νοτος south wind ἀνέλαβεν αναλαμβανω take up; take along τὴν ο the ἀκρίδα ακρις locust; grasshopper
10:13 וַ wa וְ and יֵּ֨ט yyˌēṭ נטה extend מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] מַטֵּהוּ֮ maṭṭēhˈû מַטֶּה staff עַל־ ʕal- עַל upon אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt וַֽ wˈa וְ and יהוָ֗ה [yhwˈāh] יְהוָה YHWH נִהַ֤ג nihˈaḡ נהג drive ר֥וּחַ rˌûₐḥ רוּחַ wind קָדִים֙ qāḏîm קָדִים east בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the לָּ֑יְלָה llˈāyᵊlā לַיְלָה night הַ ha הַ the בֹּ֣קֶר bbˈōqer בֹּקֶר morning הָיָ֔ה hāyˈā היה be וְ wᵊ וְ and ר֨וּחַ֙ rˈûₐḥ רוּחַ wind הַ ha הַ the קָּדִ֔ים qqāḏˈîm קָדִים east נָשָׂ֖א nāśˌā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַרְבֶּֽה׃ ʔarbˈeh אַרְבֶּה locust
10:13. extendit Moses virgam super terram Aegypti et Dominus induxit ventum urentem tota illa die ac nocte et mane facto ventus urens levavit lucustasAnd Moses stretched forth his rod upon the land of Egypt: and the Lord brought a burning wind all that day, and night; and when it was morning, the burning wind raised the locusts.
13. And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all the night; and when it was morning, the east wind brought the locusts.
10:13. And Moses extended his staff over the land of Egypt. And the Lord brought a burning wind all that day and night. And when morning came, the burning wind lifted up the locusts.
10:13. And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all [that] night; [and] when it was morning, the east wind brought the locusts.
And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all [that] night; [and] when it was morning, the east wind brought the locusts:

13: И простер Моисей жезл свой на землю Египетскую, и Господь навел на сию землю восточный ветер, [продолжавшийся] весь тот день и всю ночь. Настало утро, и восточный ветер нанес саранчу.
10:13
καὶ και and; even
ἐπῆρεν επαιρω lift up; rear up
Μωυσῆς μωσευς Mōseus; Mosefs
τὴν ο the
ῥάβδον ραβδος rod
εἰς εις into; for
τὸν ο the
οὐρανόν ουρανος sky; heaven
καὶ και and; even
κύριος κυριος lord; master
ἐπήγαγεν επαγω instigate; bring on
ἄνεμον ανεμος gale
νότον νοτος south wind
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
ἐκείνην εκεινος that
καὶ και and; even
ὅλην ολος whole; wholly
τὴν ο the
νύκτα νυξ night
τὸ ο the
πρωὶ πρωι early
ἐγενήθη γινομαι happen; become
καὶ και and; even
ο the
ἄνεμος ανεμος gale
ο the
νότος νοτος south wind
ἀνέλαβεν αναλαμβανω take up; take along
τὴν ο the
ἀκρίδα ακρις locust; grasshopper
10:13
וַ wa וְ and
יֵּ֨ט yyˌēṭ נטה extend
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
מַטֵּהוּ֮ maṭṭēhˈû מַטֶּה staff
עַל־ ʕal- עַל upon
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt
וַֽ wˈa וְ and
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
נִהַ֤ג nihˈaḡ נהג drive
ר֥וּחַ rˌûₐḥ רוּחַ wind
קָדִים֙ qāḏîm קָדִים east
בָּ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
לָּ֑יְלָה llˈāyᵊlā לַיְלָה night
הַ ha הַ the
בֹּ֣קֶר bbˈōqer בֹּקֶר morning
הָיָ֔ה hāyˈā היה be
וְ wᵊ וְ and
ר֨וּחַ֙ rˈûₐḥ רוּחַ wind
הַ ha הַ the
קָּדִ֔ים qqāḏˈîm קָדִים east
נָשָׂ֖א nāśˌā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אַרְבֶּֽה׃ ʔarbˈeh אַרְבֶּה locust
10:13. extendit Moses virgam super terram Aegypti et Dominus induxit ventum urentem tota illa die ac nocte et mane facto ventus urens levavit lucustas
And Moses stretched forth his rod upon the land of Egypt: and the Lord brought a burning wind all that day, and night; and when it was morning, the burning wind raised the locusts.
10:13. And Moses extended his staff over the land of Egypt. And the Lord brought a burning wind all that day and night. And when morning came, the burning wind lifted up the locusts.
10:13. And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all [that] night; [and] when it was morning, the east wind brought the locusts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:13: The Lord brought an east wind - As locusts abounded in those countries, and particularly in Ethiopia, and more especially at this time of the year, God had no need to create new swarms for this purpose; all that was requisite was to cause such a wind to blow as would bring those which already existed over the land of Egypt. The miracle in this business was the bringing the locusts at the appointed time, and causing the proper wind to blow for that purpose; and then taking them away after a similar manner.
Albert Barnes: Notes on the Bible - 1834
10:13: An east wind - See Exo 10:4. Moses is careful to record the natural and usual cause of the evil, portentous as it was both in extent and in connection with its denouncement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: east wind: Exo 14:21; Gen 41:6; Psa 78:26, Psa 107:25-28, Psa 148:8; Jon 1:4, Jon 4:8; Mat 8:27
John Gill
10:13 And Moses stretched forth his rod over the land of Egypt,.... His hand, with his rod in it:
and the Lord brought an east wind upon the land, all that day and all that night; all that day after he had been driven from Pharaoh, and after he had stretched out his hand with his rod in it over Egypt, which was the seventh of the month Abib, and all the night following. This Jehovah did, who holds the winds in his fist, and brings them out of his treasures, whose will they obey, and whose word they fulfil:
and when it was morning; the morrow was come, Ex 10:4 the eighth day of the month Abib:
the east wind brought the locusts; it was usual for these creatures to be taken up and carried with the wind, and brought into countries, as Pliny (g) and other writers attest. In the year 1527, a strong wind brought vast troops of locusts out of Turkey into Poland, which did much mischief; and in the year 1536 a wind from the Euxine Pontus brought such vast numbers of them into Podolia, as that for twenty miles round they devoured everything (h). The word here used commonly signifies the east wind, and so the Jewish writers unanimously interpret it; and if those locusts were brought from the Red sea, into which they were carried, it must be by an east wind, since the Red sea was east of Egypt; but the Septuagint version renders it the "south wind", and which is approved of by De Dieu on the place, and by Bochart (i); and the latter supposes these locusts were brought by a south wind out of Ethiopia, which lay to the south of Egypt, and where in the spring of the year, as it now was, were usually great numbers of locusts, and where were a people that lived upon them, as Diodorus Siculus (k) and Strabo (l) relate; who both say that at the vernal equinox, or in the spring, the west and southwest winds blowing strongly brought locusts into those parts; and the south wind being warm might contribute to the production, cherishing, and increasing of these creatures, and which are sometimes brought by a south wind. Dr. Shaw says (m), the locusts he saw in Barbary, An. 1724 and 1725, were much bigger than our common grasshoppers, and had brown spotted wings, with legs and bodies of a bright yellow; their first appearance was toward the latter end of March, the wind having been for some time from the south.
(g) Nat. Hist. l. 11. c. 29. (h) Frantzii Hist. Animal. Sacr. par. 5. c. 4. p. 794. (i) Hierozoic. par. 2. l. 1. c. 15. col. 101, 102, & l. 4. c. 3. col. 463. Vid. Jablonski de Terra Goshen, Dissertat. 5. sect. 5. (k) Bibliothec, l. 3. p. 162. (l) Geograph. l. 16. p. 531. (m) Travels, p. 187. Edit. 2.
John Wesley
10:13 The east - wind brought the locusts - From Arabia, where they are in great numbers: And God miraculously increased them.
Robert Jamieson, A. R. Fausset and David Brown
10:13 the Lord brought an east wind--The rod of Moses was again raised, and the locusts came. They are natives of the desert and are only brought by an east wind into Egypt, where they sometimes come in sun-obscuring clouds, destroying in a few days every green blade in the track they traverse. Man, with all his contrivances, can do nothing to protect himself from the overwhelming invasion. Egypt has often suffered from locusts. But the plague that followed the wave of the miraculous rod was altogether unexampled. Pharaoh, fearing irretrievable ruin to his country, sent in haste for Moses, and confessing his sin, implored the intercession of Moses, who entreated the Lord, and a "mighty strong west wind took away the locusts."
10:1410:14: եւ եհան յամենայն երկիրն Եգիպտացւոց. եւ դադարեցոյց ՚ի վերայ ամենայն սահմանացն Եգիպտացւոց։ Յառաջ քան զայն ո՛չ եղեւ այնպիսի մարախ. եւ յետ այնորիկ ո՛չ եղեւ այնպիսի։
14 ու ցրեց Եգիպտացիների ամբողջ երկրի վրայ, նրա սահմաններից ներս: Ո՛չ դրանից առաջ էր այդքան մորեխ եղել, եւ ո՛չ էլ դրանից յետոյ այդքան մորեխ եղաւ:
14 Մարախները Եգիպտոսի բոլոր սահմաններուն վրայ իջան։ Խիստ շատ էին. ասկէ առաջ այնքան մարախ տեսնուած չէր, ասկէ ետքն ալ պիտի չտեսնուի։
Եւ [123]եհան յամենայն երկիրն Եգիպտացւոց, եւ [124]դադարեցոյց ի վերայ ամենայն սահմանացն Եգիպտացւոց. յառաջ քան զայն ոչ եղեւ այնպիսի մարախ, եւ յետ այնորիկ ոչ [125]եղեւ այնպիսի:

10:14: եւ եհան յամենայն երկիրն Եգիպտացւոց. եւ դադարեցոյց ՚ի վերայ ամենայն սահմանացն Եգիպտացւոց։ Յառաջ քան զայն ո՛չ եղեւ այնպիսի մարախ. եւ յետ այնորիկ ո՛չ եղեւ այնպիսի։
14 ու ցրեց Եգիպտացիների ամբողջ երկրի վրայ, նրա սահմաններից ներս: Ո՛չ դրանից առաջ էր այդքան մորեխ եղել, եւ ո՛չ էլ դրանից յետոյ այդքան մորեխ եղաւ:
14 Մարախները Եգիպտոսի բոլոր սահմաններուն վրայ իջան։ Խիստ շատ էին. ասկէ առաջ այնքան մարախ տեսնուած չէր, ասկէ ետքն ալ պիտի չտեսնուի։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: И напала саранча на всю землю Египетскую и легла по всей стране Египетской в великом множестве: прежде не бывало такой саранчи, и после сего не будет такой;
10:14 καὶ και and; even ἀνήγαγεν αναγω lead up; head up αὐτὴν αυτος he; him ἐπὶ επι in; on πᾶσαν πας all; every γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even κατέπαυσεν καταπαυω rest ἐπὶ επι in; on πάντα πας all; every τὰ ο the ὅρια οριον frontier Αἰγύπτου αιγυπτος Aigyptos; Eyiptos πολλὴ πολυς much; many σφόδρα σφοδρα vehemently; tremendously προτέρα προτερος earlier αὐτῆς αυτος he; him οὐ ου not γέγονεν γινομαι happen; become τοιαύτη τοιουτος such; such as these ἀκρὶς ακρις locust; grasshopper καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he οὐκ ου not ἔσται ειμι be οὕτως ουτως so; this way
10:14 וַ wa וְ and יַּ֣עַל yyˈaʕal עלה ascend הָֽ hˈā הַ the אַרְבֶּ֗ה ʔarbˈeh אַרְבֶּה locust עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וַ wa וְ and יָּ֕נַח yyˈānaḥ נוח settle בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole גְּב֣וּל gᵊvˈûl גְּבוּל boundary מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt כָּבֵ֣ד kāvˈēḏ כָּבֵד heavy מְאֹ֔ד mᵊʔˈōḏ מְאֹד might לְ֠ lᵊ לְ to פָנָיו fānāʸw פָּנֶה face לֹא־ lō- לֹא not הָ֨יָה hˌāyā היה be כֵ֤ן ḵˈēn כֵּן thus אַרְבֶּה֙ ʔarbˌeh אַרְבֶּה locust כָּמֹ֔הוּ kāmˈōhû כְּמֹו like וְ wᵊ וְ and אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after לֹ֥א lˌō לֹא not יִֽהְיֶה־ yˈihyeh- היה be כֵּֽן׃ kˈēn כֵּן thus
10:14. quae ascenderunt super universam terram Aegypti et sederunt in cunctis finibus Aegyptiorum innumerabiles quales ante illud tempus non fuerant nec postea futurae suntAnd they came up over the whole land of Egypt; and rested in all the coasts of the Egyptians, innumerable, the like as had not been before that time, nor shall be hereafter.
14. And the locusts went up over all the land of Egypt, and rested in all the borders of Egypt; very grievous were they; before them there were no such locusts as they, neither after them shall be such.
10:14. And they ascended over the entire land of Egypt. And they settled into all the parts of the Egyptians: innumerable, such as had not been before that time, nor ever would be thereafter.
10:14. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous [were they]; before them there were no such locusts as they, neither after them shall be such.
And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous [were they]; before them there were no such locusts as they, neither after them shall be such:

14: И напала саранча на всю землю Египетскую и легла по всей стране Египетской в великом множестве: прежде не бывало такой саранчи, и после сего не будет такой;
10:14
καὶ και and; even
ἀνήγαγεν αναγω lead up; head up
αὐτὴν αυτος he; him
ἐπὶ επι in; on
πᾶσαν πας all; every
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
κατέπαυσεν καταπαυω rest
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
ὅρια οριον frontier
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
πολλὴ πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
προτέρα προτερος earlier
αὐτῆς αυτος he; him
οὐ ου not
γέγονεν γινομαι happen; become
τοιαύτη τοιουτος such; such as these
ἀκρὶς ακρις locust; grasshopper
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
οὐκ ου not
ἔσται ειμι be
οὕτως ουτως so; this way
10:14
וַ wa וְ and
יַּ֣עַל yyˈaʕal עלה ascend
הָֽ hˈā הַ the
אַרְבֶּ֗ה ʔarbˈeh אַרְבֶּה locust
עַ֚ל ˈʕal עַל upon
כָּל־ kol- כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וַ wa וְ and
יָּ֕נַח yyˈānaḥ נוח settle
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
כָּבֵ֣ד kāvˈēḏ כָּבֵד heavy
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
לְ֠ lᵊ לְ to
פָנָיו fānāʸw פָּנֶה face
לֹא־ lō- לֹא not
הָ֨יָה hˌāyā היה be
כֵ֤ן ḵˈēn כֵּן thus
אַרְבֶּה֙ ʔarbˌeh אַרְבֶּה locust
כָּמֹ֔הוּ kāmˈōhû כְּמֹו like
וְ wᵊ וְ and
אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after
לֹ֥א lˌō לֹא not
יִֽהְיֶה־ yˈihyeh- היה be
כֵּֽן׃ kˈēn כֵּן thus
10:14. quae ascenderunt super universam terram Aegypti et sederunt in cunctis finibus Aegyptiorum innumerabiles quales ante illud tempus non fuerant nec postea futurae sunt
And they came up over the whole land of Egypt; and rested in all the coasts of the Egyptians, innumerable, the like as had not been before that time, nor shall be hereafter.
10:14. And they ascended over the entire land of Egypt. And they settled into all the parts of the Egyptians: innumerable, such as had not been before that time, nor ever would be thereafter.
10:14. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous [were they]; before them there were no such locusts as they, neither after them shall be such.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Появление саранчи в громадном количестве вполне согласно с другими библейскими свидетельствами (Иep 46:23; Наум 3:15), а замечание о ее жадности и вызванной ее появлением темноте подтверждается Втор 28:38; Ис 33:4; Иоил. 2:2,10.
Adam Clarke: Commentary on the Bible - 1831
10:14: Before them there were no such locusts, etc. - They exceeded all that went before, or were since, in number, and in the devastations they produced. Probably both these things are intended in the passage. See Exo 10:15.
Albert Barnes: Notes on the Bible - 1834
10:14: Went up - At a distance the locusts appear hanging, as it were, like a heavy cloud over the land; as they approach they seem to rise, and they fill the atmosphere overhead upon their arrival.
Over all the land - Travelers mention a cloud of locusts extending over 500 miles, and so compact while on the wing that it completely hid the sun. This passage describes a swarm unprecedented in extent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: the locusts: Deu 28:42; Kg1 8:37; Psa 78:46, Psa 105:34, Psa 105:35; Rev 9:3-7
very grievous: Exo 10:5; Joe 1:2-4
before: Exo 10:6, Exo 11:6; Joe 2:2
John Gill
10:14 And the locusts went up over all the land of Egypt,.... Being raised up by the wind in the places where they were generated, they flew and spread themselves all over the land, being in a wonderful manner produced and multiplied by the power of God:
and rested in all the coasts of Egypt; in every part of it where the Egyptians dwelt, and where there were meadows, pastures, fields, gardens, orchards; here they lighted and fed, excepting the land of Goshen, where Israel dwelt, which must be thought to be exempted from this plague, as from the rest.
Very grievous were they; because of the mischief that they did, and because of their multitude, for they were innumerable, as the Vulgate Latin version renders it, and as it is, Ps 105:34,
there were no such locusts as they, neither after them shall be such; there were none before, and there would be none afterwards like them, which Moses knew by a spirit of prophecy. If this is to be understood of their size, they must be very large; in the year 1556, there were locusts at Milain that were a span long, and had six feet, and these like the feet of rats, and there was one four times bigger than the rest, which was taken and kept by a citizen, and would hiss like a serpent when it saw that no food was set before it (n); yea, Pliny (o) speaks of locusts in India three feet long; and what Moses here says is not contradicted in Joel 2:2 because his words may be understood of the Chaldean army, of which the locusts were an emblem; and besides, each may be restrained to the country in which they were, as that none ever before or since were seen in Egypt as these, though they might be in other countries; and so those in Joel's time were such as never before or since were seen in the land of Judea, though they might be in other places.
(n) Frantzii Hist. Animal. Sacr. par. 5. c. 4. p. 800. (o) Ut supra. (Nat. Hist. l. 11. c. 29.)
10:1510:15: Եւ ծածկեա՛ց զամենայն երեսս երկրին. եւ ապականեցա՛ւ երկիրն. եւ եկեր զամենայն բանջար երկրին. եւ զամենայն պտուղ ծառոց, ուր մնա՛ց ՚ի կարկտէ անտի. եւ ո՛չ մնաց կանաչ, ո՛չ ՚ի ծառս եւ ո՛չ յամենայն բանջար դաշտի յամենայն երկրին Եգիպտացւոց[577]։ [577] Այլք. Ծառոց, որ մնաց ՚ի կար՛՛.. յամենայն երկիրն Եգիպ՛՛։
15 Մորեխը ծածկեց ամբողջ երկիրը, եւ երկիրը[17] բուսականութիւնից զրկուեց: Մորեխը կերաւ երկրի այն ողջ բուսականութիւնն ու ծառերի պտուղները, որ փրկուել էին կարկտից: Եգիպտացիների ամբողջ երկրում կանաչ բան չմնաց ո՛չ ծառերի, ո՛չ էլ դաշտային տունկերի վրայ: [17] 17. Եբրայերէնում՝ երկիրը մթնեց:
15 Բոլոր երկրին երեսը ծածկեցին ու երկիրը մթնցաւ ու երկրին բոլոր խոտը եւ կարկուտէն մնացած ծառերուն բոլոր պտուղները կերան։ Եգիպտոսի բոլոր երկրին մէջ եղած ծառերուն վրայ եւ արտին խոտերուն վրայ բնաւ կանանչեղէն չմնաց։
Եւ ծածկեաց զամենայն երեսս երկրին, եւ [126]ապականեցաւ երկիրն``, եւ եկեր զամենայն բանջար երկրին եւ զամենայն պտուղ ծառոց որ մնաց ի կարկտէ անտի. եւ ոչ մնաց կանաչ, ոչ ի ծառս եւ ոչ յամենայն բանջար դաշտի յամենայն երկրին Եգիպտացւոց:

10:15: Եւ ծածկեա՛ց զամենայն երեսս երկրին. եւ ապականեցա՛ւ երկիրն. եւ եկեր զամենայն բանջար երկրին. եւ զամենայն պտուղ ծառոց, ուր մնա՛ց ՚ի կարկտէ անտի. եւ ո՛չ մնաց կանաչ, ո՛չ ՚ի ծառս եւ ո՛չ յամենայն բանջար դաշտի յամենայն երկրին Եգիպտացւոց[577]։
[577] Այլք. Ծառոց, որ մնաց ՚ի կար՛՛.. յամենայն երկիրն Եգիպ՛՛։
15 Մորեխը ծածկեց ամբողջ երկիրը, եւ երկիրը[17] բուսականութիւնից զրկուեց: Մորեխը կերաւ երկրի այն ողջ բուսականութիւնն ու ծառերի պտուղները, որ փրկուել էին կարկտից: Եգիպտացիների ամբողջ երկրում կանաչ բան չմնաց ո՛չ ծառերի, ո՛չ էլ դաշտային տունկերի վրայ:
[17] 17. Եբրայերէնում՝ երկիրը մթնեց:
15 Բոլոր երկրին երեսը ծածկեցին ու երկիրը մթնցաւ ու երկրին բոլոր խոտը եւ կարկուտէն մնացած ծառերուն բոլոր պտուղները կերան։ Եգիպտոսի բոլոր երկրին մէջ եղած ծառերուն վրայ եւ արտին խոտերուն վրայ բնաւ կանանչեղէն չմնաց։
zohrab-1805▾ eastern-1994▾ western am▾
10:1515: она покрыла лице всей земли, так что земли не было видно, и поела всю траву земную и все плоды древесные, уцелевшие от града, и не осталось никакой зелени ни на деревах, ни на траве полевой во всей земле Египетской.
10:15 καὶ και and; even ἐκάλυψεν καλυπτω cover τὴν ο the ὄψιν οψις sight; face τῆς ο the γῆς γη earth; land καὶ και and; even ἐφθάρη φθειρω corrupt ἡ ο the γῆ γη earth; land καὶ και and; even κατέφαγεν κατεσθιω consume; eat up πᾶσαν πας all; every βοτάνην βοτανη pasturage; pasture τῆς ο the γῆς γη earth; land καὶ και and; even πάντα πας all; every τὸν ο the καρπὸν καρπος.1 fruit τῶν ο the ξύλων ξυλον wood; timber ὃς ος who; what ὑπελείφθη υπολειπω leave below / behind ἀπὸ απο from; away τῆς ο the χαλάζης χαλαζα.1 hail οὐχ ου not ὑπελείφθη υπολειπω leave below / behind χλωρὸν χλωρος green οὐδὲν ουδεις no one; not one ἐν εν in τοῖς ο the ξύλοις ξυλον wood; timber καὶ και and; even ἐν εν in πάσῃ πας all; every βοτάνῃ βοτανη pasturage; pasture τοῦ ο the πεδίου πεδιον in πάσῃ πας all; every γῇ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
10:15 וַ wa וְ and יְכַ֞ס yᵊḵˈas כסה cover אֶת־ ʔeṯ- אֵת [object marker] עֵ֣ין ʕˈên עַיִן eye כָּל־ kol- כֹּל whole הָ hā הַ the אָרֶץ֮ ʔāreṣ אֶרֶץ earth וַ wa וְ and תֶּחְשַׁ֣ךְ tteḥšˈaḵ חשׁך be dark הָ hā הַ the אָרֶץ֒ ʔārˌeṣ אֶרֶץ earth וַ wa וְ and יֹּ֜אכַל yyˈōḵal אכל eat אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole פְּרִ֣י pᵊrˈî פְּרִי fruit הָ hā הַ the עֵ֔ץ ʕˈēṣ עֵץ tree אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֹותִ֖יר hôṯˌîr יתר remain הַ ha הַ the בָּרָ֑ד bbārˈāḏ בָּרָד hail וְ wᵊ וְ and לֹא־ lō- לֹא not נֹותַ֨ר nôṯˌar יתר remain כָּל־ kol- כֹּל whole יֶ֧רֶק yˈereq יֶרֶק greens בָּ bā בְּ in † הַ the עֵ֛ץ ʕˈēṣ עֵץ tree וּ û וְ and בְ vᵊ בְּ in עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
10:15. operueruntque universam superficiem terrae vastantes omnia devorata est igitur herba terrae et quicquid pomorum in arboribus fuit quae grando dimiserat nihilque omnino virens relictum est in lignis et in herbis terrae in cuncta AegyptoAnd they covered the whole face of the earth, wasting all things. And the grass of the earth was devoured, and what fruits soever were on the trees, which the hail had left; and there remained not any thing that was green on the trees, or in the herbs of the earth, in all Egypt.
15. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing, either tree or herb of the field, through all the land of Egypt.
10:15. And they covered the entire face of the land, laying waste to all things. And the plants of the land were devoured, along with whatever fruits were on the trees, which the hail had left behind. And nothing at all of the greenery remained on the trees or on the plants of the earth in all of Egypt.
10:15. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.
For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt:

15: она покрыла лице всей земли, так что земли не было видно, и поела всю траву земную и все плоды древесные, уцелевшие от града, и не осталось никакой зелени ни на деревах, ни на траве полевой во всей земле Египетской.
10:15
καὶ και and; even
ἐκάλυψεν καλυπτω cover
τὴν ο the
ὄψιν οψις sight; face
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐφθάρη φθειρω corrupt
ο the
γῆ γη earth; land
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
πᾶσαν πας all; every
βοτάνην βοτανη pasturage; pasture
τῆς ο the
γῆς γη earth; land
καὶ και and; even
πάντα πας all; every
τὸν ο the
καρπὸν καρπος.1 fruit
τῶν ο the
ξύλων ξυλον wood; timber
ὃς ος who; what
ὑπελείφθη υπολειπω leave below / behind
ἀπὸ απο from; away
τῆς ο the
χαλάζης χαλαζα.1 hail
οὐχ ου not
ὑπελείφθη υπολειπω leave below / behind
χλωρὸν χλωρος green
οὐδὲν ουδεις no one; not one
ἐν εν in
τοῖς ο the
ξύλοις ξυλον wood; timber
καὶ και and; even
ἐν εν in
πάσῃ πας all; every
βοτάνῃ βοτανη pasturage; pasture
τοῦ ο the
πεδίου πεδιον in
πάσῃ πας all; every
γῇ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
10:15
וַ wa וְ and
יְכַ֞ס yᵊḵˈas כסה cover
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֣ין ʕˈên עַיִן eye
כָּל־ kol- כֹּל whole
הָ הַ the
אָרֶץ֮ ʔāreṣ אֶרֶץ earth
וַ wa וְ and
תֶּחְשַׁ֣ךְ tteḥšˈaḵ חשׁך be dark
הָ הַ the
אָרֶץ֒ ʔārˌeṣ אֶרֶץ earth
וַ wa וְ and
יֹּ֜אכַל yyˈōḵal אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
פְּרִ֣י pᵊrˈî פְּרִי fruit
הָ הַ the
עֵ֔ץ ʕˈēṣ עֵץ tree
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֹותִ֖יר hôṯˌîr יתר remain
הַ ha הַ the
בָּרָ֑ד bbārˈāḏ בָּרָד hail
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נֹותַ֨ר nôṯˌar יתר remain
כָּל־ kol- כֹּל whole
יֶ֧רֶק yˈereq יֶרֶק greens
בָּ בְּ in
הַ the
עֵ֛ץ ʕˈēṣ עֵץ tree
וּ û וְ and
בְ vᵊ בְּ in
עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
10:15. operueruntque universam superficiem terrae vastantes omnia devorata est igitur herba terrae et quicquid pomorum in arboribus fuit quae grando dimiserat nihilque omnino virens relictum est in lignis et in herbis terrae in cuncta Aegypto
And they covered the whole face of the earth, wasting all things. And the grass of the earth was devoured, and what fruits soever were on the trees, which the hail had left; and there remained not any thing that was green on the trees, or in the herbs of the earth, in all Egypt.
10:15. And they covered the entire face of the land, laying waste to all things. And the plants of the land were devoured, along with whatever fruits were on the trees, which the hail had left behind. And nothing at all of the greenery remained on the trees or on the plants of the earth in all of Egypt.
10:15. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:15: There remained not any green thing - See Clarke's note on Exo 10:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: For they: Exo 10:5; Joe 1:6, Joe 1:7, Joe 2:1-11, Joe 2:25
did eat: Psa 78:46, Psa 105:35
John Gill
10:15 For they covered the face of the whole earth,.... Of the whole land of Egypt; and this seems to be the instance in which these locusts differed from all others, that had been or would be, even in their numbers; for though there might have been before, and have been since, such vast numbers of them together as to darken the air and the sun, and by lighting first on one spot, and then on another, have destroyed whole countries; yet never was such an instance known as this, as that they should come in so large a body, and at once to light, and spread, and settle themselves over the whole country. Leo Africanus (p) indeed speaks of a swarm of locusts, which he himself saw at Tagtessa in Africa, A. D. 1510, which covered the whole surface of the ground; but then that was but in one place, but this was a whole country. It is in the original, "they covered the eye of the whole earth"; of which See Gill on Ex 10:5.
so that the land was darkened; the proper colour of the earth, and the green grass on it, could not be seen for them, they lay so thick upon it; and being perhaps of a brown colour, as they often are, the land seemed dark with them:
and they did eat every herb of the land, and all the fruit of the trees, which the hail had left; for though every herb of the field is said to be smitten, and every tree of the field to be broke with it, Ex 9:25, yet this, as has been observed, is to be understood either hyperbolically, or of the greater part thereof, but not of the whole:
and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt; the like is said to befall the province of Carpitania, in the nineth year of Childibert, king of France; which was so wasted by locusts, that not a tree, nor a vineyard, nor a forest, nor any sort of fruit, nor any other green thing remained (q). So Dr. Shaw (r) says of the locusts he saw as above related, that they let nothing escape them, eating up everything that was green and juicy, not only the lesser kinds of vegetables, but the vine likewise, the fig tree, the pomegranate, the palm, and the apple tree, even all the trees of the field. But then such devastations are usually made gradually, by these creatures moving from place to place, whereas this destruction in Egypt was done in one day. Indeed we are told in history, that in one country one hundred and forty acres of land were destroyed in one day (s); but what is this to all the land of Egypt? with this plague may be compared that of the locusts upon the sounding of the fifth trumpet, Rev_ 9:1.
(p) Descriptio Africae, l. 2. p. 117. (q) Frantzii Hist. Animal. Sacr. par. 5. c. 4. p. 802. (r) Ut supra. (Travels, p. 187. Edit. 2.) (s) Frantz. ib. p. 800.
John Wesley
10:15 They covered the face of the earth, and eat up the fruit of it - The earth God has given to the children of men; yet when God pleaseth he can disturb his possession even by locusts or caterpillars. Herb grows for the service of man; yet, when God pleaseth, those contemptible insect's shall not only be fellow - commoners with him, but shall eat the bread out of his mouth.
10:1610:16: Եւ փութացա՛ւ փարաւոն կոչել զՄովսէս եւ զԱհարոն, եւ ասէ. Մեղա՛յ առաջի Տեառն Աստուծոյ ձերոյ եւ ձեզ։
16 Փարաւոնն շտապ կանչեց Մովսէսին ու Ահարոնին եւ ասաց. «Ես մեղք գործեցի ձեր տէր Աստծու եւ ձեր դէմ:
16 Ուստի Փարաւոն շուտով կանչեց Մովսէսն ու Ահարոնը եւ ըսաւ անոնց. «Ձեր Տէր Աստուծոյն ու ձեզի դէմ մեղանչեցի։
Եւ փութացաւ փարաւոն կոչել զՄովսէս եւ զԱհարոն, եւ ասէ. Մեղայ առաջի Տեառն Աստուծոյ ձերոյ եւ ձեզ:

10:16: Եւ փութացա՛ւ փարաւոն կոչել զՄովսէս եւ զԱհարոն, եւ ասէ. Մեղա՛յ առաջի Տեառն Աստուծոյ ձերոյ եւ ձեզ։
16 Փարաւոնն շտապ կանչեց Մովսէսին ու Ահարոնին եւ ասաց. «Ես մեղք գործեցի ձեր տէր Աստծու եւ ձեր դէմ:
16 Ուստի Փարաւոն շուտով կանչեց Մովսէսն ու Ահարոնը եւ ըսաւ անոնց. «Ձեր Տէր Աստուծոյն ու ձեզի դէմ մեղանչեցի։
zohrab-1805▾ eastern-1994▾ western am▾
10:1616: Фараон поспешно призвал Моисея и Аарона и сказал: согрешил я пред Господом, Богом вашим, и пред вами;
10:16 κατέσπευδεν κατασπευδω though; while Φαραω φαραω Pharaō; Farao καλέσαι καλεω call; invite Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron λέγων λεγω tell; declare ἡμάρτηκα αμαρτανω sin ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ὑμῶν υμων your καὶ και and; even εἰς εις into; for ὑμᾶς υμας you
10:16 וַ wa וְ and יְמַהֵ֣ר yᵊmahˈēr מהר hasten פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh לִ li לְ to קְרֹ֖א qᵊrˌō קרא call לְ lᵊ לְ to מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses וּֽ ˈû וְ and לְ lᵊ לְ to אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say חָטָ֛אתִי ḥāṭˈāṯî חטא miss לַ la לְ to יהוָ֥ה [yhwˌāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֖ם ʔᵉlˈōhêḵˌem אֱלֹהִים god(s) וְ wᵊ וְ and לָכֶֽם׃ lāḵˈem לְ to
10:16. quam ob rem festinus Pharao vocavit Mosen et Aaron et dixit eis peccavi in Dominum Deum vestrum et in vosWherefore Pharao in haste called Moses and Aaron, and said to them: I have sinned against the Lord your God, and against you.
16. Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.
10:16. For this reason, Pharaoh hurriedly called Moses and Aaron, and he said to them: “I have sinned against the Lord your God, and against you.
10:16. Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.
Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you:

16: Фараон поспешно призвал Моисея и Аарона и сказал: согрешил я пред Господом, Богом вашим, и пред вами;
10:16
κατέσπευδεν κατασπευδω though; while
Φαραω φαραω Pharaō; Farao
καλέσαι καλεω call; invite
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
λέγων λεγω tell; declare
ἡμάρτηκα αμαρτανω sin
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ὑμῶν υμων your
καὶ και and; even
εἰς εις into; for
ὑμᾶς υμας you
10:16
וַ wa וְ and
יְמַהֵ֣ר yᵊmahˈēr מהר hasten
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
לִ li לְ to
קְרֹ֖א qᵊrˌō קרא call
לְ lᵊ לְ to
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
וּֽ ˈû וְ and
לְ lᵊ לְ to
אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
חָטָ֛אתִי ḥāṭˈāṯî חטא miss
לַ la לְ to
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
אֱלֹֽהֵיכֶ֖ם ʔᵉlˈōhêḵˌem אֱלֹהִים god(s)
וְ wᵊ וְ and
לָכֶֽם׃ lāḵˈem לְ to
10:16. quam ob rem festinus Pharao vocavit Mosen et Aaron et dixit eis peccavi in Dominum Deum vestrum et in vos
Wherefore Pharao in haste called Moses and Aaron, and said to them: I have sinned against the Lord your God, and against you.
10:16. For this reason, Pharaoh hurriedly called Moses and Aaron, and he said to them: “I have sinned against the Lord your God, and against you.
10:16. Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: В просьбе фараона помолиться сказывается как сознание личного бессилия, так и бессилия своих богов, оказавшихся не в состоянии защитить от саранчи оберегаемые ими, по воззрению египтян, сады и поля.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: called for: Heb. hastened to call
I have: Exo 9:27; Num 21:7, Num 22:34; Sa1 15:24, Sa1 15:30, Sa1 26:21; Sa2 19:20; Job 34:31, Job 34:32; Pro 28:13; Mat 27:4
Carl Friedrich Keil and Franz Delitzsch
10:16
This plague, which even Pliny calls Deorum irae pestis, so terrified Pharaoh, that he sent for Moses and Aaron in haste, confessed his sin against Jehovah and them, and entreated them but this once more to procure, through their intercession with Jehovah their God, the forgiveness of his sin and the removal of "this death." He called the locusts death, as bringing death and destruction, and ruining the country. Mors etiam agrorum est et herbarum atque arborum, as Bochart observes with references to Gen 47:19; Job 14:8; Ps 78:46.
Geneva 1599
10:16 Then Pharaoh called for (f) Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.
(f) The wicked in their misery seek God's ministers for help, even though they hate and detest them.
John Gill
10:16 Then Pharaoh called for Moses and Aaron in haste,.... Or, "hastened to call them" (t); sent messengers in all haste to fetch them, and desire them to come as soon as possible to him. Thus he who a few hours ago drove them from his presence, in a hurry, sends for them to come to him with all speed, which the present circumstances he was in required:
and he said to Moses and Aaron: when they were brought into his presence:
I have sinned against the Lord your God, and against you; against the Lord by disobeying his command, in refusing to let Israel go, when he had so often required it of him; and against Moses and Aaron his ambassadors, whom he had treated with contempt, and had drove them from his presence with disgrace; and against the people of Israel, whom they personated, by retaining them, and using them so ill as he had. This confession did not arise from a true sense of sin, as committed against God, nor indeed does he in it own Jehovah to be his God, only the God of Moses and Aaron, or of the Israelites; but from the fright he was in, and fear of punishment continued upon him, to the utter ruin of him and his people.
(t) "et festinavit ad vocandum", Montanus; "festinavit accersere", Junius & Tremellius, Piscator.
10:1710:17: Արդ՝ ներեցէ՛ք այսմ եւս յանցանաց իմոց. եւ աղաչեցէ՛ք առ Տէր Աստուած ձեր, եւ փարատեսցէ՛ յինէն զմարախս զայս։
17 Արդ, ներեցէ՛ք իմ այս յանցանքը եւս եւ աղաչեցէ՛ք ձեր տէր Աստծուն, որ ինձ ազատի այս մորեխներից»:
17 Հիմա շնորհք ըրէք, միայն այս անգամ ներեցէ՛ք յանցանքս ու ձեր Տէր Աստուծոյն աղաչեցէ՛ք, որ իմ վրայէս միայն այս հարուածը վերցնէ»։
Արդ ներեցէք այսմ եւս յանցանաց իմոց, եւ աղաչեցէք առ Տէր Աստուած ձեր, եւ [127]փարատեսցէ յինէն զմարախս`` զայս:

10:17: Արդ՝ ներեցէ՛ք այսմ եւս յանցանաց իմոց. եւ աղաչեցէ՛ք առ Տէր Աստուած ձեր, եւ փարատեսցէ՛ յինէն զմարախս զայս։
17 Արդ, ներեցէ՛ք իմ այս յանցանքը եւս եւ աղաչեցէ՛ք ձեր տէր Աստծուն, որ ինձ ազատի այս մորեխներից»:
17 Հիմա շնորհք ըրէք, միայն այս անգամ ներեցէ՛ք յանցանքս ու ձեր Տէր Աստուծոյն աղաչեցէ՛ք, որ իմ վրայէս միայն այս հարուածը վերցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1717: теперь простите грех мой еще раз и помолитесь Господу Богу вашему, чтобы Он только отвратил от меня сию смерть.
10:17 προσδέξασθε προσδεχομαι welcome; wait for οὖν ουν then μου μου of me; mine τὴν ο the ἁμαρτίαν αμαρτια sin; fault ἔτι ετι yet; still νῦν νυν now; present καὶ και and; even προσεύξασθε προσευχομαι pray πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεὸν θεος God ὑμῶν υμων your καὶ και and; even περιελέτω περιαιρεω disconnect; remove ἀπ᾿ απο from; away ἐμοῦ εμου my τὸν ο the θάνατον θανατος death τοῦτον ουτος this; he
10:17 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now שָׂ֣א śˈā נשׂא lift נָ֤א nˈā נָא yeah חַטָּאתִי֙ ḥaṭṭāṯˌî חַטָּאת sin אַ֣ךְ ʔˈaḵ אַךְ only הַ ha הַ the פַּ֔עַם ppˈaʕam פַּעַם foot וְ wᵊ וְ and הַעְתִּ֖ירוּ haʕtˌîrû עתר entreat לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֱלֹהֵיכֶ֑ם ʔᵉlōhêḵˈem אֱלֹהִים god(s) וְ wᵊ וְ and יָסֵר֙ yāsˌēr סור turn aside מֵֽ mˈē מִן from עָלַ֔י ʕālˈay עַל upon רַ֖ק rˌaq רַק only אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּ֥וֶת mmˌāweṯ מָוֶת death הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
10:17. sed nunc dimittite peccatum mihi etiam hac vice et rogate Dominum Deum vestrum ut auferat a me mortem istamBut now forgive me my sin this time also, and pray to the Lord your God, that he take away from me this death.
17. Now therefore forgive, I pray thee, my sin only this once, and entreat the LORD your God, that he may take away from me this death only.
10:17. But now, release me from my sin even this time, and petition the Lord your God, so that he may take this death away from me.”
10:17. Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only.
Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only:

17: теперь простите грех мой еще раз и помолитесь Господу Богу вашему, чтобы Он только отвратил от меня сию смерть.
10:17
προσδέξασθε προσδεχομαι welcome; wait for
οὖν ουν then
μου μου of me; mine
τὴν ο the
ἁμαρτίαν αμαρτια sin; fault
ἔτι ετι yet; still
νῦν νυν now; present
καὶ και and; even
προσεύξασθε προσευχομαι pray
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
ὑμῶν υμων your
καὶ και and; even
περιελέτω περιαιρεω disconnect; remove
ἀπ᾿ απο from; away
ἐμοῦ εμου my
τὸν ο the
θάνατον θανατος death
τοῦτον ουτος this; he
10:17
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
שָׂ֣א śˈā נשׂא lift
נָ֤א nˈā נָא yeah
חַטָּאתִי֙ ḥaṭṭāṯˌî חַטָּאת sin
אַ֣ךְ ʔˈaḵ אַךְ only
הַ ha הַ the
פַּ֔עַם ppˈaʕam פַּעַם foot
וְ wᵊ וְ and
הַעְתִּ֖ירוּ haʕtˌîrû עתר entreat
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֵיכֶ֑ם ʔᵉlōhêḵˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
יָסֵר֙ yāsˌēr סור turn aside
מֵֽ mˈē מִן from
עָלַ֔י ʕālˈay עַל upon
רַ֖ק rˌaq רַק only
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּ֥וֶת mmˌāweṯ מָוֶת death
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
10:17. sed nunc dimittite peccatum mihi etiam hac vice et rogate Dominum Deum vestrum ut auferat a me mortem istam
But now forgive me my sin this time also, and pray to the Lord your God, that he take away from me this death.
10:17. But now, release me from my sin even this time, and petition the Lord your God, so that he may take this death away from me.”
10:17. Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only.
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Adam Clarke: Commentary on the Bible - 1831
10:17: Forgive, I pray thee, my sin only this once - What a strange case! And what a series of softening and hardening, of sinning and repenting! Had he not now another opportunity of returning to God? But the love of gain, and the gratification of his own self-will and obstinacy, finally prevailed.
Albert Barnes: Notes on the Bible - 1834
10:17: This death only - Pliny calls locusts a pestilence brought on by divine wrath. Pharaoh now recognizes the justice of his servants' apprehensions, Exo 10:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: forgive: Sa1 15:25
and entreat: Exo 8:8, Exo 9:28; Kg1 13:6; Isa 26:16; Rom 15:30; Act 8:24
this death: Kg2 4:40; Co2 1:10
John Gill
10:17 Now therefore forgive, I pray thee, my sin, only this once,.... Pretending that he would never offend any more, and if he did, he did not desire it should be forgiven him, but that due punishment should be inflicted on him. These words are directed to Moses, he being the principal person that came to him with a commission from the Lord, and who was made a god to Pharaoh; and therefore he does not ask forgiveness of the Lord, but of Moses:
and entreat the Lord your God, that he may take away from me this death only; this deadly plague of the locusts, which devouring all the fruits of the earth, must in course produce a famine, and that the death of men. Moreover, the author of the book of Wisdom says, that the bites of the locusts killed men,"For them the bitings of grasshoppers and flies killed, neither was there found any remedy for their life: for they were worthy to be punished by such.'' (Wisdom 16:9)Pharaoh was sensible that this plague came from God, and that he only could remove it; and therefore begs the prayers of Moses and Aaron to him for the removal of it, and suggests that he would never desire such another favour; but that if he offended again, and another plague was inflicted on him, he could not desire it to be taken away; by which he would be understood, that he determined to offend no more, or give them any occasion for any other judgment to come upon him, was he once clear of this.
John Wesley
10:17 Pharaoh desires their prayers that this death only might be taken away, not this sin: he deprecates the plague of locusts, not the plague of a hard heart.
10:1810:18: Եւ ել Մովսէս ՚ի փարաւոնէ. եւ եկաց յաղօթս առ Աստուած։
18 Մովսէսը գնաց փարաւոնի մօտից եւ աղօթեց Աստծուն:
18 Անոնք Փարաւոնին քովէն դուրս ելան ու Տէրոջը աղաչեցին։
Եւ ել Մովսէս ի փարաւոնէ, եւ եկաց յաղօթս առ [128]Աստուած:

10:18: Եւ ել Մովսէս ՚ի փարաւոնէ. եւ եկաց յաղօթս առ Աստուած։
18 Մովսէսը գնաց փարաւոնի մօտից եւ աղօթեց Աստծուն:
18 Անոնք Փարաւոնին քովէն դուրս ելան ու Տէրոջը աղաչեցին։
zohrab-1805▾ eastern-1994▾ western am▾
10:1818: [Моисей] вышел от фараона и помолился Господу.
10:18 ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs ἀπὸ απο from; away Φαραω φαραω Pharaō; Farao καὶ και and; even ηὔξατο ευχομαι wish; make πρὸς προς to; toward τὸν ο the θεόν θεος God
10:18 וַ wa וְ and יֵּצֵ֖א yyēṣˌē יצא go out מֵ mē מִן from עִ֣ם ʕˈim עִם with פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh וַ wa וְ and יֶּעְתַּ֖ר yyeʕtˌar עתר entreat אֶל־ ʔel- אֶל to יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:18. egressusque est de conspectu Pharaonis et oravit DominumAnd Moses going forth from the presence of Pharao, prayed to the Lord:
18. And he went out from Pharaoh, and entreated the LORD.
10:18. And Moses, departing from the sight of Pharaoh, prayed to the Lord.
10:18. And he went out from Pharaoh, and intreated the LORD.
And he went out from Pharaoh, and intreated the LORD:

18: [Моисей] вышел от фараона и помолился Господу.
10:18
ἐξῆλθεν εξερχομαι come out; go out
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
ἀπὸ απο from; away
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ηὔξατο ευχομαι wish; make
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
10:18
וַ wa וְ and
יֵּצֵ֖א yyēṣˌē יצא go out
מֵ מִן from
עִ֣ם ʕˈim עִם with
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
יֶּעְתַּ֖ר yyeʕtˌar עתר entreat
אֶל־ ʔel- אֶל to
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:18. egressusque est de conspectu Pharaonis et oravit Dominum
And Moses going forth from the presence of Pharao, prayed to the Lord:
10:18. And Moses, departing from the sight of Pharaoh, prayed to the Lord.
10:18. And he went out from Pharaoh, and intreated the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20: С минованием бедствия исчезает в душе фараона чувство смирения, сознание своей виновности (17).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: went: Exo 8:30
and entreated: Exo 8:9, Exo 8:28, Exo 8:29; Mat 5:44; Luk 6:28
Carl Friedrich Keil and Franz Delitzsch
10:18
To show the hardened king the greatness of the divine long-suffering, Moses prayed to the Lord, and the Lord cast the locusts into the Red Sea by a strong west wind. The expression "Jehovah turned a very strong west wind" is a concise form, for "Jehovah turned the wind into a very strong west wind." The fact that locusts do perish in the sea is attested by many authorities. Gregatim sublatae vento in maria aut stagna decidunt (Pliny); many others are given by Bochart and Volney. ויּתקעהוּ: He thrust them, i.e., drove them with irresistible force, into the Red Sea. The Red Sea is called סוּף ים, according to the ordinary supposition, on account of the quantity of sea-weed which floats upon the water and lies upon the shore; but Knobel traces the name to a town which formerly stood at the head of the gulf, and derived its name from the weed, and supports his opinion by the omission of the article before Suph, though without being able to prove that any such town really existed in the earlier times of the Pharaohs.
John Gill
10:18 And he went out from Pharaoh,.... Without the city, as he had been wont to do: and entreated the Lord; prayed to him that he would remove the plague of the locusts from the land.
10:1910:19: Եւ դարձոյց Տէր հողմ սաստիկ ՚ի ծովէ, եւ ա՛ռ զմարախն եւ ամաց ՚ի ծովն Կարմիր. եւ ո՛չ մնաց մարախ յամենայն երկիրն Եգիպտացւոց[578]։ [578] Ոմանք. Եւ ամայաց ՚ի ծովն Կար՛՛։
19 Աստուած ծովի[18] կողմից սաստիկ հողմ բարձրացրեց, հողմն առաւ մորեխն ու լցրեց Կարմիր ծովը: Եգիպտացիների ամբողջ երկրում մորեխ չմնաց: [18] 18. Եբրայերէնում՝ արեւմուտքի:
19 Տէրը խիստ սաստիկ արեւմտեան հով մը ղրկեց, որ մարախները վերցուց ու Կարմիր ծովը քշեց զանոնք։ Եգիպտոսի բոլոր սահմաններուն մէջ մէկ մարախ չմնաց
Եւ դարձոյց Տէր հողմ սաստիկ [129]ի ծովէ, եւ առ զմարախն եւ ամաց ի ծովն Կարմիր. եւ ոչ մնաց մարախ յամենայն երկրին Եգիպտացւոց:

10:19: Եւ դարձոյց Տէր հողմ սաստիկ ՚ի ծովէ, եւ ա՛ռ զմարախն եւ ամաց ՚ի ծովն Կարմիր. եւ ո՛չ մնաց մարախ յամենայն երկիրն Եգիպտացւոց[578]։
[578] Ոմանք. Եւ ամայաց ՚ի ծովն Կար՛՛։
19 Աստուած ծովի[18] կողմից սաստիկ հողմ բարձրացրեց, հողմն առաւ մորեխն ու լցրեց Կարմիր ծովը: Եգիպտացիների ամբողջ երկրում մորեխ չմնաց:
[18] 18. Եբրայերէնում՝ արեւմուտքի:
19 Տէրը խիստ սաստիկ արեւմտեան հով մը ղրկեց, որ մարախները վերցուց ու Կարմիր ծովը քշեց զանոնք։ Եգիպտոսի բոլոր սահմաններուն մէջ մէկ մարախ չմնաց
zohrab-1805▾ eastern-1994▾ western am▾
10:1919: И воздвигнул Господь с противной стороны западный весьма сильный ветер, и он понес саранчу и бросил ее в Чермное море: не осталось ни одной саранчи во всей стране Египетской.
10:19 καὶ και and; even μετέβαλεν μεταβαλλω reverse κύριος κυριος lord; master ἄνεμον ανεμος gale ἀπὸ απο from; away θαλάσσης θαλασσα sea σφοδρόν σφοδρος and; even ἀνέλαβεν αναλαμβανω take up; take along τὴν ο the ἀκρίδα ακρις locust; grasshopper καὶ και and; even ἐνέβαλεν εμβαλλω inject; cast in αὐτὴν αυτος he; him εἰς εις into; for τὴν ο the ἐρυθρὰν ερυθρος red θάλασσαν θαλασσα sea καὶ και and; even οὐχ ου not ὑπελείφθη υπολειπω leave below / behind ἀκρὶς ακρις locust; grasshopper μία εις.1 one; unit ἐν εν in πάσῃ πας all; every γῇ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
10:19 וַ wa וְ and יַּהֲפֹ֨ךְ yyahᵃfˌōḵ הפך turn יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH רֽוּחַ־ rˈûₐḥ- רוּחַ wind יָם֙ yˌom יָם sea חָזָ֣ק ḥāzˈāq חָזָק strong מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and יִּשָּׂא֙ yyiśśˌā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אַרְבֶּ֔ה ʔarbˈeh אַרְבֶּה locust וַ wa וְ and יִּתְקָעֵ֖הוּ yyiṯqāʕˌēhû תקע blow יָ֣מָּה yˈommā יָם sea סּ֑וּף ssˈûf סוּף rush לֹ֤א lˈō לֹא not נִשְׁאַר֙ nišʔˌar שׁאר remain אַרְבֶּ֣ה ʔarbˈeh אַרְבֶּה locust אֶחָ֔ד ʔeḥˈāḏ אֶחָד one בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole גְּב֥וּל gᵊvˌûl גְּבוּל boundary מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
10:19. qui flare fecit ventum ab occidente vehementissimum et arreptam lucustam proiecit in mare Rubrum non remansit ne una quidem in cunctis finibus AegyptiAnd he made a very strong wind to blow from the west, and it took the locusts and cast them into the Red Sea: there remained not so much as one in all the coasts of Egypt.
19. And the LORD turned an exceeding strong west wind, which took up the locusts, and drove them into the Red Sea; there remained not one locust in all the border of Egypt.
10:19. And he caused a very strong wind to blow from the west, and, seizing the locusts, it cast them into the Red Sea. There remained not so much as one in all the parts of Egypt.
10:19. And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt.
And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt:

19: И воздвигнул Господь с противной стороны западный весьма сильный ветер, и он понес саранчу и бросил ее в Чермное море: не осталось ни одной саранчи во всей стране Египетской.
10:19
καὶ και and; even
μετέβαλεν μεταβαλλω reverse
κύριος κυριος lord; master
ἄνεμον ανεμος gale
ἀπὸ απο from; away
θαλάσσης θαλασσα sea
σφοδρόν σφοδρος and; even
ἀνέλαβεν αναλαμβανω take up; take along
τὴν ο the
ἀκρίδα ακρις locust; grasshopper
καὶ και and; even
ἐνέβαλεν εμβαλλω inject; cast in
αὐτὴν αυτος he; him
εἰς εις into; for
τὴν ο the
ἐρυθρὰν ερυθρος red
θάλασσαν θαλασσα sea
καὶ και and; even
οὐχ ου not
ὑπελείφθη υπολειπω leave below / behind
ἀκρὶς ακρις locust; grasshopper
μία εις.1 one; unit
ἐν εν in
πάσῃ πας all; every
γῇ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
10:19
וַ wa וְ and
יַּהֲפֹ֨ךְ yyahᵃfˌōḵ הפך turn
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
יָם֙ yˌom יָם sea
חָזָ֣ק ḥāzˈāq חָזָק strong
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
יִּשָּׂא֙ yyiśśˌā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אַרְבֶּ֔ה ʔarbˈeh אַרְבֶּה locust
וַ wa וְ and
יִּתְקָעֵ֖הוּ yyiṯqāʕˌēhû תקע blow
יָ֣מָּה yˈommā יָם sea
סּ֑וּף ssˈûf סוּף rush
לֹ֤א lˈō לֹא not
נִשְׁאַר֙ nišʔˌar שׁאר remain
אַרְבֶּ֣ה ʔarbˈeh אַרְבֶּה locust
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
גְּב֥וּל gᵊvˌûl גְּבוּל boundary
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
10:19. qui flare fecit ventum ab occidente vehementissimum et arreptam lucustam proiecit in mare Rubrum non remansit ne una quidem in cunctis finibus Aegypti
And he made a very strong wind to blow from the west, and it took the locusts and cast them into the Red Sea: there remained not so much as one in all the coasts of Egypt.
10:19. And he caused a very strong wind to blow from the west, and, seizing the locusts, it cast them into the Red Sea. There remained not so much as one in all the parts of Egypt.
10:19. And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt.
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Adam Clarke: Commentary on the Bible - 1831
10:19: A mighty strong west wind - רוח ים ruach yam, literally the wind of the sea; the wind that blew from the Mediterranean Sea, which lay north-west of Egypt, which had the Red Sea on the east. Here again God works by natural means; he brought the locusts by the east wind, and took them away by the west or north-west wind, which carried them to the Red Sea where they were drowned.
The Red Sea - ים סוף yam suph, the weedy sea; so called, as some suppose, from the great quantity of alga or sea-weed which grows in it and about its shores. But Mr. Bruce, who has sailed the whole extent of it, declares that he never saw in it a weed of any kind; and supposes it has its name suph from the vast quantity of coral which grows in it, as trees and plants do on land. "One of these," he observes, "from a root nearly central, threw out ramifications in a nearly circular form measuring twenty-six feet diameter every way." - Travels, vol. ii., p. 138. In the Septuagint it is called θαλασσα ερυθρα, the Red Sea, from which version we have borrowed the name; and Mr. Bruce supposes that it had this name from Edom or Esau, whose territories extended to its coasts; for it is well known that the word אדם Edom in Hebrew signifies red or ruddy. The Red Sea, called also the Arabic Gulf, separates Arabia from Upper Ethiopia and part of Egypt. It is computed to be three hundred and fifty leagues in length from Suez to the Straits of Babelmandel, and is about forty leagues in breadth. It is not very tempestuous, and the winds usually blow from north to south, and from south to north, six months in the year; and, like the monsoons of India, invariably determine the seasons of sailing into or out of this sea. It is divided into two gulfs: that to the east called the Elanitic Gulf, from the city of Elana to the north end of it; and that to the west called the Heroopolitan Gulf, from the city of Heroopolis; the former of which belongs to Arabia, the latter to Egypt. The Heroopolitan Gulf is called by the Arabians Bahr el Kolzum, the sea of destruction, or of Clysmae, an ancient town in that quarter; and the Elanitic Gulf Bahr el Akaba, the sea of Akaba, a town situated on its most inland point.
Albert Barnes: Notes on the Bible - 1834
10:19: West wind - Literally, "a sea wind," a wind blowing from the sea on the northwest of Egypt.
Red sea - The Hebrew has the "Sea of Suph": the exact meaning of which is disputed. Gesenius renders it "rush" or "seaweed;" but it is probably an Egyptian word. A sea-weed resembling wood is thrown up abundantly on the shores of the Red Sea. The origin of the name "Red" Sea is uncertain: (naturalists have connected it with the presence of red infusoria, Exo 7:17).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: a mighty: Exo 10:13
cast: Heb. fastened
the Red sea: Exo 13:18, Exo 15:4; Joe 2:20; Heb 11:29
Geneva 1599
10:19 And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the (g) Red sea; there remained not one locust in all the coasts of Egypt.
(g) The water seemed red, because the sand or gravel is red: the Hebrews call it the Sea of bulrushes.
John Gill
10:19 And the Lord turned a mighty strong west wind,.... He turned the wind the contrary way it before blew; it was an east wind that brought the locusts, but now it was changed into a west wind, or "a wind of the sea" (u), of the Mediterranean sea; a wind which blew from thence, which lay to the west of Egypt, as the Red sea did to the east of it, to which the locusts were carried by the wind as follows: which took away the locusts, and cast them into the Red sea; and as it is usual for locusts to be brought by winds, so to be carried away with them, and to be let fall into seas, lakes, and pools, and there perish. So Pliny says (w) of locusts, that being taken up and carried with the wind in flocks or swarms, they fell into seas and lakes; and Jerom observes (x) in his time, that they had seen swarms of locusts cover the land of Judea, which upon the wind rising have been driven into the first and last seas; that is, into the Dead sea, and into the Mediterranean sea; see Joel 2:20. This sea here called the Red sea is the same which is now called the Arabian gulf; in the original text it is the sea of Suph; that is, the sea of flags or rushes; as the word is rendered, Ex 2:3 from the great numbers of these growing on the banks of it, which are full of them, as Thevenot (y) says; or the "sea of weeds" (z), from the multitude of them in the bottom of it, or floating on it. So Columbus found in the Spanish West Indies, on the coast of Paria, a sea full of herbs, or weeds (a), which grew so thick, that they sometimes in a manner stopped the ships. Some render Yam Suph, the sea of bushes; and some late travellers (b) observe, that though, in the dreadful wilds along this lake, one sees neither tree, shrub, nor vegetable, except a kind of bramble, yet it is remarkable that they are found in the sea growing on its bottom, where we behold with astonishment whole groves of trees blossoming and bearing fruit, as if nature by these marine vegetables meant to compensate for the extreme sterility reigning in all the deserts of Arabia; and with this agrees the account that Pliny (c) gives of the Red sea, that in it olives and green fruit trees grow; yea, he says that that and all the Eastern ocean is full of woods; and adds, it is wonderful that in the Red sea woods live, especially the laurel, and the olive bearing berries. Hillerus (d) thinks this sea here has the name of the sea of Suph from a city of the same name near unto it. It is often called the Red sea in profane authors as here, not from the coral that grew in it, or the red sand at the bottom of it, or red mountains near it; though Thevenot (e) says, there are some mountains all over red on the sides of it; nor from the shade of those mountains upon it; nor from the appearance of it through the rays of the sun upon it; and much less from the natural colour of it; which, as Curtius (f) observes, does not differ from others; though a late traveller says (g), that"on several parts of this sea (the Red sea) we observed abundance of reddish spots made by a weed resembling "cargaco" (or Sargosso) rooted in the bottom, and floating in some places: upon strict examination, it proved to be that which we found the Ethiopians call Sufo (as here Suph), used up and down for dying their stuffs and clothes of a red colour,''but the Greeks called it so from Erythras or Erythrus, a king that reigned in those parts (h), whose name signifies red; and it is highly probable the same with Esau, who is called Edom, that is, red, from the red pottage he sold his birthright for to Jacob; and this sea washing his country, Idumea or Edom, was called the Red sea from thence; and here the locusts were cast by the wind, or "fixed" (i), as a tent is fixed, as the word signifies, and there continued, and never appeared more:
there remained not one locust in all the coasts of Egypt; so that the removal of them was as great a miracle as the bringing them at first: this was done about the nineth day of the month Abib.
(u) "venture maris", Montanus, Drusius. (w) Nat. Hist. l. 11. c. 29. (x) Comment. in Joel, ii. 20. (y) Travels into the Levant, B. 2. ch. 33. p. 175. (z) "in mare algosum", Junius & Tremellius, Piscator; "in mare carectosum", Tigurine version. (a) P. Martyr. de Angleria, Decad. 1. l. 6. Vide Decad. 3. 5. (b) Egmont and Heyman's Travels, vol. 2. p. 158. (c) Nat. Hist. l. 2. c. 103. l. 13. c. 25. (d) Onomastic. Sacr. p. 128. (e) Ut supra. (Travels into the Levant, B. 2. ch. 33. p. 175.) (f) Hist. l. 8. sect. 9. (g) Hieronymo Lobo's Observations, &c. in Ray's Travels, vol. 2. p. 489. (h) Curtius ut supra. (Hist. l. 8. sect. 9.). Mela de Situ Orbis, l. 3. c. 8. Strabo, l. 16. p. 535, 536. (i) "et fixit eam", Montanus; so Tigurine version, Junius & Tremellius, Piscator, Drusius, Ainsworth.
John Wesley
10:19 An east - wind brought the locusts and now a west - wind carried them off. Whatever point of the compass the wind is in, it is fulfilling God's word, and turns about by his counsel; the wind blows where it listeth for us, but not where it listeth for him; he directeth it under the whole heaven.
10:2010:20: Եւ խստացոյց Տէր զսիրտն փարաւոնի, եւ ո՛չ արձակեաց զորդիսն Իսրայէլի։
20 Տէրը կարծրացրեց փարաւոնի սիրտը, եւ նա չարձակեց իսրայէլացիներին: Թանձրամած խաւար
20 Բայց Տէրը կարծրացուց Փարաւոնին սիրտը ու անիկա Իսրայէլի որդիները չարձակեց։
Եւ խստացոյց Տէր զսիրտն փարաւոնի, եւ ոչ արձակեաց զորդիսն Իսրայելի:

10:20: Եւ խստացոյց Տէր զսիրտն փարաւոնի, եւ ո՛չ արձակեաց զորդիսն Իսրայէլի։
20 Տէրը կարծրացրեց փարաւոնի սիրտը, եւ նա չարձակեց իսրայէլացիներին: Թանձրամած խաւար
20 Բայց Տէրը կարծրացուց Փարաւոնին սիրտը ու անիկա Իսրայէլի որդիները չարձակեց։
zohrab-1805▾ eastern-1994▾ western am▾
10:2020: Но Господь ожесточил сердце фараона, и он не отпустил сынов Израилевых.
10:20 καὶ και and; even ἐσκλήρυνεν σκληρυνω harden κύριος κυριος lord; master τὴν ο the καρδίαν καρδια heart Φαραω φαραω Pharaō; Farao καὶ και and; even οὐκ ου not ἐξαπέστειλεν εξαποστελλω send forth τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel
10:20 וַ wa וְ and יְחַזֵּ֥ק yᵊḥazzˌēq חזק be strong יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] לֵ֣ב lˈēv לֵב heart פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and לֹ֥א lˌō לֹא not שִׁלַּ֖ח šillˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
10:20. et induravit Dominus cor Pharaonis nec dimisit filios IsrahelAnd the Lord hardened Pharao's heart, neither did he let the children of Israel go.
20. But the LORD hardened Pharaoh’s heart, and he did not let the children of Israel go.
10:20. And the Lord hardened the heart of Pharaoh; neither did he release the sons of Israel.
10:20. But the LORD hardened Pharaoh’s heart, so that he would not let the children of Israel go.
But the LORD hardened Pharaoh' s heart, so that he would not let the children of Israel go:

20: Но Господь ожесточил сердце фараона, и он не отпустил сынов Израилевых.
10:20
καὶ και and; even
ἐσκλήρυνεν σκληρυνω harden
κύριος κυριος lord; master
τὴν ο the
καρδίαν καρδια heart
Φαραω φαραω Pharaō; Farao
καὶ και and; even
οὐκ ου not
ἐξαπέστειλεν εξαποστελλω send forth
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
10:20
וַ wa וְ and
יְחַזֵּ֥ק yᵊḥazzˌēq חזק be strong
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
לֵ֣ב lˈēv לֵב heart
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שִׁלַּ֖ח šillˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
10:20. et induravit Dominus cor Pharaonis nec dimisit filios Israhel
And the Lord hardened Pharao's heart, neither did he let the children of Israel go.
10:20. And the Lord hardened the heart of Pharaoh; neither did he release the sons of Israel.
10:20. But the LORD hardened Pharaoh’s heart, so that he would not let the children of Israel go.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: Exo 4:21, Exo 7:13, Exo 7:14, Exo 9:12, Exo 11:10; Deu 2:30; Isa 6:9, Isa 6:10; Joh 12:39, Joh 12:40; Rom 9:18; Th2 2:11, Th2 2:12
John Gill
10:20 But the Lord hardened Pharaoh's heart,.... For as yet he had not brought all his judgments on him he designed to bring:
so that he would not let the children of Israel go: though he had promised to do it, and that he would never offend more in this way.
10:2110:21: Եւ ասէ Տէր ցՄովսէս. Ձգեա՛ զձեռն քո յերկինս. եւ եղիցի խաւա՛ր ՚ի վերայ երկրիդ Եգիպտացւոց. խաւար՝ շօշափելի՛։
21 Տէրն ասաց Մովսէսին. «Ձեռքդ մեկնի՛ր դէպի երկինք, եւ Եգիպտացիների երկրի վրայ թող խաւար լինի՝ թանձրամած խաւար»:
21 Տէրը ըսաւ Մովսէսին. «Ձեռքդ դէպի երկինք երկնցուր, որպէս զի Եգիպտոսի երկրին վրայ խաւար ըլլայ, շօշափելի խաւար մը»։
Եւ ասէ Տէր ցՄովսէս. Ձգեա զձեռն քո յերկինս, եւ եղիցի խաւար ի վերայ երկրիդ Եգիպտացւոց, խաւար շօշափելի:

10:21: Եւ ասէ Տէր ցՄովսէս. Ձգեա՛ զձեռն քո յերկինս. եւ եղիցի խաւա՛ր ՚ի վերայ երկրիդ Եգիպտացւոց. խաւար՝ շօշափելի՛։
21 Տէրն ասաց Մովսէսին. «Ձեռքդ մեկնի՛ր դէպի երկինք, եւ Եգիպտացիների երկրի վրայ թող խաւար լինի՝ թանձրամած խաւար»:
21 Տէրը ըսաւ Մովսէսին. «Ձեռքդ դէպի երկինք երկնցուր, որպէս զի Եգիպտոսի երկրին վրայ խաւար ըլլայ, շօշափելի խաւար մը»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2121: И сказал Господь Моисею: простри руку твою к небу, и будет тьма на земле Египетской, осязаемая тьма.
10:21 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἔκτεινον εκτεινω extend τὴν ο the χεῖρά χειρ hand σου σου of you; your εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven καὶ και and; even γενηθήτω γινομαι happen; become σκότος σκοτος dark ἐπὶ επι in; on γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ψηλαφητὸν ψηλαφητος dark
10:21 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses נְטֵ֤ה nᵊṭˈē נטה extend יָֽדְךָ֙ yˈāḏᵊḵā יָד hand עַל־ ʕal- עַל upon הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וִ֥ wˌi וְ and יהִי yhˌî היה be חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness עַל־ ʕal- עַל upon אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and יָמֵ֖שׁ yāmˌēš משׁשׁ grope חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
10:21. dixit autem Dominus ad Mosen extende manum tuam in caelum et sint tenebrae super terram Aegypti tam densae ut palpari queantAnd the Lord said to Moses: Stretch out thy hand towards heaven: and may there be darkness upon the land of Egypt so thick that it may be felt.
21. And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.
10:21. Then the Lord said to Moses: “Extend your hand into the sky. And let there be a darkness over the land of Egypt, so dense that they may be able to feel it.”
10:21. And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness [which] may be felt.
And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness [which] may be felt:

21: И сказал Господь Моисею: простри руку твою к небу, и будет тьма на земле Египетской, осязаемая тьма.
10:21
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἔκτεινον εκτεινω extend
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
εἰς εις into; for
τὸν ο the
οὐρανόν ουρανος sky; heaven
καὶ και and; even
γενηθήτω γινομαι happen; become
σκότος σκοτος dark
ἐπὶ επι in; on
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ψηλαφητὸν ψηλαφητος dark
10:21
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
נְטֵ֤ה nᵊṭˈē נטה extend
יָֽדְךָ֙ yˈāḏᵊḵā יָד hand
עַל־ ʕal- עַל upon
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וִ֥ wˌi וְ and
יהִי yhˌî היה be
חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness
עַל־ ʕal- עַל upon
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
יָמֵ֖שׁ yāmˌēš משׁשׁ grope
חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
10:21. dixit autem Dominus ad Mosen extende manum tuam in caelum et sint tenebrae super terram Aegypti tam densae ut palpari queant
And the Lord said to Moses: Stretch out thy hand towards heaven: and may there be darkness upon the land of Egypt so thick that it may be felt.
10:21. Then the Lord said to Moses: “Extend your hand into the sky. And let there be a darkness over the land of Egypt, so dense that they may be able to feel it.”
10:21. And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness [which] may be felt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: Описание девятой казни отмечает прежде всего сопровождающее ее символическое действие — поднятие Моисеем рук к небу, чем и вызвано наступление тьмы; затем густоту мрака (осязаемая тьма), доходившую до того, что никто ничем не мог заниматься, трехдневную продолжительность казни и, наконец, чудесное освобождение от нее земли Гесем. По первому и последнему признаку новая казнь является сверхъестественным явлением. Но так как один из ее элементов — густой мрак наблюдается во время юго-западного ветра хамсина, то и всю девятую казнь отождествляют с обычным для Египта явлением. Начало такому пониманию положил текст LXX, говорящий при описании девятой казни о «тьме, мраке и буре», — последняя — постоянный спутник хамсина, и автор книги Премудрости Соломоновой (гл. 17). Но при сходстве девятой казни с хамсином между ними есть, однако, и существенное различие. Сущность первой полагается в тьме; об удушливом воздухе и раскаленном песке — главных элементах хамсина в Библии нет упоминания. О буре говорит текст LXX, но с масоретским чтением совпадает Вульгата, Таргум Онкелоса, переводы сирский, арабский и самаританский. Затем хотя хамсин дует в течение двух, трех, четырех дней, но не непрерывно. Самое большее он продолжается 12: часов, так как не дует ночью. Следовательно, при хамсине не может быть непрерывной трехдневной тьмы. Трехдневный мрак, объявший Египет, служил очевидным доказательством бессилия верховного бога Ра, бога солнца, подчинившегося теперь воле Всевышнего и оказавшегося не в состоянии дать своим почитателям хотя бы частицу света.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. 22 And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: 23 They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. 24 And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you. 25 And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God. 26 Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither. 27 But the LORD hardened Pharaoh's heart, and he would not let them go. 28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. 29 And Moses said, Thou hast spoken well, I will see thy face again no more.
Here is, I. The plague of darkness brought upon Egypt, and a most dreadful plague it was, and therefore is put first of the ten in Ps. cv. 28, though it was one of the last; and in the destruction of the spiritual Egypt it is produced by the fifth vial, which is poured out upon the seat of the beast, Rev. xvi. 10. His kingdom was full of darkness. Observe particularly concerning this plague, 1. That it was a total darkness. We have reason to think, not only that the lights of heaven were clouded, but that all their fires and candles were put out by the damps or clammy vapours which were the cause of this darkness; for it is said (v. 23), They saw not one another. It is threatened to the wicked (Job xviii. 5, 6) that the spark of his fire shall not shine (even the sparks of his own kindling, as they are called, Isa. l. 11), and that the light shall be dark in his tabernacle. Hell is utter darkness. The light of a candle shall shine no more at all in thee, Rev. xviii. 23. 2. That it was darkness which might be felt (v. 21), felt in its causes by their fingers' ends (so thick were the fogs), felt in its effects, some think, by their eyes, which were pricked with pain, and made the more sore by their rubbing them. Great pain is spoken of as the effect of that darkness, Rev. xvi. 10, which alludes to this. 3. No doubt it astonished and terrified them. The cloud of locusts, which had darkened the land (v. 15), was nothing to this. The tradition of the Jews is that in this darkness they were terrified by the apparitions of evil spirits, or rather by dreadful sounds and murmurs which they made, or (which is no less frightful) by the horrors of their own consciences; and this is the plague which some think is intended (for, otherwise, it is not mentioned at all there) Ps. lxxviii. 49, He poured upon them the fierceness of his anger, by sending evil angels among them; for to those to whom the devil has been a deceiver he will, at length, be a terror. 4. It continued three days, six nights (says bishop Hall) in one; so long they were imprisoned by those chains of darkness, and the most lightsome palaces were perfect dungeons. No man rose from his place, v. 23. They were all confined to their houses; and such a terror seized them that few of them had the courage to go from the chair to the bed, or from the bed to the chair. Thus were they silent in darkness, 1 Sam. ii. 9. Now Pharaoh had time to consider, if he would have improved it. Spiritual darkness is spiritual bondage; while Satan blinds men's eyes that they see not, he binds them hands and feet that they work not for God, nor move towards heaven. They sit in darkness. 5. It was a righteous thing with God thus to punish them. Pharaoh and his people had rebelled against the light of God's word, which Moses spoke to them; justly therefore are they punished with darkness, for they loved it and chose it rather. The blindness of their minds brings upon them this darkness of the air. Never was mind so blinded as Pharaoh's, never was air so darkened as Egypt's. The Egyptians by their cruelty would have extinguished the lamp of Israel, and quenched their coal; justly therefore does God put out their lights. Compare it with the punishment of the Sodomites, Gen. xix. 11. Let us dread the consequences of sin; if three days' darkness was so dreadful, what will everlasting darkness be? 6. The children of Israel, at the same time, had light in their dwellings (v. 23), not only in the land of Goshen, where most of them dwelt, but in the habitations of those who were dispersed among the Egyptians: for that some of them were thus dispersed appears from the distinction afterwards appointed to be put on their door-posts, ch. xii. 7. This is an instance, (1.) Of the power of God above the ordinary power of nature. We must not think that we share in common mercies as a matter of course, and therefore that we owe no thanks to God for them; he could distinguish, and withhold that from us which he grants to other. He does indeed ordinarily make his sun to shine on the just and unjust; but he could make a difference, and we must own ourselves indebted to his mercy that he does not. (2.) Of the particular favour he bears to his people: they walk in the light when others wander endlessly in thick darkness; wherever there is an Israelite indeed, though in this dark world, there is light, there is a child of light, one for whom light is sown, and whom the day-spring from on high visits. When God made this difference between the Israelites and the Egyptians, who would not have preferred the poorest cottage of an Israelite to the finest palace of an Egyptian? There is still a real difference, though not so discernible a one, between the house of the wicked, which is under a curse, and the habitation of the just, which is blessed, Prov. iii. 33. We should believe in that difference, and govern ourselves accordingly. Upon Ps. cv. 28, He sent darkness and made it dark, and they rebelled not against his word, some ground a conjecture that, during these three days of darkness, the Israelites were circumcised, in order to their celebrating the passover which was now approaching, and that the command which authorized this was the word against which they rebelled not; for their circumcision, when they entered Canaan, is spoken of as a second general circumcision, Josh. v. 2. During these three days of darkness to the Egyptians, if God had so pleased, the Israelites, by the light which they had, might have made their escape, and without asking leave of Pharaoh; but God would bring them out with a high hand, and not by stealth, nor in haste, Isa. lii. 12.
Adam Clarke: Commentary on the Bible - 1831
10:21: Darkness which may be felt - Probably this was occasioned by a superabundance of aqueous vapors floating in the atmosphere, which were so thick as to prevent the rays of the sun from penetrating through them; an extraordinarily thick mist supernaturally, i.e., miraculously, brought on. An awful emblem of the darkened state of the Egyptians and their king.
Albert Barnes: Notes on the Bible - 1834
10:21: Darkness - This infliction was specially calculated to affect the spirits of the Egyptians, whose chief object of worship was the Sun-god; and its suddenness and severity in connection with the act of Moses mark it as a preternatural withdrawal of light. Yet, it has an analogy in physical phenomena. After the vernal equinox the southwest wind from the desert blows some 50 days, not however, continuously but at intervals, lasting generally some two or three days. It fills the atmosphere with dense masses of fine sand, bringing on a darkness far deeper than that of our worst fogs in winter. The consternation of Pharaoh proves that, familiar as he may have been with the phenomenon, no pRev_ious occurrence had prepared him for its intensity and duration, and that he recognized it as a supernatural visitation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: Stretch: Exo 9:22
darkness: As the Egyptians not only worshipped the light and sun, but also paid the same veneration to night and darkness, nothing could be more terrible than this punishment of palpable and coercive darkness, such as their luminary Osiris could not dispel. See Bryant, pp. 141-160. Psa 35:6, Psa 78:49, Psa 105:28; Pro 4:19; Ecc 2:14, Ecc 6:4; Isa 8:21, Isa 8:22; Mat 27:45; Mar 15:33; Luk 23:44; Pe2 2:4, Pe2 2:17; Jde 1:6, Jde 1:13; Rev 16:10, Rev 16:11
even darkness which may be felt: Heb. that one may feel darkness
Carl Friedrich Keil and Franz Delitzsch
10:21
Ninth plague: The Darkness. - As Pharaoh's defiant spirit was not broken yet, a continuous darkness came over all the land of Egypt, with the exception of Goshen, without any previous announcement, and came in such force that the darkness could be felt. חשׁך וימשׁ: "and one shall feel, grasp darkness." המשׁ: as in Ps 115:7; Judg 16:26, ψηλαφητὸν σκότος (lxx); not "feel in the dark," for משׁשׁ has this meaning only in the Piel with בּ (Deut 28:29). אפלה חשׁך: darkness of obscurity, i.e., the deepest darkness. The combination of two words or synonyms gives the greatest intensity to the thought. The darkness was so great that they could not see one another, and no one rose up from his place. The Israelites alone "had light in their dwelling-places." The reference here is not to the houses; so that we must not infer that the Egyptians were unable to kindle any lights even in their houses. The cause of this darkness is not given in the text; but the analogy of the other plagues, which had all of them a natural basis, warrants us in assuming, as most commentators have done, that there was the same here - that it was in fact the Chamsin, to which the lxx evidently allude in their rendering: σκότος καὶ γνόφος καὶ θύελλα. This wind, which generally blows in Egypt before and after the vernal equinox and lasts two or three days, usually rises very suddenly, and fills the air with such a quantity of fine dust and coarse sand, that the sun loses its brightness, the sky is covered with a dense veil, and it becomes so dark that "the obscurity cause by the thickest fog in our autumn and winter days is nothing in comparison" (Schubert). Both men and animals hide themselves from this storm; and the inhabitants of the towns and villages shut themselves up in the innermost rooms and cellars of their houses till it is over, for the dust penetrates even through well-closed windows. For fuller accounts taken from travels, see Hengstenberg (pp. 120ff.) and Robinson's Palestine i. pp. 287-289. Seetzen attributes the rising of the dust to a quantity of electrical fluid contained in the air. - The fact that in this case the darkness alone is mentioned, may have arisen from its symbolical importance. "The darkness which covered the Egyptians, and the light which shone upon the Israelites, were types of the wrath and grace of God" (Hengstenberg). This occurrence, in which, according to Arabian chroniclers of the middle ages, the nations discerned a foreboding of the day of judgment or of the resurrection, filled the king with such alarm that he sent for Moses, and told him he would let the people and their children go, but the cattle must be left behind. יצּג: sistatur, let it be placed, deposited in certain places under the guard of Egyptians, as a pledge of your return. Maneat in pignus, quod reversuri sitis, as Chaskuni correctly paraphrases it. But Moses insisted upon the cattle being taken for the sake of their sacrifices and burnt-offerings. "Not a hoof shall be left behind." This was a proverbial expression for "not the smallest fraction." Bochart gives instances of a similar introduction of the "hoof" into proverbial sayings by both Arabians and Romans (Hieroz. i. p. 490). This firmness on the part of Moses he defended by saying, "We know not with what we shall serve the Lord, till we come thither;" i.e., we know not yet what kind of animals or how many we shall require for the sacrifices; our God will not make this known to us till we arrive at the place of sacrifice. עבד with a double accusative as in Gen 30:29; to serve any one with a thing.
Geneva 1599
10:21 And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness [which] may be (h) felt.
(h) Because it was so thick.
John Gill
10:21 And the Lord said unto Moses,.... About the eleventh day of the month Abib:
stretch out thine hand toward heaven; where the luminaries are, and from whence light comes:
that there may be darkness over the land of Egypt, even darkness which may be felt; that is, what caused it, the gross vapours and thick fogs; for otherwise darkness itself, being a privation of light, cannot be felt: Onkelos paraphrases it,"after that the darkness of the night is removed;''so Jonathan; that it might appear to be different from that, and be much grosser.
John Wesley
10:21 We may observe concerning this plague. That it was a total darkness. We have reason to think, not only that the lights of heaven were clouded, but that all their fires and candles were put out by the damps or clammy vapours which were the cause of this darkness, for it is said, they saw not one another. That it was darkness which might be felt, felt in its causes by their finger - ends, so thick were the fogs, felt in its effects, (some think) by their eyes which were pricked with pain, and made the more sore by their rubbing them. Great pain is spoken of as the effect of that darkness, Rev_ 16:10, which alludes to this. No doubt it was very frightful and amazing. The tradition of the Jews is, that in this darkness they were terrified by the apparition of evil spirits, or rather by dreadful sounds and murmurs which they made; and this is the plague which some think is intended (for otherwise it is not mentioned at all there) Ps 78:49. He poured upon them the fierceness of his anger, by sending evil angels among them; for those to whom the devil has been a deceiver, he will at length be a terror to. It continued three days; six nights in one; so long they were imprisoned by those chains of darkness. No man rose from his place - They were all confined to their houses; and such a terror seized them, that few of them had the courage to go from the chair to the bed, or from the bed to the chair. Thus were they silent in darkness, 1Kings 2:9. Now Pharaoh had time to consider, if he would have improved it.
Robert Jamieson, A. R. Fausset and David Brown
10:21 PLAGUE OF DARKNESS. (Ex 10:21-29)
Stretch out thine hand toward heaven, that there may be darkness--Whatever secondary means were employed in producing it, whether thick clammy fogs and vapors, according to some; a sandstorm, or the chamsin, according to others; it was such that it could be almost perceived by the organs of touch, and so protracted as to continue for three days, which the chamsin does [HENGSTENBERG]. The appalling character of this calamity consisted in this, that the sun was an object of Egyptian idolatry; that the pure and serene sky of that country was never marred by the appearance of a cloud. And here, too, the Lord made a marked difference between Goshen and the rest of Egypt.
10:2210:22: Ձգեաց Մովսէս զձեռն իւր յերկինս. եւ եղեւ խաւա՛ր եւ մէգ եւ մութ ՚ի վերայ ամենայն երկրին Եգիպտացւոց զերի՛ս աւուրս։
22 Մովսէսը ձեռքը մեկնեց դէպի երկինք, եւ Եգիպտացիների ամբողջ երկրի վրայ երեք օր խաւար, մէգ ու մութ եղաւ:
22 Եւ Մովսէս իր ձեռքը դէպի երկինք երկնցուց ու Եգիպտոսի բոլոր երկրին մէջ թանձր խաւար եղաւ երեք օր.
Ձգեաց Մովսէս զձեռն իւր յերկինս, եւ եղեւ խաւար եւ մէգ եւ մութ ի վերայ ամենայն երկրին Եգիպտացւոց զերիս աւուրս:

10:22: Ձգեաց Մովսէս զձեռն իւր յերկինս. եւ եղեւ խաւա՛ր եւ մէգ եւ մութ ՚ի վերայ ամենայն երկրին Եգիպտացւոց զերի՛ս աւուրս։
22 Մովսէսը ձեռքը մեկնեց դէպի երկինք, եւ Եգիպտացիների ամբողջ երկրի վրայ երեք օր խաւար, մէգ ու մութ եղաւ:
22 Եւ Մովսէս իր ձեռքը դէպի երկինք երկնցուց ու Եգիպտոսի բոլոր երկրին մէջ թանձր խաւար եղաւ երեք օր.
zohrab-1805▾ eastern-1994▾ western am▾
10:2222: Моисей простер руку свою к небу, и была густая тьма по всей земле Египетской три дня;
10:22 ἐξέτεινεν εκτεινω extend δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τὴν ο the χεῖρα χειρ hand εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven καὶ και and; even ἐγένετο γινομαι happen; become σκότος σκοτος dark γνόφος γνοφος gloom θύελλα θυελλα tempest ἐπὶ επι in; on πᾶσαν πας all; every γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos τρεῖς τρεις three ἡμέρας ημερα day
10:22 וַ wa וְ and יֵּ֥ט yyˌēṭ נטה extend מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] יָדֹ֖ו yāḏˌô יָד hand עַל־ ʕal- עַל upon הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וַ wa וְ and יְהִ֧י yᵊhˈî היה be חֹֽשֶׁךְ־ ḥˈōšeḵ- חֹשֶׁךְ darkness אֲפֵלָ֛ה ʔᵃfēlˈā אֲפֵלָה darkness בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three יָמִֽים׃ yāmˈîm יֹום day
10:22. extendit Moses manum in caelum et factae sunt tenebrae horribiles in universa terra Aegypti tribus diebusAnd Moses stretched forth his hand towards heaven: and there came horrible darkness in all the land of Egypt for three days.
22. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days;
10:22. And Moses extended his hand into the sky. And there came a horrible darkness in the entire land of Egypt for three days.
10:22. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:
And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:

22: Моисей простер руку свою к небу, и была густая тьма по всей земле Египетской три дня;
10:22
ἐξέτεινεν εκτεινω extend
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τὴν ο the
χεῖρα χειρ hand
εἰς εις into; for
τὸν ο the
οὐρανόν ουρανος sky; heaven
καὶ και and; even
ἐγένετο γινομαι happen; become
σκότος σκοτος dark
γνόφος γνοφος gloom
θύελλα θυελλα tempest
ἐπὶ επι in; on
πᾶσαν πας all; every
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
τρεῖς τρεις three
ἡμέρας ημερα day
10:22
וַ wa וְ and
יֵּ֥ט yyˌēṭ נטה extend
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
יָדֹ֖ו yāḏˌô יָד hand
עַל־ ʕal- עַל upon
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
וַ wa וְ and
יְהִ֧י yᵊhˈî היה be
חֹֽשֶׁךְ־ ḥˈōšeḵ- חֹשֶׁךְ darkness
אֲפֵלָ֛ה ʔᵃfēlˈā אֲפֵלָה darkness
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
יָמִֽים׃ yāmˈîm יֹום day
10:22. extendit Moses manum in caelum et factae sunt tenebrae horribiles in universa terra Aegypti tribus diebus
And Moses stretched forth his hand towards heaven: and there came horrible darkness in all the land of Egypt for three days.
10:22. And Moses extended his hand into the sky. And there came a horrible darkness in the entire land of Egypt for three days.
10:22. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: thick darkness: Exo 20:21; Deu 4:11, Deu 5:22; Psa 105:28; Joe 2:2, Joe 2:31; Amo 4:13; Rev 16:10
John Gill
10:22 And Moses stretched forth his hand toward heaven, and there was a thick darkness over all the land of Egypt three days. The eleventh, twelveth, and thirteenth days of the month Abib; with this compare the fifth vial, Rev_ 16:10.
10:2310:23: Եւ ո՛չ ոք տեսանէր զեղբայր իւր զերիս աւուրս։ եւ ո՛չ ոք յարեաւ յանկողնոյ իւրմէ զերիս աւուրս։ բայց ամենայն որդւոցն Իսրայէլի լո՛յս էր յամենայն բնակութիւնս իւրեանց[579]։ [579] Այլք. Եւ ո՛չ յարեաւ ոք յանկող՛՛։ Ուր ոմանք. Յանկողնէ իւրմէ։
23 Երեք օր եղբայրն իր եղբօրը չտեսաւ, երեք օր ոչ ոք իր անկողնուց վեր չելաւ, մինչդեռ բոլոր իսրայէլացիների բոլոր բնակավայրերում լոյս էր:
23 Մէկզմէկ չէին տեսներ եւ երեք օր մէ՛կը տեղէն չշարժեցաւ, բայց Իսրայէլի որդիները իրենց բնակութիւններուն մէջ լոյս ունէին։
Եւ ոչ ոք տեսանէր զեղբայր իւր [130]զերիս աւուրս``, եւ ոչ յարեաւ ոք յանկողնէ իւրմէ զերիս աւուրս. բայց ամենայն որդւոցն Իսրայելի լոյս էր յամենայն բնակութիւնս իւրեանց:

10:23: Եւ ո՛չ ոք տեսանէր զեղբայր իւր զերիս աւուրս։ եւ ո՛չ ոք յարեաւ յանկողնոյ իւրմէ զերիս աւուրս։ բայց ամենայն որդւոցն Իսրայէլի լո՛յս էր յամենայն բնակութիւնս իւրեանց[579]։
[579] Այլք. Եւ ո՛չ յարեաւ ոք յանկող՛՛։ Ուր ոմանք. Յանկողնէ իւրմէ։
23 Երեք օր եղբայրն իր եղբօրը չտեսաւ, երեք օր ոչ ոք իր անկողնուց վեր չելաւ, մինչդեռ բոլոր իսրայէլացիների բոլոր բնակավայրերում լոյս էր:
23 Մէկզմէկ չէին տեսներ եւ երեք օր մէ՛կը տեղէն չշարժեցաւ, բայց Իսրայէլի որդիները իրենց բնակութիւններուն մէջ լոյս ունէին։
zohrab-1805▾ eastern-1994▾ western am▾
10:2323: не видели друг друга, и никто не вставал с места своего три дня; у всех же сынов Израилевых был свет в жилищах их.
10:23 καὶ και and; even οὐκ ου not εἶδεν οραω view; see οὐδεὶς ουδεις no one; not one τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him τρεῖς τρεις three ἡμέρας ημερα day καὶ και and; even οὐκ ου not ἐξανέστη εξανιστημι resurrect out; stand up from οὐδεὶς ουδεις no one; not one ἐκ εκ from; out of τῆς ο the κοίτης κοιτη lying down; relations αὐτοῦ αυτος he; him τρεῖς τρεις three ἡμέρας ημερα day πᾶσι πας all; every δὲ δε though; while τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ἦν ειμι be φῶς φως light ἐν εν in πᾶσιν πας all; every οἷς ος who; what κατεγίνοντο καταγινομαι abide; dwell
10:23 לֹֽא־ lˈō- לֹא not רָא֞וּ rāʔˈû ראה see אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אָחִ֗יו ʔāḥˈiʸw אָח brother וְ wᵊ וְ and לֹא־ lō- לֹא not קָ֛מוּ qˈāmû קום arise אִ֥ישׁ ʔˌîš אִישׁ man מִ mi מִן from תַּחְתָּ֖יו ttaḥtˌāʸw תַּחַת under part שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֑ים yāmˈîm יֹום day וּֽ ˈû וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בְּנֵ֧י bᵊnˈê בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel הָ֥יָה hˌāyā היה be אֹ֖ור ʔˌôr אֹור light בְּ bᵊ בְּ in מֹושְׁבֹתָֽם׃ môšᵊvōṯˈām מֹושָׁב seat
10:23. nemo vidit fratrem suum nec movit se de loco in quo erat ubicumque autem habitabant filii Israhel lux eratNo man saw his brother, nor moved himself out of the place where he was: but wheresoever the children of Israel dwelt, there was light.
23. they saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.
10:23. No one saw his brother, nor moved himself out of the place where he was. But wherever the sons of Israel were living, there was light.
10:23. They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.
They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings:

23: не видели друг друга, и никто не вставал с места своего три дня; у всех же сынов Израилевых был свет в жилищах их.
10:23
καὶ και and; even
οὐκ ου not
εἶδεν οραω view; see
οὐδεὶς ουδεις no one; not one
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
τρεῖς τρεις three
ἡμέρας ημερα day
καὶ και and; even
οὐκ ου not
ἐξανέστη εξανιστημι resurrect out; stand up from
οὐδεὶς ουδεις no one; not one
ἐκ εκ from; out of
τῆς ο the
κοίτης κοιτη lying down; relations
αὐτοῦ αυτος he; him
τρεῖς τρεις three
ἡμέρας ημερα day
πᾶσι πας all; every
δὲ δε though; while
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ἦν ειμι be
φῶς φως light
ἐν εν in
πᾶσιν πας all; every
οἷς ος who; what
κατεγίνοντο καταγινομαι abide; dwell
10:23
לֹֽא־ lˈō- לֹא not
רָא֞וּ rāʔˈû ראה see
אִ֣ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
אָחִ֗יו ʔāḥˈiʸw אָח brother
וְ wᵊ וְ and
לֹא־ lō- לֹא not
קָ֛מוּ qˈāmû קום arise
אִ֥ישׁ ʔˌîš אִישׁ man
מִ mi מִן from
תַּחְתָּ֖יו ttaḥtˌāʸw תַּחַת under part
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
יָמִ֑ים yāmˈîm יֹום day
וּֽ ˈû וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בְּנֵ֧י bᵊnˈê בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הָ֥יָה hˌāyā היה be
אֹ֖ור ʔˌôr אֹור light
בְּ bᵊ בְּ in
מֹושְׁבֹתָֽם׃ môšᵊvōṯˈām מֹושָׁב seat
10:23. nemo vidit fratrem suum nec movit se de loco in quo erat ubicumque autem habitabant filii Israhel lux erat
No man saw his brother, nor moved himself out of the place where he was: but wheresoever the children of Israel dwelt, there was light.
10:23. No one saw his brother, nor moved himself out of the place where he was. But wherever the sons of Israel were living, there was light.
10:23. They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:23: They saw not one another - So deep was the obscurity, and probably such was its nature, that no artificial light could be procured; as the thick clammy vapors would prevent lamps, etc., from burning, or if they even could be ignited, the light through the palpable obscurity, could diffuse itself to no distance from the burning body. The author of the book of The Wisdom of Solomon 17:2-19, gives a fearful description of this plague. He says, "The Egyptians were shut up in their houses, the prisoners of darkness: and were fettered with the bonds of a long night. They were scattered under a dark veil of forgetfulness, being horribly astonished and troubled with strange apparitions; for neither might the corner that held them keep them from fear; but noises as of waters falling down sounded about them; and sad visions appeared unto them with heavy countenances. No power of the fire could give them light - only there appeared unto them a fire kindled of itself very dreadful; for being much terrified, they thought the things which they saw to be worse than the sight they saw not. For though no terrible thing did scare them, yet being scared with beasts that passed by, and hissing of serpents, they died for fear: for whether he were husbandman, or shepherd, or a laborer in the field, he was overtaken; for they were all bound with one chain of darkness. Whether it were a whistling wind, or a terrible sound of stones cast down, or a running that could not be seen of tripping beasts, or a roaring voice of most savage wild beasts, or a rebounding echo from the hollow mountains, these things made them to swoon for fear." See Psa 78:49.
To this description nothing need be added except this circumstance, that the darkness, with its attendant horrors, lasted for three days.
All the children of Israel had light - By thus distinguishing the Israelites, God showed the Egyptians that the darkness was produced by his power; that he sent it in judgment against them for their cruelty to his people; that because they trusted in him they were exempted from these plagues; that in the displeasure of such a Being his enemies had every thing to fear, and in his approbation his followers had every thing to hope.
Albert Barnes: Notes on the Bible - 1834
10:23: Had light in their dwellings - The sandstorm, if such were the cause, may not have extended to the district of Goshen; but the expression clearly denotes a miraculous intervention, whether accomplished or not by natural agencies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: but all: Exo 8:22, Exo 9:4, Exo 9:26, Exo 14:20; Jos 24:7; Isa 42:16, Isa 60:1-3, Isa 65:13, Isa 65:14; Mal 3:18; Col 1:13; Pe1 2:9
John Gill
10:23 They saw not one another,.... Not only the luminaries of heaven were covered and beclouded with the darkness, so that they were of no use to them; but the fogs and vapours which occasioned it were so damp and clammy that they put out their fires, lamps, and candles, so that they could receive no benefit from them:
neither rose up any from his place for three days; from the place of his habitation, not being able to find the way to the door, or however not able to do any business abroad; and besides were quite amazed and confounded, supposing the course of nature was changed and all things going to a dissolution, their consciences filled with horror and terror and black despair, strange and terrible phantoms and apparitions presented to their minds, as the author of the book of Wisdom suggests,"No power of the fire might give them light: neither could the bright flames of the stars endure to lighten that horrible night.'' (Wisdom 17:5)and which is countenanced by what the psalmist says, who instead of this plague of darkness, takes notice of evil angels being sent among them, Ps 78:49 that is, devils in horrible shapes represented to their minds, which dreadfully distressed and terrified them, so that they durst not stir and move from the place where they were:
but all the children of Israel had light in their dwellings; not only in the land of Goshen, but in all places where they were mixed with the Egyptians, as it is plain they were, from Ex 10:23 so that they could go about their business, and perform it as at other times, and had now a fine opportunity of packing up their goods, and getting every thing ready for their departure, without being observed by the Egyptians. Doctor Lightfoot (k) thinks, that now they attended to the ordinance of circumcision, which had been generally neglected, and was necessary to their partaking of the passover, which in a few days was to be observed, and of which no uncircumcised person might eat, Ex 12:48 and which he grounds upon Ps 105:28, and this time was wisely taken for it, when the Egyptians could have no opportunity or advantage against them, because of their soreness by it; it may indeed be wondered at, that they did not take the advantage of the darkness the Egyptians were in, of getting out of the land, and going their three days' journey into the wilderness; but it was the will of God that they should not steal away privately, or go by flight as fugitives, but openly, and with the mighty hand and outstretched arm of God; besides, the Lord had not as yet wrought all the judgments he intended. In the fabulous expedition of Bacchus against the Indians, a story is told which seems to be taken from hence, that the Indians were covered with darkness, while those with Bacchus were in light all around them (l).
(k) Works, vol. 1. p. 707. (l) Vid. Huet. Quaest. Alnetan. l. 2. c. 13. sect. 12. p. 204.
John Wesley
10:23 But the children of Israel had light in their dwellings - Not only in the land of Goshen, where most of them inhabited, but in the particular dwellings which in other places the Israelites had dispersed among the Egyptians, as it appears they had by the distinction afterwards appointed to be put on their door - posts. And during these three days of darkness to the Egyptians, if God had so pleased, the Israelites by the light which they had, might have made their escape, and have asked Pharaoh no leave; but God would bring them out with a high hand, and not by stealth or in haste.
10:2410:24: Եւ կոչեաց փարաւոն զՄովսէս եւ զԱհարոն եւ ասէ ցնոսա. Երթա՛յք պաշտեցե՛ք զՏէր Աստուած ձեր, բայց զարջառ եւ զոչխար ձեր աստէ՛ն թողէք. եւ այլ աղխդ ձեր՝ երթիցե՛ն ընդ ձեզ։
24 Փարաւոնը, կանչելով Մովսէսին ու Ահարոնին, ասաց նրանց. «Գնացէք պաշտեցէ՛ք ձեր տէր Աստծուն, ձեր ունեցուածքը վերցրէ՛ք ձեզ հետ, բայց ձեր արջառն ու ոչխարը թողէ՛ք այստեղ»:
24 Փարաւոն կանչեց Մովսէսը ու ըսաւ. «Գացէ՛ք, պաշտեցէ՛ք Եհովան. միայն ձեր հօտերն ու արջառները մնան. ձեր ընտանիքներն ալ ձեզի հետ թող երթան»։
Եւ կոչեաց փարաւոն զՄովսէս [131]եւ զԱհարոն`` եւ ասէ [132]ցնոսա. Երթայք պաշտեցէք զՏէր [133]Աստուած ձեր``, բայց զարջառ եւ զոչխար ձեր աստէն թողէք, եւ այլ աղխդ ձեր երթիցեն ընդ ձեզ:

10:24: Եւ կոչեաց փարաւոն զՄովսէս եւ զԱհարոն եւ ասէ ցնոսա. Երթա՛յք պաշտեցե՛ք զՏէր Աստուած ձեր, բայց զարջառ եւ զոչխար ձեր աստէ՛ն թողէք. եւ այլ աղխդ ձեր՝ երթիցե՛ն ընդ ձեզ։
24 Փարաւոնը, կանչելով Մովսէսին ու Ահարոնին, ասաց նրանց. «Գնացէք պաշտեցէ՛ք ձեր տէր Աստծուն, ձեր ունեցուածքը վերցրէ՛ք ձեզ հետ, բայց ձեր արջառն ու ոչխարը թողէ՛ք այստեղ»:
24 Փարաւոն կանչեց Մովսէսը ու ըսաւ. «Գացէ՛ք, պաշտեցէ՛ք Եհովան. միայն ձեր հօտերն ու արջառները մնան. ձեր ընտանիքներն ալ ձեզի հետ թող երթան»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2424: Фараон призвал Моисея и сказал: пойдите, совершите служение Господу, пусть только останется мелкий и крупный скот ваш, а дети ваши пусть идут с вами.
10:24 καὶ και and; even ἐκάλεσεν καλεω call; invite Φαραω φαραω Pharaō; Farao Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron λέγων λεγω tell; declare βαδίζετε βαδιζω employed by κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God ὑμῶν υμων your πλὴν πλην besides; only τῶν ο the προβάτων προβατον sheep καὶ και and; even τῶν ο the βοῶν βους ox ὑπολίπεσθε υπολειπω leave below / behind καὶ και and; even ἡ ο the ἀποσκευὴ αποσκευη your ἀποτρεχέτω αποτρεχω with; amid ὑμῶν υμων your
10:24 וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call פַרְעֹ֜ה farʕˈō פַּרְעֹה pharaoh אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לְכוּ֙ lᵊḵˌû הלך walk עִבְד֣וּ ʕivᵊḏˈû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH רַ֛ק rˈaq רַק only צֹאנְכֶ֥ם ṣōnᵊḵˌem צֹאן cattle וּ û וְ and בְקַרְכֶ֖ם vᵊqarᵊḵˌem בָּקָר cattle יֻצָּ֑ג yuṣṣˈāḡ יצג set גַּֽם־ gˈam- גַּם even טַפְּכֶ֖ם ṭappᵊḵˌem טַף [those unable to march] יֵלֵ֥ךְ yēlˌēḵ הלך walk עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
10:24. vocavitque Pharao Mosen et Aaron et dixit eis ite sacrificate Domino oves tantum vestrae et armenta remaneant parvuli vestri eant vobiscumAnd Pharao called Moses and Aaron, and said to them: Go, sacrifice to the Lord: let your sheep only, and herds remain, let your children go with you.
24. And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you.
10:24. And Pharaoh called Moses and Aaron, and he said to them: “Go, sacrifice to the Lord. Only let your sheep and herds remain behind. Your little ones may go with you.”
10:24. And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you.
And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you:

24: Фараон призвал Моисея и сказал: пойдите, совершите служение Господу, пусть только останется мелкий и крупный скот ваш, а дети ваши пусть идут с вами.
10:24
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Φαραω φαραω Pharaō; Farao
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
λέγων λεγω tell; declare
βαδίζετε βαδιζω employed by
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
ὑμῶν υμων your
πλὴν πλην besides; only
τῶν ο the
προβάτων προβατον sheep
καὶ και and; even
τῶν ο the
βοῶν βους ox
ὑπολίπεσθε υπολειπω leave below / behind
καὶ και and; even
ο the
ἀποσκευὴ αποσκευη your
ἀποτρεχέτω αποτρεχω with; amid
ὑμῶν υμων your
10:24
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
פַרְעֹ֜ה farʕˈō פַּרְעֹה pharaoh
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לְכוּ֙ lᵊḵˌû הלך walk
עִבְד֣וּ ʕivᵊḏˈû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
רַ֛ק rˈaq רַק only
צֹאנְכֶ֥ם ṣōnᵊḵˌem צֹאן cattle
וּ û וְ and
בְקַרְכֶ֖ם vᵊqarᵊḵˌem בָּקָר cattle
יֻצָּ֑ג yuṣṣˈāḡ יצג set
גַּֽם־ gˈam- גַּם even
טַפְּכֶ֖ם ṭappᵊḵˌem טַף [those unable to march]
יֵלֵ֥ךְ yēlˌēḵ הלך walk
עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
10:24. vocavitque Pharao Mosen et Aaron et dixit eis ite sacrificate Domino oves tantum vestrae et armenta remaneant parvuli vestri eant vobiscum
And Pharao called Moses and Aaron, and said to them: Go, sacrifice to the Lord: let your sheep only, and herds remain, let your children go with you.
10:24. And Pharaoh called Moses and Aaron, and he said to them: “Go, sacrifice to the Lord. Only let your sheep and herds remain behind. Your little ones may go with you.”
10:24. And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Если без скота невозможно удаление из Египта, путешествие по пустыне, то оставление его в земле Гесем служит надежным залогом возвращения евреев в свое местожительство. Ранее таким залогом являлось оставление детей (11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
II. Here is the impression made upon Pharaoh by this plague, much like that of the foregoing plagues. 1. It awakened him so far that he renewed the treaty with Moses and Aaron, and now, at length, consented that they should take their little ones with them, only he would have their cattle left in pawn, v. 24. It is common for sinners thus to bargain with God Almighty. Some sins they will leave, but not all; they will leave their sins for a time, but they will not bid them a final farewell; they will allow him some share in their hearts, but the world and the flesh must share with him: thus they mock God, but they deceive themselves. Moses resolves not to abate in his terms: Our cattle shall go with us, v. 26. Note, The terms of reconciliation are so fixed that though men dispute them ever so long they cannot possibly alter them, nor bring them lower. We must come up to the demands of God's will, for we cannot expect he should condescend to the provisos of our lusts. God's messengers must always be bound up by that rule (Jer. xv. 19), Let them return unto thee, but return not thou unto them. Moses gives a very good reason why they must take their cattle with them; they must go to do sacrifice, and therefore they must take wherewithal. What numbers and kinds of sacrifices would be required they did not yet know, and therefore they must take all they had. Note, With ourselves, and our children, we must devote all our worldly possessions to the service of God, because we know not what use God will make of what we have, nor in what way we may be called upon to honour God with it. 2. Yet it exasperated him so far that, when he might not make his own terms, he broke off the conference abruptly, and took up a resolution to treat no more. Wrath now came upon him to the utmost, and he became outrageous beyond all bounds, v. 28. Moses is dismissed in anger, forbidden the court upon pain of death, forbidden so much as to meet Pharaoh any more, as he had been used to do, by the river's side: In that day thou seest my face, thou shalt die. Prodigious madness! Had he not found that Moses could plague him without seeing his face? Or had he forgotten how often he had sent for Moses as his physician to heal him and ease him of his plagues? and must he now be bidden to come near him no more? Impotent malice! To threaten him with death who was armed with such a power, and at whose mercy he had so often laid himself. What will not hardness of heart and contempt of God's word and commandments bring men to? Moses takes him at his word (v. 29): I will see thy face no more, that is, "after this time;" for this conference did not break off till ch. xi. 8, when Moses went out in a great anger, and told Pharaoh how soon he would change his mind, and his proud spirit would come down, which was fulfilled (ch. xii. 31), when Pharaoh became a humble supplicant to Moses to depart. So that, after this interview, Moses came no more, till he was sent for. Note, When men drive God's word from them he justly permits their delusions, and answers them according to the multitude of their idols. When the Gadarenes desired Christ to depart, he presently left them.
Adam Clarke: Commentary on the Bible - 1831
10:24: Only let your flocks and your herds be stayed - Pharaoh cannot get all he wishes; and as he sees it impossible to contend with Jehovah, he now consents to give up the Israelites, their wives and their children, provided he may keep their flocks and their herds. The cruelty of this demand is not more evident than its avarice. Had six hundred thousand men, besides women and children, gone three days' journey into the wilderness without their cattle, they must have inevitably perished, being without milk for their little ones, and animal food for their own sustenance, in a place where little as a substitute could possibly be found. It is evident from this that Pharaoh intended the total destruction of the whole Israelitish host.
Albert Barnes: Notes on the Bible - 1834
10:24: Your flocks and your herds - Pharaoh still exacts what would of course be a complete security for their return: but the demand was wholly incompatible with the object assigned for the journey into the wilderness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: Go ye: Exo 10:8, Exo 10:9, Exo 8:28, Exo 9:28
flocks: Gen 34:23
little ones: Exo 10:10
John Gill
10:24 And Pharaoh called unto Moses,.... After the three days, as the Targum of Jonathan, when the darkness was over, or at least much diminished, fearing that still worse evils would befall him:
and said, go ye, serve the Lord, only let your flocks and your herds be stayed; stopped or remained behind, as a pledge and security of their return; and these the rather he was desirous of retaining, because of the great loss of cattle he had sustained by the murrain and boils upon them, and by the hail: let your little ones also go with you; this he had refused before, but now consents to it, which he thought was doing them a great favour, and that upon such terms they might be content to go.
Robert Jamieson, A. R. Fausset and David Brown
10:24 Pharaoh called unto Moses, and said, Go ye, serve the Lord--Terrified by the preternatural darkness, the stubborn king relents, and proposes another compromise--the flocks and herds to be left as hostages for their return. But the crisis is approaching, and Moses insists on every iota of his demand. The cattle would be needed for sacrifice--how many or how few could not be known till their arrival at the scene of religious observance. But the emancipation of Israel from Egyptian bondage was to be complete.
10:2510:25: Եւ ասէ Մովսէս. Նա եւ դո՛ւ եւս տացես մեզ ողջակէզս եւ զոհս՝ զոր առնիցեմք Տեառն Աստուծոյ մերում։
25 Մովսէսն ասաց. «Ողջակիզութեան ու զոհաբերութեան անասուններ դու ի՛նքդ մեզ պիտի տաս, որ մատուցենք մեր տէր Աստծուն:
25 Մովսէս ըսաւ. «Պէտք է որ դուն մեր ձեռքը զոհեր ու ողջակէզներ ալ տաս, որպէս զի մեր Տէր Աստուծոյն մատուցանենք։
Եւ ասէ Մովսէս. Նա եւ դու եւս տացես մեզ ողջակէզս եւ զոհս զոր առնիցեմք Տեառն Աստուծոյ մերում:

10:25: Եւ ասէ Մովսէս. Նա եւ դո՛ւ եւս տացես մեզ ողջակէզս եւ զոհս՝ զոր առնիցեմք Տեառն Աստուծոյ մերում։
25 Մովսէսն ասաց. «Ողջակիզութեան ու զոհաբերութեան անասուններ դու ի՛նքդ մեզ պիտի տաս, որ մատուցենք մեր տէր Աստծուն:
25 Մովսէս ըսաւ. «Պէտք է որ դուն մեր ձեռքը զոհեր ու ողջակէզներ ալ տաս, որպէս զի մեր Տէր Աստուծոյն մատուցանենք։
zohrab-1805▾ eastern-1994▾ western am▾
10:2525: Но Моисей сказал: дай также в руки наши жертвы и всесожжения, чтобы принести Господу Богу нашему;
10:25 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs ἀλλὰ αλλα but καὶ και and; even σὺ συ you δώσεις διδωμι give; deposit ἡμῖν ημιν us ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even θυσίας θυσια immolation; sacrifice ἃ ος who; what ποιήσομεν ποιεω do; make κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God ἡμῶν ημων our
10:25 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses גַּם־ gam- גַּם even אַתָּ֛ה ʔattˈā אַתָּה you תִּתֵּ֥ן tittˌēn נתן give בְּ bᵊ בְּ in יָדֵ֖נוּ yāḏˌēnû יָד hand זְבָחִ֣ים zᵊvāḥˈîm זֶבַח sacrifice וְ wᵊ וְ and עֹלֹ֑ות ʕōlˈôṯ עֹלָה burnt-offering וְ wᵊ וְ and עָשִׂ֖ינוּ ʕāśˌînû עשׂה make לַ la לְ to יהוָ֥ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
10:25. ait Moses hostias quoque et holocausta dabis nobis quae offeramus Domino Deo nostroMoses said: Thou shalt give us also sacrifices and burnt-offerings, to the Lord our God.
25. And Moses said, Thou must also give into our hand sacrifices and burnt offerings, that we may sacrifice unto the LORD our God.
10:25. Moses said: “You must also permit us victims and holocausts, which we may offer to the Lord our God.
10:25. And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God.
And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God:

25: Но Моисей сказал: дай также в руки наши жертвы и всесожжения, чтобы принести Господу Богу нашему;
10:25
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
ἀλλὰ αλλα but
καὶ και and; even
σὺ συ you
δώσεις διδωμι give; deposit
ἡμῖν ημιν us
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
θυσίας θυσια immolation; sacrifice
ος who; what
ποιήσομεν ποιεω do; make
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
10:25
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
גַּם־ gam- גַּם even
אַתָּ֛ה ʔattˈā אַתָּה you
תִּתֵּ֥ן tittˌēn נתן give
בְּ bᵊ בְּ in
יָדֵ֖נוּ yāḏˌēnû יָד hand
זְבָחִ֣ים zᵊvāḥˈîm זֶבַח sacrifice
וְ wᵊ וְ and
עֹלֹ֑ות ʕōlˈôṯ עֹלָה burnt-offering
וְ wᵊ וְ and
עָשִׂ֖ינוּ ʕāśˌînû עשׂה make
לַ la לְ to
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
10:25. ait Moses hostias quoque et holocausta dabis nobis quae offeramus Domino Deo nostro
Moses said: Thou shalt give us also sacrifices and burnt-offerings, to the Lord our God.
10:25. Moses said: “You must also permit us victims and holocausts, which we may offer to the Lord our God.
10:25. And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: Ты, как бы говорит Моисей фараону, требуешь, чтобы мы оставили свой скот. На самом же деле ты не только не можешь настаивать на этом, но, как сознавший свою греховность (14), обязан был бы дать животных для жертвоприношения Всевышнему. Этого, конечно, ты не сделаешь; в таком случае с нами пойдут лишь наши стада. И так как теперь неизвестно, какие животные и сколько их будет принесено в жертву, то необходимо идти со всеми стадами: «не останется ни копыта».
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: us: Heb. into our hands
sacrifices: exo 29:1-46, exo 36:1-40:38; Lev 9:22, Lev 16:9
John Gill
10:25 And Moses said, thou must give us also sacrifices and burnt offerings,.... Sheep, rams, and goats for sacrifices, and oxen for burnt offerings; and that of his own, as Jarchi interprets it; but rather the meaning is, that besides having their little ones with them, they must be allowed also to take their cattle for sacrifices and burnt offerings:
that we may sacrifice unto the Lord our God; might have wherewith to offer up in sacrifice to him as he shall require.
10:2610:26: Այլ մեր անասո՛ւն իսկ երթիցէ ընդ մեզ, եւ ո՛չ թողուցումք եւ ո՛չ կճղա՛կ մի. քանզի ՚ի նոցանէ՛ առնուցումք պաշտել զՏէր Աստուած մեր. եւ մեք ո՛չ գիտեմք զինչ մատուցանիցեմք Տեառն Աստուծոյ մերում մինչեւ ա՛նդր հասանիցեմք։
26 Մեր անասուններն էլ մեզ հետ պիտի գնան, մենք մի կճղակ անգամ չենք թողնելու այստեղ, որովհետեւ մեր տէր Աստծուն դրանցից պիտի զոհ մատուցենք: Մինչեւ մեր այնտեղ հասնելը մենք դեռ չգիտենք, թէ ինչ պիտի զոհաբերենք մեր տէր Աստծուն»:
26 Մեր հօտերն ալ մեզի հետ պիտի երթան, անոնցմէ կճղակ մը չմնալով. վասն զի մեր Տէր Աստուածը պաշտելու համար անոնցմէ պարտինք առնել։ Մինչեւ որ հոն չերթանք, չենք գիտեր թէ ինչո՞վ պիտի պաշտենք Տէրը»։
Այլ մեր անասուն իսկ երթիցէ ընդ մեզ, եւ ոչ թողուցումք եւ ոչ կճղակ մի. քանզի ի նոցանէ առնուցումք պաշտել զՏէր Աստուած մեր. եւ մեք ոչ գիտեմք զինչ մատուցանիցեմք Տեառն [134]Աստուծոյ մերում`` մինչեւ անդր հասանիցեմք:

10:26: Այլ մեր անասո՛ւն իսկ երթիցէ ընդ մեզ, եւ ո՛չ թողուցումք եւ ո՛չ կճղա՛կ մի. քանզի ՚ի նոցանէ՛ առնուցումք պաշտել զՏէր Աստուած մեր. եւ մեք ո՛չ գիտեմք զինչ մատուցանիցեմք Տեառն Աստուծոյ մերում մինչեւ ա՛նդր հասանիցեմք։
26 Մեր անասուններն էլ մեզ հետ պիտի գնան, մենք մի կճղակ անգամ չենք թողնելու այստեղ, որովհետեւ մեր տէր Աստծուն դրանցից պիտի զոհ մատուցենք: Մինչեւ մեր այնտեղ հասնելը մենք դեռ չգիտենք, թէ ինչ պիտի զոհաբերենք մեր տէր Աստծուն»:
26 Մեր հօտերն ալ մեզի հետ պիտի երթան, անոնցմէ կճղակ մը չմնալով. վասն զի մեր Տէր Աստուածը պաշտելու համար անոնցմէ պարտինք առնել։ Մինչեւ որ հոն չերթանք, չենք գիտեր թէ ինչո՞վ պիտի պաշտենք Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2626: пусть пойдут и стада наши с нами, не останется ни копыта; ибо из них мы возьмем на жертву Господу, Богу нашему; но доколе не придем туда, мы не знаем, что принести в жертву Господу.
10:26 καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal ἡμῶν ημων our πορεύσεται πορευομαι travel; go μεθ᾿ μετα with; amid ἡμῶν ημων our καὶ και and; even οὐχ ου not ὑπολειψόμεθα υπολειπω leave below / behind ὁπλήν οπλη from; away αὐτῶν αυτος he; him γὰρ γαρ for λημψόμεθα λαμβανω take; get λατρεῦσαι λατρευω employed by κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God ἡμῶν ημων our ἡμεῖς ημεις we δὲ δε though; while οὐκ ου not οἴδαμεν οιδα aware τί τις.1 who?; what? λατρεύσωμεν λατρευω employed by κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God ἡμῶν ημων our ἕως εως till; until τοῦ ο the ἐλθεῖν ερχομαι come; go ἡμᾶς ημας us ἐκεῖ εκει there
10:26 וְ wᵊ וְ and גַם־ ḡam- גַּם even מִקְנֵ֜נוּ miqnˈēnû מִקְנֶה purchase יֵלֵ֣ךְ yēlˈēḵ הלך walk עִמָּ֗נוּ ʕimmˈānû עִם with לֹ֤א lˈō לֹא not תִשָּׁאֵר֙ ṯiššāʔˌēr שׁאר remain פַּרְסָ֔ה parsˈā פַּרְסָה hoof כִּ֚י ˈkî כִּי that מִמֶּ֣נּוּ mimmˈennû מִן from נִקַּ֔ח niqqˈaḥ לקח take לַ la לְ to עֲבֹ֖ד ʕᵃvˌōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) וַ wa וְ and אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we לֹֽא־ lˈō- לֹא not נֵדַ֗ע nēḏˈaʕ ידע know מַֽה־ mˈah- מָה what נַּעֲבֹד֙ nnaʕᵃvˌōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto בֹּאֵ֖נוּ bōʔˌēnû בוא come שָֽׁמָּה׃ šˈāmmā שָׁם there
10:26. cuncti greges pergent nobiscum non remanebit ex eis ungula quae necessaria sunt in cultum Domini Dei nostri praesertim cum ignoremus quid debeat immolari donec ad ipsum locum perveniamusAll the flocks shall go with us; there shall not a hoof remain of them: for they are necessary for the service of the Lord our God: especially as we know not what must be offered, till we come to the very place.
26. Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither.
10:26. All the flocks shall travel with us. Not one hoof of them shall remain behind. For they are necessary for the worship of the Lord our God, especially since we do not know what ought to be immolated, until we arrive at the very place.”
10:26. Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither.
Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither:

26: пусть пойдут и стада наши с нами, не останется ни копыта; ибо из них мы возьмем на жертву Господу, Богу нашему; но доколе не придем туда, мы не знаем, что принести в жертву Господу.
10:26
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
ἡμῶν ημων our
πορεύσεται πορευομαι travel; go
μεθ᾿ μετα with; amid
ἡμῶν ημων our
καὶ και and; even
οὐχ ου not
ὑπολειψόμεθα υπολειπω leave below / behind
ὁπλήν οπλη from; away
αὐτῶν αυτος he; him
γὰρ γαρ for
λημψόμεθα λαμβανω take; get
λατρεῦσαι λατρευω employed by
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
ἡμεῖς ημεις we
δὲ δε though; while
οὐκ ου not
οἴδαμεν οιδα aware
τί τις.1 who?; what?
λατρεύσωμεν λατρευω employed by
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
ἕως εως till; until
τοῦ ο the
ἐλθεῖν ερχομαι come; go
ἡμᾶς ημας us
ἐκεῖ εκει there
10:26
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
מִקְנֵ֜נוּ miqnˈēnû מִקְנֶה purchase
יֵלֵ֣ךְ yēlˈēḵ הלך walk
עִמָּ֗נוּ ʕimmˈānû עִם with
לֹ֤א lˈō לֹא not
תִשָּׁאֵר֙ ṯiššāʔˌēr שׁאר remain
פַּרְסָ֔ה parsˈā פַּרְסָה hoof
כִּ֚י ˈkî כִּי that
מִמֶּ֣נּוּ mimmˈennû מִן from
נִקַּ֔ח niqqˈaḥ לקח take
לַ la לְ to
עֲבֹ֖ד ʕᵃvˌōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
וַ wa וְ and
אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
לֹֽא־ lˈō- לֹא not
נֵדַ֗ע nēḏˈaʕ ידע know
מַֽה־ mˈah- מָה what
נַּעֲבֹד֙ nnaʕᵃvˌōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַד־ ʕaḏ- עַד unto
בֹּאֵ֖נוּ bōʔˌēnû בוא come
שָֽׁמָּה׃ šˈāmmā שָׁם there
10:26. cuncti greges pergent nobiscum non remanebit ex eis ungula quae necessaria sunt in cultum Domini Dei nostri praesertim cum ignoremus quid debeat immolari donec ad ipsum locum perveniamus
All the flocks shall go with us; there shall not a hoof remain of them: for they are necessary for the service of the Lord our God: especially as we know not what must be offered, till we come to the very place.
10:26. All the flocks shall travel with us. Not one hoof of them shall remain behind. For they are necessary for the worship of the Lord our God, especially since we do not know what ought to be immolated, until we arrive at the very place.”
10:26. Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:26: We know not with what we must serve the Lord, etc. - The law was not yet given; the ordinances concerning the different kinds of sacrifices and offerings not known. What kind and what number of animals God should require to be sacrificed, even Moses himself could not as yet tell. He therefore very properly insists on taking the whole of their herds with them, and not leaving even one hoof behind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:26: cattle: Exo 12:32; Isa 23:18, Isa 60:5-10; Hos 5:6; Zac 14:20; Act 2:44, Act 2:45; Co2 8:5
and we: Pro 3:9; Heb 11:8
Geneva 1599
10:26 Our cattle also shall go with us; there shall not an (i) hoof be left behind; for thereof must we take to serve the LORD our God; and we know not (k) with what we must serve the LORD, until we come thither.
(i) The ministers of God should not yield one iota to the wicked, in regards to their mission.
(k) That is, with what beasts, or how many.
John Gill
10:26 Our cattle also shall go with us,.... Of every kind, of the flocks and of the herds:
there shall not an hoof be left behind; not a single creature that has an hoof: it is a proverbial expression, signifying that they should carry all that belonged to them with them:
for thereof must we take to serve the Lord our God; something of every kind and sort, all they had being devoted to his service, and to be yielded to him upon demand:
and we know not with what we must serve the Lord, until we come thither; into the wilderness; they knew not exactly and precisely what kind of creatures or how many of them, as Aben Ezra observes, they were to offer at a time; for though before this there was a known distinction between clean and unclean creatures, and the various offerings and sacrifices of the patriarchs might in a good measure direct them in the use of them; yet the special and peculiar laws about sacrifices were not given until after their deliverance, and they were got into the wilderness; so that this was not a bare pretence to get their cattle along with them, but was the true case and real matter of fact.
10:2710:27: Եւ խստացոյց Տէր զսիրտն փարաւոնի. եւ ո՛չ կամեցաւ արձակել զնոսա։
27 Տէրը կարծրացրեց փարաւոնի սիրտը, եւ փարաւոնը չուզեց արձակել նրանց:
27 Տէրը կարծրացուց Փարաւոնին սիրտը եւ ան մերժեց արձակել զանոնք։
Եւ խստացոյց Տէր զսիրտն փարաւոնի, եւ ոչ կամեցաւ արձակել զնոսա:

10:27: Եւ խստացոյց Տէր զսիրտն փարաւոնի. եւ ո՛չ կամեցաւ արձակել զնոսա։
27 Տէրը կարծրացրեց փարաւոնի սիրտը, եւ փարաւոնը չուզեց արձակել նրանց:
27 Տէրը կարծրացուց Փարաւոնին սիրտը եւ ան մերժեց արձակել զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
10:2727: И ожесточил Господь сердце фараона, и он не захотел отпустить их.
10:27 ἐσκλήρυνεν σκληρυνω harden δὲ δε though; while κύριος κυριος lord; master τὴν ο the καρδίαν καρδια heart Φαραω φαραω Pharaō; Farao καὶ και and; even οὐκ ου not ἐβουλήθη βουλομαι want ἐξαποστεῖλαι εξαποστελλω send forth αὐτούς αυτος he; him
10:27 וַ wa וְ and יְחַזֵּ֥ק yᵊḥazzˌēq חזק be strong יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] לֵ֣ב lˈēv לֵב heart פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and לֹ֥א lˌō לֹא not אָבָ֖ה ʔāvˌā אבה want לְ lᵊ לְ to שַׁלְּחָֽם׃ šallᵊḥˈām שׁלח send
10:27. induravit autem Dominus cor Pharaonis et noluit dimittere eosAnd the Lord hardened Pharao's heart, and he would not let them go.
27. But the LORD hardened Pharaoh’s heart, and he would not let them go.
10:27. But the Lord hardened the heart of Pharaoh, and he was not willing to release them.
10:27. But the LORD hardened Pharaoh’s heart, and he would not let them go.
But the LORD hardened Pharaoh' s heart, and he would not let them go:

27: И ожесточил Господь сердце фараона, и он не захотел отпустить их.
10:27
ἐσκλήρυνεν σκληρυνω harden
δὲ δε though; while
κύριος κυριος lord; master
τὴν ο the
καρδίαν καρδια heart
Φαραω φαραω Pharaō; Farao
καὶ και and; even
οὐκ ου not
ἐβουλήθη βουλομαι want
ἐξαποστεῖλαι εξαποστελλω send forth
αὐτούς αυτος he; him
10:27
וַ wa וְ and
יְחַזֵּ֥ק yᵊḥazzˌēq חזק be strong
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
לֵ֣ב lˈēv לֵב heart
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אָבָ֖ה ʔāvˌā אבה want
לְ lᵊ לְ to
שַׁלְּחָֽם׃ šallᵊḥˈām שׁלח send
10:27. induravit autem Dominus cor Pharaonis et noluit dimittere eos
And the Lord hardened Pharao's heart, and he would not let them go.
10:27. But the Lord hardened the heart of Pharaoh, and he was not willing to release them.
10:27. But the LORD hardened Pharaoh’s heart, and he would not let them go.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: Особая сила ожесточения фараона сказалась в угрозе убить Моисея.
Adam Clarke: Commentary on the Bible - 1831
10:27: The Lord hardened Pharaoh's heart - He had yet another miracle to work for the complete conviction of the Egyptians and triumph of his people; and till that was wrought he permitted the natural obstinacy of Pharaoh's haughty heart to have its full sway, after each resistance of the gracious influence which was intended to soften and bring him to repentance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:27: Exo 10:1, Exo 10:20, Exo 4:21, Exo 14:4, Exo 14:8; Rev 9:20, Rev 16:10, Rev 16:11
Carl Friedrich Keil and Franz Delitzsch
10:27
At this demand, Pharaoh, with the hardness suspended over him by God, fell into such wrath, that he sent Moses away, and threatened him with death, if he ever appeared in his presence again. "See my face," as in Gen 43:3. Moses answered, "Thou hast spoken rightly." For as God had already told him that the last blow would be followed by the immediate release of the people, there was no further necessity for him to appear before Pharaoh.
John Gill
10:27 But the Lord hardened Pharaoh's heart,.... Yet more and more:
and he would not let them go; his heart was set against it, his will was resolute, and he was determined never to let them go.
10:2810:28: Եւ ասէ փարաւոն. ՚Ի բա՛ց գնա յինէն. զգո՛յշ լեր անձին քում. մի՛ եւս յաւելուցուս տեսանել զերեսս իմ. զի յորում աւուր երեւիս դու ինձ՝ մեռանի՛ս[580]։ [580] Ոմանք. Երեւեսցիս դու ինձ։
28 Փարաւոնն ասաց. «Հեռացի՛ր ինձնից, զգո՛յշ եղիր, այլեւս չհամարձակուես իմ աչքին երեւալ, որովհետեւ այն օրը, որ երեւաս ինձ, կը սպանուես»:
28 Եւ Փարաւոն ըսաւ Մովսէսին. «Քովէս գնա՛, զգուշութիւն ըրէ անձիդ, անգամ մըն ալ իմ երեսս չտեսնես. քանզի այն օրը որ իմ երեսս տեսնես, պիտի մեռնիս»։
Եւ ասէ փարաւոն. Ի բաց գնա յինէն. զգոյշ լեր անձին քում, մի՛ եւս յաւելուցուս տեսանել զերեսս իմ. զի յորում աւուր երեւիս դու ինձ, մեռանիս:

10:28: Եւ ասէ փարաւոն. ՚Ի բա՛ց գնա յինէն. զգո՛յշ լեր անձին քում. մի՛ եւս յաւելուցուս տեսանել զերեսս իմ. զի յորում աւուր երեւիս դու ինձ՝ մեռանի՛ս[580]։
[580] Ոմանք. Երեւեսցիս դու ինձ։
28 Փարաւոնն ասաց. «Հեռացի՛ր ինձնից, զգո՛յշ եղիր, այլեւս չհամարձակուես իմ աչքին երեւալ, որովհետեւ այն օրը, որ երեւաս ինձ, կը սպանուես»:
28 Եւ Փարաւոն ըսաւ Մովսէսին. «Քովէս գնա՛, զգուշութիւն ըրէ անձիդ, անգամ մըն ալ իմ երեսս չտեսնես. քանզի այն օրը որ իմ երեսս տեսնես, պիտի մեռնիս»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2828: И сказал ему фараон: пойди от меня; берегись, не являйся более пред лице мое; в тот день, когда ты увидишь лице мое, умрешь.
10:28 καὶ και and; even λέγει λεγω tell; declare Φαραω φαραω Pharaō; Farao ἄπελθε απερχομαι go off; go away ἀπ᾿ απο from; away ἐμοῦ εμου my πρόσεχε προσεχω pay attention; beware σεαυτῷ σεαυτου of yourself ἔτι ετι yet; still προσθεῖναι προστιθημι add; continue ἰδεῖν οραω view; see μου μου of me; mine τὸ ο the πρόσωπον προσωπον face; ahead of ᾗ ος who; what δ᾿ δε though; while ἂν αν perhaps; ever ἡμέρᾳ ημερα day ὀφθῇς οραω view; see μοι μοι me ἀποθανῇ αποθνησκω die
10:28 וַ wa וְ and יֹּֽאמֶר־ yyˈōmer- אמר say לֹ֥ו lˌô לְ to פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh לֵ֣ךְ lˈēḵ הלך walk מֵ mē מִן from עָלָ֑י ʕālˈāy עַל upon הִשָּׁ֣מֶר hiššˈāmer שׁמר keep לְךָ֗ lᵊḵˈā לְ to אֶל־ ʔel- אַל not תֹּ֨סֶף֙ tˈōsef יסף add רְאֹ֣ות rᵊʔˈôṯ ראה see פָּנַ֔י pānˈay פָּנֶה face כִּ֗י kˈî כִּי that בְּ bᵊ בְּ in יֹ֛ום yˈôm יֹום day רְאֹתְךָ֥ rᵊʔōṯᵊḵˌā ראה see פָנַ֖י fānˌay פָּנֶה face תָּמֽוּת׃ tāmˈûṯ מות die
10:28. dixitque Pharao ad eum recede a me cave ne ultra videas faciem meam quocumque die apparueris mihi morierisAnd Pharao said to Moses: Get thee from me, and beware thou see not my face any more: in what day soever thou shalt come in my sight, thou shalt die.
28. And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in the day thou seest my face thou shalt die.
10:28. And Pharaoh said to Moses: “Withdraw from me, and beware that you no longer see my face. On whatever day you will appear in my sight, you shall die.”
10:28. And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in [that] day thou seest my face thou shalt die.
And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in [that] day thou seest my face thou shalt die:

28: И сказал ему фараон: пойди от меня; берегись, не являйся более пред лице мое; в тот день, когда ты увидишь лице мое, умрешь.
10:28
καὶ και and; even
λέγει λεγω tell; declare
Φαραω φαραω Pharaō; Farao
ἄπελθε απερχομαι go off; go away
ἀπ᾿ απο from; away
ἐμοῦ εμου my
πρόσεχε προσεχω pay attention; beware
σεαυτῷ σεαυτου of yourself
ἔτι ετι yet; still
προσθεῖναι προστιθημι add; continue
ἰδεῖν οραω view; see
μου μου of me; mine
τὸ ο the
πρόσωπον προσωπον face; ahead of
ος who; what
δ᾿ δε though; while
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
ὀφθῇς οραω view; see
μοι μοι me
ἀποθανῇ αποθνησκω die
10:28
וַ wa וְ and
יֹּֽאמֶר־ yyˈōmer- אמר say
לֹ֥ו lˌô לְ to
פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh
לֵ֣ךְ lˈēḵ הלך walk
מֵ מִן from
עָלָ֑י ʕālˈāy עַל upon
הִשָּׁ֣מֶר hiššˈāmer שׁמר keep
לְךָ֗ lᵊḵˈā לְ to
אֶל־ ʔel- אַל not
תֹּ֨סֶף֙ tˈōsef יסף add
רְאֹ֣ות rᵊʔˈôṯ ראה see
פָּנַ֔י pānˈay פָּנֶה face
כִּ֗י kˈî כִּי that
בְּ bᵊ בְּ in
יֹ֛ום yˈôm יֹום day
רְאֹתְךָ֥ rᵊʔōṯᵊḵˌā ראה see
פָנַ֖י fānˌay פָּנֶה face
תָּמֽוּת׃ tāmˈûṯ מות die
10:28. dixitque Pharao ad eum recede a me cave ne ultra videas faciem meam quocumque die apparueris mihi morieris
And Pharao said to Moses: Get thee from me, and beware thou see not my face any more: in what day soever thou shalt come in my sight, thou shalt die.
10:28. And Pharaoh said to Moses: “Withdraw from me, and beware that you no longer see my face. On whatever day you will appear in my sight, you shall die.”
10:28. And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in [that] day thou seest my face thou shalt die.
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Adam Clarke: Commentary on the Bible - 1831
10:28: See my face no more - Hitherto Pharaoh had left the way open for negotiation; but now, in wrath against Jehovah, he dismisses his ambassador, and threatens him with death if he should attempt any more to come into his presence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:28: Get thee: Exo 10:11
for in that: Ch2 16:10, Ch2 25:16; Amo 7:13
Geneva 1599
10:28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in [that] day thou seest my face thou shalt (l) die.
(l) Though earlier he admitted Moses was just, yet again in his own heart he threatened to put him to death.
John Gill
10:28 And Pharaoh said unto him,.... To Moses:
get thee from me; be gone from my presence, I have nothing more to say to thee, or do with thee:
take heed to thyself; lest mischief befall thee from me, or those about me:
see my face no more; neither here nor elsewhere:
for in that day thou seest my face thou shalt die; this was a foolish as well as a wicked speech, when he lay at the mercy of Moses, rather than Moses at his; he being made a god unto him, and had such power to inflict plagues upon him, of which he had had repeated instances.
Robert Jamieson, A. R. Fausset and David Brown
10:28 Pharaoh said, . . . Get thee from me--The calm firmness of Moses provoked the tyrant. Frantic with disappointment and rage, with offended and desperate malice, he ordered him from his presence and forbade him ever to return.
10:2910:29: Եւ ասէ Մովսէս. Ասացեր՝ ո՛չ եւս երեւեցայց երեսաց քոց։
29 Մովսէսն ասաց. «Դու արդէն ասացիր. այլեւս աչքիդ չեմ երեւայ»: Անդրանիկների մահը
29 Մովսէս ըսաւ. «Աղէ՛կ ըսիր, անգամ մըն ալ քու երեսդ պիտի չտեսնեմ»։
Եւ ասէ Մովսէս. [135]Ասացեր. ոչ եւս երեւեցայց երեսաց քոց:

10:29: Եւ ասէ Մովսէս. Ասացեր՝ ո՛չ եւս երեւեցայց երեսաց քոց։
29 Մովսէսն ասաց. «Դու արդէն ասացիր. այլեւս աչքիդ չեմ երեւայ»: Անդրանիկների մահը
29 Մովսէս ըսաւ. «Աղէ՛կ ըսիր, անգամ մըն ալ քու երեսդ պիտի չտեսնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2929: И сказал Моисей: как сказал ты, так и будет; я не увижу более лица твоего.
10:29 λέγει λεγω tell; declare δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs εἴρηκας ερεω.1 state; mentioned οὐκέτι ουκετι no longer ὀφθήσομαί οραω view; see σοι σοι you εἰς εις into; for πρόσωπον προσωπον face; ahead of
10:29 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses כֵּ֣ן kˈēn כֵּן correct דִּבַּ֑רְתָּ dibbˈartā דבר speak לֹא־ lō- לֹא not אֹסִ֥ף ʔōsˌif יסף add עֹ֖וד ʕˌôḏ עֹוד duration רְאֹ֥ות rᵊʔˌôṯ ראה see פָּנֶֽיךָ׃ פ pānˈeʸḵā . f פָּנֶה face
10:29. respondit Moses ita fiat ut locutus es non videbo ultra faciem tuamMoses answered: So shall it be as thou hast spoken, I will not see thy face anymore.
29. And Moses said, Thou hast spoken well; I will see thy face again no more.
10:29. Moses responded: “So be it, just as you have said. I will no longer see your face.”
10:29. And Moses said, Thou hast spoken well, I will see thy face again no more.
And Moses said, Thou hast spoken well, I will see thy face again no more:

29: И сказал Моисей: как сказал ты, так и будет; я не увижу более лица твоего.
10:29
λέγει λεγω tell; declare
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
εἴρηκας ερεω.1 state; mentioned
οὐκέτι ουκετι no longer
ὀφθήσομαί οραω view; see
σοι σοι you
εἰς εις into; for
πρόσωπον προσωπον face; ahead of
10:29
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
כֵּ֣ן kˈēn כֵּן correct
דִּבַּ֑רְתָּ dibbˈartā דבר speak
לֹא־ lō- לֹא not
אֹסִ֥ף ʔōsˌif יסף add
עֹ֖וד ʕˌôḏ עֹוד duration
רְאֹ֥ות rᵊʔˌôṯ ראה see
פָּנֶֽיךָ׃ פ pānˈeʸḵā . f פָּנֶה face
10:29. respondit Moses ita fiat ut locutus es non videbo ultra faciem tuam
Moses answered: So shall it be as thou hast spoken, I will not see thy face anymore.
10:29. Moses responded: “So be it, just as you have said. I will no longer see your face.”
10:29. And Moses said, Thou hast spoken well, I will see thy face again no more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: «Не увижу более лица твоего» стоит как будто в противоречии с свидетельством 31: ст. 12: гл. и 4–8: ст. 11: гл. Но что касается первого места, то оно не говорит еще с несомненностью, что Моисей видел в этот раз лицо фараона. Он был призван к царю ночью, после смерти его первенца, т. е. в такое время, когда отец в знак печали по умершем сыне должен был, по обычаю древних, закрыть лицо свое (2: Цар 19:4). По мнению других, выражение: «не увижу более лица твоего» значит не приду, если не изменятся обстоятельства, не приду по собственной воле и желанию.

Речь же 4–8: ст. 11: гл. является прямым продолжением слов 29: ст. 10: гл., — произнесена Моисеем пред удалением из царского дворца. Прямое указание на это находится в словах 8: ст.: «вышел Моисей от фараона с гневом». Раздражение посланника Божия вполне понятно ввиду проявленного фараоном упорства (10:27) и обещания убить его (28) и совершенно необъяснимо при допущении, что речь 4–8: ст. произнесена при новом явлении; ни откуда не видно, чтобы фараон сделал или сказал нечто такое, что могло бы вызвать гнев Моисея.
Adam Clarke: Commentary on the Bible - 1831
10:29: I will see thy face again no more - It is very likely that this was the last interview that Moses had with Pharaoh, for what is related, Exo 11:4-8, might have been spoken on this very occasion, as it is very possible that God gave Moses to understand his purpose to slay the first-born, while before Pharaoh at this time; so, in all probability, the interview mentioned here was the last which Moses had with the Egyptian king. It is true that in Exo 12:31 it is stated that Pharaoh called for Moses and Aaron by night, and ordered them to leave Egypt, and to take all their substance with them, which seems to imply that there was another interview, but the words may imply no more than that Moses and Aaron received such a message from Pharaoh. If, however, this mode of interpreting these passages should not seem satisfactory to any, he may understand the words of Moses thus: I will see thy face - seek thy favor, no more in behalf of my people, which was literally true; for if Moses did appear any more before Pharaoh, it was not as a supplicant, but merely as the ambassador of God, to denounce his judgments by giving him the final determination of Jehovah relative to the destruction of the first-born.
1. To the observations at the conclusion of the preceding chapter, we may add that at first view it seems exceedingly strange that, after all the proofs Pharaoh had of the power of God, he should have acted in the manner related in this and the preceding chapters, alternately sinning and repenting; but it is really a common case, and multitudes who condemn the conduct of this miserable Egyptian king, act in a similar manner. They relent when smarting under God's judgments, but harden their hearts when these judgments are removed. Of this kind I have witnessed numerous cases. To such God says by his prophet, Why should ye be stricken any more? ye will revolt more and more. Reader, are not the vows of God upon thee? Often when afflicted in thyself or family hast thou not said like Pharaoh, (Exo 10:17), Now therefore forgive, I pray thee, my sin only This Once, and take away from me this death Only? And yet when thou hadst respite, didst thou not harden thy heart, and with returning health and strength didst thou not return unto iniquity? And art thou not still in the broad road of transgression? Be not deceived; God is not mocked; he warns thee, but he will not be mocked by thee. What thou sowest, that thou must reap. Think then what a most dreadful harvest thou mayest expect from the seeds of vice which thou hast already sown!
2. Even in the face of God's judgments the spirit of avarice will make its requisitions. Only let your flocks and your herds be stayed, says Pharaoh. The love of gain was the ruling principle of this man's soul, and he chooses desperately to contend with the justice of his Maker, rather than give up his bosom sin! Reader, is this not thy own case? And art thou not ready, with Pharaoh, to say to the messenger of God, who rebukes thee for thy worldly mindedness, etc., Get thee gone from me. Take heed to thyself, and see my face no more. Esau and Pharaoh have both got a very bad name, and many persons who are repeating their crimes are the foremost to cover them with obloquy! When shall we learn to look at home? to take warning by the miscarriages of others, and thus shun the pit into which we have seen so many fall? If God were to give the history of every man who hardens himself from his fear, how many Pharaoh-like cases should we have on record! But a day is coming in which the secrets of every heart shall be revealed, and the history of every man's life laid open to an assembled world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:29: I will see: Exo 11:4-8, Exo 12:30, Exo 12:31; Heb 11:27
John Gill
10:29 And Moses said, thou hast spoken well,.... Not that which was good, in a moral sense, for it was very wicked, but what would eventually prove true:
I will see thy face again no more; which may be understood either conditionally, except he was sent for, and he desired to see him, he would not come of himself; or absolutely knowing by a spirit of prophecy that he should be no more sent unto him, and that Pharaoh should in a little time be drowned in the Red sea, when he would be seen no more by him nor any other; for as for what is said in the following chapter, it is thought by many to have been said at this time, as it might even before he went out of the presence of Pharaoh, which in Ex 11:8 he is said to do in anger: and as for Pharaoh's calling for him at midnight, and bidding him rise and begone, Ex 12:31 it might be delivered by messengers, and so he be not seen by Moses and Aaron. By this speech of Moses, it appears he was not afraid of Pharaoh and his menaces, but rather taunts at him, and it is to this fearless disposition of Moses at this time that the apostle refers in Heb 11:27.
John Wesley
10:29 I will see thy face no more - Namely, after this time, for this conference did not break off till Ex 11:8, when Moses went out in great anger and told Pharaoh how soon his proud stomach would come down; which was fulfilled Ex 12:31, when Pharaoh became an humble supplicant to Moses to depart. So that after this interview Moses came no more till he was sent for.
Robert Jamieson, A. R. Fausset and David Brown
10:29 Moses said, Thou hast spoken well.