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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is concerning Moses himself, and the affairs of his own family. I. Jethro his father-in-law brings to him his wife and children, ver. 1-6. II. Moses entertains his father-in-law with great respect (ver. 7), with good discourse (ver. 8-11), with a sacrifice and a feast, ver. 12. III. Jethro advises him about the management of his business as a judge in Israel, to take inferior judges in to his assistance (ver. 13-23), and Moses, after some time, takes his counsel (ver. 24-26), and so they part, ver. 27.
Adam Clarke: Commentary on the Bible - 1831
Jethro, called the father-in-law of Moses, hearing of the deliverance which God had granted to Israel, Exo 18:1, took Zipporah and her two sons, Gershom and Eliezer, and brought them to Moses, when the Israelites were encamped near Horeb, Exo 18:2-5. He sends to Moses, announcing his arrival, Exo 18:6. Moses goes out to meet him, Exo 18:7, and gives him a history of God's dealings with the Israelites, Exo 18:8. Jethro greatly rejoices, and makes striking observations on the power and goodness of God, Exo 18:9-11. He offers burnt-offerings and sacrifices to Jehovah, and Aaron and all the elders of Israel feast with him, Exo 18:12. The next day Jethro, observing how much Moses was fatigued by being obliged to sit as judge and hear causes from morning to evening, Exo 18:13, inquires why he did so, Exo 18:14. Moses answers, and shows that he is obliged to determine causes between man and man, and to teach them the statutes and laws of God, Exo 18:15, Exo 18:16. Jethro finds fault, and counsels him to appoint men who fear God, love truth, and hate covetousness, to be judges over thousands, hundreds, fifties, and tens, to judge and determine in all smaller matters, and refer only the greater and most important to himself, Exo 18:17-22; and shows that this plan will be advantageous both to himself and to the people, Exo 18:23. Moses hearkens to the counsel of Jethro, and appoints proper officers over the people, who enter upon their functions, determine all minor causes, and refer only the most difficult to Moses, Exo 18:24-26. Moses dismisses Jethro, who returns to his own country, Exo 18:27.
Albert Barnes: Notes on the Bible - 1834
18:0: The events recorded in this chapter could not have occupied many days - only 15 days elapsed between the arrival of the Israelites in the wilderness of Sin and their final arrival at Sinai, see Exo 16:1; Exo 19:1. This leaves, however, sufficient time for the interview and transactions between Moses and Jethro.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 18:1, Jethro brings his wife and two sons to Moses; Exo 18:7, Moses entertains him, and relates the goodness of the Lord; Exo 18:9, Jethro rejoices, blesses God, and offers sacrifice; Exo 18:13, He gives good counsel, which is accepted; Exo 18:27, Jethro departs.
John Gill
INTRODUCTION TO EXODUS 18
This chapter gives an account of Jethro, Moses's father-in-law, with Zipporah his daughter, the wife of Moses, and her two sons, meeting him in the wilderness, who was kindly received by him, Ex 18:1 and on Moses' relating the great things God had done for Israel, Jethro expressed his joy on that account, gave praise to God, offered sacrifice, and kept a feast with the elders of Israel, Ex 18:8, and observing the constant and fatiguing business Moses had on his hands from morning to evening in judging the people, Ex 18:13, he gave him advice to appoint persons under him to receive laws and ordinances from him, he should have from God, and, according to them, judge and govern the people under them, some being rulers of thousands, others of hundreds, others of fifties, and some of tens, Ex 18:19, which counsel was acceptable to Moses, and he took it, Ex 18:24 and the chapter is concluded with their friendly parting, Ex 18:27.
18:118:1: Եւ լուաւ Յոթոր քուրմ Մադիամու աներ Մովսիսի զամենայն զոր արար Տէր ընդ Մովսիսի, եւ յԻսրայէլի ժողովրդեան իւրում. զի եհա՛ն Տէր զԻսրայէլ յԵգիպտոսէ։
1 Մադիամի քուրմ Յոթորը՝ Մովսէսի աները, իմացաւ այն ամէնը, ինչ Տէրն արել էր Մովսէսին ու իսրայէլացի ժողովրդին. այն, որ Տէրը իսրայէլացիներին հանել էր Եգիպտոսից:
18 Մովսէսին աները՝ Մադիամի քուրմը Յոթոր՝ լսեց այն ամէնը, որ Աստուած ըրաւ Մովսէսին ու իր Իսրայէլ ժողովուրդին եւ թէ Տէրը Եգիպտոսէն հանեց Իսրայէլը։
Եւ լուաւ Յոթոր քուրմ Մադիամու աներ Մովսիսի զամենայն զոր արար Տէր ընդ Մովսիսի եւ Իսրայելի ժողովրդեան իւրում, զի եհան Տէր զԻսրայէլ յԵգիպտոսէ:

18:1: Եւ լուաւ Յոթոր քուրմ Մադիամու աներ Մովսիսի զամենայն զոր արար Տէր ընդ Մովսիսի, եւ յԻսրայէլի ժողովրդեան իւրում. զի եհա՛ն Տէր զԻսրայէլ յԵգիպտոսէ։
1 Մադիամի քուրմ Յոթորը՝ Մովսէսի աները, իմացաւ այն ամէնը, ինչ Տէրն արել էր Մովսէսին ու իսրայէլացի ժողովրդին. այն, որ Տէրը իսրայէլացիներին հանել էր Եգիպտոսից:
18 Մովսէսին աները՝ Մադիամի քուրմը Յոթոր՝ լսեց այն ամէնը, որ Աստուած ըրաւ Մովսէսին ու իր Իսրայէլ ժողովուրդին եւ թէ Տէրը Եգիպտոսէն հանեց Իսրայէլը։
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18:11: И услышал Иофор, священник Мадиамский, тесть Моисеев, о всем, что сделал Бог для Моисея и для Израиля, народа Своего, когда вывел Господь Израиля из Египта,
18:1 ἤκουσεν ακουω hear δὲ δε though; while Ιοθορ ιοθορ the ἱερεὺς ιερευς priest Μαδιαμ μαδιαν Madian; Mathian ὁ ο the γαμβρὸς γαμβρος Mōseus; Mosefs πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make κύριος κυριος lord; master Ισραηλ ισραηλ.1 Israel τῷ ο the ἑαυτοῦ εαυτου of himself; his own λαῷ λαος populace; population ἐξήγαγεν εξαγω lead out; bring out γὰρ γαρ for κύριος κυριος lord; master τὸν ο the Ισραηλ ισραηλ.1 Israel ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
18:1 וַ wa וְ and יִּשְׁמַ֞ע yyišmˈaʕ שׁמע hear יִתְרֹ֨ו yiṯrˌô יִתְרֹו Jethro כֹהֵ֤ן ḵōhˈēn כֹּהֵן priest מִדְיָן֙ miḏyˌān מִדְיָן Midian חֹתֵ֣ן ḥōṯˈēn חתן be father-in-law מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֵת֩ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֤ה ʕāśˈā עשׂה make אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) לְ lᵊ לְ to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses וּ û וְ and לְ lᵊ לְ to יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עַמֹּ֑ו ʕammˈô עַם people כִּֽי־ kˈî- כִּי that הֹוצִ֧יא hôṣˈî יצא go out יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
18:1. cumque audisset Iethro sacerdos Madian cognatus Mosi omnia quae fecerat Deus Mosi et Israhel populo suo eo quod eduxisset Dominus Israhel de AegyptoAnd when Jethro the priest of Madian, the kinsman of Moses, had heard all the things that God had done to Moses, and to Israel his people, and that the Lord had brought forth Israel out of Egypt:
1. Now Jethro, the priest of Midian, Moses’ father in law, heard of all that God had done for Moses, and for Israel his people, how that the LORD had brought Israel out of Egypt.
18:1. And when Jethro, the priest of Midian, the kinsman of Moses, had heard all that God had done for Moses, and for his people Israel, and that the Lord had led Israel away from Egypt,
18:1. When Jethro, the priest of Midian, Moses’ father in law, heard of all that God had done for Moses, and for Israel his people, [and] that the LORD had brought Israel out of Egypt;
When Jethro, the priest of Midian, Moses' father in law, heard of all that God had done for Moses, and for Israel his people, [and] that the LORD had brought Israel out of Egypt:

1: И услышал Иофор, священник Мадиамский, тесть Моисеев, о всем, что сделал Бог для Моисея и для Израиля, народа Своего, когда вывел Господь Израиля из Египта,
18:1
ἤκουσεν ακουω hear
δὲ δε though; while
Ιοθορ ιοθορ the
ἱερεὺς ιερευς priest
Μαδιαμ μαδιαν Madian; Mathian
ο the
γαμβρὸς γαμβρος Mōseus; Mosefs
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
Ισραηλ ισραηλ.1 Israel
τῷ ο the
ἑαυτοῦ εαυτου of himself; his own
λαῷ λαος populace; population
ἐξήγαγεν εξαγω lead out; bring out
γὰρ γαρ for
κύριος κυριος lord; master
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
18:1
וַ wa וְ and
יִּשְׁמַ֞ע yyišmˈaʕ שׁמע hear
יִתְרֹ֨ו yiṯrˌô יִתְרֹו Jethro
כֹהֵ֤ן ḵōhˈēn כֹּהֵן priest
מִדְיָן֙ miḏyˌān מִדְיָן Midian
חֹתֵ֣ן ḥōṯˈēn חתן be father-in-law
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֵת֩ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֤ה ʕāśˈā עשׂה make
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
לְ lᵊ לְ to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
וּ û וְ and
לְ lᵊ לְ to
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עַמֹּ֑ו ʕammˈô עַם people
כִּֽי־ kˈî- כִּי that
הֹוצִ֧יא hôṣˈî יצא go out
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
18:1. cumque audisset Iethro sacerdos Madian cognatus Mosi omnia quae fecerat Deus Mosi et Israhel populo suo eo quod eduxisset Dominus Israhel de Aegypto
And when Jethro the priest of Madian, the kinsman of Moses, had heard all the things that God had done to Moses, and to Israel his people, and that the Lord had brought forth Israel out of Egypt:
18:1. And when Jethro, the priest of Midian, the kinsman of Moses, had heard all that God had done for Moses, and for his people Israel, and that the Lord had led Israel away from Egypt,
18:1. When Jethro, the priest of Midian, Moses’ father in law, heard of all that God had done for Moses, and for Israel his people, [and] that the LORD had brought Israel out of Egypt;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-27: Описанное в данной главе событие относится к более позднему, чем пребывание евреев в Рефидиме, времени, и рассказ о нем должен быть помещен, по мнению экзегетов, в X гл. кн. Чис между 10: и 11: ст. Справедливость подобного предположения подтверждается следующим. По словам 5: ст., событие имело место у горы Божией, т. е. Хорива (3:1), но не в Рефидиме, в котором находятся в данный момент евреи. Точнее, по указанию Втор 1:6–19, избрание Моисеем себе помощников в лице тысяченачальников и стоначальников совершилось после синайского законодательства, перед удалением евреев от Хорива, на каковое время падает также возвращение Иофора из еврейского стана в свою землю (ст. 27, ср. Чис 10:29). И так как рассказ о путешествии евреев от Синая начинается с 11: ст. 10: гл. кн. Чис, то перед ними должно быть помещено описание события 18: гл. кн. Исход.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jethro's Visit to Moses.B. C. 1491.
1 When Jethro, the priest of Midian, Moses' father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt; 2 Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had sent her back, 3 And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land: 4 And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh: 5 And Jethro, Moses' father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God: 6 And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
This incident may very well be allowed to have happened as it is placed here, before the giving of the law, and not, as some place it, in connection with what is recorded, Num. x. 11, 29, &c. Sacrifices were offered before; in these mentioned here (v. 12) it is observable that Jethro is said to take them, not Aaron. And as to Jethro's advising Moses to constitute judges under him, though it is intimate (v. 13) that the occasion of his giving that advice was on the morrow, yet it does not follow but that Moses's settlement of that affair might be some time after, when the law was given, as it is placed, Deut. i. 9. It is plain that Jethro himself would not have him make this alteration in the government till he had received instructions from God about it (v. 23), which he did not till some time after. Jethro comes,
I. To congratulate the happiness of Israel, and particularly the honour of Moses his son-in-law; and now Jethro thinks himself well paid for all the kindness he had shown to Moses in his distress, and his daughter better matched than he could have expected. Jethro could not but hear what all the country rang of, the glorious appearances of God for his people Israel (v. 1); and he comes to enquire, and inform himself more fully thereof (see Ps. cxi. 2), and to rejoice with them as one that had a true respect both for them and for their God. Though he, as a Midianite, was not to share with them in the promised land, yet he shared with them in the joy of their deliverance. We may thus make the comforts of others our own, by taking pleasure, as God does, in the prosperity of the righteous.
II. To bring Moses's wife and children to him. It seems, he had sent them back, probably from the inn where his wife's aversion to the circumcision of her son had like to have cost him his life (ch. iv. 25); fearing lest they should prove a further hindrance, he sent them home to his father-in-law. He foresaw what discouragements he was likely to meet with in the court of Pharaoh, and therefore would not take any with him in his own family. He was of that tribe that said to his father, I have not known him, when service was to be done for God, Deut. xxxiii. 9. Thus Christ's disciples, when they were to go upon an expedition not much unlike that of Moses, were to forsake wife and children, Matt. xix. 29. But though there might be reason for the separation that was between Moses and his wife for a time, yet they must come together again, as soon as ever they could with any convenience. It is the law of the relation. You husbands, dwell with your wives, 1 Pet. iii. 7. Jethro, we may suppose, was glad of his daughter's company, and fond of her children, yet he would not keep her from her husband, nor them from their father, v. 5, 6. Moses must have his family with him, that while he ruled the church of God he might set a good example of prudence in family-government, 1 Tim. iii. 5. Moses had now a great deal both of honour and care put upon him, and it was fit that his wife should be with him to share with him in both. Notice is taken of the significant names of his two sons. 1. The eldest was called Gershom (v. 3), a stranger, Moses designing thereby, not only a memorial of his own condition, but a memorandum to his son of his condition also: for we are all strangers upon earth, as all our fathers were. Moses had a great uncle almost of the same name, Gershon, a stranger; for though he was born in Canaan (Gen. xlvi. 11), yet even there the patriarchs confessed themselves strangers. 2. The other he called Eliezer (v. 4), My God a help, as we translate it; it looks back to his deliverance from Pharaoh, when he made his escape, after the slaying of the Egyptian; but, if this was (as some think) the son that was circumcised at the inn as he was going, I would rather translate it so as to look forward, which the original will bear, The Lord is my help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him when he was going to fetch Israel out of bondage. Note, When we are undertaking any difficult service for God and our generation, it is good for us to encourage ourselves in God as our help: he that has delivered does and will deliver.
Adam Clarke: Commentary on the Bible - 1831
18:1: When Jethro, the priest of Midian, etc. - Concerning this person and his several names, See Clarke's note on Exo 2:15, See Clarke's note on Exo 2:16, See Clarke's note on Exo 2:18, See Clarke's note on Exo 3:1, See Clarke's note on Exo 4:20, See Clarke's note on Exo 4:24. Jethro was probably the son of Reuel, the father-in-law of Moses, and consequently the brother-in-law of Moses; for the word חתן chothen, which we translate father-in-law, in this chapter means simply a relative by marriage. See Clarke's note on Exo 3:1.
Albert Barnes: Notes on the Bible - 1834
18:1: Jethro was, in all probability, the "brother-in-law" of Moses Exo 3:1. On the parting from Zipporah, see Exo 4:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: Jethro: Exo 2:16, Exo 2:21, Exo 3:1, Exo 4:18; Num 10:29; Jdg 4:11
heard: Psa 34:2, Psa 44:1, Psa 77:14, Psa 77:15, Psa 78:4, Psa 105:5, Psa 105:43, Psa 106:2, Psa 106:8; Jer 33:9; Zac 8:23; Gal 1:23, Gal 1:24
God: Act 7:35, Act 7:36, Act 14:27, Act 15:12, Act 21:19, Act 21:20; Rom 15:18
done: exo 7:1-15:27; Jos 2:10, Jos 9:9; Neh 9:10, Neh 9:11; Psa 77:14, Psa 77:15, Psa 78:50-53; Psa 105:36-41, Psa 106:8-11, Psa 136:10-16; Isa 63:11-13
Carl Friedrich Keil and Franz Delitzsch
18:1
The Amalekites had met Israel with hostility, as the prototype of the heathen who would strive against the people and kingdom of God. But Jethro, the Midianitish priest, appeared immediately after in the camp of Israel, not only as Moses' father-in-law, to bring back his wife and children, but also with a joyful acknowledgement of all that Jehovah had done to the Israelites in delivering them from Egypt, to offer burnt-offerings to the God of Israel, and to celebrate a sacrificial meal with Moses, Aaron, and all the elders of Israel; so that in the person of Jethro the first-fruits of the heathen, who would hereafter seek the living God, entered into religious fellowship with the people of God. As both the Amalekites and Midianites were descended from Abraham, and stood in blood-relationship to Israel, the different attitudes which they assumed towards the Israelites foreshadowed and typified the twofold attitude which the heathen world would assume towards the kingdom of God. (On Jethro, see Ex 2:18; on Moses' wife and sons, see Ex 2:21-22; and on the expression in Ex 18:2, "after he had sent her back," Ex 4:26.) - Jethro came to Moses "into the wilderness, where he encamped at the mount of God." The mount of God is Horeb (Ex 3:1); and the place of encampment is Rephidim, at Horeb, i.e., at the spot where the Sheikh valley opens into the plain of er Rahah (Ex 17:1). This part is designated as a wilderness; and according to Robinson (1, pp. 130, 131) the district round this valley and plain is "naked desert," and "wild and desolate." The occasion for Jethro the priest to bring back to his son-in-law his wife and children was furnished by the intelligence which had reached him, that Jehovah had brought Israel out of Egypt (Ex 18:1), and, as we may obviously supply, had led them to Horeb. When Moses sent his wife and sons back to Jethro, he probably stipulated that they were to return to him on the arrival of the Israelites at Horeb. For when God first called Moses at Horeb, He foretold to him that Israel would be brought to this mountain on its deliverance from Egypt (Ex 3:12).
(Note: Kurtz (Hist. of O. C. iii. 46, 53) supposes that it was chiefly the report of the glorious result of the battle with Amalek which led Jethro to resolve to bring Moses' family back to him. There is no statement, however, to this effect in the biblical text, but rather the opposite, namely, that what Jethro had heard of all that God had done to Moses and Israel consisted of the fact that Jehovah had brought Israel out of Egypt. Again, there are not sufficient grounds for placing the arrival of Jethro at the camp of Israel, in the desert of Sinai and after the giving of the law, as Ranke has done. For the fact that the mount of God is mentioned as the place of encampment at the time, is an argument in favour of Rephidim, rather than against it, as we have already shown. And we can see no force in the assertion that the circumstances, in which we find the people, point rather to the longer stay at Sinai, than to the passing halt at Rephidim. For how do we know that the stay at Rephidim was such a passing one, that it would not afford time enough for Jethro's visit? It is true that, according to the ordinary assumption, only half a month intervened between the arrival of the Israelites in the desert of Sin and their arrival in the desert of Sinai; but within this space of time everything might have taken place that is said to have occurred on the march from the former to the latter place of encampment. It is not stated in the biblical text that seven days were absorbed in the desert of Sin alone, but only that the Israelites spent a Sabbath there, and had received manna a few days before, so that three or four days (say from Thursday to Saturday inclusive) would amply suffice for all that took place. If the Israelites, therefore, encamped there in the evening of the 15th, they might have moved farther on the morning of the 19th or 20th, and after a two days' journey by Dofkah and Alush have reached Rephidim on the 21st or 22nd. They could then have fought the battle with the Amalekites the following day, so that Jethro might have come to the camp on the 24th or 25th, and held the sacrificial meal with the Israelites the next day. In that case there would still be four or five days left for him to see Moses sitting in judgment a whole day long (Ex 18:13), and for the introduction of the judicial arrangements proposed by Jethro; - amply sufficient time, inasmuch as one whole day would suffice for the sight of the judicial sitting, which is said to have taken place the day after the sacrificial meal (Ex 18:13). And the election of judges on the part of the people, for which Moses gave directions in accordance with Jethro's advice, might easily have been carried out in two days. For, on the one hand, it is most probable that after Jethro had watched this severe and exhausting occupation of Moses for a whole day, he spoke to Moses on the subject the very same evening, and laid his plan before him; and on the other hand, the execution of this plan did not require a very long time, as the people were not scattered over a whole country, but were collected together in one camp. Moreover, Moses carried on all his negotiations with the people through the elders as their representatives; and the judges were not elected in modern fashion by universal suffrage, but were nominated by the people, i.e., by the natural representatives of the nation, from the body of elders, according to their tribes, and then appointed by Moses himself. - Again, it is by no means certain that Israel arrived at the desert of Sinai on the first day of the third month, and that only half a month (15 or 16 days) elapsed between their arrival in the desert of sin and their encamping at Sinai (cf. Ex 19:1). And lastly, though Kurtz still affirms that Jethro lived on the other side of the Elanitic Gulf, and did not set out till he heard of the defeat of the Amalekites, in which case a whole month might easily intervene between the victory of Israel and the arrival of Jethro, the two premises upon which this conclusion is based, are assumptions without foundation, as we have already shown at Ex 3:1 in relation to the former, and have just shown in relation to the latter.)
John Gill
18:1 When Jethro the priest of Midian, Moses's father-in-law,.... The Targums of Onkelos and Jonathan call him the prince of Midian, and so the word (e) is rendered in some versions; whose daughter Moses had married, and so was his father-in-law, of which see more in Ex 2:16.
heard of all that God had done for Moses, and for Israel his people; the miracles he had wrought for them in Egypt, the dividing of the Red sea to make a way for them, the destruction of the Egyptians, providing them with bread and water in such a miraculous manner in the wilderness, and giving them victory over Amalek, and appearing always at the head of them in a pillar of cloud and fire:
and that the Lord had brought Israel out of Egypt: which was the greatest blessing of all, and for the sake of which so many wonderful things had been done to Pharaoh and the Egyptians. And now Midian being near to Egypt, it is not to be wondered at that Jethro should hear of these things, the fame of which went through all the countries round about, see Ex 15:14, though it is not improbable that Moses might send messengers to Midian to acquaint his father-in-law, his wife, and sons, of what the Lord had done for him, and by him.
(e) "praeses", Junius & Tremellius, Piscator.
John Wesley
18:1 Jethro to congratulate the happiness of Israel, and particularly the honour of Moses his son - in - law; comes to rejoice with them, as one that had a true respect both for them and for their God. And also to bring Moses's wife and children to him. It seems he had sent them back, probably from the inn where his wife's lothness to have her son circumcised had like to have cost him his life, Ex 4:25.
Robert Jamieson, A. R. Fausset and David Brown
18:1 VISIT OF JETHRO. (Exo. 18:1-27)
Jethro . . . came . . . unto Moses, &c.--It is thought by many eminent commentators that this episode is inserted out of its chronological order, for it is described as occurring when the Israelites were "encamped at the mount of God." And yet they did not reach it till the third month after their departure from Egypt (Ex 19:1-2; compare Deut 1:6, Deut 1:9-15).
18:218:2: Եւ ա՛ռ Յոթոր աներ Մովսիսի զՍեպփովրա զկին Մովսիսի՝ յետ թողլոյն զնա.
2 Երբ Մովսէսն իր կին Սեփորային յետ ուղարկեց, Մովսէսի աները՝ Յոթորը, իր հետ վերցրեց Սեփորային
2 Մովսէսին աները՝ Յոթոր՝ առաւ Մովսէսին կինը Սեպփօրան, զանիկա ետ ղրկելէն ետքը
Եւ առ Յոթոր աներ Մովսիսի զՍեպփովրա զկին Մովսիսի` յետ [236]թողլոյն զնա:

18:2: Եւ ա՛ռ Յոթոր աներ Մովսիսի զՍեպփովրա զկին Մովսիսի՝ յետ թողլոյն զնա.
2 Երբ Մովսէսն իր կին Սեփորային յետ ուղարկեց, Մովսէսի աները՝ Յոթորը, իր հետ վերցրեց Սեփորային
2 Մովսէսին աները՝ Յոթոր՝ առաւ Մովսէսին կինը Սեպփօրան, զանիկա ետ ղրկելէն ետքը
zohrab-1805▾ eastern-1994▾ western am▾
18:22: и взял Иофор, тесть Моисеев, Сепфору, жену Моисееву, пред тем возвращенную,
18:2 ἔλαβεν λαμβανω take; get δὲ δε though; while Ιοθορ ιοθορ the γαμβρὸς γαμβρος Mōseus; Mosefs Σεπφωραν σεπφωρα the γυναῖκα γυνη woman; wife Μωυσῆ μωσευς Mōseus; Mosefs μετὰ μετα with; amid τὴν ο the ἄφεσιν αφεσις dismissal; forgiveness αὐτῆς αυτος he; him
18:2 וַ wa וְ and יִּקַּ֗ח yyiqqˈaḥ לקח take יִתְרֹו֙ yiṯrˌô יִתְרֹו Jethro חֹתֵ֣ן ḥōṯˈēn חתן be father-in-law מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] צִפֹּרָ֖ה ṣippōrˌā צִפֹּרָה Zipporah אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses אַחַ֖ר ʔaḥˌar אַחַר after שִׁלּוּחֶֽיהָ׃ šillûḥˈeʸhā שִׁלּוּחִים act of sending
18:2. tulit Sefforam uxorem Mosi quam remiseratHe took Sephora, the wife of Moses, whom he had sent back:
2. And Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her away,
18:2. he brought Zipporah, the wife of Moses, whom he was to return to him,
18:2. Then Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her back,
Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had sent her back:

2: и взял Иофор, тесть Моисеев, Сепфору, жену Моисееву, пред тем возвращенную,
18:2
ἔλαβεν λαμβανω take; get
δὲ δε though; while
Ιοθορ ιοθορ the
γαμβρὸς γαμβρος Mōseus; Mosefs
Σεπφωραν σεπφωρα the
γυναῖκα γυνη woman; wife
Μωυσῆ μωσευς Mōseus; Mosefs
μετὰ μετα with; amid
τὴν ο the
ἄφεσιν αφεσις dismissal; forgiveness
αὐτῆς αυτος he; him
18:2
וַ wa וְ and
יִּקַּ֗ח yyiqqˈaḥ לקח take
יִתְרֹו֙ yiṯrˌô יִתְרֹו Jethro
חֹתֵ֣ן ḥōṯˈēn חתן be father-in-law
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
צִפֹּרָ֖ה ṣippōrˌā צִפֹּרָה Zipporah
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
אַחַ֖ר ʔaḥˌar אַחַר after
שִׁלּוּחֶֽיהָ׃ šillûḥˈeʸhā שִׁלּוּחִים act of sending
18:2. tulit Sefforam uxorem Mosi quam remiserat
He took Sephora, the wife of Moses, whom he had sent back:
18:2. he brought Zipporah, the wife of Moses, whom he was to return to him,
18:2. Then Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her back,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:2: After he had sent her back - Why Zipporah and her two sons returned to Midian, is not certainly known. From the transaction recorded Exo 4:20, Exo 4:24, it seems as if she had been alarmed at the danger to which the life of one of her sons had been exposed, and fearing worse evils, left her husband and returned to her father. It is however possible that Moses, foreseeing the troubles to which his wife and children were likely to be exposed had he taken them down to Egypt, sent them back to his father-in-law till it should please God to deliver his people.
Jethro, now finding that God had delivered them, and totally discomfited the Egyptians, their enemies, thought it proper to bring Zipporah and her sons to Moses, while he was in the vicinity of Horeb.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: Zipporah: Exo 2:21, Exo 4:25, Exo 4:26
Geneva 1599
18:2 Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had (a) sent her back,
(a) It may seem that he sent her back for a time to her father for her impatience, lest she should be a hinderance to his calling, which was so dangerous, (Ex 4:25).
John Gill
18:2 Then Jethro, Moses's father-in-law, took Zipporah, Moses's wife,.... When he had heard of the above things, he determined to pay Moses a visit, and congratulate him on that account; and he took his daughter, the wife of Moses, along with him, to deliver her to her husband, to share with him in his cares and troubles; as to partake with him of his honours and dignity, so to bear part with him in his burdens, so far as she was capable of:
after he had sent her back: upon his call and mission to Egypt, he took his wife and children with him; but upon an affair which occurred in the inn by the way, he sent them back again to his father-in-law, where they had remained ever since, see Ex 4:24. Jarchi says this was done at meeting with Aaron his brother, Ex 4:27, and relates a conversation between them upon it. As that Aaron should say to him, who are these? to which he replied, this is my wife, I married her in Midian, and these are my sons: he further said to him, and where art thou carrying them? he replied, to Egypt; says he, by reason of those who are before there, we are in straits, and thou wilt add unto them; upon which he said to his wife, go back to thy father's house, and she took her sons and went thither. Kimchi (f) observes, that some render the words "after her gifts"; whose sense, according to Aben Ezra, is, after she had sent gifts to her husband; but others more probably interpret it of gifts sent by him to her to engage his father-in-law to let her come to him, as well as to prevail upon her to come; perhaps it may be better rendered, "after her messenger"; that is, either after the messenger sent to her by Moses, to acquaint her and her father of what had been done for him, or after the messenger she sent to him, to let him know that she intended shortly to be with him; though perhaps, after all, nearer to our version and others, it may be rendered, "after her dismissions" (g); the dismission or sending away of her and her sons, as before related; for this is by no means to be interpreted of a divorce of her; after which she was brought again to her husband; for there is no reason to believe that ever anything of that kind had passed, as some have thought (h): the plain case seems to be this, that Moses finding his family would be exposed to danger, or would be too great an incumbrance upon him in the discharge of his great work he had to do in Egypt, sent them back to his father-in-law until a fit opportunity should offer of their coming to him, as now did.
(f) Sepher Shorash. rad. "post dona vel donationes ejus"; so some in Vatablus and Drusius. (g) "post dimissiones ejus", Pagninus, Montanus, Drusius. (h) Vid. Selden. Uxor. Hebr. p. 629.
18:318:3: եւ զերկուս որդիս նորա. յորոց միումն անուն էր Գերսամ, ասէ՝ Պանդուխտ էի յօտար երկրի[649]. [649] Ոմանք. Յորոց միւսումն անուն։
3 ու նրա երկու որդիներին, որոնցից մէկի անունը Գերսամ էր եւ նշանակում էր՝ “Պանդուխտ էի օտար երկրում”,
3 Եւ անոր երկու որդիները՝ որոնց մէկուն անունը Գերսամ էր. վասն զի ինք ըսեր էր. ‘Օտար երկրի մէջ պանդուխտ եմ’
եւ զերկուս որդիս նորա, յորոց միումն անուն էր Գերսամ, ասէ` Պանդուխտ էի յօտար երկրի:

18:3: եւ զերկուս որդիս նորա. յորոց միումն անուն էր Գերսամ, ասէ՝ Պանդուխտ էի յօտար երկրի[649].
[649] Ոմանք. Յորոց միւսումն անուն։
3 ու նրա երկու որդիներին, որոնցից մէկի անունը Գերսամ էր եւ նշանակում էր՝ “Պանդուխտ էի օտար երկրում”,
3 Եւ անոր երկու որդիները՝ որոնց մէկուն անունը Գերսամ էր. վասն զի ինք ըսեր էր. ‘Օտար երկրի մէջ պանդուխտ եմ’
zohrab-1805▾ eastern-1994▾ western am▾
18:33: и двух сынов ее, из которых одному имя Гирсам, потому что говорил [Моисей]: я пришлец в земле чужой;
18:3 καὶ και and; even τοὺς ο the δύο δυο two υἱοὺς υιος son αὐτοῦ αυτος he; him ὄνομα ονομα name; notable τῷ ο the ἑνὶ εις.1 one; unit αὐτῶν αυτος he; him Γηρσαμ γηρσαμ tell; declare πάροικος παροικος resident; foreigner ἤμην ειμι be ἐν εν in γῇ γη earth; land ἀλλοτρίᾳ αλλοτριος another's; stranger
18:3 וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] שְׁנֵ֣י šᵊnˈê שְׁנַיִם two בָנֶ֑יהָ vānˈeʸhā בֵּן son אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] שֵׁ֤ם šˈēm שֵׁם name הָֽ hˈā הַ the אֶחָד֙ ʔeḥˌāḏ אֶחָד one גֵּֽרְשֹׁ֔ם gˈērᵊšˈōm גֵּרְשֹׁם Gershom כִּ֣י kˈî כִּי that אָמַ֔ר ʔāmˈar אמר say גֵּ֣ר gˈēr גֵּר sojourner הָיִ֔יתִי hāyˈîṯî היה be בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth נָכְרִיָּֽה׃ noḵriyyˈā נָכְרִי foreign
18:3. et duos filios eius quorum unus vocabatur Gersan dicente patre advena fui in terra alienaAnd her two sons, of whom one was called Gersam: his father saying, I have been a stranger in a foreign country.
3. and her two sons; of which the name of the one was Gershom; for he said, I have been a sojourner in a strange land:
18:3. and her two sons, of whom one was called Gershom, (for his father said, “I have been a newcomer in a foreign land,”)
18:3. And her two sons; of which the name of the one [was] Gershom; for he said, I have been an alien in a strange land:
And her two sons; of which the name of the one [was] Gershom; for he said, I have been an alien in a strange land:

3: и двух сынов ее, из которых одному имя Гирсам, потому что говорил [Моисей]: я пришлец в земле чужой;
18:3
καὶ και and; even
τοὺς ο the
δύο δυο two
υἱοὺς υιος son
αὐτοῦ αυτος he; him
ὄνομα ονομα name; notable
τῷ ο the
ἑνὶ εις.1 one; unit
αὐτῶν αυτος he; him
Γηρσαμ γηρσαμ tell; declare
πάροικος παροικος resident; foreigner
ἤμην ειμι be
ἐν εν in
γῇ γη earth; land
ἀλλοτρίᾳ αλλοτριος another's; stranger
18:3
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
בָנֶ֑יהָ vānˈeʸhā בֵּן son
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
שֵׁ֤ם šˈēm שֵׁם name
הָֽ hˈā הַ the
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
גֵּֽרְשֹׁ֔ם gˈērᵊšˈōm גֵּרְשֹׁם Gershom
כִּ֣י kˈî כִּי that
אָמַ֔ר ʔāmˈar אמר say
גֵּ֣ר gˈēr גֵּר sojourner
הָיִ֔יתִי hāyˈîṯî היה be
בְּ bᵊ בְּ in
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
נָכְרִיָּֽה׃ noḵriyyˈā נָכְרִי foreign
18:3. et duos filios eius quorum unus vocabatur Gersan dicente patre advena fui in terra aliena
And her two sons, of whom one was called Gersam: his father saying, I have been a stranger in a foreign country.
18:3. and her two sons, of whom one was called Gershom, (for his father said, “I have been a newcomer in a foreign land,”)
18:3. And her two sons; of which the name of the one [was] Gershom; for he said, I have been an alien in a strange land:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:3: The name of the one was Gershom - See Clarke's note on Exo 2:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: two sons: Act 7:29
Gershom: i. e. A stranger there, Exo 2:22; Psa 39:12; Heb 11:13; Pe1 2:11
John Gill
18:3 And her two sons,.... Those also Jethro took along with him and his daughter:
of which the name of the one was Gershom; which seems to be his firstborn, Ex 2:22, his name signifies a desolate stranger, as some, or, "there I was a stranger": the reason of which name follows agreeably thereunto:
for he said, I have been an alien in a strange land; meaning, not the land of Egypt, where he was born, and had lived forty years; but in the land of Midian, where he was when this son of his was born; and which name was given him partly to keep up the memory of his flight to Midian, and partly to instruct his son, that Midian, though his native place, was not his proper country where he was to dwell, but another, even the land of Canaan.
John Wesley
18:3 The name of one was Gershom - A stranger, designing thereby not only a memorial of his own condition, but a memorandum to this son of his, for we are all strangers upon earth.
18:418:4: եւ անուն երկրորդին՝ Եղիազար. ասէ՝ Աստուած հօր իմոյ օգնական իմ, եւ ապրեցոյց զիս ՚ի ձեռաց փարաւոնի։
4 իսկ երկրորդի անունը՝ Եղիազար, որ նշանակում էր՝ “Իմ հօր Աստուածը իմ օգնականն է եւ նա փրկեց ինձ փարաւոնի ձեռքից”:
4 Եւ միւսին անունը Եղիազար* էր, վասն զի ըսեր էր. ‘Իմ հօրս Աստուածը իմ օգնականս էր, որ զիս Փարաւոնին սուրէն ազատեց’։
եւ անուն երկրորդին Եղիազար, ասէ` Աստուած հօր իմոյ օգնական իմ, եւ ապրեցոյց զիս ի ձեռաց փարաւոնի:

18:4: եւ անուն երկրորդին՝ Եղիազար. ասէ՝ Աստուած հօր իմոյ օգնական իմ, եւ ապրեցոյց զիս ՚ի ձեռաց փարաւոնի։
4 իսկ երկրորդի անունը՝ Եղիազար, որ նշանակում էր՝ “Իմ հօր Աստուածը իմ օգնականն է եւ նա փրկեց ինձ փարաւոնի ձեռքից”:
4 Եւ միւսին անունը Եղիազար* էր, վասն զի ըսեր էր. ‘Իմ հօրս Աստուածը իմ օգնականս էր, որ զիս Փարաւոնին սուրէն ազատեց’։
zohrab-1805▾ eastern-1994▾ western am▾
18:44: а другому имя Елиезер, потому что [говорил он] Бог отца моего был мне помощником и избавил меня от меча фараонова.
18:4 καὶ και and; even τὸ ο the ὄνομα ονομα name; notable τοῦ ο the δευτέρου δευτερος second Ελιεζερ ελιεζερ Eliezer λέγων λεγω tell; declare ὁ ο the γὰρ γαρ for θεὸς θεος God τοῦ ο the πατρός πατηρ father μου μου of me; mine βοηθός βοηθος helper μου μου of me; mine καὶ και and; even ἐξείλατό εξαιρεω extract; take out με με me ἐκ εκ from; out of χειρὸς χειρ hand Φαραω φαραω Pharaō; Farao
18:4 וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name הָ hā הַ the אֶחָ֖ד ʔeḥˌāḏ אֶחָד one אֱלִיעֶ֑זֶר ʔᵉlîʕˈezer אֱלִיעֶזֶר Eliezer כִּֽי־ kˈî- כִּי that אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) אָבִי֙ ʔāvˌî אָב father בְּ bᵊ בְּ in עֶזְרִ֔י ʕezrˈî עֵזֶר help, helper וַ wa וְ and יַּצִּלֵ֖נִי yyaṣṣilˌēnî נצל deliver מֵ mē מִן from חֶ֥רֶב ḥˌerev חֶרֶב dagger פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
18:4. alter vero Eliezer Deus enim ait patris mei adiutor meus et eruit me de gladio PharaonisAnd the other Eliezer: For the God of my father, said he, is my helper, and hath delivered me from the sword of Pharao.
4. and the name of the other was Eliezer; for , The God of my father was my help, and delivered me from the sword of Pharaoh:
18:4. and the other in truth was Eliezer, (“For the God of my father,” he said, “is my helper, and has rescued me from the sword of Pharaoh.”)
18:4. And the name of the other [was] Eliezer; for the God of my father, [said he, was] mine help, and delivered me from the sword of Pharaoh:
And the name of the other [was] Eliezer; for the God of my father, [said he, was] mine help, and delivered me from the sword of Pharaoh:

4: а другому имя Елиезер, потому что [говорил он] Бог отца моего был мне помощником и избавил меня от меча фараонова.
18:4
καὶ και and; even
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
δευτέρου δευτερος second
Ελιεζερ ελιεζερ Eliezer
λέγων λεγω tell; declare
ο the
γὰρ γαρ for
θεὸς θεος God
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
βοηθός βοηθος helper
μου μου of me; mine
καὶ και and; even
ἐξείλατό εξαιρεω extract; take out
με με me
ἐκ εκ from; out of
χειρὸς χειρ hand
Φαραω φαραω Pharaō; Farao
18:4
וְ wᵊ וְ and
שֵׁ֥ם šˌēm שֵׁם name
הָ הַ the
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
אֱלִיעֶ֑זֶר ʔᵉlîʕˈezer אֱלִיעֶזֶר Eliezer
כִּֽי־ kˈî- כִּי that
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
אָבִי֙ ʔāvˌî אָב father
בְּ bᵊ בְּ in
עֶזְרִ֔י ʕezrˈî עֵזֶר help, helper
וַ wa וְ and
יַּצִּלֵ֖נִי yyaṣṣilˌēnî נצל deliver
מֵ מִן from
חֶ֥רֶב ḥˌerev חֶרֶב dagger
פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
18:4. alter vero Eliezer Deus enim ait patris mei adiutor meus et eruit me de gladio Pharaonis
And the other Eliezer: For the God of my father, said he, is my helper, and hath delivered me from the sword of Pharao.
18:4. and the other in truth was Eliezer, (“For the God of my father,” he said, “is my helper, and has rescued me from the sword of Pharaoh.”)
18:4. And the name of the other [was] Eliezer; for the God of my father, [said he, was] mine help, and delivered me from the sword of Pharaoh:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: Eliezer: i. e. my God is an help, Psa 46:1; Isa 50:7-9; Heb 13:6
delivered: Exo 2:15; Psa 18:1 *title Psa 18:48, Psa 34:4; Dan 6:22; Act 12:11; Co2 1:8-10; Ti2 4:17
John Gill
18:4 And the name of the other was Eliezer,.... Who seems to be his second son, and was that which was circumcised by Zipporah at the inn, and about which there was such a stir, Ex 4:24, and signifies "my God is help", or, his helper:
for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh; who, on hearing that Moses had killed an Egyptian, was wroth with him, and sought to slay him; and perhaps drew his sword for that purpose, but was prevented: however, this, in all human probability, would have been the case, that he would have fallen by his sword either in a private or public manner, had it not been for the interposition of divine Providence, and therefore he gave this name to his child, to be a standing memorial of it.
John Wesley
18:4 The name of the other was Eliezer - My God a help: it looks back to his deliverance from Pharaoh, when he made his escape after the slaying of the Egyptian; but if this were the son that was circumcised in the inn, I would rather translate it, The Lord is mine help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him, when he was going to fetch Israel out of bondage.
18:518:5: Եւ եկն Յոթոր՝ աներ Մովսիսի եւ որդիք նորա եւ կին նորա առ Մովսէս յանապատն, ուր բնակեալ էր ՚ի լերինն Աստուծոյ։
5 Յոթորը, որ Մովսէսի աներն էր, նրա կնոջ եւ նրա որդիների հետ եկաւ Մովսէսի մօտ՝ անապատ, ուր նա բնակւում էր Աստծու լերան վրայ:
5 Մովսէսին աները՝ Յոթոր՝ անոր որդիներուն ու անոր կնոջը հետ եկաւ Մովսէսին՝ դէպի անապատը՝ ուր անիկա բանակ դրեր էր Աստուծոյ լերանը քով։
Եւ եկն Յոթոր աներն Մովսիսի եւ որդիք նորա եւ կին նորա առ Մովսէս յանապատն, ուր բնակեալ էր ի լերինն Աստուծոյ:

18:5: Եւ եկն Յոթոր՝ աներ Մովսիսի եւ որդիք նորա եւ կին նորա առ Մովսէս յանապատն, ուր բնակեալ էր ՚ի լերինն Աստուծոյ։
5 Յոթորը, որ Մովսէսի աներն էր, նրա կնոջ եւ նրա որդիների հետ եկաւ Մովսէսի մօտ՝ անապատ, ուր նա բնակւում էր Աստծու լերան վրայ:
5 Մովսէսին աները՝ Յոթոր՝ անոր որդիներուն ու անոր կնոջը հետ եկաւ Մովսէսին՝ դէպի անապատը՝ ուր անիկա բանակ դրեր էր Աստուծոյ լերանը քով։
zohrab-1805▾ eastern-1994▾ western am▾
18:55: И пришел Иофор, тесть Моисея, с сыновьями его и женою его к Моисею в пустыню, где он расположился станом у горы Божией,
18:5 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Ιοθορ ιοθορ the γαμβρὸς γαμβρος Mōseus; Mosefs καὶ και and; even οἱ ο the υἱοὶ υιος son καὶ και and; even ἡ ο the γυνὴ γυνη woman; wife πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness οὗ ου.1 where παρενέβαλεν παρεμβαλλω insert against; interpose ἐπ᾿ επι in; on ὄρους ορος mountain; mount τοῦ ο the θεοῦ θεος God
18:5 וַ wa וְ and יָּבֹ֞א yyāvˈō בוא come יִתְרֹ֨ו yiṯrˌô יִתְרֹו Jethro חֹתֵ֥ן ḥōṯˌēn חתן be father-in-law מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses וּ û וְ and בָנָ֥יו vānˌāʸw בֵּן son וְ wᵊ וְ and אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to הַ ha הַ the מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] ה֛וּא hˈû הוּא he חֹנֶ֥ה ḥōnˌeh חנה encamp שָׁ֖ם šˌām שָׁם there הַ֥ר hˌar הַר mountain הָ hā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
18:5. venit ergo Iethro cognatus Mosi et filii eius et uxor ad Mosen in desertum ubi erat castrametatus iuxta montem DeiAnd Jethro, the kinsman of Moses, came with his sons, and his wife to Moses into the desert, where he was camped by the mountain of God.
5. and Jethro, Moses’ father in law, came with his sons and his wife unto Moses into the wilderness where he was encamped, at the mount of God:
18:5. And so Jethro, the kinsman of Moses, with his sons and his wife, came to Moses in the desert, where he was encamped next to the mountain of God.
18:5. And Jethro, Moses’ father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God:
And Jethro, Moses' father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God:

5: И пришел Иофор, тесть Моисея, с сыновьями его и женою его к Моисею в пустыню, где он расположился станом у горы Божией,
18:5
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Ιοθορ ιοθορ the
γαμβρὸς γαμβρος Mōseus; Mosefs
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
καὶ και and; even
ο the
γυνὴ γυνη woman; wife
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
οὗ ου.1 where
παρενέβαλεν παρεμβαλλω insert against; interpose
ἐπ᾿ επι in; on
ὄρους ορος mountain; mount
τοῦ ο the
θεοῦ θεος God
18:5
וַ wa וְ and
יָּבֹ֞א yyāvˈō בוא come
יִתְרֹ֨ו yiṯrˌô יִתְרֹו Jethro
חֹתֵ֥ן ḥōṯˌēn חתן be father-in-law
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
וּ û וְ and
בָנָ֥יו vānˌāʸw בֵּן son
וְ wᵊ וְ and
אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman
אֶל־ ʔel- אֶל to
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
ה֛וּא hˈû הוּא he
חֹנֶ֥ה ḥōnˌeh חנה encamp
שָׁ֖ם šˌām שָׁם there
הַ֥ר hˌar הַר mountain
הָ הַ the
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
18:5. venit ergo Iethro cognatus Mosi et filii eius et uxor ad Mosen in desertum ubi erat castrametatus iuxta montem Dei
And Jethro, the kinsman of Moses, came with his sons, and his wife to Moses into the desert, where he was camped by the mountain of God.
18:5. And so Jethro, the kinsman of Moses, with his sons and his wife, came to Moses in the desert, where he was encamped next to the mountain of God.
18:5. And Jethro, Moses’ father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God:
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Adam Clarke: Commentary on the Bible - 1831
18:5: Jethro - came with his sons - There are several reasons to induce us to believe that the fact related here is out of its due chronological order, and that Jethro did not come to Moses till the beginning of the second year of the exodus, (see Num 10:11), some time after the tabernacle had been erected, and the Hebrew commonwealth established, both in things civil and ecclesiastical. This opinion is founded on the following reasons: -
1. On this verse, where it is said that Jethro came to Moses while he was encamped at the mount of God. Now it appears, from Exo 19:1, Exo 19:2, that they were not yet come to Horeb, the mount of God, and that they did not arrive there till the third month after their departure from Egypt; and the transactions with which this account is connected certainly took place in the second month; see Exo 16:1.
2. Moses, in Deu 1:6, Deu 1:9, Deu 1:10, Deu 1:12-15, relates that when they were about to depart from Horeb, which was on the 20th day of the second month of the second year from their leaving Egypt, that he then complained that he was not able to bear the burden alone of the government of a people so numerous; and that it was at that time that he established judges and captains over thousands and hundreds and fifties and tens, which appears to be the very transaction recorded in this place; the measure itself being recommended by Jethro, and done in consequence of his advice.
3. From Num 10:11, Num 10:29, etc., we find that when the cloud was taken up, and the Israelites were about to depart from Horeb, that Moses addressed Hobab, who is supposed to have been the same as Jethro, and who then was about to return to Midian, his own country, entreating him to stay with them as a guide while they traveled through the wilderness. It therefore seems necessary that the transaction recorded in this chapter should be inserted Numbers 10 between the 10th and 11th verses. Num 10:10-11.
4. It has been remarked, that shortly after they had departed from Sinai the dispute took place between Miriam, Aaron, and Moses, concerning the Ethiopian woman Zipporah whom he had married, (see Num 12:1, etc.); and this is supposed to have taken place shortly after she had been brought back by Jethro.
5. In the discourse between Moses and Jethro, mentioned in this chapter, we find that Moses speaks of the statutes and laws of the Lord as things already revealed and acknowledged, which necessarily implies that these laws had already been given, (Exo 18:16), which we know did not take place till several months after the transactions mentioned in the preceding chapters.
6. Jethro offers burnt-offerings and sacrifices to God apparently in that way in which they were commanded in the law. Now the law respecting burnt-offerings was not given till after the transactions mentioned here, unless we refer this chapter to a time posterior to that in which it appears in this place. See Clarke's note on Exo 18:12.
From all these reasons, but particularly from the two first and the two last, it seems most likely that this chapter stands out of its due chronological order, and therefore I have adjusted the chronology in the margin to the time in which, from the reasons above alleged, I suppose these transactions to have taken place; but the matter is not of much importance, and the reader is at liberty to follow the common opinion. As Moses had in the preceding chapter related the war with Amalek and the curse under which they were laid, he may be supposed to have introduced here the account concerning Jethro the Midianite, to show that he was free from that curse, although the Midianites and the Kenites, the family of Jethro, were as one people, dwelling with the Amalekites. See Jdg 1:16; Ch1 2:55; Sa1 15:6. For although the Kenites were some of those people whose lands God had promised to the descendants of Abraham, (see Gen 15:18, Gen 15:19), yet, in consideration of Jethro, the relative of Moses, all of them who submitted to the Hebrews were suffered to live in their own country; the rest are supposed to have taken refuge among the Edomites and Amalekites. See Calmet, Locke, etc.
Albert Barnes: Notes on the Bible - 1834
18:5: The wilderness - i. e., according to the view which seems on the whole most probable, the plain near the northern summit of Horeb, the mountain of God. The valley which opens upon Er Rahah on the left of Horeh is called "Wady Shueib" by the Arabs, i. e. the vale of Hobab.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: Exo 3:1, Exo 3:12, Exo 19:11, Exo 19:20, Exo 24:16, Exo 24:17; Kg1 19:8
Geneva 1599
18:5 And Jethro, Moses' father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the (b) mount of God:
(b) Horeb is called the mount of God, because God did many miracles there. So Peter calls the mount where Christ was transfigured, the holy mount: for by Christ's presence it was holy for a time, (2Pet 1:18).
John Gill
18:5 And Jethro, Moses's father in law,.... This is the third time he is so called in the chapter already, and many more times besides after in it; the reason of which seems to be, either to distinguish him from another of the same name, or to do him honour, that he should be in such a relation to so great and distinguished a man as Moses now was:
came with his sons and his wife unto Moses into the wilderness; not with his own sons and wife, but with the sons and wife of Moses; Zipporah and her sons, as before related; with those he came into the wilderness of Arabia, where Moses now was, and which was not at a great distance from Midian, since about the same spot Moses, when he dwelt there, had, and fed the flock of his father-in-law, Ex 3:1, that part of the land of Midian where Jethro lived lay somewhere eastward of Mount Sinai, and was probably situated where Sharme now stands; which, according to Dr. Pocock (i), is about a day and a half's journey from Mount Sinai, from whence the monks of Mount Sinai are chiefly supplied with fish (k): it follows: where he encamped at the mount of God: at Horeb, where the Lord had appeared to Moses; and so the Targum of Jonathan adds,"where the glory of the Lord was revealed to Moses at the beginning;''and where, afterwards, the Lord, appeared again, and gave the law, and therefore is called the Mount of God; the one as well as the other being past when Moses wrote this book, and called the mountain by this name: it is matter of question at what time Jethro came hither, whether before or after the giving of the law: it seems, by the order in which this story is here placed, as if it was immediately after the battle with Amalek; and Saadiah Gaon is of opinion it was before the giving of the law; and one would think it most reasonable and natural that Jethro would take the first opportunity of visiting Moses, and that Moses would not long defer sending for his wife and children: but Aben Ezra thinks he did not come till the second year after the tabernacle was set up, since, in the context, mention is made of burnt offerings and sacrifices, and no account is given of a new altar built by Moses; and besides, he says, "I do make them know the statutes of God and his laws", Ex 18:16, and it is certain from hence, that the children of Israel were removed from Rephidim, and were now encamped at the mount of God, at Horeb; but whether they had got to the other side of the mount of Sinai as yet is not so clear; though it looks as if what Moses did, by the advice of Jethro, was after the law was given on Sinai, see Deut 1:6 so that, upon the whole, it seems as if this account, according to the order of time, should be placed after Num 10:28, or, as Dr. Lightfoot (l) thinks, between the tenth and eleventh verses of that chapter, and is put here to show that though Midian was near Amalek, as he observes, yet Jethro was exempt from the curse and destruction threatened to that, see 1Kings 15:6.
(i) Travels, p. 137. (k) See the Bishop of Clogher's Chronology of the Hebrew Bible, p. 214. (l) Works, vol. 1. p. 710, 711.
18:618:6: Ա՛զդ եղեւ Մովսիսի եւ ասեն. թէ ահա աներ քո Յոթոր՝ գայ առ քեզ, եւ կին քո եւ երկու որդիք քո ընդ նմա։
6 Յայտնեցին Մովսէսին՝ ասելով. «Ահա քո աներ Յոթորը, կինդ ու երկու որդիներդ նրա հետ գալիս են քեզ մօտ»:
6 Եւ իմացուց Մովսէսին՝ ըսելով. «Ե՛ս, քու աներդ Յոթոր, քեզի կու գամ, նաեւ քու կինդ իր երկու որդիները իմ հետս»։
Ազդ եղեւ Մովսիսի եւ ասեն, թէ. Ահա աներ քո Յոթոր գայ առ քեզ, եւ կին քո եւ երկու որդիք քո ընդ նմա:

18:6: Ա՛զդ եղեւ Մովսիսի եւ ասեն. թէ ահա աներ քո Յոթոր՝ գայ առ քեզ, եւ կին քո եւ երկու որդիք քո ընդ նմա։
6 Յայտնեցին Մովսէսին՝ ասելով. «Ահա քո աներ Յոթորը, կինդ ու երկու որդիներդ նրա հետ գալիս են քեզ մօտ»:
6 Եւ իմացուց Մովսէսին՝ ըսելով. «Ե՛ս, քու աներդ Յոթոր, քեզի կու գամ, նաեւ քու կինդ իր երկու որդիները իմ հետս»։
zohrab-1805▾ eastern-1994▾ western am▾
18:66: и дал знать Моисею: я, тесть твой Иофор, иду к тебе, и жена твоя, и два сына ее с нею.
18:6 ἀνηγγέλη αναγγελλω announce δὲ δε though; while Μωυσεῖ μωσευς Mōseus; Mosefs λέγοντες λεγω tell; declare ἰδοὺ ιδου see!; here I am ὁ ο the γαμβρός γαμβρος of you; your Ιοθορ ιοθορ happen by; come by / to / along πρὸς προς to; toward σέ σε.1 you καὶ και and; even ἡ ο the γυνὴ γυνη woman; wife καὶ και and; even οἱ ο the δύο δυο two υἱοί υιος son σου σου of you; your μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
18:6 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֲנִ֛י ʔᵃnˈî אֲנִי i חֹתֶנְךָ֥ ḥōṯenᵊḵˌā חתן be father-in-law יִתְרֹ֖ו yiṯrˌô יִתְרֹו Jethro בָּ֣א bˈā בוא come אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and אִ֨שְׁתְּךָ֔ ʔˌištᵊḵˈā אִשָּׁה woman וּ û וְ and שְׁנֵ֥י šᵊnˌê שְׁנַיִם two בָנֶ֖יהָ vānˌeʸhā בֵּן son עִמָּֽהּ׃ ʕimmˈāh עִם with
18:6. et mandavit Mosi dicens ego cognatus tuus Iethro venio ad te et uxor tua et duo filii tui cum eaAnd he sent word to Moses, saying: I Jethro, thy kinsman, come to thee, and thy wife, and thy two sons with her.
6. and he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
18:6. And he sent word to Moses, saying: “I, Jethro, your kinsman, have come to you, with your wife, and your two sons with her.”
18:6. And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her:

6: и дал знать Моисею: я, тесть твой Иофор, иду к тебе, и жена твоя, и два сына ее с нею.
18:6
ἀνηγγέλη αναγγελλω announce
δὲ δε though; while
Μωυσεῖ μωσευς Mōseus; Mosefs
λέγοντες λεγω tell; declare
ἰδοὺ ιδου see!; here I am
ο the
γαμβρός γαμβρος of you; your
Ιοθορ ιοθορ happen by; come by / to / along
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
ο the
γυνὴ γυνη woman; wife
καὶ και and; even
οἱ ο the
δύο δυο two
υἱοί υιος son
σου σου of you; your
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
18:6
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֲנִ֛י ʔᵃnˈî אֲנִי i
חֹתֶנְךָ֥ ḥōṯenᵊḵˌā חתן be father-in-law
יִתְרֹ֖ו yiṯrˌô יִתְרֹו Jethro
בָּ֣א bˈā בוא come
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
וְ wᵊ וְ and
אִ֨שְׁתְּךָ֔ ʔˌištᵊḵˈā אִשָּׁה woman
וּ û וְ and
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
בָנֶ֖יהָ vānˌeʸhā בֵּן son
עִמָּֽהּ׃ ʕimmˈāh עִם with
18:6. et mandavit Mosi dicens ego cognatus tuus Iethro venio ad te et uxor tua et duo filii tui cum ea
And he sent word to Moses, saying: I Jethro, thy kinsman, come to thee, and thy wife, and thy two sons with her.
18:6. And he sent word to Moses, saying: “I, Jethro, your kinsman, have come to you, with your wife, and your two sons with her.”
18:6. And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
18:6: And he said unto Moses - That is, by a messenger; in consequence of which Moses went out to meet him, as is stated in the next verse, for an interview had not yet taken place. This is supported by reading הנה hinneh, behold, for אני ani, I, which is the reading of the Septuagint and Syriac, and several Samaritan MSS.; instead therefore of I, thy father, we should read, Behold thy father, etc. - Kennicott's Remarks.
Albert Barnes: Notes on the Bible - 1834
18:6: And he said ... - Or according to the Greek Version, "And it was told to Moses, saying, Lo, thy father in law Jether is come."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: said: i. e. by means of messengers sent beforehand, Mat 12:47
Carl Friedrich Keil and Franz Delitzsch
18:6
When Jethro announced his arrival to Moses ("he said," sc., through a messenger), he received his father-in-law with the honour due to his rank; and when he had conducted him to his tent, he related to him all the leading events connected with the departure from Egypt, and all the troubles they had met with on the way, and how Jehovah had delivered them out of them all. Jethro rejoiced at this, and broke out in praise to Jehovah, declaring that Jehovah was greater than all gods, i.e., that He had shown Himself to be exalted above all gods, for God is great in the eyes of men only when He makes known His greatness through the display of His omnipotence. He then gave a practical expression to his praise by a burnt-offering and slain-offering, which he presented to God. The second כּי in Ex 18:11 is only an emphatic repetition of the first, and אשׁר בּדּבר is not dependent upon ידעתּי, but upon גּדול nopu tub, or upon הגדּיל understood, which is to be supplied in thought after the second כּי: "That He has proved Himself great by the affair in which they (the Egyptians) dealt proudly against them (the Israelites)." Compare Neh 9:10, from which it is evident, that to refer these words to the destruction of Pharaoh and his army in the Red Sea as a punishment for their attempt to destroy the Israelites in the water (Ex 1:22) is too contracted an interpretation; and that they rather relate to all the measures adopted by the Egyptians for the oppression and detention of the Israelites, and signify that Jehovah had shown Himself great above all gods by all the plagues inflicted upon Egypt down to the destruction of Pharaoh and his army in the Red Sea.
Geneva 1599
18:6 And he (c) said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
(c) That is, he sent messengers to say to him.
John Gill
18:6 And he said unto Moses,.... By a messenger, as Jarchi: or by a written letter, as Aben Ezra: or, as the Septuagint version, "it was told to Moses, thy father", &c. for as yet he was not come to him, as appears by Moses going forth to meet him:
I thy father in law Jethro am come to thee: or, "am coming" (m); for, as yet, he was not in his presence, and they were not personally present face to face: the Targum of Jonathan adds, "to become a proselyte"; but it seems that before, as well as now, he had been a worshipper of the true God, and always speaks like one that had had the fear of God before him continually:
and thy wife, and her sons with her; this he thought fit to acquaint him of by messenger or letter, that he might be in expectation of them, and not be surprised at once with their appearance: besides, as some observe, and not amiss, after the late attack of the Amalekites upon their rear, guards or sentinels might be placed in the outer parts of the camp for its safety, and who would not easily, without order, let strangers pass into it, and therefore previous notice was necessary to get admission.
(m) "veniens", Montanus.
Robert Jamieson, A. R. Fausset and David Brown
18:6 and thy wife, and her two sons--See Ex 4:20.
18:718:7: Ե՛լ Մովսէս ընդառա՛ջ աներոյն իւրոյ, եւ երկի՛ր եպագ նմա եւ համբուրեաց զնա։ եւ ողջո՛յն ետուն միմեանց ՚ի խաղաղութիւն. եւ տարաւ զնոսա ՚ի խորանն։
7 Մովսէսն ընդառաջ գնաց իր աներոջը, ծնրադրեց նրա առաջ եւ համբուրեց նրան: Նրանք ողջագուրուեցին խաղաղութեամբ, եւ Մովսէսը նրան տարաւ իր վրանը:
7 Մովսէս իր աները դիմաւորելու գնաց եւ անոր խոնարհութիւն ըրաւ ու համբուրեց զանիկա եւ իրարու ողջութիւն հարցուցին ու վրանը մտան։
Ել Մովսէս ընդ առաջ աներոյն իւրոյ, եւ երկիր եպագ նմա եւ համբուրեաց զնա. եւ ողջոյն ետուն միմեանց ի խաղաղութիւն, եւ տարաւ զնոսա ի խորանն:

18:7: Ե՛լ Մովսէս ընդառա՛ջ աներոյն իւրոյ, եւ երկի՛ր եպագ նմա եւ համբուրեաց զնա։ եւ ողջո՛յն ետուն միմեանց ՚ի խաղաղութիւն. եւ տարաւ զնոսա ՚ի խորանն։
7 Մովսէսն ընդառաջ գնաց իր աներոջը, ծնրադրեց նրա առաջ եւ համբուրեց նրան: Նրանք ողջագուրուեցին խաղաղութեամբ, եւ Մովսէսը նրան տարաւ իր վրանը:
7 Մովսէս իր աները դիմաւորելու գնաց եւ անոր խոնարհութիւն ըրաւ ու համբուրեց զանիկա եւ իրարու ողջութիւն հարցուցին ու վրանը մտան։
zohrab-1805▾ eastern-1994▾ western am▾
18:77: Моисей вышел навстречу тестю своему, и поклонился, и целовал его, и после взаимного приветствия они вошли в шатер.
18:7 ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs εἰς εις into; for συνάντησιν συναντησις meeting τῷ ο the γαμβρῷ γαμβρος he; him καὶ και and; even προσεκύνησεν προσκυνεω worship αὐτῷ αυτος he; him καὶ και and; even ἐφίλησεν φιλεω like; fond of αὐτόν αυτος he; him καὶ και and; even ἠσπάσαντο ασπαζομαι greet ἀλλήλους αλληλων one another καὶ και and; even εἰσήγαγεν εισαγω lead in; bring in αὐτὸν αυτος he; him εἰς εις into; for τὴν ο the σκηνήν σκηνη tent
18:7 וַ wa וְ and יֵּצֵ֨א yyēṣˌē יצא go out מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses לִ li לְ to קְרַ֣את qᵊrˈaṯ קרא encounter חֹֽתְנֹ֗ו ḥˈōṯᵊnˈô חתן be father-in-law וַ wa וְ and יִּשְׁתַּ֨חוּ֙ yyištˈaḥû חוה bow down וַ wa וְ and יִּשַּׁק־ yyiššaq- נשׁק kiss לֹ֔ו lˈô לְ to וַ wa וְ and יִּשְׁאֲל֥וּ yyišʔᵃlˌû שׁאל ask אִישׁ־ ʔîš- אִישׁ man לְ lᵊ לְ to רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow לְ lᵊ לְ to שָׁלֹ֑ום šālˈôm שָׁלֹום peace וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come הָ hā הַ the אֹֽהֱלָה׃ ʔˈōhᵉlā אֹהֶל tent
18:7. qui egressus in occursum cognati sui adoravit et osculatus est eum salutaveruntque se mutuo verbis pacificis cumque intrasset tabernaculumAnd he went out to meet his kinsman, and worshipped and kissed him: and they saluted one another with words of peace. And when he was come into the tent,
7. And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent.
18:7. And going out to meet his kinsman, he reverenced and kissed him. And they saluted each other with peaceful words. And when he had arrived at the tent,
18:7. And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of [their] welfare; and they came into the tent.
And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of [their] welfare; and they came into the tent:

7: Моисей вышел навстречу тестю своему, и поклонился, и целовал его, и после взаимного приветствия они вошли в шатер.
18:7
ἐξῆλθεν εξερχομαι come out; go out
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
εἰς εις into; for
συνάντησιν συναντησις meeting
τῷ ο the
γαμβρῷ γαμβρος he; him
καὶ και and; even
προσεκύνησεν προσκυνεω worship
αὐτῷ αυτος he; him
καὶ και and; even
ἐφίλησεν φιλεω like; fond of
αὐτόν αυτος he; him
καὶ και and; even
ἠσπάσαντο ασπαζομαι greet
ἀλλήλους αλληλων one another
καὶ και and; even
εἰσήγαγεν εισαγω lead in; bring in
αὐτὸν αυτος he; him
εἰς εις into; for
τὴν ο the
σκηνήν σκηνη tent
18:7
וַ wa וְ and
יֵּצֵ֨א yyēṣˌē יצא go out
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
לִ li לְ to
קְרַ֣את qᵊrˈaṯ קרא encounter
חֹֽתְנֹ֗ו ḥˈōṯᵊnˈô חתן be father-in-law
וַ wa וְ and
יִּשְׁתַּ֨חוּ֙ yyištˈaḥû חוה bow down
וַ wa וְ and
יִּשַּׁק־ yyiššaq- נשׁק kiss
לֹ֔ו lˈô לְ to
וַ wa וְ and
יִּשְׁאֲל֥וּ yyišʔᵃlˌû שׁאל ask
אִישׁ־ ʔîš- אִישׁ man
לְ lᵊ לְ to
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
לְ lᵊ לְ to
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
הָ הַ the
אֹֽהֱלָה׃ ʔˈōhᵉlā אֹהֶל tent
18:7. qui egressus in occursum cognati sui adoravit et osculatus est eum salutaveruntque se mutuo verbis pacificis cumque intrasset tabernaculum
And he went out to meet his kinsman, and worshipped and kissed him: and they saluted one another with words of peace. And when he was come into the tent,
18:7. And going out to meet his kinsman, he reverenced and kissed him. And they saluted each other with peaceful words. And when he had arrived at the tent,
18:7. And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of [their] welfare; and they came into the tent.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent. 8 And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel's sake, and all the travail that had come upon them by the way, and how the LORD delivered them. 9 And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians. 10 And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians. 11 Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them. 12 And Jethro, Moses' father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses' father in law before God.
Observe here, I. The kind greeting that took place between Moses and his father-in-law, v. 7. Though Moses was a prophet of the Lord, a great prophet, and king in Jeshurun, yet he showed a very humble respect to his father-in-law. However God in his providence is pleased to advance us, we must make conscience of giving honour to whom honour is due, and never look with disdain upon our poor relations. Those that stand high in the favour of God are not thereby discharged from the duty they owe to men, nor will that justify them in a stately haughty carriage. Moses went out to meet Jethro, did homage to him, and kissed him. Religion does not destroy good manners. They asked each other of their welfare. Even the kind How-do-you-do's that pass between them are taken notice of, as the expressions and improvements of mutual love and friendship.
II. The narrative that Moses gave his father-in-law of the great things God had done for Israel, v. 8. This was one thing Jethro came for, to know more fully and particularly what he had heard the general report of. Note, Conversation concerning God's wondrous works is profitable conversation; it is good, and to the use of edifying, Ps. cv. 2. Compare Ps. cxlv. 11, 12. Asking and telling news, and discoursing of it, are not only an allowable entertainment of conversation, but are capable of being tuned to a very good account, by taking notice of God's providence, and the operations and tendencies of that providence, in all occurrences.
III. The impressions this narrative made upon Jethro. 1. He congratulated God's Israel: Jethro rejoiced, v. 9. He not only rejoiced in the honour done to his son-in-law, but in all the goodness done to Israel, v. 9. Note, Public blessings are the joy of public spirits. While the Israelites were themselves murmuring, notwithstanding all God's goodness to them, here was a Midianite rejoicing. This was not the only time that the faith of the Gentiles shamed the unbelief of the Jews; see Matt. viii. 10. Standers-by were more affected with the favours God had shown to Israel than those were that received them. 2. He gave the glory to Israel's God (v. 10): "Blessed be Jehovah" (for by that name he is now known), "who hath delivered you, Moses and Aaron, out of the hand of Pharaoh, so that though he designed your death he could not effect it, and by your ministry has delivered the people." Note, Whatever we have the joy of God must have the praise of. 3. His faith was hereby confirmed, and he took this occasion to make a solemn profession of it: Now know I that Jehovah is greater than all gods, v. 11. Observe, (1.) The matter of his faith: that the God of Israel is greater than all pretenders, all false and counterfeit-deities, that usurp divine honours; he silences them, subdues them, and is too hard for them all, and therefore is himself the only living and true God. He is also higher than all princes and potentates (who are called gods), and has both an incontestable authority over them and an irresistible power to control and over-rule them; he manages them all as he pleases, and gets honour upon them, how great soever they are. (2.) The confirmation and improvement of his faith: Now know I; he knew it before, but now he knew it better; his faith great up to a full assurance, upon this fresh evidence. Those obstinately shut their eyes against the clearest light who do not know that the Lord is greater than all gods. (3.) The ground and reason upon which he built it: For wherein they dealt proudly, the magicians, and the idols which the Egyptians worshipped, or Pharaoh and his grandees (they both opposed God and set up in competition with him), he was above them. The magicians were baffled, the idols shaken, Pharaoh humbled, his powers broken, and, in spite of all their confederacies, God's Israel was rescued out of their hands. Note, Sooner or later, God will show himself above those that by their proud dealings contest with him. He that exalts himself against God shall be abased.
IV. The expressions of their joy and thankfulness. They had communion with each other both in a feast and in a sacrifice, v. 12. Jethro, being hearty in Israel's interests, was cheerfully admitted though a Midianite, into fellowship with Moses and the elders of Israel, forasmuch as he also was a son of Abraham, though of a younger house. 1. They joined in a sacrifice of thanksgiving: Jethro took burnt offerings for God, and probably offered them himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. Note, Mutual friendship is sanctified by joint-worship. It is a very good thing for relations and friends, when they come together, to join in the spiritual sacrifice of prayer and praise, as those that meet in Christ the centre of unity. 2. They joined in a feast of rejoicing, a feast upon the sacrifice. Moses, upon this occasion, invited his relations and friends to an entertainment in his own tent, a laudable usage among friends, and which Christ himself, not only warranted, but recommended, by his acceptance of such invitations. This was a temperate feast: They did eat bread; this bread, we may suppose, was manna. Jethro must see and taste that bread from heaven, and, though a Gentile, is as welcome to it as any Israelite; the Gentiles still are so to Christ the bread of life. It was a feast kept after a godly sort: They did eat bread before God, soberly, thankfully, in the fear of God; and their table-talk was such as became saints. Thus we must eat and drink to the glory of God, behaving ourselves at our tables as those who believe that God's eye is upon us.
Adam Clarke: Commentary on the Bible - 1831
18:7: And did obeisance - וישתחו vaiyishtachu, he bowed himself down, (See Clarke's note on Gen 17:3, and See Clarke's note on Exo 4:31); this was the general token of respect. And kissed him; the token of friendship. And they asked each other of their welfare; literally, and they inquired, each man of his neighbor, concerning peace or prosperity; the proof of affectionate intercourse. These three things constitute good breeding and politeness, accompanied with sincerity.
And they came into the tent - Some think that the tabernacle is meant, which it is likely had been erected before this time; see Clarke's note on Exo 18:5. Moses might have thought proper to take his relative first to the house of God, before he brought him to his own tent.
Albert Barnes: Notes on the Bible - 1834
18:7: Asked each other of their welfare - Addressed each other with the customary salutation, "Peace be unto you."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: went: Gen 14:17, Gen 46:29; Num 22:36; Jdg 11:34; Kg1 2:19; Act 28:15
did obeisance: Gen 18:2, Gen 19:1, Gen 33:3-7
kissed: Gen 29:13, Gen 31:28, Gen 33:4, Gen 45:15; Psa 2:12; Luk 7:45; Act 20:37
welfare: Heb. peace, Gen 43:27; Sa2 11:7
John Gill
18:7 And Moses went out to meet his father in law,.... Out of the camp, at least out of his tent: the Targum of Jonathan says, from under the cloud of glory; how far he went is not certain, nor material to know: this was an instance of his great humility and modesty, and was doing Jethro a great deal of honour; that one who was in such great dignity, at the head of such a vast body of people, and superior to him both in natural and spiritual abilities, yet condescended to go forth in person to meet him, when he might have sent a guard of his men to escort him to his camp, which would have been honour sufficient; and it is not said he went out to meet his wife and children; for Aben Ezra says it was not usual for honourable men so to do:
and did obeisance: to Jethro, bowed unto him and worshipped him in a civil way, after the manner of the eastern nations, who used to make very low bows to whom they paid civil respect:
and kissed him; not to make him a proselyte, as the above Targum, nor in token of subjection, but of affection and friendship; it being usual for relations and friends to kiss each other at meeting or parting:
and they asked each other of their welfare; or "peace" (n); of their prosperity and happiness, temporal and spiritual, of their peace, inward and outward, and of the bodily health of them and their families:
and they came into the tent; the Targum of Jonathan says,"into the tabernacle of the house of doctrine,''or school room; which is not likely, since Jethro was a man well instructed in divine things, and needed not to be put to school; and if he did, it can hardly be thought that as soon as Moses met him he should set about the instruction of him; but into his tent where he dwelt; that, as Aben Ezra says, which was the known tent of Moses, though it is not expressly said his tent.
(n) "ad pacem", Montanus; "de pace", Munster, Fagius, Drusius, Piscator; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
18:7 Moses went out to meet his father-in-law, &c.--Their salutations would be marked by all the warm and social greetings of Oriental friends (see on Ex 4:27) --the one going out to "meet" the other, the "obeisance," the "kiss" on each side of the head, the silent entrance into the tent for consultation; and their conversation ran in the strain that might have been expected of two pious men, rehearsing and listening to a narrative of the wonderful works and providence of God.
18:818:8: Եւ պատմեաց Մովսէս աներոյն իւրոյ զամենայն զոր արար Տէր ընդ փարաւոն եւ ընդ Եգիպտացիսն վասն Իսրայէլի, եւ զամենայն աշխատութիւնս որ եղեւ նոցա ՚ի ճանապարհի, եւ զի ապրեցո՛յց զնոսա Տէր[650]։ [650] Ոմանք. Աներոյն իւրում զամենայն ինչ զոր։
8 Մովսէսն իր աներոջը պատմեց այն ամէնը, ինչ իսրայէլացիների համար Տէրն արել էր փարաւոնի ու եգիպտացիների դէմ, բոլոր այն չարչարանքները, որ իրենք կրել էին ճանապարհին, եւ թէ ինչպէս էր Տէրը փրկել իրենց:
8 Մովսէս իր աներոջ պատմեց այն ամէնը, որ Տէրը ըրաւ Փարաւոնին ու Եգիպտացիներուն՝ Իսրայէլին համար եւ ճամբուն մէջ բոլոր իրենց քաշած նեղութիւններն ու Տէրոջը զիրենք ազատելը։
Եւ պատմեաց Մովսէս աներոյն իւրում զամենայն ինչ զոր արար Տէր ընդ փարաւոն եւ ընդ Եգիպտացիսն վասն Իսրայելի, եւ զամենայն աշխատութիւնս որ եղեւ նոցա ի ճանապարհի, եւ զի ապրեցոյց զնոսա Տէր:

18:8: Եւ պատմեաց Մովսէս աներոյն իւրոյ զամենայն զոր արար Տէր ընդ փարաւոն եւ ընդ Եգիպտացիսն վասն Իսրայէլի, եւ զամենայն աշխատութիւնս որ եղեւ նոցա ՚ի ճանապարհի, եւ զի ապրեցո՛յց զնոսա Տէր[650]։
[650] Ոմանք. Աներոյն իւրում զամենայն ինչ զոր։
8 Մովսէսն իր աներոջը պատմեց այն ամէնը, ինչ իսրայէլացիների համար Տէրն արել էր փարաւոնի ու եգիպտացիների դէմ, բոլոր այն չարչարանքները, որ իրենք կրել էին ճանապարհին, եւ թէ ինչպէս էր Տէրը փրկել իրենց:
8 Մովսէս իր աներոջ պատմեց այն ամէնը, որ Տէրը ըրաւ Փարաւոնին ու Եգիպտացիներուն՝ Իսրայէլին համար եւ ճամբուն մէջ բոլոր իրենց քաշած նեղութիւններն ու Տէրոջը զիրենք ազատելը։
zohrab-1805▾ eastern-1994▾ western am▾
18:88: И рассказал Моисей тестю своему о всем, что сделал Господь с фараоном и с Египтянами за Израиля, и о всех трудностях, какие встретили их на пути, и как избавил их Господь.
18:8 καὶ και and; even διηγήσατο διηγεομαι narrate; describe Μωυσῆς μωσευς Mōseus; Mosefs τῷ ο the γαμβρῷ γαμβρος all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make κύριος κυριος lord; master τῷ ο the Φαραω φαραω Pharaō; Farao καὶ και and; even τοῖς ο the Αἰγυπτίοις αιγυπτιος Egyptian ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even πάντα πας all; every τὸν ο the μόχθον μοχθος toil τὸν ο the γενόμενον γινομαι happen; become αὐτοῖς αυτος he; him ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even ὅτι οτι since; that ἐξείλατο εξαιρεω extract; take out αὐτοὺς αυτος he; him κύριος κυριος lord; master ἐκ εκ from; out of χειρὸς χειρ hand Φαραω φαραω Pharaō; Farao καὶ και and; even ἐκ εκ from; out of χειρὸς χειρ hand τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian
18:8 וַ wa וְ and יְסַפֵּ֤ר yᵊsappˈēr ספר count מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses לְ lᵊ לְ to חֹ֣תְנֹ֔ו ḥˈōṯᵊnˈô חתן be father-in-law אֵת֩ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֤ה ʕāśˈā עשׂה make יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to פַרְעֹ֣ה farʕˈō פַּרְעֹה pharaoh וּ û וְ and לְ lᵊ לְ to מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt עַ֖ל ʕˌal עַל upon אֹודֹ֣ת ʔôḏˈōṯ אֹודֹות inducement יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵ֤ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the תְּלָאָה֙ ttᵊlāʔˌā תְּלָאָה weariness אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מְצָאָ֣תַם mᵊṣāʔˈāṯam מצא find בַּ ba בְּ in † הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way וַ wa וְ and יַּצִּלֵ֖ם yyaṣṣilˌēm נצל deliver יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
18:8. narravit Moses cognato suo cuncta quae fecerat Deus Pharaoni et Aegyptiis propter Israhel universum laborem qui accidisset eis in itinere quo liberarat eos DominusMoses told his kinsman all that the Lord had done to Pharao, and the Egyptians in favour of Israel: and all the labour which had befallen them in the journey, and that the Lord had delivered them.
8. And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel’s sake, all the travail that had come upon them by the way, and how the LORD delivered them.
18:8. Moses explained to his kinsman all that the Lord had done to Pharaoh and to the Egyptians on behalf of Israel, and all the hardships which had befallen them on the journey, and how the Lord had freed them.
18:8. And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel’s sake, [and] all the travail that had come upon them by the way, and [how] the LORD delivered them.
And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel' s sake, [and] all the travail that had come upon them by the way, and [how] the LORD delivered them:

8: И рассказал Моисей тестю своему о всем, что сделал Господь с фараоном и с Египтянами за Израиля, и о всех трудностях, какие встретили их на пути, и как избавил их Господь.
18:8
καὶ και and; even
διηγήσατο διηγεομαι narrate; describe
Μωυσῆς μωσευς Mōseus; Mosefs
τῷ ο the
γαμβρῷ γαμβρος all; every
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
τῷ ο the
Φαραω φαραω Pharaō; Farao
καὶ και and; even
τοῖς ο the
Αἰγυπτίοις αιγυπτιος Egyptian
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
πάντα πας all; every
τὸν ο the
μόχθον μοχθος toil
τὸν ο the
γενόμενον γινομαι happen; become
αὐτοῖς αυτος he; him
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
καὶ και and; even
ὅτι οτι since; that
ἐξείλατο εξαιρεω extract; take out
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
ἐκ εκ from; out of
χειρὸς χειρ hand
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐκ εκ from; out of
χειρὸς χειρ hand
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
18:8
וַ wa וְ and
יְסַפֵּ֤ר yᵊsappˈēr ספר count
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
לְ lᵊ לְ to
חֹ֣תְנֹ֔ו ḥˈōṯᵊnˈô חתן be father-in-law
אֵת֩ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֤ה ʕāśˈā עשׂה make
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
פַרְעֹ֣ה farʕˈō פַּרְעֹה pharaoh
וּ û וְ and
לְ lᵊ לְ to
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
עַ֖ל ʕˌal עַל upon
אֹודֹ֣ת ʔôḏˈōṯ אֹודֹות inducement
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֵ֤ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
תְּלָאָה֙ ttᵊlāʔˌā תְּלָאָה weariness
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
מְצָאָ֣תַם mᵊṣāʔˈāṯam מצא find
בַּ ba בְּ in
הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
וַ wa וְ and
יַּצִּלֵ֖ם yyaṣṣilˌēm נצל deliver
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
18:8. narravit Moses cognato suo cuncta quae fecerat Deus Pharaoni et Aegyptiis propter Israhel universum laborem qui accidisset eis in itinere quo liberarat eos Dominus
Moses told his kinsman all that the Lord had done to Pharao, and the Egyptians in favour of Israel: and all the labour which had befallen them in the journey, and that the Lord had delivered them.
18:8. Moses explained to his kinsman all that the Lord had done to Pharaoh and to the Egyptians on behalf of Israel, and all the hardships which had befallen them on the journey, and how the Lord had freed them.
18:8. And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel’s sake, [and] all the travail that had come upon them by the way, and [how] the LORD delivered them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: told: Exo 18:1; Neh 9:9-15; Psa 66:16, Psa 71:17-20, Psa 105:1, Psa 105:2, Psa 145:4-12
and all the: Exo 15:22-24, Exo 16:3
come upon them: Heb. found them, Gen 44:34; Num 20:14; Neh 9:32 *marg.
how the Lord: Psa 78:42, Psa 78:43, Psa 81:7, Psa 106:10, Psa 107:2
John Gill
18:8 And Moses told his father in law all that the Lord had done unto Pharaoh,.... After the proper civilities had passed, and Jethro had been refreshed with food and drink, as is highly probable, they entered into a conversation about what had lately passed, which Jethro had had a general report of, and which had brought him hither, and therefore it would be very entertaining to him to have the particulars of it; and Moses begins with what the Lord had done to Pharaoh, how he had inflicted his plagues upon him one after another, and at last slew his firstborn, and destroyed him and his host in the Red sea:
and to the Egyptians, for Israel's sake; the several plagues affecting them, especially the last, the slaughter of their firstborn; and who also were spoiled of their riches by the Israelites, and a numerous army of them drowned in the Red sea, and all because of the people of Israel; because they had made their lives bitter in hard bondage, had refused to let them go out of the land, and when they were departed pursued after them to fetch them back or cut them off:
and all the travail that had come upon them by the way; to the Red sea, and at Marah, and Rephidim, and how Amalek fought with them, as the Targum of Jonathan observes; what a fright they were put into, when pursued by Pharaoh and his host behind them, the rocks on each side of them, and the sea before them; their want of water in the wilderness, not being able to drink of the waters at Marah because bitter; their hunger, having no bread nor flesh in the wilderness of Sin, and their violent thirst, and no water to allay it, in the plains of Rephidim, and where also they were attacked by an army of the Amalekites:
and how the Lord delivered them; out of all this travail and trouble, and out of the hands of all their enemies, Egyptians and Amalekites.
18:918:9: Եւ զարմացաւ Յոթոր ՚ի վերայ ամենայն բարեացն զոր արար նոցա Տէր. եւ զի ապրեցոյց զնոսա ՚ի ձեռաց Եգիպտացւոցն եւ ՚ի ձեռաց փարաւոնի։
9 Յոթորը զարմացաւ այն բոլոր բարեգործութիւնների համար, որ Տէրն արել էր նրանց, եւ թէ ինչպէս էր նրանց ազատել եգիպտացիների ու փարաւոնի ձեռքից:
9 Եւ Յոթոր ուրախացաւ բոլոր բարութիւններուն համար, որոնք Տէրը ըրաւ Իսրայէլին, փրկելով զանոնք Եգիպտացիներուն ձեռքէն։
Եւ [237]զարմացաւ Յոթոր ի վերայ ամենայն բարեացն զոր արար նոցա Տէր, եւ զի ապրեցոյց զնոսա ի ձեռաց Եգիպտացւոցն [238]եւ ի ձեռաց փարաւոնի:

18:9: Եւ զարմացաւ Յոթոր ՚ի վերայ ամենայն բարեացն զոր արար նոցա Տէր. եւ զի ապրեցոյց զնոսա ՚ի ձեռաց Եգիպտացւոցն եւ ՚ի ձեռաց փարաւոնի։
9 Յոթորը զարմացաւ այն բոլոր բարեգործութիւնների համար, որ Տէրն արել էր նրանց, եւ թէ ինչպէս էր նրանց ազատել եգիպտացիների ու փարաւոնի ձեռքից:
9 Եւ Յոթոր ուրախացաւ բոլոր բարութիւններուն համար, որոնք Տէրը ըրաւ Իսրայէլին, փրկելով զանոնք Եգիպտացիներուն ձեռքէն։
zohrab-1805▾ eastern-1994▾ western am▾
18:99: Иофор радовался о всех благодеяниях, которые Господь явил Израилю, когда избавил его из руки Египтян.
18:9 ἐξέστη εξιστημι astonish; beside yourself δὲ δε though; while Ιοθορ ιοθορ in; on πᾶσι πας all; every τοῖς ο the ἀγαθοῖς αγαθος good οἷς ος who; what ἐποίησεν ποιεω do; make αὐτοῖς αυτος he; him κύριος κυριος lord; master ὅτι οτι since; that ἐξείλατο εξαιρεω extract; take out αὐτοὺς αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand Αἰγυπτίων αιγυπτιος Egyptian καὶ και and; even ἐκ εκ from; out of χειρὸς χειρ hand Φαραω φαραω Pharaō; Farao
18:9 וַ wa וְ and יִּ֣חַדְּ yyˈiḥad חדה rejoice יִתְרֹ֔ו yiṯrˈô יִתְרֹו Jethro עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the טֹּובָ֔ה ṭṭôvˈā טֹובָה what is good אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֥ה ʕāśˌā עשׂה make יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִצִּילֹ֖ו hiṣṣîlˌô נצל deliver מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
18:9. laetatusque est Iethro super omnibus bonis quae fecerat Dominus Israheli eo quod eruisset eum de manu AegyptiorumAnd Jethro rejoiced for all the good things that the Lord had done to Israel, because he had delivered them out of the hands of the Egyptians.
9. And Jethro rejoiced for all the goodness which the LORD had done to Israel, in that he had delivered them out of the hand of the Egyptians.
18:9. And Jethro was gladdened over all the good that the Lord had done for Israel, because he had rescued them from the hand of the Egyptians.
18:9. And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians.
And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians:

9: Иофор радовался о всех благодеяниях, которые Господь явил Израилю, когда избавил его из руки Египтян.
18:9
ἐξέστη εξιστημι astonish; beside yourself
δὲ δε though; while
Ιοθορ ιοθορ in; on
πᾶσι πας all; every
τοῖς ο the
ἀγαθοῖς αγαθος good
οἷς ος who; what
ἐποίησεν ποιεω do; make
αὐτοῖς αυτος he; him
κύριος κυριος lord; master
ὅτι οτι since; that
ἐξείλατο εξαιρεω extract; take out
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
Αἰγυπτίων αιγυπτιος Egyptian
καὶ και and; even
ἐκ εκ from; out of
χειρὸς χειρ hand
Φαραω φαραω Pharaō; Farao
18:9
וַ wa וְ and
יִּ֣חַדְּ yyˈiḥad חדה rejoice
יִתְרֹ֔ו yiṯrˈô יִתְרֹו Jethro
עַ֚ל ˈʕal עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
טֹּובָ֔ה ṭṭôvˈā טֹובָה what is good
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֥ה ʕāśˌā עשׂה make
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִצִּילֹ֖ו hiṣṣîlˌô נצל deliver
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
18:9. laetatusque est Iethro super omnibus bonis quae fecerat Dominus Israheli eo quod eruisset eum de manu Aegyptiorum
And Jethro rejoiced for all the good things that the Lord had done to Israel, because he had delivered them out of the hands of the Egyptians.
18:9. And Jethro was gladdened over all the good that the Lord had done for Israel, because he had rescued them from the hand of the Egyptians.
18:9. And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:9: And Jethro rejoiced for all the goodness - Every part of Jethro's conduct proves him to have been a religious man and a true believer. His thanksgiving to Jehovah (Exo 18:10) is a striking proof of it; he first blesses God for the preservation of Moses, and next for the deliverance of the people from their bondage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: Isa 44:23, Isa 66:10; Rom 12:10, Rom 12:15; Co1 12:26
John Gill
18:9 And Jethro rejoiced for all the goodness which the Lord had done to Israel,.... In giving them the manna and the well, as the above Targum, bread to eat when hungry, and water to drink when thirsty; to which Jarchi adds, and the law, for he supposes the meeting of Jethro and Moses was after the law was given on Mount Sinai, though here recorded; but this goodness may be extended to other things, as the saving of their firstborn at the time of the Lord's passover, giving them favour in the sight of the Egyptians, of whom they borrowed or asked things of value, of gold, silver, and jewels, bringing them out of Egypt with an high hand, going before them in a pillar of cloud and fire by day and night, dividing the waters of the sea for them to pass through as on dry land, and doing for them the above things related, and giving them victory over Amalek; and it may be observed that the joy of Jethro was not merely on account of the goodness of God done to Moses, a relation of his, having married his daughter; but because of the great and good things God had done for Israel, his special and peculiar people, the worshippers of the true and living God, for whom Jethro had an affection, because they were so, and therefore rejoiced in their prosperity: whom he had delivered out of the hand of the Egyptians; whom he had wrought upon to give them leave to depart from them, and destroyed them when they pursued after them, first delivered them from their bondage, and then from their rage and wrath.
18:1018:10: Եւ ասէ Յոթոր. Օրհնեա՛լ է Տէր՝ որ ապրեցոյց զդոսա ՚ի ձեռաց Եգիպտացւոցն՝ եւ ՚ի ձեռաց փարաւոնի. օրհնեալ է Տէր զի փրկեաց զժողովուրդդ ՚ի ներքուստ ձեռինն Եգիպտացւոց։
10 Յոթորն ասաց. «Օրհնեալ լինի Տէրը, որ փրկել է սրանց եգիպտացիների ու փարաւոնի ձեռքից, որ ժողովրդին ազատել է եգիպտացիների ձեռքից:
10 Եւ Յոթոր ըսաւ. «Օրհնեալ ըլլայ Տէրը, որ ազատեց ձեզ Եգիպտացիներուն ձեռքէն ու Փարաւոնին ձեռքէն. վասն զի ազատեց իր ժողովուրդը Եգիպտացիներուն ձեռքին տակէն։
Եւ ասէ Յոթոր. Օրհնեալ է Տէր որ ապրեցոյց [239]զդոսա ի ձեռաց Եգիպտացւոցն եւ ի ձեռաց փարաւոնի. զի փրկեաց զժողովուրդդ ի ներքուստ ձեռինն Եգիպտացւոց:

18:10: Եւ ասէ Յոթոր. Օրհնեա՛լ է Տէր՝ որ ապրեցոյց զդոսա ՚ի ձեռաց Եգիպտացւոցն՝ եւ ՚ի ձեռաց փարաւոնի. օրհնեալ է Տէր զի փրկեաց զժողովուրդդ ՚ի ներքուստ ձեռինն Եգիպտացւոց։
10 Յոթորն ասաց. «Օրհնեալ լինի Տէրը, որ փրկել է սրանց եգիպտացիների ու փարաւոնի ձեռքից, որ ժողովրդին ազատել է եգիպտացիների ձեռքից:
10 Եւ Յոթոր ըսաւ. «Օրհնեալ ըլլայ Տէրը, որ ազատեց ձեզ Եգիպտացիներուն ձեռքէն ու Փարաւոնին ձեռքէն. վասն զի ազատեց իր ժողովուրդը Եգիպտացիներուն ձեռքին տակէն։
zohrab-1805▾ eastern-1994▾ western am▾
18:1010: и сказал Иофор: благословен Господь, Который избавил вас из руки Египтян и из руки фараоновой, Который избавил народ сей из-под власти Египтян;
18:10 καὶ και and; even εἶπεν επω say; speak Ιοθορ ιοθορ commended; commendable κύριος κυριος lord; master ὅτι οτι since; that ἐξείλατο εξαιρεω extract; take out τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand Αἰγυπτίων αιγυπτιος Egyptian καὶ και and; even ἐκ εκ from; out of χειρὸς χειρ hand Φαραω φαραω Pharaō; Farao
18:10 וַ wa וְ and יֹּאמֶר֮ yyōmer אמר say יִתְרֹו֒ yiṯrˌô יִתְרֹו Jethro בָּר֣וּךְ bārˈûḵ ברך bless יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הִצִּ֥יל hiṣṣˌîl נצל deliver אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker] מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וּ û וְ and מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הִצִּיל֙ hiṣṣîl נצל deliver אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people מִ mi מִן from תַּ֖חַת ttˌaḥaṯ תַּחַת under part יַד־ yaḏ- יָד hand מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
18:10. et ait benedictus Dominus qui liberavit vos de manu Aegyptiorum et de manu Pharaonis qui eruit populum suum de manu AegyptiAnd he said: Blessed is the Lord, who hath delivered his people out of the hand of Egypt.
10. And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who hath delivered the people from under the hand of the Egyptians.
18:10. And he said: “Blessed is the Lord, who has freed his people from the hand of the Egyptians and from the hand of Pharaoh; he has rescued his people from the hand of Egypt.
18:10. And Jethro said, Blessed [be] the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians.
And Jethro said, Blessed [be] the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians:

10: и сказал Иофор: благословен Господь, Который избавил вас из руки Египтян и из руки фараоновой, Который избавил народ сей из-под власти Египтян;
18:10
καὶ και and; even
εἶπεν επω say; speak
Ιοθορ ιοθορ commended; commendable
κύριος κυριος lord; master
ὅτι οτι since; that
ἐξείλατο εξαιρεω extract; take out
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
Αἰγυπτίων αιγυπτιος Egyptian
καὶ και and; even
ἐκ εκ from; out of
χειρὸς χειρ hand
Φαραω φαραω Pharaō; Farao
18:10
וַ wa וְ and
יֹּאמֶר֮ yyōmer אמר say
יִתְרֹו֒ yiṯrˌô יִתְרֹו Jethro
בָּר֣וּךְ bārˈûḵ ברך bless
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הִצִּ֥יל hiṣṣˌîl נצל deliver
אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker]
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
וּ û וְ and
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הִצִּיל֙ hiṣṣîl נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֔ם ʕˈām עַם people
מִ mi מִן from
תַּ֖חַת ttˌaḥaṯ תַּחַת under part
יַד־ yaḏ- יָד hand
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
18:10. et ait benedictus Dominus qui liberavit vos de manu Aegyptiorum et de manu Pharaonis qui eruit populum suum de manu Aegypti
And he said: Blessed is the Lord, who hath delivered his people out of the hand of Egypt.
18:10. And he said: “Blessed is the Lord, who has freed his people from the hand of the Egyptians and from the hand of Pharaoh; he has rescued his people from the hand of Egypt.
18:10. And Jethro said, Blessed [be] the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: Gen 14:20; Sa2 18:28; Kg1 8:15; Psa 41:13, Psa 106:47, Psa 106:48; Luk 1:68; Eph 1:3; Th1 3:9; Pe1 1:3; Rev 5:11-13, Rev 19:1-6
Geneva 1599
18:10 And Jethro said, (d) Blessed [be] the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians.
(d) By this it is evident that he worshipped the true God, and therefore Moses did not refuse to marry his daughter.
John Gill
18:10 And Jethro said,.... Like a truly good man, as one that knew the Lord and feared him, and was desirous of giving him the praise and glory of all the wonderful things he had done:
blessed be the Lord, who hath delivered you out of the hand of the Egyptians: and out of the hand of Pharaoh; meaning particularly Moses and Aaron, the messengers of God, as Aben Ezra observes, who went to Pharaoh in the peril of their lives, and whom he sometimes threatened with death; but the Lord delivered them both out of his hands, and out of the hands of his ministers and people, who, doubtless, must be at times enraged at them for the plagues they brought upon them; for the persons here pointed at are manifestly distinguished from the body of the people of Israel next mentioned:
who hath delivered the people from the hand of the Egyptians: the people of Israel, from the hard bondage and cruel slavery they were held under by the Egyptians; which, as it was the Lord's doing, Jethro gives him the glory of it, and blesses him for it, or ascribes to him, on account of it, blessing, honour, glory, and praise.
18:1118:11: Արդ՝ գիտեմ թէ մեծ է Տէր քան զամենայն աստուածս։ վասն այնորիկ զի բռնանային ՚ի վերայ դոցա։
11 Հիմա գիտեմ, որ Տէրն աւելի մեծ է, քան բոլոր աստուածները: Դա երեւաց, երբ եգիպտացիները բռնանում էին նրանց վրայ[38]: [38] 38. Եբրայերէնում՝ ինչով որ ամբարտաւանանում էին, իրենց դէմ եղաւ:
11 Հիմա գիտեմ թէ Եհովա բոլոր աստուածներէն մեծ է. քանզի ինչ բանի մէջ որ կը հպարտանային, անոնցմէ վեր երեւցաւ»։
Արդ գիտեմ թէ մեծ է Տէր քան զամենայն աստուածս. [240]վասն այնորիկ զի բռնանային ի վերայ դոցա:

18:11: Արդ՝ գիտեմ թէ մեծ է Տէր քան զամենայն աստուածս։ վասն այնորիկ զի բռնանային ՚ի վերայ դոցա։
11 Հիմա գիտեմ, որ Տէրն աւելի մեծ է, քան բոլոր աստուածները: Դա երեւաց, երբ եգիպտացիները բռնանում էին նրանց վրայ[38]:
[38] 38. Եբրայերէնում՝ ինչով որ ամբարտաւանանում էին, իրենց դէմ եղաւ:
11 Հիմա գիտեմ թէ Եհովա բոլոր աստուածներէն մեծ է. քանզի ինչ բանի մէջ որ կը հպարտանային, անոնցմէ վեր երեւցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1111: ныне узнал я, что Господь велик паче всех богов, в том самом, чем они превозносились над [Израильтянами].
18:11 νῦν νυν now; present ἔγνων γινωσκω know ὅτι οτι since; that μέγας μεγας great; loud κύριος κυριος lord; master παρὰ παρα from; by πάντας πας all; every τοὺς ο the θεούς θεος God ἕνεκεν ενεκα for the sake of; on account of τούτου ουτος this; he ὅτι οτι since; that ἐπέθεντο επιτιθημι put on; put another αὐτοῖς αυτος he; him
18:11 עַתָּ֣ה ʕattˈā עַתָּה now יָדַ֔עְתִּי yāḏˈaʕtî ידע know כִּֽי־ kˈî- כִּי that גָדֹ֥ול ḡāḏˌôl גָּדֹול great יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from כָּל־ kkol- כֹּל whole הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) כִּ֣י kˈî כִּי that בַ va בְּ in † הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] זָד֖וּ zāḏˌû זיד be presumptuous עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
18:11. nunc cognovi quia magnus Dominus super omnes deos eo quod superbe egerint contra illosNow I know, that the Lord is great above all gods; because they dealt proudly against them.
11. Now I know that the LORD is greater than all gods: yea, in the thing wherein they dealt proudly against them.
18:11. Now I know that the great Lord is above all gods. This is why they acted arrogantly against them.”
18:11. Now I know that the LORD [is] greater than all gods: for in the thing wherein they dealt proudly [he was] above them.
Now I know that the LORD [is] greater than all gods: for in the thing wherein they dealt proudly [he was] above them:

11: ныне узнал я, что Господь велик паче всех богов, в том самом, чем они превозносились над [Израильтянами].
18:11
νῦν νυν now; present
ἔγνων γινωσκω know
ὅτι οτι since; that
μέγας μεγας great; loud
κύριος κυριος lord; master
παρὰ παρα from; by
πάντας πας all; every
τοὺς ο the
θεούς θεος God
ἕνεκεν ενεκα for the sake of; on account of
τούτου ουτος this; he
ὅτι οτι since; that
ἐπέθεντο επιτιθημι put on; put another
αὐτοῖς αυτος he; him
18:11
עַתָּ֣ה ʕattˈā עַתָּה now
יָדַ֔עְתִּי yāḏˈaʕtî ידע know
כִּֽי־ kˈî- כִּי that
גָדֹ֥ול ḡāḏˌôl גָּדֹול great
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כִּ֣י kˈî כִּי that
בַ va בְּ in
הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
זָד֖וּ zāḏˌû זיד be presumptuous
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
18:11. nunc cognovi quia magnus Dominus super omnes deos eo quod superbe egerint contra illos
Now I know, that the Lord is great above all gods; because they dealt proudly against them.
18:11. Now I know that the great Lord is above all gods. This is why they acted arrogantly against them.”
18:11. Now I know that the LORD [is] greater than all gods: for in the thing wherein they dealt proudly [he was] above them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:11: Now I know that the Lord is greater than all gods - Some think that Jethro was now converted to the true God; but it is very probable that he enjoyed this blessing before he knew any thing of Moses, for it is not likely that Moses would have entered into an alliance with this family had they been heathens. Jethro no doubt had the true patriarchal religion.
Wherein they dealt proudly - Acting as tyrants over the people of God; enslaving them in the most unprincipled manner, and still purposing more tyrannical acts. He was above them - he showed himself to be infinitely superior to all their gods, by the miracles which he wrought. Various translations have been given of this clause; the above I believe to be the sense.
Albert Barnes: Notes on the Bible - 1834
18:11: Greater than all gods - See Exo 15:11. The words simply indicate a conviction of the incomparable might and majesty of Yahweh.
For in ... above them - i. e. the greatness of Yahweh was shown in those transactions wherein the Egyptians had thought to deal haughtily and cruelly against the Israelites. Jethro refers especially to the destruction of the Egyptian host in the Red Sea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: Now I: Exo 9:16; Kg1 17:24; Kg2 5:15
the Lord: Exo 15:11; Ch1 16:25; Ch2 2:5; Psa 95:3, Psa 97:9, Psa 135:5
in the thing: Exo 1:10, Exo 1:16, Exo 1:22, Exo 5:2, Exo 5:7, Exo 14:8, Exo 14:18
proudly: Exo 9:17, Exo 10:3; Sa1 2:3; Neh 9:10, Neh 9:16, Neh 9:29; Job 40:11, Job 40:12; Psa 31:23; Psa 119:21; Dan 4:37; Luk 1:51; Jam 4:6; Pe1 5:5
Geneva 1599
18:11 Now I know that the LORD [is] greater than all gods: for in the thing wherein they dealt proudly (e) [he was] above them.
(e) For they that drowned the children of the Israelites, perished themselves by water.
John Gill
18:11 Now I know that the Lord is greater than all gods,.... He knew the Lord before, and that he was the only true God, and greater than all that were so called; but now he had a fresh instance of it, a clear proof and demonstration of it, and so more plainly and fully knew it, and was assured of it, that he was greater than all the idols of the Gentiles, and particularly than the gods of the Egyptians; since he had saved his people Israel out of their hands, and when they could not protect and defend the Egyptians neither from plagues nor from destruction; nay, could not secure themselves, being all destroyed by the mighty Jehovah, see Ex 12:12, as also that he is greater than all that are called gods, kings, princes, and civil magistrates, than Pharaoh and all his nobles, generals, and captains, who were destroyed by him: for in the thing wherein they dealt proudly, he was above them; the idol gods, the gods of the Egyptians, the evil demons, Satan and his principalities, who influenced them, presuming and boasting by their magicians what they could do; but in those things Jehovah in the wonders he wrought appeared to be above them; they were overcome by him, and obliged to acknowledge the finger of God; and this sense stands best connected with the preceding clause: or else in those things, in which the Egyptians dealt proudly with the Israelites, pursuing after them in the pride and vanity of their minds, and giving out that they should overtake them and divide the spoil, and satisfy their lust upon them, when God blew with his wind upon them, the sea covered them, and they sunk as lead in the mighty waters, see Ex 15:9, and to the drowning of the Egyptians in the Red sea, the Jews commonly apply this: thus the Targum of Jonathan,"wherein the Egyptians dealt wickedly in judging Israel, by the waters, judgment returned upon them that they might be judged by the waters;''and to the same sense Jarchi: they suppose here was a just retaliation, that as the Egyptians drowned the Hebrew infants in the waters of the Nile, they were in righteous judgment drowned in the Red sea; this is the very thing, or is the same way they in their pride and malice dealt with the people of Israel; God dealt with them, and showed himself to be both "against them" (o), as it may be rendered, and above them.
(o) "contra eos", Pagninus, Montanus; "contra illos", V. L. Tigurine version; so Reinbech "de accent". Heb. p. 314.
John Wesley
18:11 Now know I that JEHOVAH is greater than all gods - That the God of Israel is greater than all pretenders; all deities, that usurp divine honours: he silenceth them, subdues them all, and is himself the only living and true God. He is also higher than all princes and potentates, who also are called gods, and has both an incontestable authority over them, and an irresistible power to control them; he manages them all as he pleaseth, and gets honour upon them how great soever they are. Now know I: he knew it before, but now he knew it better; his faith grew up to a full assurance, upon this fresh evidence; for wherein they dealt proudly - The magicians or idols of Egypt, or Pharaoh and his grandees, opposing God, and setting up in competition with him, he was above them. The magicians were baffled, Pharaoh humbled, his powers broken, and Israel rescued out of their hands.
18:1218:12: Եւ ա՛ռ Յոթոր աներն Մովսիսի ողջակէզս եւ զոհս Աստուծոյ։ եւ գնացին Մովսէս եւ Ահարոն եւ ամենայն ծերքն Իսրայէլի՝ ուտել հա՛ց ընդ աներոյն Մովսիսի առաջի Տեառն։
12 Մովսէսի աները՝ Յոթորը, ողջակէզ ու զոհ մատուցեց Աստծուն: Մովսէսը, Ահարոնն ու իսրայէլացի բոլոր ծերերը Մովսէսի աներոջ հետ գնացին Տիրոջ առաջ ճաշելու:
12 Մովսէսին աները՝ Յոթոր՝ ողջակէզ ու զոհեր բերաւ Աստուծոյ եւ Ահարոն ու Իսրայէլի բոլոր ծերերը Մովսէսին աներոջ հետ Աստուծոյ առջեւ հաց ուտելու եկան։
Եւ առ Յոթոր աներն Մովսիսի ողջակէզս եւ զոհս Աստուծոյ. եւ գնացին Մովսէս եւ Ահարոն եւ ամենայն ծերքն Իսրայելի` ուտել հաց ընդ աներոյն Մովսիսի առաջի [241]Տեառն:

18:12: Եւ ա՛ռ Յոթոր աներն Մովսիսի ողջակէզս եւ զոհս Աստուծոյ։ եւ գնացին Մովսէս եւ Ահարոն եւ ամենայն ծերքն Իսրայէլի՝ ուտել հա՛ց ընդ աներոյն Մովսիսի առաջի Տեառն։
12 Մովսէսի աները՝ Յոթորը, ողջակէզ ու զոհ մատուցեց Աստծուն: Մովսէսը, Ահարոնն ու իսրայէլացի բոլոր ծերերը Մովսէսի աներոջ հետ գնացին Տիրոջ առաջ ճաշելու:
12 Մովսէսին աները՝ Յոթոր՝ ողջակէզ ու զոհեր բերաւ Աստուծոյ եւ Ահարոն ու Իսրայէլի բոլոր ծերերը Մովսէսին աներոջ հետ Աստուծոյ առջեւ հաց ուտելու եկան։
zohrab-1805▾ eastern-1994▾ western am▾
18:1212: И принес Иофор, тесть Моисеев, всесожжение и жертвы Богу; и пришел Аарон и все старейшины Израилевы есть хлеба с тестем Моисеевым пред Богом.
18:12 καὶ και and; even ἔλαβεν λαμβανω take; get Ιοθορ ιοθορ the γαμβρὸς γαμβρος Mōseus; Mosefs ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even θυσίας θυσια immolation; sacrifice τῷ ο the θεῷ θεος God παρεγένετο παραγινομαι happen by; come by / to / along δὲ δε though; while Ααρων ααρων Aarōn; Aaron καὶ και and; even πάντες πας all; every οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older Ισραηλ ισραηλ.1 Israel συμφαγεῖν συνεσθιω eat with ἄρτον αρτος bread; loaves μετὰ μετα with; amid τοῦ ο the γαμβροῦ γαμβρος Mōseus; Mosefs ἐναντίον εναντιον next to; before τοῦ ο the θεοῦ θεος God
18:12 וַ wa וְ and יִּקַּ֞ח yyiqqˈaḥ לקח take יִתְרֹ֨ו yiṯrˌô יִתְרֹו Jethro חֹתֵ֥ן ḥōṯˌēn חתן be father-in-law מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses עֹלָ֥ה ʕōlˌā עֹלָה burnt-offering וּ û וְ and זְבָחִ֖ים zᵊvāḥˌîm זֶבַח sacrifice לֵֽ lˈē לְ to אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron וְ wᵊ וְ and כֹ֣ל׀ ḵˈōl כֹּל whole זִקְנֵ֣י ziqnˈê זָקֵן old יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֶ le לְ to אֱכָל־ ʔᵉḵol- אכל eat לֶ֛חֶם lˈeḥem לֶחֶם bread עִם־ ʕim- עִם with חֹתֵ֥ן ḥōṯˌēn חתן be father-in-law מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הָ hā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
18:12. obtulit ergo Iethro cognatus Mosi holocausta et hostias Deo veneruntque Aaron et omnes senes Israhel ut comederent panem cum eo coram DominoSo Jethro, the kinsman of Moses, offered holocausts and sacrifices to God: and Aaron and all the ancients of Israel came, to eat bread with him before God.
12. And Jethro, Moses’ father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father in law before God.
18:12. And so Jethro, the kinsman of Moses, offered holocausts and sacrifices to God. And Aaron arrived with all the elders of Israel, in order to eat bread with him in the sight of God.
18:12. And Jethro, Moses’ father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father in law before God.
And Jethro, Moses' father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses' father in law before God:

12: И принес Иофор, тесть Моисеев, всесожжение и жертвы Богу; и пришел Аарон и все старейшины Израилевы есть хлеба с тестем Моисеевым пред Богом.
18:12
καὶ και and; even
ἔλαβεν λαμβανω take; get
Ιοθορ ιοθορ the
γαμβρὸς γαμβρος Mōseus; Mosefs
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
θυσίας θυσια immolation; sacrifice
τῷ ο the
θεῷ θεος God
παρεγένετο παραγινομαι happen by; come by / to / along
δὲ δε though; while
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
πάντες πας all; every
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
Ισραηλ ισραηλ.1 Israel
συμφαγεῖν συνεσθιω eat with
ἄρτον αρτος bread; loaves
μετὰ μετα with; amid
τοῦ ο the
γαμβροῦ γαμβρος Mōseus; Mosefs
ἐναντίον εναντιον next to; before
τοῦ ο the
θεοῦ θεος God
18:12
וַ wa וְ and
יִּקַּ֞ח yyiqqˈaḥ לקח take
יִתְרֹ֨ו yiṯrˌô יִתְרֹו Jethro
חֹתֵ֥ן ḥōṯˌēn חתן be father-in-law
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
עֹלָ֥ה ʕōlˌā עֹלָה burnt-offering
וּ û וְ and
זְבָחִ֖ים zᵊvāḥˌîm זֶבַח sacrifice
לֵֽ lˈē לְ to
אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
וְ wᵊ וְ and
כֹ֣ל׀ ḵˈōl כֹּל whole
זִקְנֵ֣י ziqnˈê זָקֵן old
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֶ le לְ to
אֱכָל־ ʔᵉḵol- אכל eat
לֶ֛חֶם lˈeḥem לֶחֶם bread
עִם־ ʕim- עִם with
חֹתֵ֥ן ḥōṯˌēn חתן be father-in-law
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הָ הַ the
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
18:12. obtulit ergo Iethro cognatus Mosi holocausta et hostias Deo veneruntque Aaron et omnes senes Israhel ut comederent panem cum eo coram Domino
So Jethro, the kinsman of Moses, offered holocausts and sacrifices to God: and Aaron and all the ancients of Israel came, to eat bread with him before God.
18:12. And so Jethro, the kinsman of Moses, offered holocausts and sacrifices to God. And Aaron arrived with all the elders of Israel, in order to eat bread with him in the sight of God.
18:12. And Jethro, Moses’ father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father in law before God.
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Adam Clarke: Commentary on the Bible - 1831
18:12: Jethro - took a burnt-offering - עלה olah. Though it be true that in the patriarchal times we read of a burnt-offering, (see Gen 22:2, etc)., yet we only read of one in the case of Isaac, and therefore, though this offering made by Jethro is not a decisive proof that the law relative to burnt-offerings, etc., had already been given, yet, taken with other circumstances in this account, it is a presumptive evidence that the meeting between Moses and Jethro took place after the erection of tabernacle. See Clarke's note on Exo 18:5.
Sacrifices for God - זבחים zebachim, slain beasts, as the word generally signifies. We have already seen that sacrifices were instituted by God himself as soon as sin entered into our world; and we see that they were continued and regularly practiced among all the people who had the knowledge of the only true God, from that time until they became a legal establishment. Jethro, who was a priest, (Exo 2:16), had a right to offer these sacrifices; nor can there be a doubt of his being a worshipper of the true God, for those Kenites, from whom the Rechabites came, were descended from him; Ch1 2:55. See also Jeremiah 35.
And Aaron came, and all the elders of Israel to eat bread - The burnt-offering was wholly consumed; every part was considered as the Lord's portion, and therefore it was entirely burnt up. The other sacrifices mentioned here were such that, after the blood had been poured out before God, the officers and assistants might feed on the flesh. Thus, in ancient times, contracts were made and covenants sealed; See Clarke's note on Gen 15:13, etc. It is very likely, therefore, that the sacrifices offered on this occasion, were those on the flesh of which Aaron and the elders of Israel feasted with Jethro.
Before God - Before the tabernacle, where God dwelt; for it is supposed that the tabernacle was now erected. See Clarke's note on Exo 18:5; and see Deu 12:5-7, and Ch1 29:21, Ch1 29:22, where the same form of speech, before the Lord, is used, and plainly refers to his manifested presence in the tabernacle.
Albert Barnes: Notes on the Bible - 1834
18:12: A burnt offering and sacrifices - This verse clearly shows that Jethro was recognized as a priest of the true God, and is of great importance in its bearings upon the relation between the Israelites and their congeners, and upon the state of religion among the descendants of Abraham.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: took: Exo 24:5; Gen 4:4, Gen 8:20, Gen 12:7, Gen 26:25, Gen 31:54; Job 1:5, Job 42:8
Aaron: Exo 24:11; Lev 7:11-17; Deu 12:7, Deu 27:7; Ch1 29:21, Ch1 29:22; Ch2 30:22; Co1 10:18, Co1 10:21, Co1 10:31
eat bread: Exo 2:20; Gen 43:25; Sa2 9:7; Job 42:11; Dan 10:3; Luk 14:1, Luk 14:15
Carl Friedrich Keil and Franz Delitzsch
18:12
The sacrifices, which Jethro offered to God, were applied to a sacrificial meal, in which Moses joined, as well as Aaron and all the elders. Eating bread before God signified the holding of a sacrificial meal, which was eating before God, because it was celebrated in a holy place of sacrifice, where God was supposed to be present.
Geneva 1599
18:12 And Jethro, Moses' father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses' father in law (f) before God.
(f) They ate in the place, where the sacrifice was offered: for part was burnt, and the rest eaten.
John Gill
18:12 And Jethro, Moses's father in law, took a burnt offering and sacrifices for God,.... The burnt offering, which was either of the flock or of the herd, was wholly consumed by fire, from whence it had its name; the peace offering for thanksgiving, which seemed to be meant by the sacrifices here, the flesh of them were to be eaten, Lev 7:15 and now a feast was kept, as the latter part of the verse shows: whether Jethro brought cattle along with him for such a purpose, and so "gave" (p) or "offered" them for a burnt offering and sacrifices to God; as the word for took may be rendered, one and the same word signifying both to give and take, see Ps 68:18, compared with Eph 4:8 or whether, with the leave of Moses and the children of Israel, he took them out of their flocks and herds, it matters not, since this is only observed to show Jethro's devotion to God, and the grateful sense he had of the divine goodness to Israel; and since he was a priest of Midian, as he is generally said to be, and a priest of the most high God, as Melchizedek was, he might offer sacrifices; for it does not appear that he delivered them to others to be offered, or that these were slain by Aaron; for, though he is after mentioned, yet not as a sacrificer, but as a guest; and perhaps this might be before he and his sons were separated to the priest's office, or, at least, before they had entered upon it; nor is this mention of a burnt offering and sacrifices any proof of Jethro's meeting Moses after the giving of the law, since, before that, sacrifices were in use, and Jethro being a grandchild of Abraham, might have learnt the use of them from him:
and Aaron came, and all the elders of Israel, to eat bread with Moses's father in law, before God; the tents of Moses being on the east side of the tabernacle, as Aben Ezra says, in which was the mercy seat and cherubim, between which the divine Majesty was; but there is no need to suppose that the tabernacle was now built, for this tent of Moses might be placed before or near the pillar of cloud in which Jehovah was; or the sense may only be, that they ate their food in the presence of God, in the fear of the Lord, with gladness and singleness of heart, as good men do; and especially as this was an eucharistic sacrifice unto God they partook of, Aaron and the elders came out of a civil respect to Jethro, to take a meal with him, as well as to join with him in a religious action: the bread they ate was, no doubt, the manna, which Jethro, though a Midianite, yet a descendant of Abraham, and a good man, partook of, and is put for the whole repast, the flesh of the sacrifices and what else were eaten: no mention is made of Moses, nor was there any need of it, as Aben Ezra observes, it being his tent in which they were: the Targum of Jonathan adds,"Moses stood and ministered before them;''and so says Jarchi; which is not very probable, it being not agreeable to the dignity of his station and office.
(p) "acceptumque obtulit", Junius & Tremellius, Piscator, Fagius, Drusius.
John Wesley
18:12 And Jethro took a burnt offering for God - And probably offered it himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. And they did eat bread before God - Soberly, thankfully, in the fear of God; and their talk such as became saints. Thus we must eat and drink to the glory of God; as those that believe God's eye is upon us.
Robert Jamieson, A. R. Fausset and David Brown
18:12 Jethro . . . took a burnt offering--This friendly interview was terminated by a solemn religious service--the burnt offerings were consumed on the altar, and the sacrifices were peace offerings, used in a feast of joy and gratitude at which Jethro, as priest of the true God, seems to have presided, and to which the chiefs of Israel were invited. This incident is in beautiful keeping with the character of the parties, and is well worthy of the imitation of Christian friends when they meet in the present day.
18:1318:13: Եւ եղեւ ՚ի վաղիւ անդր, նստա՛ւ Մովսէս դատե՛լ զժողովուրդն. եւ կա՛յր ամենայն ժողովուրդն շուրջ զՄովսիսիւ, յայգուէ մինչեւ ցերեկոյ[651]։ [651] Ոմանք. Յառաւօտէ մինչեւ ցերեկոյ։
13 Առաւօտեան Մովսէսը նստեց ժողովրդին դատելու: Ողջ ժողովուրդը առաւօտից մինչեւ երեկոյ կանգնել էր Մովսէսի շուրջը:
13 Հետեւեալ օրը Մովսէս ժողովուրդը դատելու նստաւ։ Ժողովուրդը առաւօտէն մինչեւ իրիկուն Մովսէսին քով կայնեցաւ։
Եւ եղեւ ի վաղիւ անդր նստաւ Մովսէս դատել զժողովուրդն. եւ կայր ամենայն ժողովուրդն շուրջ զՄովսիսիւ, յառաւօտէ մինչեւ ցերեկոյ:

18:13: Եւ եղեւ ՚ի վաղիւ անդր, նստա՛ւ Մովսէս դատե՛լ զժողովուրդն. եւ կա՛յր ամենայն ժողովուրդն շուրջ զՄովսիսիւ, յայգուէ մինչեւ ցերեկոյ[651]։
[651] Ոմանք. Յառաւօտէ մինչեւ ցերեկոյ։
13 Առաւօտեան Մովսէսը նստեց ժողովրդին դատելու: Ողջ ժողովուրդը առաւօտից մինչեւ երեկոյ կանգնել էր Մովսէսի շուրջը:
13 Հետեւեալ օրը Մովսէս ժողովուրդը դատելու նստաւ։ Ժողովուրդը առաւօտէն մինչեւ իրիկուն Մովսէսին քով կայնեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1313: На другой день сел Моисей судить народ, и стоял народ пред Моисеем с утра до вечера.
18:13 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὴν ο the ἐπαύριον επαυριον tomorrow; next day συνεκάθισεν συγκαθιζω sit down together / with Μωυσῆς μωσευς Mōseus; Mosefs κρίνειν κρινω judge; decide τὸν ο the λαόν λαος populace; population παρειστήκει παριστημι stand by; present δὲ δε though; while πᾶς πας all; every ὁ ο the λαὸς λαος populace; population Μωυσεῖ μωσευς Mōseus; Mosefs ἀπὸ απο from; away πρωίθεν πρωιθεν till; until ἑσπέρας εσπερα evening
18:13 וַ wa וְ and יְהִי֙ yᵊhˌî היה be מִֽ mˈi מִן from מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses לִ li לְ to שְׁפֹּ֣ט šᵊppˈōṭ שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יַּעֲמֹ֤ד yyaʕᵃmˈōḏ עמד stand הָ hā הַ the עָם֙ ʕˌām עַם people עַל־ ʕal- עַל upon מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses מִן־ min- מִן from הַ ha הַ the בֹּ֖קֶר bbˌōqer בֹּקֶר morning עַד־ ʕaḏ- עַד unto הָ hā הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
18:13. altero autem die sedit Moses ut iudicaret populum qui adsistebat Mosi de mane usque ad vesperamAnd the next day Moses sat to judge the people, who stood by Moses from morning until night.
13. And it came to pass on the morrow, that Moses sat to judge the people: and the people stood about Moses from the morning unto the evening.
18:13. Then, the next day, Moses sat down in order to judge the people, and they stood beside Moses from morning, even until evening.
18:13. And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening.
And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening:

13: На другой день сел Моисей судить народ, и стоял народ пред Моисеем с утра до вечера.
18:13
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τὴν ο the
ἐπαύριον επαυριον tomorrow; next day
συνεκάθισεν συγκαθιζω sit down together / with
Μωυσῆς μωσευς Mōseus; Mosefs
κρίνειν κρινω judge; decide
τὸν ο the
λαόν λαος populace; population
παρειστήκει παριστημι stand by; present
δὲ δε though; while
πᾶς πας all; every
ο the
λαὸς λαος populace; population
Μωυσεῖ μωσευς Mōseus; Mosefs
ἀπὸ απο from; away
πρωίθεν πρωιθεν till; until
ἑσπέρας εσπερα evening
18:13
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
מִֽ mˈi מִן from
מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
לִ li לְ to
שְׁפֹּ֣ט šᵊppˈōṭ שׁפט judge
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יַּעֲמֹ֤ד yyaʕᵃmˈōḏ עמד stand
הָ הַ the
עָם֙ ʕˌām עַם people
עַל־ ʕal- עַל upon
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
מִן־ min- מִן from
הַ ha הַ the
בֹּ֖קֶר bbˌōqer בֹּקֶר morning
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
18:13. altero autem die sedit Moses ut iudicaret populum qui adsistebat Mosi de mane usque ad vesperam
And the next day Moses sat to judge the people, who stood by Moses from morning until night.
18:13. Then, the next day, Moses sat down in order to judge the people, and they stood beside Moses from morning, even until evening.
18:13. And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
13: Jethro's Advice to Moses.B. C. 1491.
13 And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening. 14 And when Moses' father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even? 15 And Moses said unto his father in law, Because the people come unto me to enquire of God: 16 When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws. 17 And Moses' father in law said unto him, The thing that thou doest is not good. 18 Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone. 19 Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God: 20 And thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do. 21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: 22 And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee. 23 If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace. 24 So Moses hearkened to the voice of his father in law, and did all that he had said. 25 And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 26 And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves. 27 And Moses let his father in law depart; and he went his way into his own land.
Here is, I. The great zeal and industry of Moses as a magistrate.
1. Having been employed to redeem Israel out of the house of bondage, herein he is a further type of Christ, that he is employed as a lawgiver and a judge among them. (1.) He was to answer enquiries, to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given them, concerning the sabbath, the man, &c., beside the laws of nature, relating both to piety and equity, v. 15. They came to enquire of God; and happy it was for them that they had such an oracle to consult: we are ready to wish, many a time, that we had some such certain way of knowing God's mind when we are at a loss what to do. Moses was faithful both to him that appointed him and to those that consulted him, and made them know the statutes of God and his laws, v. 16. His business was, not to make laws, but to make known God's laws; his place was but that of a servant. (2.) He was to decide controversies, and determine matters in variance, judging between a man and his fellow, v. 16. And, if the people were as quarrelsome one with another as they were with God, no doubt he had a great many causes brought before him, and the more because their trials put them to no expense, nor was the law costly to them. When a quarrel happened in Egypt, and Moses would have reconciled the contenders, they asked, Who made thee a prince and a judge? But now it was past dispute that God had made him one; and they humbly attend him whom they had then proudly rejected.
2. Such was the business Moses was called to, and it appears that he did it, (1.) With great consideration, which, some think, is intimated in his posture: he sat to judge (v. 13), composed and sedate. (2.) With great condescension to the people, who stood by him, v. 14. He was very easy of access; the meanest Israelite was welcome himself to bring his cause before him. (3.) With great constancy and closeness of application. [1.] Though Jethro, his father-in-law, was with him, which might have given him a good pretence for a vacation (he might have adjourned the court for that day, or at least have shortened it), yet he sat, even the next day after his coming, from morning till evening. Note, Necessary business must always take place of ceremonious attentions. It is too great a compliment to our friends to prefer the enjoyment of their company before our duty to God, which ought to be done, while yet the other is not left undone. [2.] Though Moses was advanced to great honour, yet he did not therefore take his case and throw upon others the burden of care and business; no, he thought his preferment, instead of discharging him from service, made it more obligatory upon him. Those think of themselves above what is meet who think it below them to do good. It is the honour even of angels themselves to be serviceable. [3.] Though the people had been provoking to him, and were ready to stone him (ch. xvii. 4), yet still he made himself the servant of all. Note, Though others fail in their duty to us, yet we must not therefore neglect ours to them. [4.] Though he was an old man, yet he kept to his business from morning to night, and made it his meat and drink to do it. God had given him great strength both of body and mind, which enabled him to go through a great deal of work with ease and pleasure; and, for the encouragement of others to spend and be spent in the service of God, it proved that after all his labours his natural force was not diminished. Those that wait on the Lord and his service shall renew their strength.
II. The great prudence and consideration of Jethro as a friend.
1. He disliked the method that Moses took, and was so free with him as to tell him so, v. 14, 17, 18. He thought it was too much business for Moses to undertake alone, that it would be a prejudice to his health and too great a fatigue to him, and also that it would make the administration of justice tiresome to the people; and therefore he tells him plainly, It is not good. Note, There may be over-doing even in well-doing, and therefore our zeal must always be governed by discretion, that our good may not be evil spoken of. Wisdom is profitable to direct, that we may neither content ourselves with less than our duty nor over-task ourselves with that which is beyond our strength.
2. He advised him to such a model of government as would better answer the intention, which was, (1.) That he should reserve to himself all applications to God (v. 19): Be thou for them to God-ward; that was an honour in which it was not fit any other should share with him, Num. xii. 6-8. Also whatever concerned the whole congregation in general must pass through his hand, v. 20. But, (2.) That he should appoint judges in the several tribes and families, who should try causes between man and man, and determine them, which would be done with less noise, and more despatch, than in the general assembly wherein Moses himself presided. Thus they must be governed as a nation by a king as supreme, and inferior magistrates sent and commissioned by him, 1 Pet. ii. 13, 14. Thus many hands would make light work, causes would be sooner heard, and the people eased by having justice thus brought to their tent-doors. Yet, (3.) An appeal might lie, if there were just cause for it, from these inferior courts to Moses himself; at least if the judges were themselves at a loss: Every great matter they shall bring unto thee, v. 22. Thus that great man would be the more serviceable by being employed only in great matters. Note, Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors, whom therefore they should not despise. The head has need of the hands and feet, 1 Cor. xii. 21. Great men should not only study to be useful themselves, but contrive how to make others useful, according as their capacity is. Such is Jethro's advice, by which it appears that though Moses excelled him in prophecy he excelled Moses in politics; yet,
3. He adds two qualifications to his counsel:-- (1.) That great care should be taken in the choice of the persons who should be admitted into this trust (v. 21); they must be able men, &c. It was requisite that they should be men of the very best character, [1.] For judgment and resolution--able men, men of good sense, that understood business, and bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts make good judges. [2.] For piety and religion--such as fear God, as believe there is a God above them, whose eye is upon them, to whom they are accountable, and of whose judgment they stand in awe. Conscientious men, that dare not do a base thing, though they could do it ever so secretly and securely. The fear of God is that principle which will best fortify a man against all temptations to injustice, Neh. v. 15; Gen. xlii. 18. [3.] For integrity and honesty--men of truth, whose word one may take, and whose fidelity one may rely upon, who would not for a world tell a lie, betray a trust, or act an insidious part. [4.] For noble and generous contempt of worldly wealth--hating covetousness, not only not seeking bribes nor aiming to enrich themselves, but abhorring the thought of it; he is fit to be a magistrate, and he alone, who despiseth the gain of oppressions, and shaketh his hands from the holding of bribes, Isa. xxxiii. 15. (2.) That he should attend God's direction in the case (v. 23): If thou shalt do this thing, and God command thee so. Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him. Note, Advice must be given with a humble submission to the word and providence of God, which must always overrule.
Adam Clarke: Commentary on the Bible - 1831
18:13: To judge the people - To hear and determine controversies between man and man, and to give them instruction in things appertaining to God.
From the morning unto the evening - Moses was obliged to sit all day, and the people were continually coming and going.
Albert Barnes: Notes on the Bible - 1834
18:13: From the morning unto the evening - It may be assumed as at least probable that numerous cases of difficulty arose out of the division of the spoil of the Amalekites Exo 17:13, and causes would have accumulated during the journey from Elim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: Jdg 5:10; Job 29:7; Isa 16:5; Joe 3:12; Mat 23:2; Rom 12:8, Rom 13:6
Carl Friedrich Keil and Franz Delitzsch
18:13
The next day Jethro saw how Moses was occupied from morning till evening in judging the people, who brought all their disputes to him, that he might settle them according to the statutes of God. על עמד: as in Gen 18:8. The people came to Moses "to seek or inquire of God" (Gen 18:15), i.e., to ask for a decision from God: in most cases, this means to inquire through an oracle; here it signifies to desire a divine decision as to questions in dispute. By judging or deciding the cases brought before him, Moses made known to the people the ordinances and laws of God. For every decision was based upon some law, which, like all true justice here on earth, emanated first of all from God. This is the meaning of Gen 18:16, and not, as Knobel supposes, that Moses made use of the questions in dispute, at the time they were decided, as good opportunities for giving laws to the people. Jethro condemned this plan (Gen 18:18.) as exhausting, wearing out (נבל lit., to fade away, Ps 37:2), both for Moses and the people: for the latter, inasmuch as they not only got wearied out through long waiting, but, judging from Gen 18:23, very often began to take the law into their own hands on account of the delay in the judicial decision, and so undermined the well-being of the community at large; and for Moses, inasmuch as the work was necessarily too great for him, and he could not continue for any length of time to sustain such a burden alone (Gen 18:18). The obsolete form of the inf. const. עשׂהוּ for עשׂתו is only used here, but is not without analogies in the Pentateuch. Jethro advised him (Gen 18:19.) to appoint judged from the people for all the smaller matters in dispute, so that in future only the more difficult cases, which really needed a superior or divine decision, would be brought to him that he might lay them before God. "I will give thee counsel, and God be with thee (i.e., help thee to carry out this advice): Be thou to the people האלהים מוּל, towards God," i.e., lay their affairs before God, take the place of God in matters of judgment, or, as Luther expresses it, "take charge of the people before God." To this end, in the first place, he was to instruct the people in the commandments of God, and their own walk and conduct (הזהיר with a double accusative, to enlighten, instruct; שדרך the walk, the whole behaviour; מעשׂה particular actions); secondly, he was to select able men (חיל אנשׁי men of moral strength, 3Kings 1:52) as judges, men who were God-fearing, sincere, and unselfish (gain-hating), and appoint them to administer justice to the people, by deciding the simpler matters themselves, and only referring the more difficult questions to him, and so to lighten his own duties by sharing the burden with these judges. מעליך הקל (Gen 18:22) "make light of (that which lies) upon thee." If he would do this, and God would command him, he would be able to stand, and the people would come to their place, i.e., to Canaan, in good condition (בּשׁלום). The apodosis cannot begin with וצוּך, "then God will establish thee," for צוּה never has this meaning; but the idea is this, "if God should preside over the execution of the plan proposed."
John Gill
18:13 And it came to pass on the morrow,.... The above Targum paraphrases it,"on the day after the day of atonement:''and so Jarchi observes the same, out of a book of theirs called Siphri; but rather this was either the day after the entertainment of Jethro with Aaron and the elders in the tent of Moses, or the day after Jethro's coming, as Aben Ezra:
that Moses sat to judge the people; though his father-in-law was come to visit him, yet he did not neglect the care of his people, and the business that lay upon his hands for their good, civil and religious; but, the very day following his coming, closely applied himself to hear and judge causes; and such a vast body of people must find him work enough; and especially if we consider their quarrelsome disposition, for if they were so to one another, as they were to Moses and Aaron, they must be very litigious; however Moses bore with them, and attended to their causes, to do justice and judgment among them, being now made a prince and a judge over them by divine authority, and whom they acknowledged as such:
and the people stood by Moses, from the morning unto the evening; not that a single cause was so long a trying, but there being so many of them in one day, that they lasted from the morning tonight; so that when one cause was dispatched and the parties dismissed, another succeeded, and so continued all the day long: Moses he sat as judge, with great majesty, gravity, and sedateness, hearkening with all attention to what was said on both sides, and the people they "stood", both plaintiff and defendant, as became them.
John Wesley
18:13 Moses sat to judge the people - To answer enquiries; to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given.
Robert Jamieson, A. R. Fausset and David Brown
18:13 on the morrow . . . Moses sat to judge the people, &c.--We are here presented with a specimen of his daily morning occupations; and among the multifarious duties his divine legation imposed, it must be considered only a small portion of his official employments. He appears in this attitude as a type of Christ in His legislative and judicial characters.
the people stood by Moses from the morning unto the evening, &c.--Governors in the East seat themselves at the most public gate of their palace or the city, and there, amid a crowd of applicants, hear causes, receive petitions, redress grievances, and adjust the claims of contending parties.
18:1418:14: Եւ տեսեալ Յոթորայ զամենայն ինչ զոր առներ ժողովրդեանն, եւ ասէ. Զի՞նչ է բանդ այդ զոր առնես ժողովրդեանդ. ընդէ՞ր դու նստիս միայն, եւ ամենայն ժողովուրդդ կայ շուրջ զքեւ յառաւօտէ մինչեւ ցերեկոյ[652]։ [652] Ոմանք. Զոր առնես դու ժողո՛՛։
14 Յոթորը տեսնելով այն ամէնը, ինչ Մովսէսն անում էր ժողովրդի համար, ասաց. «Այդ ի՞նչ ես անում դու ժողովրդին: Ինչո՞ւ ես դու միայն նստած, իսկ ժողովուրդը առաւօտից մինչեւ երեկոյ կանգնած է շուրջդ»:
14 Մովսէսին աները երբ տեսաւ ինչ կ’ընէր Մովսէս ժողովուրդին, ըսաւ. «Ի՞նչ է այս բանը, որ դուն կ’ընես ժողովուրդին. ինչո՞ւ դուն մինակ կը նստիս ու բոլոր ժողովուրդը առաւօտէն մինչեւ իրիկուն քու քովդ կը կայնի»։
Եւ տեսեալ Յոթորայ զամենայն ինչ զոր առնէր ժողովրդեանն, եւ ասէ. Զի՞նչ է բանդ այդ զոր առնես դու ժողովրդեանդ. ընդէ՞ր դու նստիս միայն, եւ ամենայն ժողովուրդդ կայ շուրջ զքեւ յառաւօտէ մինչեւ ցերեկոյ:

18:14: Եւ տեսեալ Յոթորայ զամենայն ինչ զոր առներ ժողովրդեանն, եւ ասէ. Զի՞նչ է բանդ այդ զոր առնես ժողովրդեանդ. ընդէ՞ր դու նստիս միայն, եւ ամենայն ժողովուրդդ կայ շուրջ զքեւ յառաւօտէ մինչեւ ցերեկոյ[652]։
[652] Ոմանք. Զոր առնես դու ժողո՛՛։
14 Յոթորը տեսնելով այն ամէնը, ինչ Մովսէսն անում էր ժողովրդի համար, ասաց. «Այդ ի՞նչ ես անում դու ժողովրդին: Ինչո՞ւ ես դու միայն նստած, իսկ ժողովուրդը առաւօտից մինչեւ երեկոյ կանգնած է շուրջդ»:
14 Մովսէսին աները երբ տեսաւ ինչ կ’ընէր Մովսէս ժողովուրդին, ըսաւ. «Ի՞նչ է այս բանը, որ դուն կ’ընես ժողովուրդին. ինչո՞ւ դուն մինակ կը նստիս ու բոլոր ժողովուրդը առաւօտէն մինչեւ իրիկուն քու քովդ կը կայնի»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1414: И видел тесть Моисеев, всё, что он делает с народом, и сказал: что это такое делаешь ты с народом? для чего ты сидишь один, а весь народ стоит пред тобою с утра до вечера?
18:14 καὶ και and; even ἰδὼν οραω view; see Ιοθορ ιοθορ all; every ὅσα οσος as much as; as many as ἐποίει ποιεω do; make τῷ ο the λαῷ λαος populace; population λέγει λεγω tell; declare τί τις.1 who?; what? τοῦτο ουτος this; he ὃ ος who; what σὺ συ you ποιεῖς ποιεω do; make τῷ ο the λαῷ λαος populace; population διὰ δια through; because of τί τις.1 who?; what? σὺ συ you κάθησαι καθημαι sit; settle μόνος μονος only; alone πᾶς πας all; every δὲ δε though; while ὁ ο the λαὸς λαος populace; population παρέστηκέν παριστημι stand by; present σοι σοι you ἀπὸ απο from; away πρωίθεν πρωιθεν till; until δείλης δειλος timid; intimidated
18:14 וַ wa וְ and יַּרְא֙ yyar ראה see חֹתֵ֣ן ḥōṯˈēn חתן be father-in-law מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] ה֥וּא hˌû הוּא he עֹשֶׂ֖ה ʕōśˌeh עשׂה make לָ lā לְ to † הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say מָֽה־ mˈā- מָה what הַ ha הַ the דָּבָ֤ר ddāvˈār דָּבָר word הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אַתָּ֤ה ʔattˈā אַתָּה you עֹשֶׂה֙ ʕōśˌeh עשׂה make לָ lā לְ to † הַ the עָ֔ם ʕˈām עַם people מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why אַתָּ֤ה ʔattˈā אַתָּה you יֹושֵׁב֙ yôšˌēv ישׁב sit לְ lᵊ לְ to בַדֶּ֔ךָ vaddˈeḵā בַּד linen, part, stave וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֛ם ʕˈām עַם people נִצָּ֥ב niṣṣˌāv נצב stand עָלֶ֖יךָ ʕālˌeʸḵā עַל upon מִן־ min- מִן from בֹּ֥קֶר bˌōqer בֹּקֶר morning עַד־ ʕaḏ- עַד unto עָֽרֶב׃ ʕˈārev עֶרֶב evening
18:14. quod cum vidisset cognatus eius omnia scilicet quae agebat in populo ait quid est hoc quod facis in plebe cur solus sedes et omnis populus praestolatur de mane usque ad vesperamAnd when his kinsman had seen all things that he did among the people, he said: What is it that thou dost among the people? Why sittest thou alone, and all the people wait from morning till night?
14. And when Moses’ father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand about thee from morning unto even?
18:14. And when, of course, his kinsman saw all that he did among the people, he said: “What is this that you do among the people? Why do you sit alone, while all the people stand before you, from morning, even until evening?”
18:14. And when Moses’ father in law saw all that he did to the people, he said, What [is] this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even?
And when Moses' father in law saw all that he did to the people, he said, What [is] this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even:

14: И видел тесть Моисеев, всё, что он делает с народом, и сказал: что это такое делаешь ты с народом? для чего ты сидишь один, а весь народ стоит пред тобою с утра до вечера?
18:14
καὶ και and; even
ἰδὼν οραω view; see
Ιοθορ ιοθορ all; every
ὅσα οσος as much as; as many as
ἐποίει ποιεω do; make
τῷ ο the
λαῷ λαος populace; population
λέγει λεγω tell; declare
τί τις.1 who?; what?
τοῦτο ουτος this; he
ος who; what
σὺ συ you
ποιεῖς ποιεω do; make
τῷ ο the
λαῷ λαος populace; population
διὰ δια through; because of
τί τις.1 who?; what?
σὺ συ you
κάθησαι καθημαι sit; settle
μόνος μονος only; alone
πᾶς πας all; every
δὲ δε though; while
ο the
λαὸς λαος populace; population
παρέστηκέν παριστημι stand by; present
σοι σοι you
ἀπὸ απο from; away
πρωίθεν πρωιθεν till; until
δείλης δειλος timid; intimidated
18:14
וַ wa וְ and
יַּרְא֙ yyar ראה see
חֹתֵ֣ן ḥōṯˈēn חתן be father-in-law
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
ה֥וּא hˌû הוּא he
עֹשֶׂ֖ה ʕōśˌeh עשׂה make
לָ לְ to
הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
מָֽה־ mˈā- מָה what
הַ ha הַ the
דָּבָ֤ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אַתָּ֤ה ʔattˈā אַתָּה you
עֹשֶׂה֙ ʕōśˌeh עשׂה make
לָ לְ to
הַ the
עָ֔ם ʕˈām עַם people
מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why
אַתָּ֤ה ʔattˈā אַתָּה you
יֹושֵׁב֙ yôšˌēv ישׁב sit
לְ lᵊ לְ to
בַדֶּ֔ךָ vaddˈeḵā בַּד linen, part, stave
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֛ם ʕˈām עַם people
נִצָּ֥ב niṣṣˌāv נצב stand
עָלֶ֖יךָ ʕālˌeʸḵā עַל upon
מִן־ min- מִן from
בֹּ֥קֶר bˌōqer בֹּקֶר morning
עַד־ ʕaḏ- עַד unto
עָֽרֶב׃ ʕˈārev עֶרֶב evening
18:14. quod cum vidisset cognatus eius omnia scilicet quae agebat in populo ait quid est hoc quod facis in plebe cur solus sedes et omnis populus praestolatur de mane usque ad vesperam
And when his kinsman had seen all things that he did among the people, he said: What is it that thou dost among the people? Why sittest thou alone, and all the people wait from morning till night?
18:14. And when, of course, his kinsman saw all that he did among the people, he said: “What is this that you do among the people? Why do you sit alone, while all the people stand before you, from morning, even until evening?”
18:14. And when Moses’ father in law saw all that he did to the people, he said, What [is] this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
18:14 And when Moses's father in law saw all that he did to the people,.... Or for them (q); for their information and instruction in the laws of God, and for the decision of cases brought before him, according to them; and what a deal of business was on his hands, and he went through for the good of the people:
he said, what is this thing that thou doest to the people? this question he put, not as being ignorant what he did, he saw what he did, and understood it full well, but this he said to lead on to some conversation upon this head:
why sittest thou thyself alone? no other judge upon the bench with him to assist him, to take it by turns, and to relieve and ease him:
and all the people stand by thee from morning unto even? not being able to get their causes heard and tried, there being so many of them; and therefore some were obliged to wait all day long, before they could have their business done, which was both fatiguing to him and them.
(q) "propter populum" Vatablus.
18:1518:15: Եւ ասէ Մովսէս ցաներն իւր. Քանզի գա՛յ ժողովուրդդ առիս, խնդրե՛լ իրաւունս յԱստուծոյ։
15 Մովսէսն ասաց աներոջը. «Որովհետեւ ժողովուրդը գալիս է ինձ մօտ Աստծուց իրաւունք հայցելու համար:
15 Մովսէս ըսաւ իր աներոջ. «Քանզի ժողովուրդը կու գայ ինծի՝ Աստուծմէ դատաստան հարցնելու։
Եւ ասէ Մովսէս ցաներն իւր. Քանզի գայ ժողովուրդդ առ իս խնդրել իրաւունս յԱստուծոյ:

18:15: Եւ ասէ Մովսէս ցաներն իւր. Քանզի գա՛յ ժողովուրդդ առիս, խնդրե՛լ իրաւունս յԱստուծոյ։
15 Մովսէսն ասաց աներոջը. «Որովհետեւ ժողովուրդը գալիս է ինձ մօտ Աստծուց իրաւունք հայցելու համար:
15 Մովսէս ըսաւ իր աներոջ. «Քանզի ժողովուրդը կու գայ ինծի՝ Աստուծմէ դատաստան հարցնելու։
zohrab-1805▾ eastern-1994▾ western am▾
18:1515: И сказал Моисей тестю своему: народ приходит ко мне просить суда у Бога;
18:15 καὶ και and; even λέγει λεγω tell; declare Μωυσῆς μωσευς Mōseus; Mosefs τῷ ο the γαμβρῷ γαμβρος since; that παραγίνεται παραγινομαι happen by; come by / to / along πρός προς to; toward με με me ὁ ο the λαὸς λαος populace; population ἐκζητῆσαι εκζητεω seek out / thoroughly κρίσιν κρισις decision; judgment παρὰ παρα from; by τοῦ ο the θεοῦ θεος God
18:15 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses לְ lᵊ לְ to חֹתְנֹ֑ו ḥōṯᵊnˈô חתן be father-in-law כִּֽי־ kˈî- כִּי that יָבֹ֥א yāvˌō בוא come אֵלַ֛י ʔēlˈay אֶל to הָ hā הַ the עָ֖ם ʕˌām עַם people לִ li לְ to דְרֹ֥שׁ ḏᵊrˌōš דרשׁ inquire אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
18:15. cui respondit Moses venit ad me populus quaerens sententiam DeiAnd Moses answered him: The people come to me to seek the judgment of God?
15. And Moses said unto his father in law, Because the people come unto me to inquire of God:
18:15. And Moses answered him: “The people come to me seeking the verdict of God.
18:15. And Moses said unto his father in law, Because the people come unto me to inquire of God:
And Moses said unto his father in law, Because the people come unto me to enquire of God:

15: И сказал Моисей тестю своему: народ приходит ко мне просить суда у Бога;
18:15
καὶ και and; even
λέγει λεγω tell; declare
Μωυσῆς μωσευς Mōseus; Mosefs
τῷ ο the
γαμβρῷ γαμβρος since; that
παραγίνεται παραγινομαι happen by; come by / to / along
πρός προς to; toward
με με me
ο the
λαὸς λαος populace; population
ἐκζητῆσαι εκζητεω seek out / thoroughly
κρίσιν κρισις decision; judgment
παρὰ παρα from; by
τοῦ ο the
θεοῦ θεος God
18:15
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
לְ lᵊ לְ to
חֹתְנֹ֑ו ḥōṯᵊnˈô חתן be father-in-law
כִּֽי־ kˈî- כִּי that
יָבֹ֥א yāvˌō בוא come
אֵלַ֛י ʔēlˈay אֶל to
הָ הַ the
עָ֖ם ʕˌām עַם people
לִ li לְ to
דְרֹ֥שׁ ḏᵊrˌōš דרשׁ inquire
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
18:15. cui respondit Moses venit ad me populus quaerens sententiam Dei
And Moses answered him: The people come to me to seek the judgment of God?
18:15. And Moses answered him: “The people come to me seeking the verdict of God.
18:15. And Moses said unto his father in law, Because the people come unto me to inquire of God:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:15: The people come unto me to inquire of God - To know the mind and will of God on the subject of their inquiries. Moses was the mediator between God and the people; and as they believed that all justice and judgment must come from him, therefore they came to Moses to know what God had spoken.
Albert Barnes: Notes on the Bible - 1834
18:15: To enquire of God - The decisions of Moses were doubtless accepted by the people as oracles. The internal prompting of the Spirit was a sufficient guidance for him, and a sufficient authority for the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: to inquire: Exo 18:19, Exo 18:20; Lev 24:12-14; Num 15:34, Num 27:5
Geneva 1599
18:15 And Moses said unto his father in law, Because the people come unto me to enquire of (g) God:
(g) That is, to know God's will, and to have justice executed.
John Gill
18:15 And Moses said unto his father in law,.... In answer to his question; and there were two things, as Aben Ezra observes, he did to the people, and for which they came to him; the one is observed in this verse, and the other in the next:
because the people come unto me to inquire of God; of his mind and will in certain cases, and of his statutes and laws, as the following verse shows; what they should observe, and according to which they should conduct themselves: they came to inquire what God would have them to do; and, in doubtful cases, what was his will and pleasure, and to desire Moses to inform them; and if the things were of such a nature that he could not easily and readily do it, then to inquire of God for them, which in later times was done by Urim and Thummim.
John Wesley
18:15 The people came to enquire of God - And happy was it for them that they had such an oracle to consult. Moses was faithful both to him that appointed him, and to them that consulted him, and made them know the statutes of God, and his laws - His business was not to make laws, but to make known God's laws: his place was but that of a servant.
18:1618:16: Յորժամ լինիցի ինչ դոցա հակառակութիւն, գա՛ն առիս. եւ ես ընտրեմ ՚ի մէջ իւրաքանչի՛ւր ուրուք. եւ իմացուցանե՛մ դոցա զհրամանն Աստուծոյ եւ զօրէնս նորա[653]։ [653] Այլք. Զհրամանս Աստուծոյ եւ զօրէնս նորա։
16 Երբ նրանց միջեւ վէճ է ծագում, գալիս են ինձ մօտ: Ես դատում եմ նրանցից իւրաքանչիւրին եւ յայտնում Աստծու հրամաններն ու օրէնքները»:
16 Երբ անոնք բան մը ունենան՝ ինծի կու գան եւ ես անոնց* մէջտեղ դատաստան կ’ընեմ ու Աստուծոյ կանոնները եւ օրէնքները անոնց կը գիտցնեմ»։
Յորժամ լինիցի ինչ դոցա հակառակութիւն, գան առ իս, եւ ես ընտրեմ ի մէջ իւրաքանչիւր ուրուք, եւ իմացուցանեմ դոցա զհրամանս Աստուծոյ եւ զօրէնս նորա:

18:16: Յորժամ լինիցի ինչ դոցա հակառակութիւն, գա՛ն առիս. եւ ես ընտրեմ ՚ի մէջ իւրաքանչի՛ւր ուրուք. եւ իմացուցանե՛մ դոցա զհրամանն Աստուծոյ եւ զօրէնս նորա[653]։
[653] Այլք. Զհրամանս Աստուծոյ եւ զօրէնս նորա։
16 Երբ նրանց միջեւ վէճ է ծագում, գալիս են ինձ մօտ: Ես դատում եմ նրանցից իւրաքանչիւրին եւ յայտնում Աստծու հրամաններն ու օրէնքները»:
16 Երբ անոնք բան մը ունենան՝ ինծի կու գան եւ ես անոնց* մէջտեղ դատաստան կ’ընեմ ու Աստուծոյ կանոնները եւ օրէնքները անոնց կը գիտցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1616: когда случается у них какое дело, они приходят ко мне, и я сужу между тем и другим и объявляю уставы Божии и законы Его.
18:16 ὅταν οταν when; once γὰρ γαρ for γένηται γινομαι happen; become αὐτοῖς αυτος he; him ἀντιλογία αντιλογια controversy καὶ και and; even ἔλθωσι ερχομαι come; go πρός προς to; toward με με me διακρίνω διακρινω discriminate; doubt ἕκαστον εκαστος each καὶ και and; even συμβιβάζω συμβιβαζω conclude; reconcile αὐτοὺς αυτος he; him τὰ ο the προστάγματα προσταγμα the θεοῦ θεος God καὶ και and; even τὸν ο the νόμον νομος.1 law αὐτοῦ αυτος he; him
18:16 כִּֽי־ kˈî- כִּי that יִהְיֶ֨ה yihyˌeh היה be לָהֶ֤ם lāhˈem לְ to דָּבָר֙ dāvˌār דָּבָר word בָּ֣א bˈā בוא come אֵלַ֔י ʔēlˈay אֶל to וְ wᵊ וְ and שָׁ֣פַטְתִּ֔י šˈāfaṭtˈî שׁפט judge בֵּ֥ין bˌên בַּיִן interval אִ֖ישׁ ʔˌîš אִישׁ man וּ û וְ and בֵ֣ין vˈên בַּיִן interval רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וְ wᵊ וְ and הֹודַעְתִּ֛י hôḏaʕtˈî ידע know אֶת־ ʔeṯ- אֵת [object marker] חֻקֵּ֥י ḥuqqˌê חֹק portion הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תֹּורֹתָֽיו׃ tôrōṯˈāʸw תֹּורָה instruction
18:16. cumque acciderit eis aliqua disceptatio veniunt ad me ut iudicem inter eos et ostendam praecepta Dei et leges eiusAnd when any controversy falleth out among them, they come to me to judge between them, and to shew the precepts of God, and his laws.
16. when they have a matter, they come unto me; and I judge between a man and his neighbour, and I make them know the statutes of God, and his laws.
18:16. And when any kind of dispute occurs among them, they come to me to judge between them, and to reveal the precepts of God and of his laws.”
18:16. When they have a matter, they come unto me; and I judge between one and another, and I do make [them] know the statutes of God, and his laws.
When they have a matter, they come unto me; and I judge between one and another, and I do make [them] know the statutes of God, and his laws:

16: когда случается у них какое дело, они приходят ко мне, и я сужу между тем и другим и объявляю уставы Божии и законы Его.
18:16
ὅταν οταν when; once
γὰρ γαρ for
γένηται γινομαι happen; become
αὐτοῖς αυτος he; him
ἀντιλογία αντιλογια controversy
καὶ και and; even
ἔλθωσι ερχομαι come; go
πρός προς to; toward
με με me
διακρίνω διακρινω discriminate; doubt
ἕκαστον εκαστος each
καὶ και and; even
συμβιβάζω συμβιβαζω conclude; reconcile
αὐτοὺς αυτος he; him
τὰ ο the
προστάγματα προσταγμα the
θεοῦ θεος God
καὶ και and; even
τὸν ο the
νόμον νομος.1 law
αὐτοῦ αυτος he; him
18:16
כִּֽי־ kˈî- כִּי that
יִהְיֶ֨ה yihyˌeh היה be
לָהֶ֤ם lāhˈem לְ to
דָּבָר֙ dāvˌār דָּבָר word
בָּ֣א bˈā בוא come
אֵלַ֔י ʔēlˈay אֶל to
וְ wᵊ וְ and
שָׁ֣פַטְתִּ֔י šˈāfaṭtˈî שׁפט judge
בֵּ֥ין bˌên בַּיִן interval
אִ֖ישׁ ʔˌîš אִישׁ man
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
וְ wᵊ וְ and
הֹודַעְתִּ֛י hôḏaʕtˈî ידע know
אֶת־ ʔeṯ- אֵת [object marker]
חֻקֵּ֥י ḥuqqˌê חֹק portion
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תֹּורֹתָֽיו׃ tôrōṯˈāʸw תֹּורָה instruction
18:16. cumque acciderit eis aliqua disceptatio veniunt ad me ut iudicem inter eos et ostendam praecepta Dei et leges eius
And when any controversy falleth out among them, they come to me to judge between them, and to shew the precepts of God, and his laws.
18:16. And when any kind of dispute occurs among them, they come to me to judge between them, and to reveal the precepts of God and of his laws.”
18:16. When they have a matter, they come unto me; and I judge between one and another, and I do make [them] know the statutes of God, and his laws.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:16: I do make them know the statutes of God, and his laws - These words are so very particular that they leave little room for doubt that the law had been given. Such words would scarcely have been used had not the statutes and laws been then in existence. And this is one of the proofs that the transaction mentioned here stands out of its due chronological order; See Clarke's note on Exo 18:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: a matter: Exo 23:7, Exo 24:14; Deu 17:8-12; Sa2 15:3; Job 31:13; Act 18:14, Act 18:15; Co1 6:1
one and another: Heb. a man and his fellow, Exo 2:13
make: Lev 24:15; Num 15:35, Num 27:6-11, Num 36:6-9; Deu 4:5, Deu 5:1, Deu 6:1; Sa1 12:23; Mat 28:20; Th1 4:1, Th1 4:2
John Gill
18:16 When they have a matter, they come unto me,.... This is the other thing he did for them, as the above writer observes; which being last mentioned, he speaks of first, as follows, meaning that when there was a matter in difference between two persons or more, and they could not agree upon it among themselves, then they brought it to him to be heard and decided:
and I judge between one and another; hear what they have to say on both sides, and then judge which is in the right and which is in the wrong, and determine what is to be done, according to the laws of God or according to the rules of justice and equity:
and I do make them know the statutes of God and his laws; this relates to the first thing, their coming to him to inquire of God, what is his mind and will, or what he would have them do; and in order to this, and in answer to their request, he instructed them in the laws of God, both civil and religious: this is made use of by some, to prove that Jethro's coming to Moses was after the law was given: but this does not necessarily follow, because Moses, by a divine impulse, might be directed immediately to make known to the people what was the will and mind of God, with respect to any particular case they inquired about; and rather this seems to furnish out an argument to the contrary, since, if the laws and statutes of God had yet been given on Mount Sinai, the people could not have been ignorant of them, and so needed not such daily information and instruction from Moses.
John Wesley
18:16 I judge between one and another - And if the people were as quarrelsome one with another as they were with God, he had many causes brought before him, and the more because their trials put them to no expence.
18:1718:17: Եւ ասէ ցնա աներն Մովսիսի. Ո՛չ է ուղիղ բանդ զոր առնես.
17 Մովսէսի աները նրան ասաց. «Արածդ ճիշտ չէ»:
17 Մովսէսին աները ըսաւ անոր. «Քու ըրածդ աղէկ բան չէ։
Եւ ասէ ցնա աներն Մովսիսի. Ոչ է ուղիղ բանդ զոր առնես:

18:17: Եւ ասէ ցնա աներն Մովսիսի. Ո՛չ է ուղիղ բանդ զոր առնես.
17 Մովսէսի աները նրան ասաց. «Արածդ ճիշտ չէ»:
17 Մովսէսին աները ըսաւ անոր. «Քու ըրածդ աղէկ բան չէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1717: Но тесть Моисеев сказал ему: не хорошо это ты делаешь:
18:17 εἶπεν επω say; speak δὲ δε though; while ὁ ο the γαμβρὸς γαμβρος Mōseus; Mosefs πρὸς προς to; toward αὐτόν αυτος he; him οὐκ ου not ὀρθῶς ορθως uprightly; normally σὺ συ you ποιεῖς ποιεω do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he
18:17 וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say חֹתֵ֥ן ḥōṯˌēn חתן be father-in-law מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses אֵלָ֑יו ʔēlˈāʸw אֶל to לֹא־ lō- לֹא not טֹוב֙ ṭôv טֹוב good הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַתָּ֖ה ʔattˌā אַתָּה you עֹשֶֽׂה׃ ʕōśˈeh עשׂה make
18:17. at ille non bonam inquit rem facisBut he said: The thing thou dost is not good.
17. And Moses’ father in law said unto him, The thing that thou doest is not good.
18:17. But he said, “This is not good, what you are doing.
18:17. And Moses’ father in law said unto him, The thing that thou doest [is] not good.
And Moses' father in law said unto him, The thing that thou doest [is] not good:

17: Но тесть Моисеев сказал ему: не хорошо это ты делаешь:
18:17
εἶπεν επω say; speak
δὲ δε though; while
ο the
γαμβρὸς γαμβρος Mōseus; Mosefs
πρὸς προς to; toward
αὐτόν αυτος he; him
οὐκ ου not
ὀρθῶς ορθως uprightly; normally
σὺ συ you
ποιεῖς ποιεω do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
18:17
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
חֹתֵ֥ן ḥōṯˌēn חתן be father-in-law
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
אֵלָ֑יו ʔēlˈāʸw אֶל to
לֹא־ lō- לֹא not
טֹוב֙ ṭôv טֹוב good
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַתָּ֖ה ʔattˌā אַתָּה you
עֹשֶֽׂה׃ ʕōśˈeh עשׂה make
18:17. at ille non bonam inquit rem facis
But he said: The thing thou dost is not good.
18:17. But he said, “This is not good, what you are doing.
18:17. And Moses’ father in law said unto him, The thing that thou doest [is] not good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: not good: Exo 18:14; Deu 1:12; Kg1 3:8, Kg1 3:9, Kg1 13:18; Ch2 19:6; Mat 17:4; Joh 13:6-10
John Gill
18:17 And Moses's father in law said unto him,.... Having observed what he did, and heard his answer to the question he put to him:
the thing that thou doest is not good; not meaning that it was not morally good, or that it was morally evil; for it was certainly a good thing to inquire of the mind and will of God for the people, and to hear and decide matters in controversy between them, and do justice to both parties; but it was not good for the health of Moses; it was not commodious and convenient for him; it was not for his bodily welfare; it was too much for him, as he explains himself in the next verse.
John Wesley
18:17 Not good - Not convenient either for thee or them.
Robert Jamieson, A. R. Fausset and David Brown
18:17 Moses' father-in-law said unto him, The thing . . . is not good--not good either for Moses himself, for the maintenance of justice, or for the satisfaction and interests of the people. Jethro gave a prudent counsel as to the division of labor [Ex 18:21-22], and universal experience in the Church and State has attested the soundness and advantages of the principle.
18:1818:18: անհնարին տանջանօք տանջիս դու՝ եւ ամենայն ժողովուրդ որ է ընդ քեզ։ ծա՛նր է քեզ բանդ այդ. ո՛չ կարես միայն առնել[654]։ [654] Այլք. Եւ ամենայն ժողովուրդդ որ է։
18 Սոսկալի տանջանքներով ես տանջւում դու եւ քեզ հետ եղող ամբողջ ժողովուրդը: Քեզ համար ծանր է այդ գործը, դա միայնակ անել չես կարող:
18 Իրաւցնէ դուն պիտի մաշիս, դուն ալ ու քեզի հետ եղած այս ժողովուրդն ալ. վասն զի այս գործը քեզի համար շատ ծանր է. դուն առանձին չես կրնար ընել ասիկա։
Անհնարին տանջանօք տանջիս դու եւ ամենայն ժողովուրդդ որ է ընդ քեզ. ծանր է քեզ բանդ այդ, ոչ կարես միայն առնել:

18:18: անհնարին տանջանօք տանջիս դու՝ եւ ամենայն ժողովուրդ որ է ընդ քեզ։ ծա՛նր է քեզ բանդ այդ. ո՛չ կարես միայն առնել[654]։
[654] Այլք. Եւ ամենայն ժողովուրդդ որ է։
18 Սոսկալի տանջանքներով ես տանջւում դու եւ քեզ հետ եղող ամբողջ ժողովուրդը: Քեզ համար ծանր է այդ գործը, դա միայնակ անել չես կարող:
18 Իրաւցնէ դուն պիտի մաշիս, դուն ալ ու քեզի հետ եղած այս ժողովուրդն ալ. վասն զի այս գործը քեզի համար շատ ծանր է. դուն առանձին չես կրնար ընել ասիկա։
zohrab-1805▾ eastern-1994▾ western am▾
18:1818: ты измучишь и себя и народ сей, который с тобою, ибо слишком тяжело для тебя это дело: ты один не можешь исправлять его;
18:18 φθορᾷ φθορα corruption καταφθαρήσῃ καταφθειρω decompose; corrupt ἀνυπομονήτῳ ανυπομονητος and; even σὺ συ you καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he ὅς ος who; what ἐστιν ειμι be μετὰ μετα with; amid σοῦ σου of you; your βαρύ βαρυς weighty; heavy σοι σοι you τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he οὐ ου not δυνήσῃ δυναμαι able; can ποιεῖν ποιεω do; make μόνος μονος only; alone
18:18 נָבֹ֣ל nāvˈōl נבל wither תִּבֹּ֔ל tibbˈōl נבל wither גַּם־ gam- גַּם even אַתָּ֕ה ʔattˈā אַתָּה you גַּם־ gam- גַּם even הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עִמָּ֑ךְ ʕimmˈāḵ עִם with כִּֽי־ kˈî- כִּי that כָבֵ֤ד ḵāvˈēḏ כָּבֵד heavy מִמְּךָ֙ mimmᵊḵˌā מִן from הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word לֹא־ lō- לֹא not תוּכַ֥ל ṯûḵˌal יכל be able עֲשֹׂ֖הוּ ʕᵃśˌōhû עשׂה make לְ lᵊ לְ to בַדֶּֽךָ׃ vaddˈeḵā בַּד linen, part, stave
18:18. stulto labore consumeris et tu et populus iste qui tecum est ultra vires tuas est negotium solus illud non poteris sustinereThou art spent with foolish labour, both thou, and this people that is with thee; the business is above thy strength, thou alone canst not bear it.
18. Thou wilt surely wear away, both thou, and this people that is with thee: for the thing is too heavy for thee; thou art not able to perform it thyself alone.
18:18. You will be consumed by foolish efforts, both you and this people who are with you. The task is beyond your strength; you will not be able bear it alone.
18:18. Thou wilt surely wear away, both thou, and this people that [is] with thee: for this thing [is] too heavy for thee; thou art not able to perform it thyself alone.
Thou wilt surely wear away, both thou, and this people that [is] with thee: for this thing [is] too heavy for thee; thou art not able to perform it thyself alone:

18: ты измучишь и себя и народ сей, который с тобою, ибо слишком тяжело для тебя это дело: ты один не можешь исправлять его;
18:18
φθορᾷ φθορα corruption
καταφθαρήσῃ καταφθειρω decompose; corrupt
ἀνυπομονήτῳ ανυπομονητος and; even
σὺ συ you
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
οὗτος ουτος this; he
ὅς ος who; what
ἐστιν ειμι be
μετὰ μετα with; amid
σοῦ σου of you; your
βαρύ βαρυς weighty; heavy
σοι σοι you
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
οὐ ου not
δυνήσῃ δυναμαι able; can
ποιεῖν ποιεω do; make
μόνος μονος only; alone
18:18
נָבֹ֣ל nāvˈōl נבל wither
תִּבֹּ֔ל tibbˈōl נבל wither
גַּם־ gam- גַּם even
אַתָּ֕ה ʔattˈā אַתָּה you
גַּם־ gam- גַּם even
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עִמָּ֑ךְ ʕimmˈāḵ עִם with
כִּֽי־ kˈî- כִּי that
כָבֵ֤ד ḵāvˈēḏ כָּבֵד heavy
מִמְּךָ֙ mimmᵊḵˌā מִן from
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
לֹא־ lō- לֹא not
תוּכַ֥ל ṯûḵˌal יכל be able
עֲשֹׂ֖הוּ ʕᵃśˌōhû עשׂה make
לְ lᵊ לְ to
בַדֶּֽךָ׃ vaddˈeḵā בַּד linen, part, stave
18:18. stulto labore consumeris et tu et populus iste qui tecum est ultra vires tuas est negotium solus illud non poteris sustinere
Thou art spent with foolish labour, both thou, and this people that is with thee; the business is above thy strength, thou alone canst not bear it.
18:18. You will be consumed by foolish efforts, both you and this people who are with you. The task is beyond your strength; you will not be able bear it alone.
18:18. Thou wilt surely wear away, both thou, and this people that [is] with thee: for this thing [is] too heavy for thee; thou art not able to perform it thyself alone.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:18: Thou wilt surely wear away - נבל תבל nabol tibbol, in wearing way, thou wilt wear away - by being thus continually employed, thou wilt soon become finally exhausted. And this people that is with thee; as if he had said, "Many of them are obliged to wait so long for the determination of their suit that their patience must be soon necessarily worn out, as there is no one to hear every cause but thyself."
Albert Barnes: Notes on the Bible - 1834
18:18: Thou wilt surely wear away - From decay and exhaustion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: Thou wilt surely wear away: Heb. Fading thou wilt fade, Co2 12:15; Phi 2:30; Th1 2:8, Th1 2:9
thou art: Num 11:14-17; Deu 1:9-12; Act 6:1-4
John Gill
18:18 Thou wilt surely wear away,.... His natural strength and animal spirits, and so his flesh; he feared his constant application and attendance to business would impair his health, break his constitution, and bring him into a consumption. Moses was naturally of a strong and vigorous constitution; for, forty years after this, even to the time of his death, his natural force was not abated; or "fading thou wilt fade", or, "falling thou wilt fall" (r); in allusion to the leaves of trees in autumn, which fade, and wither, and fall:
both thou and this people that is with thee; it was tiresome to the people, as well as fatiguing to Moses, who, because of the multitude of cases, were obliged to wait a long time, some of them from morning to night, and yet could not get their suit to come and so were obliged to attend next day, and perhaps day after day. The Targum of Jonathan is,"even thou also, Aaron and his sons, and the elders that are with them;''and so Jarchi; but these do not seem to have been assisting to him at all, as appears by what follows:
for this thing is too heavy for thee: it was too great a burden upon his shoulders, what his strength was not equal to; for though his internal abilities were exceeding great, and he had a good will to the work, to serve God and his people, yet it was more, humanly speaking, than his bodily strength would admit of, or any mortal man could go through:
thou art not able to perform it thyself alone; and this Moses was sensible of himself afterwards, and says the same thing, Deut 1:9.
(r) "marcescendo marcesses", Montanus; so Ainsworth; "cadendo cades", Pagninus.
18:1918:19: Բայց արդ՝ լո՛ւր ինձ, եւ տաց քեզ խրատ. եւ եղիցի Աստուած ընդ քեզ։ Լե՛ր դու ժողովրդեանդ առ ՚ի յԱստուծոյ, եւ տարցիս դու զբանս դոցա առ Աստուած։
19 Արդ, լսի՛ր ինձ, ես քեզ խորհուրդ պիտի տամ, եւ Աստուած քեզ հետ կը լինի: Աստծու մօտ եղի՛ր ժողովրդի ներկայացուցիչը եւ մարդկանց ասածը հաղորդի՛ր Աստծուն:
19 Հիմա մտիկ ըրէ՛ իմ խօսքիս. ես քեզի խրատ տամ ու Աստուած քեզի հետ պիտի ըլլայ։ Ժողովուրդին համար Աստուծոյ առջեւ դուն գնա, որպէս զի դատերը դո՛ւն ներկայացնես Աստուծոյ։
Բայց արդ լուր ինձ, եւ տաց քեզ խրատ, եւ եղիցի Աստուած ընդ քեզ: Լեր դու ժողովրդեանդ առ ի յԱստուծոյ, եւ տարցես դու զբանս դոցա առ Աստուած:

18:19: Բայց արդ՝ լո՛ւր ինձ, եւ տաց քեզ խրատ. եւ եղիցի Աստուած ընդ քեզ։ Լե՛ր դու ժողովրդեանդ առ ՚ի յԱստուծոյ, եւ տարցիս դու զբանս դոցա առ Աստուած։
19 Արդ, լսի՛ր ինձ, ես քեզ խորհուրդ պիտի տամ, եւ Աստուած քեզ հետ կը լինի: Աստծու մօտ եղի՛ր ժողովրդի ներկայացուցիչը եւ մարդկանց ասածը հաղորդի՛ր Աստծուն:
19 Հիմա մտիկ ըրէ՛ իմ խօսքիս. ես քեզի խրատ տամ ու Աստուած քեզի հետ պիտի ըլլայ։ Ժողովուրդին համար Աստուծոյ առջեւ դուն գնա, որպէս զի դատերը դո՛ւն ներկայացնես Աստուծոյ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1919: итак послушай слов моих; я дам тебе совет, и будет Бог с тобою: будь ты для народа посредником пред Богом и представляй Богу дела [его];
18:19 νῦν νυν now; present οὖν ουν then ἄκουσόν ακουω hear μου μου of me; mine καὶ και and; even συμβουλεύσω συμβουλευω advise; intend σοι σοι you καὶ και and; even ἔσται ειμι be ὁ ο the θεὸς θεος God μετὰ μετα with; amid σοῦ σου of you; your γίνου γινομαι happen; become σὺ συ you τῷ ο the λαῷ λαος populace; population τὰ ο the πρὸς προς to; toward τὸν ο the θεὸν θεος God καὶ και and; even ἀνοίσεις αναφερω bring up; carry up τοὺς ο the λόγους λογος word; log αὐτῶν αυτος he; him πρὸς προς to; toward τὸν ο the θεὸν θεος God
18:19 עַתָּ֞ה ʕattˈā עַתָּה now שְׁמַ֤ע šᵊmˈaʕ שׁמע hear בְּ bᵊ בְּ in קֹלִי֙ qōlˌî קֹול sound אִיעָ֣צְךָ֔ ʔîʕˈāṣᵊḵˈā יעץ advise וִ wi וְ and יהִ֥י yhˌî היה be אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) עִמָּ֑ךְ ʕimmˈāḵ עִם with הֱיֵ֧ה hᵉʸˈē היה be אַתָּ֣ה ʔattˈā אַתָּה you לָ lā לְ to † הַ the עָ֗ם ʕˈām עַם people מ֚וּל ˈmûl מוּל front הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and הֵבֵאתָ֥ hēvēṯˌā בוא come אַתָּ֛ה ʔattˈā אַתָּה you אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word אֶל־ ʔel- אֶל to הָ hā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
18:19. sed audi verba mea atque consilia et erit Deus tecum esto tu populo in his quae ad Deum pertinent ut referas quae dicuntur ad eumBut hear my words and counsels, and God shall be with thee. Be thou to the people in those things that pertain to God, to bring their words to him:
19. Hearken now unto my voice, I will give thee counsel, and God be with thee: be thou for the people to God-ward, and bring thou the causes unto God:
18:19. But listen to my words and counsels, and then God will be with you. Be available to the people in that which pertains to God, so as to refer what they say to him,
18:19. Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God:
Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God- ward, that thou mayest bring the causes unto God:

19: итак послушай слов моих; я дам тебе совет, и будет Бог с тобою: будь ты для народа посредником пред Богом и представляй Богу дела [его];
18:19
νῦν νυν now; present
οὖν ουν then
ἄκουσόν ακουω hear
μου μου of me; mine
καὶ και and; even
συμβουλεύσω συμβουλευω advise; intend
σοι σοι you
καὶ και and; even
ἔσται ειμι be
ο the
θεὸς θεος God
μετὰ μετα with; amid
σοῦ σου of you; your
γίνου γινομαι happen; become
σὺ συ you
τῷ ο the
λαῷ λαος populace; population
τὰ ο the
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
καὶ και and; even
ἀνοίσεις αναφερω bring up; carry up
τοὺς ο the
λόγους λογος word; log
αὐτῶν αυτος he; him
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
18:19
עַתָּ֞ה ʕattˈā עַתָּה now
שְׁמַ֤ע šᵊmˈaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹלִי֙ qōlˌî קֹול sound
אִיעָ֣צְךָ֔ ʔîʕˈāṣᵊḵˈā יעץ advise
וִ wi וְ and
יהִ֥י yhˌî היה be
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
עִמָּ֑ךְ ʕimmˈāḵ עִם with
הֱיֵ֧ה hᵉʸˈē היה be
אַתָּ֣ה ʔattˈā אַתָּה you
לָ לְ to
הַ the
עָ֗ם ʕˈām עַם people
מ֚וּל ˈmûl מוּל front
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
הֵבֵאתָ֥ hēvēṯˌā בוא come
אַתָּ֛ה ʔattˈā אַתָּה you
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
אֶל־ ʔel- אֶל to
הָ הַ the
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
18:19. sed audi verba mea atque consilia et erit Deus tecum esto tu populo in his quae ad Deum pertinent ut referas quae dicuntur ad eum
But hear my words and counsels, and God shall be with thee. Be thou to the people in those things that pertain to God, to bring their words to him:
18:19. But listen to my words and counsels, and then God will be with you. Be available to the people in that which pertains to God, so as to refer what they say to him,
18:19. Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:19: I will give thee counsel, and God shall be with thee - Jethro seems to have been a man of great understanding and prudence. His advice to Moses was most appropriate and excellent; and it was probably given under the immediate inspiration of God, for after such sacrificial rites, and public acknowledgment of God, the prophetic spirit might be well expected to descend and rest upon him. God could have showed Moses the propriety and necessity of adopting such measures before, but he chose in this case to help man by man, and in the present instance a permanent basis was laid to consolidate the union of the two families, and prevent all future misunderstandings.
Albert Barnes: Notes on the Bible - 1834
18:19: Counsel - Jethro draws the distinction between the functions of the legislator and the judge.
To God-ward - Literally, "before God," standing between them and God, both as His minister or representative and also as the representative of the people, their agent, so to speak, or deputy before God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: Hearken: Exo 18:24; Pro 9:9
God shall: Exo 3:12, Exo 4:12; Gen 39:2; Deu 20:1; Jos 1:9; Sa2 14:17; Mat 28:20
Be thou: Exo 18:15, Exo 4:16, Exo 20:19; Deu 5:5
bring: Num 27:5
Geneva 1599
18:19 Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to (h) God-ward, that thou mayest bring the causes unto God:
(h) You judge in difficult cases, which cannot be decided without consulting with God.
John Gill
18:19 Hearken now unto my voice, I will give thee counsel,.... Jethro being the elder man, and of some character and figure, being either a priest or prince of Midian, or both, might, without incurring a censure, take upon him to give advice to Moses, a younger man, and his son-in-law, though he was superior to him in office and in parts; and especially since his advice proceeded from a sincere and cordial regard for his health and welfare:
and God shall be with thee: and succeed the advice he gave, which he persuaded himself would be agreeable to the will of God, and attending to it he would prosper, and find that the method taken would be blessed of God, and issue in his own good and the good of the people; or it may be taken prayerwise, as by some, "may God be with thee" (s); to direct thee to what thou shouldest do, either to take the advice, or reject it; and be it as it will, he wished him well, and that he might have his health, and that as his day was, his strength might be:
be thou for the people to God-ward; or on the part of God, as Aben Ezra interprets it; that part of his work he advised him to retain by all means, which lay more immediately between God and the people; to be a mediator between them; to transact affairs for them with God; to inquire his mind and will in matters difficult and doubtful; to be, as Jarchi expresses it, a messenger and interpreter between them, and an inquirer of judgments of him, or what statutes and judgments he would have observed by them: that thou mayest bring the causes unto God; concerning which, as yet, he had given no directions as a rule to go by.
(s) see Poole in loc.
John Wesley
18:19 Be thou for them to God - ward - That was an honour which it was not fit any other should share with him in. Also whatever concerned the whole congregation must pass through his hand, Ex 18:20. But, he appointed judges in the several tribes and families, which should try causes between man and man, and determine them, which would be done with less noise, and more dispatch than in the general assembly. Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors. This is Jethro's advice; but he adds two qualifications to his counsel. That great care should be taken in the choice of the persons who should be admitted into this trust; it was requisite that they should be men of the best character. For judgment and resolution, able men: men of good sense, that understood business; and bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts make good judges. For piety, such as fear God, who believe there is a God above them, whose eye is upon them, to whom they are accountable, and whose judgment they stand in awe of. Conscientious men, that dare not do an ill thing, though they could do it never so secretly and securely. For honesty, men of truth, whose word one may take, and whose fidelity one may rely upon. For a generous contempt of worldly wealth, hating covetousness, not only not seeking bribes, or aiming to enrich themselves, but abhorring the thought of it. That he should attend God's direction in the case, Ex 18:23. If thou shalt do this thing, and God command thee so - Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him.
18:2018:20: Եւ դիցես դոցա վկայութիւն զհրամանացն Աստուծոյ եւ զօրինաց նորա. եւ ցուցցես դոցա ճանապա՛րհս յորս գնայցեն, եւ զգործս զոր գործիցեն։
20 Նրանց տեղեակ կը պահես Աստծու հրամաններին ու օրէնքներին, նրանց ցոյց կը տաս այն ճանապարհը, որով ընթանալու են, եւ այն գործերը, որ պէտք է կատարեն:
20 Անոնց սորվեցուր կանոններն ու օրէնքները եւ գիտցուր անոնց իրենց քալելու ճամբան ու իրենց ընելու գործը։
Եւ դիցես դոցա վկայութիւն զհրամանացն [242]Աստուծոյ եւ զօրինաց նորա``, եւ ցուցցես դոցա ճանապարհս յորս գնայցեն, եւ զգործս զոր գործիցեն:

18:20: Եւ դիցես դոցա վկայութիւն զհրամանացն Աստուծոյ եւ զօրինաց նորա. եւ ցուցցես դոցա ճանապա՛րհս յորս գնայցեն, եւ զգործս զոր գործիցեն։
20 Նրանց տեղեակ կը պահես Աստծու հրամաններին ու օրէնքներին, նրանց ցոյց կը տաս այն ճանապարհը, որով ընթանալու են, եւ այն գործերը, որ պէտք է կատարեն:
20 Անոնց սորվեցուր կանոններն ու օրէնքները եւ գիտցուր անոնց իրենց քալելու ճամբան ու իրենց ընելու գործը։
zohrab-1805▾ eastern-1994▾ western am▾
18:2020: научай их уставам и законам [Божиим], указывай им путь [Его], по которому они должны идти, и дела, которые они должны делать;
18:20 καὶ και and; even διαμαρτυρῇ διαμαρτυρομαι protest αὐτοῖς αυτος he; him τὰ ο the προστάγματα προσταγμα the θεοῦ θεος God καὶ και and; even τὸν ο the νόμον νομος.1 law αὐτοῦ αυτος he; him καὶ και and; even σημανεῖς σημαινω signify αὐτοῖς αυτος he; him τὰς ο the ὁδούς οδος way; journey ἐν εν in αἷς ος who; what πορεύσονται πορευομαι travel; go ἐν εν in αὐταῖς αυτος he; him καὶ και and; even τὰ ο the ἔργα εργον work ἃ ος who; what ποιήσουσιν ποιεω do; make
18:20 וְ wᵊ וְ and הִזְהַרְתָּ֣ה hizhartˈā זהר warn אֶתְהֶ֔ם ʔeṯhˈem אֵת [object marker] אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֻקִּ֖ים ḥuqqˌîm חֹק portion וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֹּורֹ֑ת ttôrˈōṯ תֹּורָה instruction וְ wᵊ וְ and הֹודַעְתָּ֣ hôḏaʕtˈā ידע know לָהֶ֗ם lāhˈem לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way יֵ֣לְכוּ yˈēlᵊḵû הלך walk בָ֔הּ vˈāh בְּ in וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מַּעֲשֶׂ֖ה mmaʕᵃśˌeh מַעֲשֶׂה deed אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יַעֲשֽׂוּן׃ yaʕᵃśˈûn עשׂה make
18:20. ostendasque populo caerimonias et ritum colendi viamque per quam ingredi debeant et opus quod facereAnd to shew the people the ceremonies, and the manner of worshipping; and the way wherein they ought to walk, and the work that they ought to do.
20. and thou shalt teach them the statutes and the laws, and shalt shew them the way wherein they must walk, and the work that they must do.
18:20. and to reveal to the people the ceremonies, and the rituals of worship, and the way by which they should progress, and the work that they should do.
18:20. And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do.
And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do:

20: научай их уставам и законам [Божиим], указывай им путь [Его], по которому они должны идти, и дела, которые они должны делать;
18:20
καὶ και and; even
διαμαρτυρῇ διαμαρτυρομαι protest
αὐτοῖς αυτος he; him
τὰ ο the
προστάγματα προσταγμα the
θεοῦ θεος God
καὶ και and; even
τὸν ο the
νόμον νομος.1 law
αὐτοῦ αυτος he; him
καὶ και and; even
σημανεῖς σημαινω signify
αὐτοῖς αυτος he; him
τὰς ο the
ὁδούς οδος way; journey
ἐν εν in
αἷς ος who; what
πορεύσονται πορευομαι travel; go
ἐν εν in
αὐταῖς αυτος he; him
καὶ και and; even
τὰ ο the
ἔργα εργον work
ος who; what
ποιήσουσιν ποιεω do; make
18:20
וְ wᵊ וְ and
הִזְהַרְתָּ֣ה hizhartˈā זהר warn
אֶתְהֶ֔ם ʔeṯhˈem אֵת [object marker]
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֻקִּ֖ים ḥuqqˌîm חֹק portion
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תֹּורֹ֑ת ttôrˈōṯ תֹּורָה instruction
וְ wᵊ וְ and
הֹודַעְתָּ֣ hôḏaʕtˈā ידע know
לָהֶ֗ם lāhˈem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way
יֵ֣לְכוּ yˈēlᵊḵû הלך walk
בָ֔הּ vˈāh בְּ in
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
מַּעֲשֶׂ֖ה mmaʕᵃśˌeh מַעֲשֶׂה deed
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יַעֲשֽׂוּן׃ yaʕᵃśˈûn עשׂה make
18:20. ostendasque populo caerimonias et ritum colendi viamque per quam ingredi debeant et opus quod facere
And to shew the people the ceremonies, and the manner of worshipping; and the way wherein they ought to walk, and the work that they ought to do.
18:20. and to reveal to the people the ceremonies, and the rituals of worship, and the way by which they should progress, and the work that they should do.
18:20. And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do.
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Adam Clarke: Commentary on the Bible - 1831
18:20: Thou shalt teach them ordinances - חקים chukkim, all such precepts as relate to the ceremonies of religion and political economy. And laws, התורת hattoroth, the instructions relative to the whole system of morality.
And shalt show them the way - אה הדרך eth hadderech, That very Way, that only way, which God himself has revealed, and in which they should walk in order to please him, and get their souls everlastingly saved.
And the work that they must do - For it was not sufficient that they should know their duty both to God and man, but they must Do it too; יעשון yaasun, they must do it diligently, fervently, effectually; for the paragogic nun deepens and extends the meaning of the verb.
What a very comprehensive form of a preacher's duty does this verse exhibit! 1. He must instruct the people in the nature, use, and importance of the ordinances of religion. 2. He must lay before them the whole moral law, and their obligations to fulfill all its precepts. 3. He must point out to each his particular duty, and what is expected of him in his situation, connections, etc. And, 4. He must set them all their work, and see that they do it. On such a plan as this he will have full opportunity to show the people, 1. Their sin, ignorance, and folly; 2. The pure and holy law which they have broken, and by which they are condemned; 3. The grace of God that bringeth salvation, by which they are to be justified and finally saved; and, 4. The necessity of showing their faith by their works; not only denying ungodliness and worldly lusts, but living soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Savior, Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
18:20: Teach them - The Hebrew word is emphatic, and signifies "enlightenment." The text gives four distinct points:
(a) the "ordinances," or specific enactments,
(b) "the laws," or general regulations,
(c) "the way," the general course of duty,
(d) "the works," each specific act.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: teach: Exo 18:16; Deu 4:1, Deu 4:5, Deu 5:1, Deu 6:1, Deu 6:2, Deu 7:11; Neh 9:13, Neh 9:14
the way: Sa1 12:23; Psa 32:8, Psa 143:8; Isa 30:21; Jer 6:16, Jer 42:3; Mic 4:2; Th1 4:1
work: Deu 1:18; Eze 3:17; Mat 28:20; Mar 13:34; Th2 3:6-12
John Gill
18:20 And thou shalt teach them ordinances and laws,.... Both with respect to things civil and religious, which he should receive from God:
and shalt show them the way wherein they must walk; the path of faith and duty, the way of truth, holiness, and righteousness:
and the work that they must do; both with respect to God, and one another, the various duties and exercises of religion, everything relating to their moral, religious, and civil conduct.
18:2118:21: Եւ դու տե՛ս քեզ յամենայն ժողովրդենէդ արս զօրաւորս՝ աստուածապա՛շտս. արս արդարակորովս, որ ատիցեն զհպարտութիւն. եւ կացուսցես զնոսա ՚ի վերայ դոցա հազարապե՛տս, եւ հարիւրապե՛տս, եւ յիսնապե՛տս, եւ տասնապե՛տս։
21 Դու ողջ ժողովրդի միջից ընտրի՛ր ուժեղ տղամարդկանց՝ աստուածապաշտ, արդարադատ, գոռոզութիւնն[39] ատող մարդկանց ու ժողովրդի վրայ սրանց հազարապետներ, հարիւրապետներ, յիսնապետներ ու տասնապետներ կարգի՛ր: [39] 39. Եբրայերէնում՝ ագահութիւն:
21 Բայց դուն բոլոր ժողովուրդէն կարող մարդիկ, Աստուծմէ վախցող, ճշմարտասէր ու ագահութիւնը ատող մարդիկ ընտրէ՛ ու ասոնք հազարապետներ ու հարիւրապետներ, յիսնապետներ ու տասնապետներ դիր անոնց վրայ։
Եւ դու տես քեզ յամենայն ժողովրդենէդ արս զօրաւորս, աստուածապաշտս, արս արդարակորովս որ ատիցեն [243]զհպարտութիւն, եւ կացուսցես զնոսա ի վերայ դոցա հազարապետս եւ հարիւրապետս եւ յիսնապետս եւ տասնապետս:

18:21: Եւ դու տե՛ս քեզ յամենայն ժողովրդենէդ արս զօրաւորս՝ աստուածապա՛շտս. արս արդարակորովս, որ ատիցեն զհպարտութիւն. եւ կացուսցես զնոսա ՚ի վերայ դոցա հազարապե՛տս, եւ հարիւրապե՛տս, եւ յիսնապե՛տս, եւ տասնապե՛տս։
21 Դու ողջ ժողովրդի միջից ընտրի՛ր ուժեղ տղամարդկանց՝ աստուածապաշտ, արդարադատ, գոռոզութիւնն[39] ատող մարդկանց ու ժողովրդի վրայ սրանց հազարապետներ, հարիւրապետներ, յիսնապետներ ու տասնապետներ կարգի՛ր:
[39] 39. Եբրայերէնում՝ ագահութիւն:
21 Բայց դուն բոլոր ժողովուրդէն կարող մարդիկ, Աստուծմէ վախցող, ճշմարտասէր ու ագահութիւնը ատող մարդիկ ընտրէ՛ ու ասոնք հազարապետներ ու հարիւրապետներ, յիսնապետներ ու տասնապետներ դիր անոնց վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2121: ты же усмотри из всего народа людей способных, боящихся Бога, людей правдивых, ненавидящих корысть, и поставь [их] над ним тысяченачальниками, стоначальниками, пятидесятиначальниками и десятиначальниками;
18:21 καὶ και and; even σὺ συ you σεαυτῷ σεαυτου of yourself σκέψαι σκεπτομαι from; away παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population ἄνδρας ανηρ man; husband δυνατοὺς δυνατος possible; able θεοσεβεῖς θεοσεβης God-revering; reverential to God ἄνδρας ανηρ man; husband δικαίους δικαιος right; just μισοῦντας μισεω hate ὑπερηφανίαν υπερηφανια pride καὶ και and; even καταστήσεις καθιστημι establish; appoint αὐτοὺς αυτος he; him ἐπ᾿ επι in; on αὐτῶν αυτος he; him χιλιάρχους χιλιαρχος commander καὶ και and; even ἑκατοντάρχους εκατονταρχος leader of a hundred; centurion καὶ και and; even πεντηκοντάρχους πεντηκονταρχος and; even δεκαδάρχους δεκαδαρχος commander of ten
18:21 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you תֶחֱזֶ֣ה ṯeḥᵉzˈeh חזה see מִ mi מִן from כָּל־ kkol- כֹּל whole הָ֠ hā הַ the עָם ʕˌām עַם people אַנְשֵׁי־ ʔanšê- אִישׁ man חַ֜יִל ḥˈayil חַיִל power יִרְאֵ֧י yirʔˈê יָרֵא afraid אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אַנְשֵׁ֥י ʔanšˌê אִישׁ man אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness שֹׂ֣נְאֵי śˈōnᵊʔê שׂנא hate בָ֑צַע vˈāṣaʕ בֶּצַע profit וְ wᵊ וְ and שַׂמְתָּ֣ śamtˈā שׂים put עֲלֵהֶ֗ם ʕᵃlēhˈem עַל upon שָׂרֵ֤י śārˈê שַׂר chief אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand שָׂרֵ֣י śārˈê שַׂר chief מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred שָׂרֵ֥י śārˌê שַׂר chief חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five וְ wᵊ וְ and שָׂרֵ֥י śārˌê שַׂר chief עֲשָׂרֹֽת׃ ʕᵃśārˈōṯ עֲשָׂרָה ten
18:21. provide autem de omni plebe viros potentes et timentes Deum in quibus sit veritas et qui oderint avaritiam et constitue ex eis tribunos et centuriones et quinquagenarios et decanosAnd provide out of all the people able men, such as fear God, in whom there is truth, and that hate avarice, and appoint of them rulers of thousands, and of hundreds, and of fifties, and of tens,
21. Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens:
18:21. Then provide, from all of the people, men capable and fearing God, in whom there is truth and who hate avarice, and appoint from them tribunes, and leaders of hundreds, and of fifties, and of tens,
18:21. Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of fifties, and rulers of tens:
Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of fifties, and rulers of tens:

21: ты же усмотри из всего народа людей способных, боящихся Бога, людей правдивых, ненавидящих корысть, и поставь [их] над ним тысяченачальниками, стоначальниками, пятидесятиначальниками и десятиначальниками;
18:21
καὶ και and; even
σὺ συ you
σεαυτῷ σεαυτου of yourself
σκέψαι σκεπτομαι from; away
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
ἄνδρας ανηρ man; husband
δυνατοὺς δυνατος possible; able
θεοσεβεῖς θεοσεβης God-revering; reverential to God
ἄνδρας ανηρ man; husband
δικαίους δικαιος right; just
μισοῦντας μισεω hate
ὑπερηφανίαν υπερηφανια pride
καὶ και and; even
καταστήσεις καθιστημι establish; appoint
αὐτοὺς αυτος he; him
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
χιλιάρχους χιλιαρχος commander
καὶ και and; even
ἑκατοντάρχους εκατονταρχος leader of a hundred; centurion
καὶ και and; even
πεντηκοντάρχους πεντηκονταρχος and; even
δεκαδάρχους δεκαδαρχος commander of ten
18:21
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
תֶחֱזֶ֣ה ṯeḥᵉzˈeh חזה see
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הָ֠ הַ the
עָם ʕˌām עַם people
אַנְשֵׁי־ ʔanšê- אִישׁ man
חַ֜יִל ḥˈayil חַיִל power
יִרְאֵ֧י yirʔˈê יָרֵא afraid
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness
שֹׂ֣נְאֵי śˈōnᵊʔê שׂנא hate
בָ֑צַע vˈāṣaʕ בֶּצַע profit
וְ wᵊ וְ and
שַׂמְתָּ֣ śamtˈā שׂים put
עֲלֵהֶ֗ם ʕᵃlēhˈem עַל upon
שָׂרֵ֤י śārˈê שַׂר chief
אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand
שָׂרֵ֣י śārˈê שַׂר chief
מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred
שָׂרֵ֥י śārˌê שַׂר chief
חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five
וְ wᵊ וְ and
שָׂרֵ֥י śārˌê שַׂר chief
עֲשָׂרֹֽת׃ ʕᵃśārˈōṯ עֲשָׂרָה ten
18:21. provide autem de omni plebe viros potentes et timentes Deum in quibus sit veritas et qui oderint avaritiam et constitue ex eis tribunos et centuriones et quinquagenarios et decanos
And provide out of all the people able men, such as fear God, in whom there is truth, and that hate avarice, and appoint of them rulers of thousands, and of hundreds, and of fifties, and of tens,
18:21. Then provide, from all of the people, men capable and fearing God, in whom there is truth and who hate avarice, and appoint from them tribunes, and leaders of hundreds, and of fifties, and of tens,
18:21. Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of fifties, and rulers of tens:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:21: Able men - Persons of wisdom, discernment, judgment, prudence, and fortitude; for who can be a ruler without these qualifications? Such as fear God - Who are truly religious, without which they will feel little concerned either for the bodies or souls of the people.
Men of truth - Honest and true in their own hearts and lives; speaking the truth, and judging according to the truth.
Hating covetousness - Doing all for God's sake, and love to man; laboring to promote the general good; never perverting judgment, or suppressing the testimonies of God, for the love of money or through a base, man-pleasing spirit, but expecting their reward from the mercy of God in the resurrection of the just.
Rulers of thousands, etc. - Millenaries, centurions, quinquagenaries, and decurions; each of these, in all probability, dependent on that officer immediately above himself. So the decurion, or ruler over ten, if he found a matter too hard for him, brought it to the quinquagenary, or ruler of fifty; if, in the course of the exercise of his functions, he found a cause too complicated for him to decide on, he brought it to the centurion, or ruler over a hundred. In like manner the centurion brought his difficult case to the millenary, or ruler over a thousand; the case that was too hard for him to judge, he brought to Moses; and the case that was too hard for Moses, he brought immediately to God. It is likely that each of these classes had a court composed of its own members, in which causes were heard and tried. Some of the rabbins have supposed that there were 600 rulers of thousands, 6000 rulers of hundreds, 12,000 rulers of fifties and 60,000 rulers of tens; making in the whole 78,600 officers. But Josephus says (Antiq., lib. iii., chap. 4) that Moses, by the advice of Jethro, appointed rulers over myriads, and then over thousands; these he divided into five hundreds, and again into hundreds, and into fifties; and appointed rulers over each of these, who divided them into thirties, and at last into twenties and tens; that each of these companies had a chief, who took his name from the number of persons who were under his direction and government. Allowing what Josephus states to be correct, some have supposed that there could not have been less than 129,860 officers in the Israelitish camp. But such computations are either fanciful or absurd. That the people were divided into thousands, hundreds, fifties and tens, we know, for the text states it, but we cannot tell precisely how many of such divisions there were, nor, consequently, the number of officers.
Albert Barnes: Notes on the Bible - 1834
18:21: Able men - The qualifications are remarkably complete, ability, piety, truthfulness, and unselfishness. From Deu 1:13, it appears that Moses left the selection of the persons to the people, an example followed by the Apostles; see Act 6:3.
Rulers of thousands ... - The numbers appear to be conventional, corresponding nearly, but not exactly, to the military, or civil divisions of the people: the largest division (1, 000) is used as an equivalent of a gens under one head, Num 1:16; Num 10:4; Jos 22:14.
The word "rulers," sometimes rendered "princes," is general, including all ranks of officials placed in command. The same word is used regularly on Egyptian monuments of the time of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: Moreover: Deu 1:13-17; Act 6:3
able men: Exo 18:25; Deu 16:18; Kg1 3:9-12; Pro 28:2
such as: Exo 23:2-9; Gen 22:12, Gen 42:18; Sa2 23:3; Kg1 18:3, Kg1 18:12; Ch2 19:5-10; Neh 5:9, Neh 7:2; Ecc 12:13; Luk 18:2, Luk 18:4
men: Job 29:16, Job 31:13; Isa 16:5, Isa 59:4, Isa 59:14, Isa 59:15; Jer 5:1; Eze 18:8; Zac 7:9; Zac 8:16
hating: Exo 23:8; Deu 16:18, Deu 16:19; Sa1 8:3, Sa1 12:3, Sa1 12:4; Psa 26:9, Psa 26:10; Isa 33:15; Eze 22:12; Act 20:33; Ti1 3:3, Ti1 6:9-11; Pe2 2:14, Pe2 2:15
rulers of thousands: Whatever matter the decarch, or ruler over ten, could not decide, went to the pentecontarch, or ruler of fifty, and thence by degrees to the hecatontarch, or ruler over a hundred, to the chiliarch, or ruler over a thousand, to Moses, and at length to God himself. Each magistrate had the care or inspection of only ten men; the decarch superintended ten private characters; the hecatontarch ten decarchs; and the chiliarch, ten hecatontarchs. Num 10:4; Deu 1:15; Jos 22:14; Sa1 8:12
Geneva 1599
18:21 Moreover thou shalt provide out of all the people (i) able men, such as fear God, men of truth, hating covetousness; and place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of fifties, and rulers of tens:
(i) What manner of men ought to be chosen to bear office.
John Gill
18:21 Moreover, thou shalt provide out of all the people,.... Or look out (t) from among them; see Acts 6:3,
able men; or "men of power" (u); meaning not so much men of strong and robust constitutions, who, as Aben Ezra says, are able to bear labour; but men that have strength of heart, as Ben Gersom expresses it, men of spirit and courage, and are not afraid to do justice, to repress vice, and countenance virtue; or, as Maimonides says (w), have a strong heart, or courage and boldness to deliver the oppressed from the hands of the oppressor. Jarchi interprets it of rich men, of men of substance, who have no need to flatter, or play the hypocrite, and to know the faces of men:
such as fear God; who have the fear of God before their eyes, and on their hearts, in all they do, and therefore cannot do those things that others do, who are destitute of it; cannot give a cause the wrong way wilfully, or pervert judgment, and are the reverse of the character of the unjust judge, that neither feared God nor regarded man, Lk 18:2,
men of truth; true men, sincere, upright, and faithful men, that love truth and hate lies and falsehood, and will take some pains to get at the truth of a cause, to inquire where it lies, and pursue and encourage it where it is found, and discourage to the uttermost falsehood, lies, and perjury: hating covetousness; in themselves and others, filthy lucre, dishonest gain, mammon of unrighteousness, and so not to be bribed and corrupted, and execute wrong judgment for the sake of money:
and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens; meaning not courts of judicature, consisting of such a number of judges, for such a court was never known to have a thousand judges upon the bench at once; the highest court of judicature that ever was among the Jews, which was long after this time, consisted but of seventy or seventy one: but the sense is, that each of these should have such a number of persons, or rather families, under their care, who, when they applied unto them for justice, should faithfully administer it to them; See Gill on Ex 18:25.
(t) "videbis", Montanus; "tu prospice", Tigurine version; "tu videto", Drusius. (u) "viros virtutis", Montanus, Vatablus; "viros fortitudinis", Cartwright.
(w) Hilchot Sanhedrin, c. 2. sect. 7.
18:2218:22: Եւ դատեսցին զժողովուրդդ յամենայն ժամ. եւ զբան ինչ մեծ, առ քե՛զ հասուցանիցեն. եւ զփոքր ինչ դատաստան՝ ինքեա՛նք դատեսցին. եւ թեթեւացուսցե՛ն ՚ի քէն, եւ եղիցին քեզ օգնականք[655]։ [655] Այլք. Եւ թեթեւացուսցեն ՚ի։
22 Նրանք մշտապէս թող դատեն ժողովրդին, կարեւոր գործերը թող յանձնեն քեզ, իսկ փոքր դատաստանները թող անեն իրենք. դրանով կը թեթեւացնես քո գործերը, եւ նրանք կը լինեն քո օգնականները:
22 Ամէն ատեն թող անոնք դատեն ժողովուրդը։ Կարեւոր դատերը թող քեզի ներկայացնեն, իսկ անկարեւորները՝ թող իրենք դատեն. այսպէս քեզի օգնելով*՝ քու վրայէդ բեռը կը թեթեւցնեն։
Եւ դատեսցին զժողովուրդդ յամենայն ժամ. եւ զբան ինչ մեծ առ քեզ հասուցանիցեն, եւ զփոքր ինչ դատաստան` ինքեանք դատեսցին. եւ թեթեւացուսցեն ի քէն, եւ եղիցին քեզ օգնականք:

18:22: Եւ դատեսցին զժողովուրդդ յամենայն ժամ. եւ զբան ինչ մեծ, առ քե՛զ հասուցանիցեն. եւ զփոքր ինչ դատաստան՝ ինքեա՛նք դատեսցին. եւ թեթեւացուսցե՛ն ՚ի քէն, եւ եղիցին քեզ օգնականք[655]։
[655] Այլք. Եւ թեթեւացուսցեն ՚ի։
22 Նրանք մշտապէս թող դատեն ժողովրդին, կարեւոր գործերը թող յանձնեն քեզ, իսկ փոքր դատաստանները թող անեն իրենք. դրանով կը թեթեւացնես քո գործերը, եւ նրանք կը լինեն քո օգնականները:
22 Ամէն ատեն թող անոնք դատեն ժողովուրդը։ Կարեւոր դատերը թող քեզի ներկայացնեն, իսկ անկարեւորները՝ թող իրենք դատեն. այսպէս քեզի օգնելով*՝ քու վրայէդ բեռը կը թեթեւցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
18:2222: пусть они судят народ во всякое время и о всяком важном деле доносят тебе, а все малые дела судят сами: и будет тебе легче, и они понесут с тобою [бремя];
18:22 καὶ και and; even κρινοῦσιν κρινω judge; decide τὸν ο the λαὸν λαος populace; population πᾶσαν πας all; every ὥραν ωρα hour τὸ ο the δὲ δε though; while ῥῆμα ρημα statement; phrase τὸ ο the ὑπέρογκον υπερογκος swollen; excessive ἀνοίσουσιν αναφερω bring up; carry up ἐπὶ επι in; on σέ σε.1 you τὰ ο the δὲ δε though; while βραχέα βραχυς little τῶν ο the κριμάτων κριμα judgment κρινοῦσιν κρινω judge; decide αὐτοὶ αυτος he; him καὶ και and; even κουφιοῦσιν κουφιζω lighten ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even συναντιλήμψονταί συναντιλαμβανομαι relieve together; assist σοι σοι you
18:22 וְ wᵊ וְ and שָׁפְט֣וּ šāfᵊṭˈû שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָם֮ ʕām עַם people בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֵת֒ ʕˌēṯ עֵת time וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be כָּל־ kol- כֹּל whole הַ ha הַ the דָּבָ֤ר ddāvˈār דָּבָר word הַ ha הַ the גָּדֹל֙ ggāḏˌōl גָּדֹול great יָבִ֣יאוּ yāvˈîʔû בוא come אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the קָּטֹ֖ן qqāṭˌōn קָטֹן small יִשְׁפְּטוּ־ yišpᵊṭû- שׁפט judge הֵ֑ם hˈēm הֵם they וְ wᵊ וְ and הָקֵל֙ hāqˌēl קלל be slight מֵֽ mˈē מִן from עָלֶ֔יךָ ʕālˈeʸḵā עַל upon וְ wᵊ וְ and נָשְׂא֖וּ nāśᵊʔˌû נשׂא lift אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
18:22. qui iudicent populum omni tempore quicquid autem maius fuerit referant ad te et ipsi minora tantummodo iudicent leviusque tibi sit partito in alios onereWho may judge the people at all times: and when any great matter soever shall fall out, let them refer it to thee, and let them judge the lesser matters only: that so it may be lighter for thee, the burden being shared out unto others.
22. and let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge themselves: so shall it be easier for thyself, and they shall bear with thee.
18:22. who may judge the people at all times. Then, when anything greater will have occurred, they may refer it to you, and let them judge the lesser matters only. And so it may be lighter for you, the burden being divided among others.
18:22. And let them judge the people at all seasons: and it shall be, [that] every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear [the burden] with thee.
And let them judge the people at all seasons: and it shall be, [that] every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear [the burden] with thee:

22: пусть они судят народ во всякое время и о всяком важном деле доносят тебе, а все малые дела судят сами: и будет тебе легче, и они понесут с тобою [бремя];
18:22
καὶ και and; even
κρινοῦσιν κρινω judge; decide
τὸν ο the
λαὸν λαος populace; population
πᾶσαν πας all; every
ὥραν ωρα hour
τὸ ο the
δὲ δε though; while
ῥῆμα ρημα statement; phrase
τὸ ο the
ὑπέρογκον υπερογκος swollen; excessive
ἀνοίσουσιν αναφερω bring up; carry up
ἐπὶ επι in; on
σέ σε.1 you
τὰ ο the
δὲ δε though; while
βραχέα βραχυς little
τῶν ο the
κριμάτων κριμα judgment
κρινοῦσιν κρινω judge; decide
αὐτοὶ αυτος he; him
καὶ και and; even
κουφιοῦσιν κουφιζω lighten
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
συναντιλήμψονταί συναντιλαμβανομαι relieve together; assist
σοι σοι you
18:22
וְ wᵊ וְ and
שָׁפְט֣וּ šāfᵊṭˈû שׁפט judge
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָם֮ ʕām עַם people
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֵת֒ ʕˌēṯ עֵת time
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
כָּל־ kol- כֹּל whole
הַ ha הַ the
דָּבָ֤ר ddāvˈār דָּבָר word
הַ ha הַ the
גָּדֹל֙ ggāḏˌōl גָּדֹול great
יָבִ֣יאוּ yāvˈîʔû בוא come
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
קָּטֹ֖ן qqāṭˌōn קָטֹן small
יִשְׁפְּטוּ־ yišpᵊṭû- שׁפט judge
הֵ֑ם hˈēm הֵם they
וְ wᵊ וְ and
הָקֵל֙ hāqˌēl קלל be slight
מֵֽ mˈē מִן from
עָלֶ֔יךָ ʕālˈeʸḵā עַל upon
וְ wᵊ וְ and
נָשְׂא֖וּ nāśᵊʔˌû נשׂא lift
אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
18:22. qui iudicent populum omni tempore quicquid autem maius fuerit referant ad te et ipsi minora tantummodo iudicent leviusque tibi sit partito in alios onere
Who may judge the people at all times: and when any great matter soever shall fall out, let them refer it to thee, and let them judge the lesser matters only: that so it may be lighter for thee, the burden being shared out unto others.
18:22. who may judge the people at all times. Then, when anything greater will have occurred, they may refer it to you, and let them judge the lesser matters only. And so it may be lighter for you, the burden being divided among others.
18:22. And let them judge the people at all seasons: and it shall be, [that] every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear [the burden] with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: at all seasons: Exo 18:26; Rom 13:6
great: Lev 24:11; Num 15:33, Num 27:2, Num 36:1; Deu 1:17, Deu 17:8, Deu 17:9
they shall: Exo 18:18; Num 11:17
John Gill
18:22 And let them judge the people at all times,.... In their several districts, whenever a matter of difference between man and man arises, and the case is brought before them, let them judge impartially between them, and determine what is right and wrong, and execute judgment and justice truly; which would take off a great deal of business from the hands of Moses:
and it shall be that every great matter they shall bring to thee; any affair of great importance, and difficult of determination, and about which the judges may have some doubt in their minds, and they are not clear as to the decision of it; this, they the judges, not the people, were to bring to Moses:
but every small matter; which is of no great importance, or is easy of decision, where the right and the wrong clearly appear, and there is no difficulty in the determination of it:
so shall it be easier for thyself; to go through the business that would be necessarily devolved upon him, as the chief ruler and governor, supreme judge, lawgiver, leader, and commander:
and they shall bear the burden with thee; of ruling and judging the people; they taking a share of it, it would sit the lighter and easier upon him; and the whole seems to be wise and prudent counsel.
18:2318:23: Եթէ զայս բան արասցես, զօրացուսցէ՛ զքեզ Աստուած. եւ կարասցես տոկա՛լ. եւ ամենայն ժողովուրդդ երթիցէ ՚ի տեղի իւր խաղաղութեամբ[656]։ [656] Յօրինակին՝ ՚ի բնաբանի գրեալ՝ զօրացուսցէ քեզ Աստուած, ՚ի լուսանցսն ուղղագրէ՝ զքեզ. համաձայն այլոց։
23 Եթէ այս բանն անես, Աստուած կը զօրացնի քեզ, դու կը կարողանաս տոկալ, եւ ողջ ժողովուրդը խաղաղութեամբ կը վերադառնայ իր տեղը»:
23 Եթէ այս բանը ընես ու Աստուած ալ քեզի այսպէս պատուիրէ, այն ատեն կարող կ’ըլլաս դիմանալու եւ բոլոր այս ժողովուրդն ալ խաղաղութեամբ իրենց տեղը կ’երթան»։
Եթէ զայս բան արասցես, զօրացուսցէ զքեզ Աստուած, եւ կարասցես տոկալ, եւ ամենայն ժողովուրդդ երթիցէ ի տեղի իւր խաղաղութեամբ:

18:23: Եթէ զայս բան արասցես, զօրացուսցէ՛ զքեզ Աստուած. եւ կարասցես տոկա՛լ. եւ ամենայն ժողովուրդդ երթիցէ ՚ի տեղի իւր խաղաղութեամբ[656]։
[656] Յօրինակին՝ ՚ի բնաբանի գրեալ՝ զօրացուսցէ քեզ Աստուած, ՚ի լուսանցսն ուղղագրէ՝ զքեզ. համաձայն այլոց։
23 Եթէ այս բանն անես, Աստուած կը զօրացնի քեզ, դու կը կարողանաս տոկալ, եւ ողջ ժողովուրդը խաղաղութեամբ կը վերադառնայ իր տեղը»:
23 Եթէ այս բանը ընես ու Աստուած ալ քեզի այսպէս պատուիրէ, այն ատեն կարող կ’ըլլաս դիմանալու եւ բոլոր այս ժողովուրդն ալ խաղաղութեամբ իրենց տեղը կ’երթան»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2323: если ты сделаешь это, и Бог повелит тебе, то ты можешь устоять, и весь народ сей будет отходить в свое место с миром.
18:23 ἐὰν εαν and if; unless τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ποιήσῃς ποιεω do; make κατισχύσει κατισχυω force down; prevail σε σε.1 you ὁ ο the θεός θεος God καὶ και and; even δυνήσῃ δυναμαι able; can παραστῆναι παριστημι stand by; present καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he εἰς εις into; for τὸν ο the ἑαυτοῦ εαυτου of himself; his own τόπον τοπος place; locality μετ᾿ μετα with; amid εἰρήνης ειρηνη peace ἥξει ηκω here
18:23 אִ֣ם ʔˈim אִם if אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֤ר ddāvˈār דָּבָר word הַ ha הַ the זֶּה֙ zzˌeh זֶה this תַּעֲשֶׂ֔ה taʕᵃśˈeh עשׂה make וְ wᵊ וְ and צִוְּךָ֣ ṣiwwᵊḵˈā צוה command אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and יָֽכָלְתָּ֖ yˈāḵoltˌā יכל be able עֲמֹ֑ד ʕᵃmˈōḏ עמד stand וְ wᵊ וְ and גַם֙ ḡˌam גַּם even כָּל־ kol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this עַל־ ʕal- עַל upon מְקֹמֹ֖ו mᵊqōmˌô מָקֹום place יָבֹ֥א yāvˌō בוא come בְ vᵊ בְּ in שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
18:23. si hoc feceris implebis imperium Dei et praecepta eius poteris sustentare et omnis hic populus revertetur cum pace ad loca suaIf thou dost this, thou shalt fulfil the commandment of God, and shalt be able to bear his precepts: and all this people shall return to their places with peace.
23. If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people also shall go to their place in peace.
18:23. If you will do this, you will fulfill the orders of God, and you will be able to uphold his precepts. And this entire people will return to their places in peace.”
18:23. If thou shalt do this thing, and God command thee [so], then thou shalt be able to endure, and all this people shall also go to their place in peace.
If thou shalt do this thing, and God command thee [so], then thou shalt be able to endure, and all this people shall also go to their place in peace:

23: если ты сделаешь это, и Бог повелит тебе, то ты можешь устоять, и весь народ сей будет отходить в свое место с миром.
18:23
ἐὰν εαν and if; unless
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ποιήσῃς ποιεω do; make
κατισχύσει κατισχυω force down; prevail
σε σε.1 you
ο the
θεός θεος God
καὶ και and; even
δυνήσῃ δυναμαι able; can
παραστῆναι παριστημι stand by; present
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
οὗτος ουτος this; he
εἰς εις into; for
τὸν ο the
ἑαυτοῦ εαυτου of himself; his own
τόπον τοπος place; locality
μετ᾿ μετα with; amid
εἰρήνης ειρηνη peace
ἥξει ηκω here
18:23
אִ֣ם ʔˈim אִם if
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֤ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
תַּעֲשֶׂ֔ה taʕᵃśˈeh עשׂה make
וְ wᵊ וְ and
צִוְּךָ֣ ṣiwwᵊḵˈā צוה command
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
יָֽכָלְתָּ֖ yˈāḵoltˌā יכל be able
עֲמֹ֑ד ʕᵃmˈōḏ עמד stand
וְ wᵊ וְ and
גַם֙ ḡˌam גַּם even
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
עַל־ ʕal- עַל upon
מְקֹמֹ֖ו mᵊqōmˌô מָקֹום place
יָבֹ֥א yāvˌō בוא come
בְ vᵊ בְּ in
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
18:23. si hoc feceris implebis imperium Dei et praecepta eius poteris sustentare et omnis hic populus revertetur cum pace ad loca sua
If thou dost this, thou shalt fulfil the commandment of God, and shalt be able to bear his precepts: and all this people shall return to their places with peace.
18:23. If you will do this, you will fulfill the orders of God, and you will be able to uphold his precepts. And this entire people will return to their places in peace.”
18:23. If thou shalt do this thing, and God command thee [so], then thou shalt be able to endure, and all this people shall also go to their place in peace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:23: If thou shalt do this thing, and God command thee - Though the measure was obviously of the utmost importance, and plainly recommended itself by its expediency and necessity; yet Jethro very modestly leaves it to the wisdom of Moses to choose or reject it; and, knowing that in all things his relative was now acting under the immediate direction of God, intimates that no measure can be safely adopted without a positive injunction from God himself. As the counsel was doubtless inspired by the Divine Spirit, we find that it was sanctioned by the same, for Moses acted in every respect according to the advice he had received.
Albert Barnes: Notes on the Bible - 1834
18:23: To their place - i. e. to Canaan, which is thus recognized by Jethro as the appointed and true home of Israel. Compare Num 10:29-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: God: Exo 18:18; Gen 21:10-12; Sa1 8:6, Sa1 8:7, Sa1 8:22; Act 15:2; Gal 2:2
and all this: Exo 16:29; Gen 18:33, Gen 30:25; Sa2 18:3, Sa2 19:39, Sa2 21:17; Phi 1:24, Phi 1:25
John Gill
18:23 If thou shall do this thing,.... Hearken to the advice given, and put it in execution, by choosing out of the people, and placing over them, judges qualified, as directed: and God command thee so; for he did not desire him to follow his advice any further than it appeared to be according to the will of God, which he doubted not he would inquire about; and if he found it was agreeable to it, and should pursue it:
then thou shall be able to endure; to continue in his office and post, and hold on for years to come, God granting him life and health; whereas otherwise, in all human probability, he must waste and wear away apace:
and all this people shall also go to their place in peace; having had their cases heard and tried, and their differences adjusted to satisfaction; and quick dispatch being made, they would return to their tents or places of abode in much peace of mind, and sit down contented with the determination made, and pleased that the lawsuit was not protracted to any unreasonable length of time. Jarchi interprets all this people, of Aaron, Nadab, and Abihu, and the seventy elders that came with him, as if they by this means would be eased, and so pleased with it.
Robert Jamieson, A. R. Fausset and David Brown
18:23 If thou shalt do this thing, &c.--Jethro's counsel was given merely in the form of a suggestion; it was not to be adopted without the express sanction and approval of a better and higher Counsellor; and although we are not informed of it, there can be no doubt that Moses, before appointing subordinate magistrates, would ask the mind of God, as it is the duty and privilege of every Christian in like manner to supplicate the divine direction in all his ways.
18:2418:24: Եւ լուաւ Մովսէս ձայնի աներոյն իւրոյ. եւ արար զամենայն որ միանգամ ասաց նմա[657]։ [657] Ոմանք. Զամենայն զոր միանգամ ասաց։
24 Մովսէսն անսաց իր աներոջ ասածին եւ արեց այն ամէնը, ինչ նա ասաց իրեն:
24 Մովսէս աներոջ խօսքին մտիկ ըրաւ ու անոր ամէն ըսածը ըրաւ։
Եւ լուաւ Մովսէս ձայնի աներոյն իւրոյ, եւ արար զամենայն որ միանգամ ասաց նմա:

18:24: Եւ լուաւ Մովսէս ձայնի աներոյն իւրոյ. եւ արար զամենայն որ միանգամ ասաց նմա[657]։
[657] Ոմանք. Զամենայն զոր միանգամ ասաց։
24 Մովսէսն անսաց իր աներոջ ասածին եւ արեց այն ամէնը, ինչ նա ասաց իրեն:
24 Մովսէս աներոջ խօսքին մտիկ ըրաւ ու անոր ամէն ըսածը ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2424: И послушал Моисей слов тестя своего и сделал все, что он говорил;
18:24 ἤκουσεν ακουω hear δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τῆς ο the φωνῆς φωνη voice; sound τοῦ ο the γαμβροῦ γαμβρος and; even ἐποίησεν ποιεω do; make ὅσα οσος as much as; as many as αὐτῷ αυτος he; him εἶπεν επω say; speak
18:24 וַ wa וְ and יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses לְ lᵊ לְ to קֹ֣ול qˈôl קֹול sound חֹתְנֹ֑ו ḥōṯᵊnˈô חתן be father-in-law וַ wa וְ and יַּ֕עַשׂ yyˈaʕaś עשׂה make כֹּ֖ל kˌōl כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָמָֽר׃ ʔāmˈār אמר say
18:24. quibus auditis Moses fecit omnia quae ille suggesseratAnd when Moses heard this, he did all things that he had suggested unto him.
24. So Moses hearkened to the voice of his father in law, and did all that he had said.
18:24. Having heard this, Moses did everything that he had suggested to him.
18:24. So Moses hearkened to the voice of his father in law, and did all that he had said.
So Moses hearkened to the voice of his father in law, and did all that he had said:

24: И послушал Моисей слов тестя своего и сделал все, что он говорил;
18:24
ἤκουσεν ακουω hear
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τῆς ο the
φωνῆς φωνη voice; sound
τοῦ ο the
γαμβροῦ γαμβρος and; even
ἐποίησεν ποιεω do; make
ὅσα οσος as much as; as many as
αὐτῷ αυτος he; him
εἶπεν επω say; speak
18:24
וַ wa וְ and
יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
לְ lᵊ לְ to
קֹ֣ול qˈôl קֹול sound
חֹתְנֹ֑ו ḥōṯᵊnˈô חתן be father-in-law
וַ wa וְ and
יַּ֕עַשׂ yyˈaʕaś עשׂה make
כֹּ֖ל kˌōl כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָמָֽר׃ ʔāmˈār אמר say
18:24. quibus auditis Moses fecit omnia quae ille suggesserat
And when Moses heard this, he did all things that he had suggested unto him.
18:24. Having heard this, Moses did everything that he had suggested to him.
18:24. So Moses hearkened to the voice of his father in law, and did all that he had said.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Now Moses did not despise this advice because it came from one not acquainted, as he was, with the words of God and the visions of the Almighty; but he hearkened to the voice of his father-in-law, v. 24. When he came to consider the thing, he saw the reasonableness of what his father-in-law proposed and resolved to put it in practice, which he did soon afterwards, when he had received directions from God in the matter. Note, Those are not so wise as they would be thought to be who think themselves too wise to be counselled; for a wise man (one who is truly so) will hear, and will increase learning, and not slight good counsel, though given by an inferior. Moses did not leave the election of the magistrates to the people, who had already done enough to prove themselves unfit for such a trust; but he chose them, and appointed them, some for greater, others for less division, the less probably subordinate to the greater. We have reason to value government as a very great mercy, and to thank God for laws and magistrates, so that we are not like the fishes of the sea, where the greater devour the less.
III. Jethro's return to his own land, v. 27. No doubt he took home with him the improvements he had made in the knowledge of God, and communicated them to his neighbours for their instruction. It is supposed that the Kenites (mentioned in 1 Sam. xv. 6) were the posterity of Jethro (compare Judg. i. 16), and they are there taken under special protection, for the kindness their ancestor here showed to Israel. The good-will shown to God's people, even in the smallest instances, shall in no wise lose its reward, but shall be recompensed, at furthest, in the resurrection.
Albert Barnes: Notes on the Bible - 1834
18:24: Hearkened - Nothing can be more characteristic of Moses, who combines on all occasions distrust of himself and singular openness to impressions, with the wisdom and sound judgment which chooses the best course when pointed out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: Exo 18:2-5, Exo 18:19; Ezr 10:2, Ezr 10:5; Pro 1:5; Co1 12:21
Carl Friedrich Keil and Franz Delitzsch
18:24
Moses followed this sage advice, and, as he himself explains in Deut 1:12-18, directed the people to nominate wise, intelligent, and well-known men from the heads of the tribes, whom he appointed as judges, instructing them to administer justice with impartiality and without respect of persons.
Geneva 1599
18:24 So Moses (k) hearkened to the voice of his father in law, and did all that he had said.
(k) Godly counsel should always be obeyed, even if it comes from our inferiors, for to such God often gives wisdom to humble those that are exalted, and to declare that one member has need of another.
John Gill
18:24 So Moses hearkened to the voice of his father in law,.... Considered what he said, weighed it well in his mind, and judged it good advice, and determined to follow it:
and did all that he had said; by choosing such men as he directed to, and committing the judgment of the people to them, as follows:
John Wesley
18:24 So Moses hearkened unto the voice of his father - in - law. When he came to consider the thing, he saw the reasonableness of it, and resolved to put it in practice, which he did soon after, when he had received directions from God. Those are not so wise as they would be thought to be, who think themselves too wise to be counselled; for a wise man will hear, and will increase learning, and not slight good counsel, though given by an inferior.
18:2518:25: Եւ ընտրեաց Մովսէս յամենայն Իսրայէլէ ա՛րս զօրաւորս. եւ արար զնոսա ՚ի վերայ նոցա հազարապետս, եւ հարիւրապետս, եւ յիսնապետս, եւ տասնապետս.
25 Մովսէսը բոլոր իսրայէլացիների միջից ընտրեց ուժեղ տղամարդկանց, ժողովրդի վրայ նրանց հազարապետներ, հարիւրապետներ, յիսնապետներ ու տասնապետներ կարգեց: Սրանք ամբողջ ժամանակ պատրաստ էին ժողովրդին դատելու:
25 Մովսէս բոլոր Իսրայէլէն կարող մարդիկ ընտրեց ու զանոնք ժողովուրդին վրայ գլուխներ, այսինքն՝ հազարապետներ, հարիւրապետներ, յիսնապետներ եւ տասնապետներ կարգեց։
Եւ ընտրեաց Մովսէս յամենայն Իսրայելէ արս զօրաւորս, եւ արար զնոսա ի վերայ նոցա հազարապետս եւ հարիւրապետս եւ յիսնապետս եւ տասնապետս:

18:25: Եւ ընտրեաց Մովսէս յամենայն Իսրայէլէ ա՛րս զօրաւորս. եւ արար զնոսա ՚ի վերայ նոցա հազարապետս, եւ հարիւրապետս, եւ յիսնապետս, եւ տասնապետս.
25 Մովսէսը բոլոր իսրայէլացիների միջից ընտրեց ուժեղ տղամարդկանց, ժողովրդի վրայ նրանց հազարապետներ, հարիւրապետներ, յիսնապետներ ու տասնապետներ կարգեց: Սրանք ամբողջ ժամանակ պատրաստ էին ժողովրդին դատելու:
25 Մովսէս բոլոր Իսրայէլէն կարող մարդիկ ընտրեց ու զանոնք ժողովուրդին վրայ գլուխներ, այսինքն՝ հազարապետներ, հարիւրապետներ, յիսնապետներ եւ տասնապետներ կարգեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:2525: и выбрал Моисей из всего Израиля способных людей и поставил их начальниками народа, тысяченачальниками, стоначальниками, пятидесятиначальниками и десятиначальниками.
18:25 καὶ και and; even ἐπέλεξεν επιλεγω call Μωυσῆς μωσευς Mōseus; Mosefs ἄνδρας ανηρ man; husband δυνατοὺς δυνατος possible; able ἀπὸ απο from; away παντὸς πας all; every Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐποίησεν ποιεω do; make αὐτοὺς αυτος he; him ἐπ᾿ επι in; on αὐτῶν αυτος he; him χιλιάρχους χιλιαρχος commander καὶ και and; even ἑκατοντάρχους εκατονταρχος leader of a hundred; centurion καὶ και and; even πεντηκοντάρχους πεντηκονταρχος and; even δεκαδάρχους δεκαδαρχος commander of ten
18:25 וַ wa וְ and יִּבְחַ֨ר yyivḥˌar בחר examine מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses אַנְשֵׁי־ ʔanšê- אִישׁ man חַ֨יִל֙ ḥˈayil חַיִל power מִ mi מִן from כָּל־ kkol- כֹּל whole יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּתֵּ֥ן yyittˌēn נתן give אֹתָ֛ם ʔōṯˈām אֵת [object marker] רָאשִׁ֖ים rāšˌîm רֹאשׁ head עַל־ ʕal- עַל upon הָ hā הַ the עָ֑ם ʕˈām עַם people שָׂרֵ֤י śārˈê שַׂר chief אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand שָׂרֵ֣י śārˈê שַׂר chief מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred שָׂרֵ֥י śārˌê שַׂר chief חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five וְ wᵊ וְ and שָׂרֵ֥י śārˌê שַׂר chief עֲשָׂרֹֽת׃ ʕᵃśārˈōṯ עֲשָׂרָה ten
18:25. et electis viris strenuis de cuncto Israhel constituit eos principes populi tribunos et centuriones et quinquagenarios et decanosAnd choosing able men out of all Israel, he appointed them rulers of the people, rulers over thousands, and over hundreds, and over fifties, and over tens.
25. And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
18:25. And choosing virtuous men from all of Israel, he appointed them as leaders of the people: tribunes, and leaders of hundreds, and of fifties, and of tens.
18:25. And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens:

25: и выбрал Моисей из всего Израиля способных людей и поставил их начальниками народа, тысяченачальниками, стоначальниками, пятидесятиначальниками и десятиначальниками.
18:25
καὶ και and; even
ἐπέλεξεν επιλεγω call
Μωυσῆς μωσευς Mōseus; Mosefs
ἄνδρας ανηρ man; husband
δυνατοὺς δυνατος possible; able
ἀπὸ απο from; away
παντὸς πας all; every
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐποίησεν ποιεω do; make
αὐτοὺς αυτος he; him
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
χιλιάρχους χιλιαρχος commander
καὶ και and; even
ἑκατοντάρχους εκατονταρχος leader of a hundred; centurion
καὶ και and; even
πεντηκοντάρχους πεντηκονταρχος and; even
δεκαδάρχους δεκαδαρχος commander of ten
18:25
וַ wa וְ and
יִּבְחַ֨ר yyivḥˌar בחר examine
מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses
אַנְשֵׁי־ ʔanšê- אִישׁ man
חַ֨יִל֙ ḥˈayil חַיִל power
מִ mi מִן from
כָּל־ kkol- כֹּל whole
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּתֵּ֥ן yyittˌēn נתן give
אֹתָ֛ם ʔōṯˈām אֵת [object marker]
רָאשִׁ֖ים rāšˌîm רֹאשׁ head
עַל־ ʕal- עַל upon
הָ הַ the
עָ֑ם ʕˈām עַם people
שָׂרֵ֤י śārˈê שַׂר chief
אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand
שָׂרֵ֣י śārˈê שַׂר chief
מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred
שָׂרֵ֥י śārˌê שַׂר chief
חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five
וְ wᵊ וְ and
שָׂרֵ֥י śārˌê שַׂר chief
עֲשָׂרֹֽת׃ ʕᵃśārˈōṯ עֲשָׂרָה ten
18:25. et electis viris strenuis de cuncto Israhel constituit eos principes populi tribunos et centuriones et quinquagenarios et decanos
And choosing able men out of all Israel, he appointed them rulers of the people, rulers over thousands, and over hundreds, and over fifties, and over tens.
18:25. And choosing virtuous men from all of Israel, he appointed them as leaders of the people: tribunes, and leaders of hundreds, and of fifties, and of tens.
18:25. And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:25: Exo 18:21; Deu 1:15; Act 6:5
Carl Friedrich Keil and Franz Delitzsch
18:25
The judges chosen were arranged as chiefs (שׂרים) over thousands, hundreds, fifties, and tens, after the analogy of the military organization of the people on their march (Num 31:14), in such a manner, however, that this arrangement was linked on to the natural division of the people into tribes, families, etc. (see my Archologie, 140). For it is evident that the decimal division was not made in an arbitrary manner according to the number of heads, from the fact that, on the one hand, the judges were chosen from the heads of their tribes and according to their tribes (Deut 1:13); and on the other hand, the larger divisions of the tribes, viz., the families (mishpachoth), were also called thousands (Num 1:15; Num 10:4; Josh 22:14, etc.), just because the number of their heads of families would generally average about a thousand; so that in all probability the hundreds, fifties, and tens denote smaller divisions of the nation, in which there were about this number of fathers. Thus in Arabic, for example, "the ten" is a term used to signify a family (cf. Hengstenberg, Dissertations v. ii. 343, and my Arch. 149). The difference between the harder or greater matters and the smaller matters consisted in this: questions which there was not definite law to decide were great or hard; whereas, on the other hand, those which could easily be decided from existing laws or general principles of equity were simple or small. (Vide Joh. Selden de Synedriis i. c. 16, in my Arch. 149, Not. 3, where the different views are discussed respecting the relative positions and competency of the various judges, about which there is no precise information given in the law.) So far as the total number of judges is concerned, all that can be affirmed with certainty is, that the estimated number of 600 judges over thousands, 6000 over hundreds, 12,000 over fifties, and 60,000 over tens, in all 78,600 judges, which is given by Grotius and in the Talmud, and according to which there must have been a judge for every seven adults, is altogether erroneous (cf. J. Selden l.c. pp. 339ff.). For if the thousands answered to the families (Mishpachoth), there cannot have been a thousand males in every one; and in the same way the hundreds, etc., are not to be understood as consisting of precisely that number of persons, but as larger or smaller family groups, the numerical strength of which we do not know. And even if we did know it, or were able to estimate it, this would furnish no criterion by which to calculate the number of the judges, for the text does not affirm that every one of these larger or smaller family groups had a judge of its own; in fact, the contrary may rather be inferred, from the fact that, according to Deut 1:15, the judges were chosen out of the heads of the tribes, so that the number of judges must have been smaller than that of the heads, and can hardly therefore have amounted to many hundreds, to say nothing of many thousands.
John Gill
18:25 And Moses chose able men out of all Israel,.... He looked among them, and selected the best of them, such as most answered to the qualifications it was requisite they should have; and though only one of them is here mentioned, which is the first Jethro gave, yet no doubt they were all attended to, though not expressed:
and made them heads over the people; rulers, governors, judges, and officers; this is a general word, comprehending their several particular offices they sustained; which seem to be chiefly distinguished by the different numbers of people, or families, under them, otherwise their work and office were much the same:
rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens; just as Jethro advised, Ex 18:21. According to the Targum of Jonathan, the rulers of thousands were six hundred, rulers of hundreds 6000, rulers of fifties 12,000, and the rulers of tens 60,000; and so Jarchi; and the like account is given in both the Talmuds (x), where the whole is summed up, amounting to 78,600; which account Aben Ezra disapproves of, and thinks not credible: it is built upon the number of Israel at this time, when they came out of Egypt, being 600,000 men; and so if there was a ruler to every thousand men, there must be six hundred of them, and so on; but these thousands may intend not individual persons, but families, that these were appointed over, as the families of Israel and Judah are called their thousands, Mic 5:2 and this will serve greatly to reduce the number of these judges and officers.
(x) T. Hieros. Sanhedrin, fol. 19. 3. T. Bab. Sanhedrin, fol. 18. 1.
18:2618:26: եւ դատէին զժողովուրդն յամենայն ժամ։ Բայց զբա՛ն ինչ մեծ հասուցանէին առ Մովսէս. եւ զամենայն բան թեթեւ՝ ինքե՛անք դատէին։
26 Նրանք կարեւոր գործերը յանձնում էին Մովսէսին, իսկ փոքր գործերը դատում էին իրենք:
26 Ամէն ատեն անոնք կը դատէին ժողովուրդը. դժուար հարցը Մովսէսին կը ներկայացնէին, բայց պզտիկ բաները իրենք կը դատէին։
Եւ դատէին զժողովուրդն յամենայն ժամ. բայց զբան ինչ մեծ հասուցանէին առ Մովսէս, եւ զամենայն բան թեթեւ` ինքեանք դատէին:

18:26: եւ դատէին զժողովուրդն յամենայն ժամ։ Բայց զբա՛ն ինչ մեծ հասուցանէին առ Մովսէս. եւ զամենայն բան թեթեւ՝ ինքե՛անք դատէին։
26 Նրանք կարեւոր գործերը յանձնում էին Մովսէսին, իսկ փոքր գործերը դատում էին իրենք:
26 Ամէն ատեն անոնք կը դատէին ժողովուրդը. դժուար հարցը Մովսէսին կը ներկայացնէին, բայց պզտիկ բաները իրենք կը դատէին։
zohrab-1805▾ eastern-1994▾ western am▾
18:2626: и судили они народ во всякое время; о делах важных доносили Моисею, а все малые дела судили сами.
18:26 καὶ και and; even ἐκρίνοσαν κρινω judge; decide τὸν ο the λαὸν λαος populace; population πᾶσαν πας all; every ὥραν ωρα hour πᾶν πας all; every δὲ δε though; while ῥῆμα ρημα statement; phrase ὑπέρογκον υπερογκος swollen; excessive ἀνεφέροσαν αναφερω bring up; carry up ἐπὶ επι in; on Μωυσῆν μωσευς Mōseus; Mosefs πᾶν πας all; every δὲ δε though; while ῥῆμα ρημα statement; phrase ἐλαφρὸν ελαφρος light ἐκρίνοσαν κρινω judge; decide αὐτοί αυτος he; him
18:26 וְ wᵊ וְ and שָׁפְט֥וּ šāfᵊṭˌû שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֖ם ʕˌām עַם people בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֵ֑ת ʕˈēṯ עֵת time אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֤ר ddāvˈār דָּבָר word הַ ha הַ the קָּשֶׁה֙ qqāšˌeh קָשֶׁה hard יְבִיא֣וּן yᵊvîʔˈûn בוא come אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the קָּטֹ֖ן qqāṭˌōn קָטֹן small יִשְׁפּוּט֥וּ yišpûṭˌû שׁפט judge הֵֽם׃ hˈēm הֵם they
18:26. qui iudicabant plebem omni tempore quicquid autem gravius erat referebant ad eum faciliora tantummodo iudicantesAnd they judged the people at all times: and whatsoever was of greater difficulty they referred to him, and they judged the easier cases only.
26. And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.
18:26. And they judged the people at all times. But whatever was more serious, they referred to him, and they judged easier matters only.
18:26. And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.
And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves:

26: и судили они народ во всякое время; о делах важных доносили Моисею, а все малые дела судили сами.
18:26
καὶ και and; even
ἐκρίνοσαν κρινω judge; decide
τὸν ο the
λαὸν λαος populace; population
πᾶσαν πας all; every
ὥραν ωρα hour
πᾶν πας all; every
δὲ δε though; while
ῥῆμα ρημα statement; phrase
ὑπέρογκον υπερογκος swollen; excessive
ἀνεφέροσαν αναφερω bring up; carry up
ἐπὶ επι in; on
Μωυσῆν μωσευς Mōseus; Mosefs
πᾶν πας all; every
δὲ δε though; while
ῥῆμα ρημα statement; phrase
ἐλαφρὸν ελαφρος light
ἐκρίνοσαν κρινω judge; decide
αὐτοί αυτος he; him
18:26
וְ wᵊ וְ and
שָׁפְט֥וּ šāfᵊṭˌû שׁפט judge
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֖ם ʕˌām עַם people
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֵ֑ת ʕˈēṯ עֵת time
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֤ר ddāvˈār דָּבָר word
הַ ha הַ the
קָּשֶׁה֙ qqāšˌeh קָשֶׁה hard
יְבִיא֣וּן yᵊvîʔˈûn בוא come
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
קָּטֹ֖ן qqāṭˌōn קָטֹן small
יִשְׁפּוּט֥וּ yišpûṭˌû שׁפט judge
הֵֽם׃ hˈēm הֵם they
18:26. qui iudicabant plebem omni tempore quicquid autem gravius erat referebant ad eum faciliora tantummodo iudicantes
And they judged the people at all times: and whatsoever was of greater difficulty they referred to him, and they judged the easier cases only.
18:26. And they judged the people at all times. But whatever was more serious, they referred to him, and they judged easier matters only.
18:26. And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:26: at all: Exo 18:14, Exo 18:22
the hard causes: Exo 18:15, Exo 18:22; Deu 17:8; Kg1 3:16-28, Kg1 10:1; Job 29:16
John Gill
18:26 And they judged the people at all seasons,.... Any day in the week, or any time in the day, whenever there was any occasion for them, and cases were brought before them:
the hard cases they brought unto Moses; that is, the judges brought them to Moses when such came before them which were too hard for them, it was difficult to them to determine rightly about them, then they brought them to be heard and decided by him; for the judges, and not the people, best knew when a case was hard or easy to determine:
but every small matter they judged themselves; and gave it as they saw was most agreeable to justice and equity, and did not trouble Moses with it; by which means he was eased of a great deal of business and fatigue, which was Jethro's view in giving the advice he did.
18:2718:27: Եւ արձակե՛աց Մովսէս զաներն իւր, եւ գնա՛ց յերկիր իւր։
27 Մովսէսը ճանապարհ դրեց իր աներոջը, եւ սա գնաց իր երկիրը:
27 Մովսէս իր աները ճամբեցուց ու անիկա իր երկիրը գնաց։
Եւ արձակեաց Մովսէս զաներն իւր, եւ գնաց յերկիր իւր:

18:27: Եւ արձակե՛աց Մովսէս զաներն իւր, եւ գնա՛ց յերկիր իւր։
27 Մովսէսը ճանապարհ դրեց իր աներոջը, եւ սա գնաց իր երկիրը:
27 Մովսէս իր աները ճամբեցուց ու անիկա իր երկիրը գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
18:2727: И отпустил Моисей тестя своего, и он пошел в землю свою.
18:27 ἐξαπέστειλεν εξαποστελλω send forth δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τὸν ο the ἑαυτοῦ εαυτου of himself; his own γαμβρόν γαμβρος and; even ἀπῆλθεν απερχομαι go off; go away εἰς εις into; for τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him
18:27 וַ wa וְ and יְשַׁלַּ֥ח yᵊšallˌaḥ שׁלח send מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] חֹתְנֹ֑ו ḥōṯᵊnˈô חתן be father-in-law וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk לֹ֖ו lˌô לְ to אֶל־ ʔel- אֶל to אַרְצֹֽו׃ פ ʔarṣˈô . f אֶרֶץ earth
18:27. dimisitque cognatum qui reversus abiit in terram suamAnd he let his kinsman depart: and he returned and went into his own country.
27. And Moses let his father in law depart; and he went his way into his own land.
18:27. And he dismissed his kinsman, who, turning back, went to his own land.
18:27. And Moses let his father in law depart; and he went his way into his own land.
And Moses let his father in law depart; and he went his way into his own land:

27: И отпустил Моисей тестя своего, и он пошел в землю свою.
18:27
ἐξαπέστειλεν εξαποστελλω send forth
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τὸν ο the
ἑαυτοῦ εαυτου of himself; his own
γαμβρόν γαμβρος and; even
ἀπῆλθεν απερχομαι go off; go away
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
αὐτοῦ αυτος he; him
18:27
וַ wa וְ and
יְשַׁלַּ֥ח yᵊšallˌaḥ שׁלח send
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
חֹתְנֹ֑ו ḥōṯᵊnˈô חתן be father-in-law
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
לֹ֖ו lˌô לְ to
אֶל־ ʔel- אֶל to
אַרְצֹֽו׃ פ ʔarṣˈô . f אֶרֶץ earth
18:27. dimisitque cognatum qui reversus abiit in terram suam
And he let his kinsman depart: and he returned and went into his own country.
18:27. And he dismissed his kinsman, who, turning back, went to his own land.
18:27. And Moses let his father in law depart; and he went his way into his own land.
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Adam Clarke: Commentary on the Bible - 1831
18:27: And Moses let his father-in-law depart - But if this be the same transaction with that mentioned Num 10:29, etc., we find that it was with great reluctance that Moses permitted so able a counsellor to leave him; for, having the highest opinion of his judgment, experience, and discretion, he pressed him to stay with them, that he might be instead of eyes to them in the desert. But Jethro chose rather to return to his own country, where probably his family were so settled and circumstanced that they could not be conveniently removed, and it was more his duty to stay with them, to assist them with his counsel and advice, than to travel with the Israelites. Many others might be found that could be eyes to the Hebrews in the desert, but no man could be found capable of being a father to his family, but himself. It is well to labor for the public good, but our own families are the first claimants on our care, attention, and time. He who neglects his own household on pretense of laboring even for the good of the public, has surely denied the faith, and is worse than an infidel.
It is strange that after this we hear no more of Zipporah! Why is she forgotten? Merely because she was the wife of Moses; for he chose to conduct himself so that to the remotest ages there should be the utmost proofs of his disinterestedness. While multitudes or the families of Israel are celebrated and dignified, his own he writes in the dust. He had no interest but that of God and his people; to promote this, he employed his whole time and his uncommon talents. His body, his soul, his whole life, were a continual offering to God. They were always on the Divine altar; and God had from his creature all the praise, glory, and honor that a creature could possibly give. Like his great antitype, he went about doing good; and God was with him. The zeal of God's house consumed him, for in that house, in all its concerns, we have the testimony of God himself that he was faithful, Heb 3:2; and a higher character was never given, nor can be given of any governor, sacred or civil. He made no provision even for his own sons, Gershom and Eliezer; they and their families were incorporated with the Levites, Ch1 23:14; and had no higher employment than that of taking care of the tabernacle and the tent, Num 3:21-26, and merely to serve at the tabernacle and to carry burdens, Num 4:24-28. No history, sacred or profane, has been able to produce a complete parallel to the disinterestedness of Moses. This one consideration is sufficient to refute every charge of imposture brought against him and his laws. There never was an imposture in the world (says Dr. Prideaux, Letter to the Deists) that had not the following characters: -
1. It must always have for its end some carnal interest.
2. It can have none but wicked men for its authors.
3. Both of these must necessarily appear in the very contexture of the imposture itself.
4. That it can never be so framed, that it will not contain some palpable falsities, which will discover the falsity of all the rest.
5. That wherever it is first propagated, it must be done by craft and fraud.
6. That when entrusted to many persons, it cannot be long concealed.
1. The keenest-eyed adversary of Moses has never been able to fix on him any carnal interest. No gratification of sensual passions, no accumulation of wealth, no aggrandizement of his family or relatives, no pursuit of worldly honor, has ever been laid to his charge.
2. His life was unspotted, and all his actions the offspring of the purest benevolence.
3. As his own hands were pure, so were the hands of those whom he associated with himself in the work.
4. No palpable falsity has ever been detected in his writings, though they have for their subject the most complicate, abstruse, and difficult topics that ever came under the pen of man.
5. No craft, no fraud, not even what one of his own countrymen thought he might lawfully use, innocent guile, because he had to do with a people greatly degraded and grossly stupid, can be laid to his charge. His conduct was as open as the day; and though continually watched by a people who were ever ready to murmur and rebel, and industrious to find an excuse for their repeated seditious conduct, yet none could be found either in his spirit, private life, or public conduct.
6. None ever came after to say, "We have joined with Moses in a plot, we have feigned a Divine authority and mission, we have succeeded in our innocent imposture, and now the mask may be laid aside." The whole work proved itself so fully to be of God that even the person who might wish to discredit Moses and his mission, could find no ground of this kind to stand on. The ten plagues of Egypt, the passage of the Red Sea, the destruction of the king of Egypt and his immense host, the quails, the rock of Horeb, the supernatural supply by the forty years' manna, the continual miracle of the Sabbath, on which the preceding day's manna kept good, though, if thus kept, it became putrid on any other day, together with the constantly attending supernatural cloud, in its threefold office of a guide by day, a light by night, and a covering from the ardours of the sun, all invincibly proclaim that God brought out this people from Egypt; that Moses was the man of God, chosen by him, and fully accredited in his mission; and that the laws and statutes which he gave were the offspring of the wisdom and goodness of Him who is the Father of Lights, the fountain of truth and justice, and the continual and unbounded benefactor of the human race.
Albert Barnes: Notes on the Bible - 1834
18:27: Into his own land - Midian Exo 2:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:27: Gen 24:59, Gen 31:55; Num 10:29, Num 10:30; Jdg 19:9
Geneva 1599
18:27 And Moses (l) let his father in law depart; and he went his way into his own land.
(l) Read (Num 10:29).
John Gill
18:27 And Moses let his father in law depart,.... After he had been with him some time, and desired leave to go into his own country, which was granted; or he "dismissed" (y) him in an honourable way: and as he went out to meet him when he came, if he did not attend him, when he went, some way in person, yet sent a guard along with him, both for honour and for safety:
and he went his way into his own land; the land of Midian: the Targum of Jonathan,"he went to proselyte all the children of his own country;''or, as Jarchi expresses it, the children of his family; and it is plain that the Kenites and Rechabites descended from him, who in later times lived among the Jews, and were proselytes to their religion, Judg 1:16.
(y) "et dimisit", V. L. Tigurine version, Montanus, Vatablus, Drusius, Piscator.
John Wesley
18:27 He went into his own land - It is supposed the Kenites mentioned 1Kings 15:6, were the posterity of Jethro, (compare Judg 1:16,) and they are taken under special protection, for the kindness their ancestor shewed to Israel.