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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Moses, as mediator between God and Israel, having received divers laws and ordinances from God privately in the three foregoing chapters, in this chapter, I. Comes down to the people, acquaints them with the laws he had received, and takes their consent to those laws (ver. 3), writes the laws, and reads them to the people, who repeat their consent (ver. 4-7), and then by sacrifice, and the sprinkling of blood, ratifies the covenant between them and God, ver. 5, 6, 8. II. He returns to God again, to receive further directions. When he was dismissed from his former attendance, he was ordered to attend again, ver. 1, 2. He did so with seventy of the elders, to whom God made a discovery of his glory, ver. 9-11. Moses is ordered up into the mount (ver. 12, 13); the rest are ordered down to the people, ver. 14. The cloud of glory is seen by all the people on the top of mount Sinai (ver. 15-17), and Moses is therewith God forty days and forty nights, ver. 18.
Adam Clarke: Commentary on the Bible - 1831
Moses and Aaron, Nadab and Abihu, and the seventy elders, are commanded to go to the mount to meet the Lord, Exo 24:1. Moses alone to come near to the Divine presence, Exo 24:2. He informs the people, and they promise obedience, Exo 24:3. He writes the words of the Lord, erects an altar at the foot of the hill, and sets up twelve pillars for the twelve tribes, Exo 24:4. The young priests offer burnt-offerings and peace-offerings, Exo 24:5. Moses reads the book of the covenant, sprinkles the people with the blood, and they promise obedience, Exo 24:6-8. Moses, Aaron, Nadab, Abihu, and the seventy elders of Israel, go up to the mount, and get a striking display of the majesty of God, Exo 24:9-11. Moses alone is called up into the mount, in order to receive the tables of stone, written by the hand of God, Exo 24:12. Moses and his servant Joshua go up, and Aaron and Hur are left regents of the people during his absence, Exo 24:13, Exo 24:14. The glory of the Lord rests on the mount, and the cloud covers it for six days, and on the seventh God speaks to Moses out of the cloud, Exo 24:15, Exo 24:16. The terrible appearance of God's glory on the mount, Exo 24:17. Moses continues with God on the mount forty days, Exo 24:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 24:1, Moses is called up into the mountain; Exo 24:3, The people promise obedience; Exo 24:4, Moses builds an altar, and twelve pillars; Exo 24:6, He sprinkles the blood of the covenant; Exo 24:9, The glory of God appears; Exo 24:14, Aaron and Hur have the charge of the people; Exo 24:15, Moses goes into the mountain, where he continues forty days and forty nights.
John Gill
INTRODUCTION TO EXODUS 24
In this chapter we have an account that Moses was ordered to come up to the Lord alone, Ex 24:1, but that before he did go up, he related to the people all the above laws delivered to him, which they promised obedience to, and so a covenant was made between God and the people by sacrifice, and by the sprinkling of blood, Ex 24:3, upon which he and Aaron, and his two sons and seventy elders of Israel, went up part of the mountain, and had a vision of God, Ex 24:9, when Moses with Joshua was called, and went up higher, until at length he entered into the cloud where the Lord was, and continued forty days and forty nights, Ex 24:12.
24:124:1: Եւ ասէ ցՄովսէս. Ե՛լ առ Տէր, դո՛ւ եւ Ահարոն, եւ Նաբադ եւ Աբիուդ՝ եւ եւթանասուն այր ՚ի ծերոցն Իսրայէլի։ եւ երկի՛ր պագցեն Տեառն ՚ի հեռաստանէ[709]։ [709] Յօրինակի մերում ամենայն ուրեք՝ որպէս գրեթէ եւ յամենայն գրչագիր օրինակս՝ այս անուն որդւոյ Ահարոնի միշտ գրի՝ Նաբադ, եւ ոչ՝ Նադաբ, որպէս ունի Ոսկան։
1 Աստուած ասաց Մովսէսին. «Բարձրացէ՛ք Տիրոջ մօտ դու, Ահարոնը, Նաբադը, Աբիուդն ու Իսրայէլի ծերերից եօթանասուն տղամարդ: Նրանք Տիրոջը թող երկրպագեն հեռուից:
24 Ան ըսաւ Մովսէսին. «Տէրոջը ելէ՛ք դուն ու Ահարոնը, Նադաբն ու Աբիուդը եւ Իսրայէլի ծերերէն եօթանասուն հոգի ու հեռուէն երկրպագութիւն ըրէք։
Եւ ասէ ցՄովսէս. Ել առ Տէր, դու եւ Ահարոն եւ Նաբադ եւ Աբիուդ եւ եւթանասուն այր ի ծերոցն Իսրայելի, եւ [323]երկիր պագցեն Տեառն`` ի հեռաստանէ:

24:1: Եւ ասէ ցՄովսէս. Ե՛լ առ Տէր, դո՛ւ եւ Ահարոն, եւ Նաբադ եւ Աբիուդ՝ եւ եւթանասուն այր ՚ի ծերոցն Իսրայէլի։ եւ երկի՛ր պագցեն Տեառն ՚ի հեռաստանէ[709]։
[709] Յօրինակի մերում ամենայն ուրեք՝ որպէս գրեթէ եւ յամենայն գրչագիր օրինակս՝ այս անուն որդւոյ Ահարոնի միշտ գրի՝ Նաբադ, եւ ոչ՝ Նադաբ, որպէս ունի Ոսկան։
1 Աստուած ասաց Մովսէսին. «Բարձրացէ՛ք Տիրոջ մօտ դու, Ահարոնը, Նաբադը, Աբիուդն ու Իսրայէլի ծերերից եօթանասուն տղամարդ: Նրանք Տիրոջը թող երկրպագեն հեռուից:
24 Ան ըսաւ Մովսէսին. «Տէրոջը ելէ՛ք դուն ու Ահարոնը, Նադաբն ու Աբիուդը եւ Իսրայէլի ծերերէն եօթանասուն հոգի ու հեռուէն երկրպագութիւն ըրէք։
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24:11: И Моисею сказал Он: взойди к Господу ты и Аарон, Надав и Авиуд и семьдесят из старейшин Израилевых, и поклонитесь издали;
24:1 καὶ και and; even Μωυσῇ μωσευς Mōseus; Mosefs εἶπεν επω say; speak ἀνάβηθι αναβαινω step up; ascend πρὸς προς to; toward κύριον κυριος lord; master σὺ συ you καὶ και and; even Ααρων ααρων Aarōn; Aaron καὶ και and; even Ναδαβ ναδαβ and; even Αβιουδ αβιουδ Abioud; Aviuth καὶ και and; even ἑβδομήκοντα εβδομηκοντα seventy τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older Ισραηλ ισραηλ.1 Israel καὶ και and; even προσκυνήσουσιν προσκυνεω worship μακρόθεν μακροθεν from far τῷ ο the κυρίῳ κυριος lord; master
24:1 וְ wᵊ וְ and אֶל־ ʔel- אֶל to מֹשֶׁ֨ה mōšˌeh מֹשֶׁה Moses אָמַ֜ר ʔāmˈar אמר say עֲלֵ֣ה ʕᵃlˈē עלה ascend אֶל־ ʔel- אֶל to יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אַתָּה֙ ʔattˌā אַתָּה you וְ wᵊ וְ and אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron נָדָ֣ב nāḏˈāv נָדָב Nadab וַ wa וְ and אֲבִיה֔וּא ʔᵃvîhˈû אֲבִיהוּא Abihu וְ wᵊ וְ and שִׁבְעִ֖ים šivʕˌîm שֶׁבַע seven מִ mi מִן from זִּקְנֵ֣י zziqnˈê זָקֵן old יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הִשְׁתַּחֲוִיתֶ֖ם hištaḥᵃwîṯˌem חוה bow down מֵ mē מִן from רָחֹֽק׃ rāḥˈōq רָחֹוק remote
24:1. Mosi quoque dixit ascende ad Dominum tu et Aaron Nadab et Abiu et septuaginta senes ex Israhel et adorabitis proculAnd he said to Moses: Come up to the Lord, thou, and Aaron, Nadab and Abiu, and seventy of the ancients of Israel, and you shall adore afar off.
1. And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off:
24:1. He also said to Moses: “Ascend to the Lord, you and Aaron, Nadab and Abihu, and seventy elders out of Israel, and adore from a distance.
24:1. And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.
And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off:

1: И Моисею сказал Он: взойди к Господу ты и Аарон, Надав и Авиуд и семьдесят из старейшин Израилевых, и поклонитесь издали;
24:1
καὶ και and; even
Μωυσῇ μωσευς Mōseus; Mosefs
εἶπεν επω say; speak
ἀνάβηθι αναβαινω step up; ascend
πρὸς προς to; toward
κύριον κυριος lord; master
σὺ συ you
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
Ναδαβ ναδαβ and; even
Αβιουδ αβιουδ Abioud; Aviuth
καὶ και and; even
ἑβδομήκοντα εβδομηκοντα seventy
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
προσκυνήσουσιν προσκυνεω worship
μακρόθεν μακροθεν from far
τῷ ο the
κυρίῳ κυριος lord; master
24:1
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מֹשֶׁ֨ה mōšˌeh מֹשֶׁה Moses
אָמַ֜ר ʔāmˈar אמר say
עֲלֵ֣ה ʕᵃlˈē עלה ascend
אֶל־ ʔel- אֶל to
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אַתָּה֙ ʔattˌā אַתָּה you
וְ wᵊ וְ and
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
נָדָ֣ב nāḏˈāv נָדָב Nadab
וַ wa וְ and
אֲבִיה֔וּא ʔᵃvîhˈû אֲבִיהוּא Abihu
וְ wᵊ וְ and
שִׁבְעִ֖ים šivʕˌîm שֶׁבַע seven
מִ mi מִן from
זִּקְנֵ֣י zziqnˈê זָקֵן old
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
הִשְׁתַּחֲוִיתֶ֖ם hištaḥᵃwîṯˌem חוה bow down
מֵ מִן from
רָחֹֽק׃ rāḥˈōq רָחֹוק remote
24:1. Mosi quoque dixit ascende ad Dominum tu et Aaron Nadab et Abiu et septuaginta senes ex Israhel et adorabitis procul
And he said to Moses: Come up to the Lord, thou, and Aaron, Nadab and Abiu, and seventy of the ancients of Israel, and you shall adore afar off.
24:1. He also said to Moses: “Ascend to the Lord, you and Aaron, Nadab and Abihu, and seventy elders out of Israel, and adore from a distance.
24:1. And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Народ, как член заключенного завета (ст. 6–8), допускается в лице своих представителей — 70: старейшин, глав 70: родов (Исх 1:5), за черту у подножия горы для поклонения Господу, — выражения своего благоговения и полной покорности.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1--88: Israel's Acceptance of the Laws.B. C. 1491.
1 And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. 2 And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him. 3 And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do. 4 And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. 5 And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD. 6 And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. 7 And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient. 8 And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.
The first two verses record the appointment of a second session upon mount Sinai, for the making of laws, when an end was put to the first. When a communion is begun between God and us, it shall never fail on his side, if it do not first fail on ours. Moses is directed to bring Aaron and his sons, and the seventy elders of Israel, that they might be witnesses of the glory of God, and that communion with him to which Moses was admitted; and that their testimony might confirm the people's faith. In this approach, 1. They must all be very reverent: Worship you afar off, v. 1. Before they came near, they must worship. Thus we must enter into God's gates with humble and solemn adorations, draw near as those that know our distance, and admire the condescensions of God's grace in admitting us to draw near. Are great princes approached with the profound reverences of the body? And shall not the soul that draws near to God be bowed before him? 2. They must none of them come so near as Moses, v. 2. They must come up to the Lord (and those that would approach to God must ascend), but Moses alone must come near, being therein a type of Christ, who, as the high priest, entered alone into the most holy place.
In the following verses, we have the solemn covenant made between God and Israel, and the exchanging of the ratifications; and a very solemn transaction it was, typifying the covenant of grace between God and believers through Christ.
I. Moses told the people the words of the Lord, v. 3. He did not lead them blindfold into the covenant, nor teach them a devotion that was the daughter of ignorance; but laid before them all the precepts, general and particular, in the foregoing chapters; and fairly put it to them whether they were willing to submit to these laws or no.
II. The people unanimously consented to the terms proposed, without reservation or exception: All the words which the Lord hath said will we do. They had before consented in general to be under God's government (ch. xix. 8); here they consent in particular to these laws now given. O that there had been such a heart in them! How well were it if people would but be always in the same good mind that sometimes they seem to be in! Many consent to the law, and yet do not live up to it; they have nothing to except against it, and yet will not persuade themselves to be ruled by it.
This is the tenour of the covenant, That, if they would observe the foregoing precepts, God would perform the foregoing promises. "Obey, and be happy." Here is the bargain made. Observe,
1. How it was engrossed in the book of the covenant: Moses wrote the words of the Lord (v. 4), that there might be no mistake; probably he had written them as God dictated them on the mount. As soon as ever God had separated to himself a peculiar people in the world, he governed them by a written word, as he has done ever since, and will do while the world stands and the church in it. Moses, having engrossed the articles of agreement concluded upon between God and Israel, read them in the audience of the people (v. 7), that they might be perfectly apprised of the thing, and might try whether their second thoughts were the same with their first, upon the whole matter. And we may suppose they were so; for their words (v. 7) are the same with what they were (v. 3), but something stronger: All that the Lord hath said (be it good, or be it evil, to flesh and blood, Jer. xlii. 6) we will do; so they had said before, but now they add, "And will be obedient; not only we will do what has been commanded, but in every thing which shall further be ordained we will be obedient." Bravely resolved! if they had but stuck to their resolution. See here that God's covenants and commands are so incontestably equitable in themselves, and so highly advantageous to us, that the more we think of them, and the more plainly and fully they are set before us, the more reason we shall see to comply with them.
2. How it was sealed by the blood of the covenant, that Israel might receive strong consolations from the ratifying of God's promises to them, and might lie under strong obligations from the ratifying of their promises to God. Thus has Infinite Wisdom devised means that we may be confirmed both in our faith and in our obedience, may be both encouraged in our duty and engaged to it. The covenant must be made by sacrifice (Ps. l. 5), because, since man has sinned, and forfeited his Creator's favour, there can be no fellowship by covenant till there be first friendship and atonement by sacrifice.
(1.) In preparation therefore for the parties interchangeably putting their seals to this covenant, [1.] Moses builds an altar, to the honour of God, which was principally intended in all the altars that were built, and which was the first thing to be looked at in the covenant they were now to seal. No addition to the perfections of the divine nature can be made by any of God's dealings with the children of men, but in them his perfections are manifested and magnified, and his honour is shown forth; therefore he will not be represented by an altar, to signify that all he expected from them was that they should do him honour, and that, being his people, they should be to him for a name and a praise. [2.] He erects twelve pillars, according to the number of the tribes. These were to represent the people, the other party to the covenant; and we may suppose that they were set up against the altar, and that Moses, as mediator, passed to and fro between them. Probably each tribe set up and knew its own pillar, and their elders stood by it. [3.] He appointed sacrifices to be offered upon the altar (v. 5), burnt-offerings and peace-offerings, which yet were designed to be expiatory. We are not concerned to enquire who these young men were that were employed in offering these sacrifices; for Moses was himself the priest, and what they did was purely as his servants, by his order and appointment. No doubt they were men who by their bodily strength were qualified for the service, and by their station among the people were fittest for the honour.
(2.) Preparation being thus made, the ratifications were very solemnly exchanged. [1.] The blood of the sacrifice which the people offered was (part of it) sprinkled upon the altar (v. 6), which signifies the people's dedicating themselves, their lives, and beings, to God, and to his honour. In the blood (which is the life) of the dead sacrifices all the Israelites were presented unto God as living sacrifices, Rom. xii. 1. [2.] The blood of the sacrifice which God had owned and accepted was (the remainder of it) sprinkled either upon the people themselves (v. 8) or upon the pillars that represented them, which signified God's graciously conferring his favour upon them and all the fruits of that favour, and his giving them all the gifts they could expect or desire from a God reconciled to them and in covenant with them by sacrifice. This part of the ceremony was thus explained: "Behold the blood of the covenant; see here how God has sealed to you to be a people; his promises to you, and yours to him, are both yea and amen." Thus our Lord Jesus, the Mediator of the new covenant (of whom Moses was a type), having offered up himself a sacrifice upon the cross, that his blood might be indeed the blood of the covenant, sprinkled it upon the altar in his intercession (Heb. ix. 12), and sprinkles it upon his church by his word and ordinances and the influences and operations of the Spirit of promise, by whom we are sealed. He himself seemed to allude to this solemnity when, in the institution of the Lord's supper, he said, This cup is the New Testament (or covenant) in my blood. Compare with this, Heb. ix. 19, 20.
Adam Clarke: Commentary on the Bible - 1831
24:1: Come up unto the Lord - Moses and Aaron were already on the mount, or at least some way up, (Exo 19:24), where they had heard the voice of the Lord distinctly speaking to them: and the people also saw and heard, but in a less distinct manner, probably like the hoarse grumbling sound of distant thunder; see Exo 20:18. Calmet, who complains of the apparent want of order in the facts laid down here, thinks the whole should be understood thus: - "After God had laid before Moses and Aaron all the laws mentioned from the beginning of the 20th chapter to the end of the 23d, before they went down from the mount to lay them before the people, he told them that, when they had proposed the conditions of the covenant to the Israelites, and they had ratified them, they were to come up again unto the mountain accompanied with Nadab and Abihu the sons of Aaron, and seventy of the principal elders of Israel. Moses accordingly went down, spoke to the people, ratified the covenant, and then, according to the command of God mentioned here, he and the others reascended the mountain. Tout cela est racont ici avec assez peu d'ordre."
Albert Barnes: Notes on the Bible - 1834
24:1: Are placed by some with great probability between Exo 24:8-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:1: Come up: Exo 24:15, Exo 3:5, Exo 19:9, Exo 19:20, Exo 19:24, Exo 20:21, Exo 34:2
Nadab: Exo 6:23, Exo 28:1; Lev 10:1, Lev 10:2; Ch1 6:3
seventy: Exo 24:9, Exo 1:5; Num 11:16, Num 11:24, Num 11:25; Eze 8:11; Luk 10:1, Luk 10:17
Carl Friedrich Keil and Franz Delitzsch
24:1
These two verses form part of the address of God in Ex 20:22-23:33; for אמר משׁה ואל ("but to Moses He said") cannot be the commencement of a fresh address, which would necessarily require מ אל ויּאמר (cf. Ex 24:12; Ex 19:21; Ex 20:22). The turn given to the expression מ ואל presupposes that God had already spoken to others, or that what had been said before related not to Moses himself, but to other persons. But this cannot be affirmed of the decalogue, which applied to Moses quite as much as to the entire nation (a sufficient refutation of Knobel's assertion, that these verses are a continuation of Ex 19:20-25, and are linked on to the decalogue), but only of the address concerning the mishpatim, or "rights," which commences with Ex 20:22, and, according to Ex 20:22 and Ex 21:1, was intended for the nation, and addressed to it, even though it was through the medium of Moses. What God said to the people as establishing its rights, is here followed by what He said to Moses himself, namely, that he was to go up to Jehovah, along with Aaron, Nadab, Abihu, and seventy elders. At the same time, it is of course implied that Moses, who had ascended the mountain with Aaron alone (Ex 20:21), was first of all to go down again and repeat to the people the "rights" which God had communicated to him, and only when this had been done, to ascend again with the persons named. According to Ex 24:3 and Ex 24:12 (? 9), this is what Moses really did. But Moses alone was to go near to Jehovah: the others were to worship afar off, and the people were not to come up at all.
Geneva 1599
24:1 And he (a) said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.
(a) When he called him up to the mountain to give him the laws, beginning at the 20th chapter till now.
John Gill
24:1 And he said unto Moses,.... Who said? no doubt a divine Person, and yet what this Person said is:
come up unto the Lord; meaning either to himself, or one divine Person called to Moses to come up to another: according to the Targum of Jonathan, it was Michael, the prince of wisdom; not a created angel, but the eternal Word, Wisdom, and Son of God; who said this on the seventh day of the month, which was the day after the giving of the law, or ten commands; though Jarchi says this paragraph was before the ten commands, and was said on the fourth of Sivan; but the Targumist seems most correct:
come up unto the Lord, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel; Nadab and Abihu were the two eldest sons of Aaron, Ex 6:23 and the seventy elders were not all the elders of Israel, but were so many of them selected out of them, the chief and principal; who were heads of tribes and families, and were no doubt many, if not all of them, of those who by the advice of Jethro were chosen to be rulers of thousands, hundreds, and fifties; these were called to come up to the Lord on the mountain, but not to the top of it, only Moses went thither:
and worship ye afar off: from the people, and even at a distance from Moses; for he only was admitted near to God, as the following verse shows.
John Wesley
24:1 Worship ye afar off - Before they came near, they must worship. Thus we must enter into God's gates with humble and solemn adorations.
24:224:2: Եւ մերձեսցի Մովսէ՛ս միայն առ Աստուած. եւ նոքա մի՛ մերձեսցին։ բայց ժողովուրդն մի՛ ելցէ ընդ նոսա։
2 Աստծուն թող մօտենայ միայն Մովսէսը, իսկ միւսները թող չմօտենան: Ժողովուրդը նրանց հետ թող չբարձրանայ»:
2 Բայց միայն Մովսէս թող մօտենայ Տէրոջը։ Անոնք թող չմօտենան, ո՛չ ալ ժողովուրդը անոր հետ ելլէ»։
Եւ մերձեսցի Մովսէս միայն առ [324]Աստուած, եւ նոքա մի՛ մերձեսցին. բայց ժողովուրդն մի՛ ելցէ ընդ նոսա:

24:2: Եւ մերձեսցի Մովսէ՛ս միայն առ Աստուած. եւ նոքա մի՛ մերձեսցին։ բայց ժողովուրդն մի՛ ելցէ ընդ նոսա։
2 Աստծուն թող մօտենայ միայն Մովսէսը, իսկ միւսները թող չմօտենան: Ժողովուրդը նրանց հետ թող չբարձրանայ»:
2 Բայց միայն Մովսէս թող մօտենայ Տէրոջը։ Անոնք թող չմօտենան, ո՛չ ալ ժողովուրդը անոր հետ ելլէ»։
zohrab-1805▾ eastern-1994▾ western am▾
24:22: Моисей один пусть приблизится к Господу, а они пусть не приближаются, и народ пусть не восходит с ним.
24:2 καὶ και and; even ἐγγιεῖ εγγιζω get close; near Μωυσῆς μωσευς Mōseus; Mosefs μόνος μονος only; alone πρὸς προς to; toward τὸν ο the θεόν θεος God αὐτοὶ αυτος he; him δὲ δε though; while οὐκ ου not ἐγγιοῦσιν εγγιζω get close; near ὁ ο the δὲ δε though; while λαὸς λαος populace; population οὐ ου not συναναβήσεται συναναβαινω step up with; go up with / together μετ᾿ μετα with; amid αὐτῶν αυτος he; him
24:2 וְ wᵊ וְ and נִגַּ֨שׁ niggˌaš נגשׁ approach מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses לְ lᵊ לְ to בַדֹּו֙ vaddˌô בַּד linen, part, stave אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הֵ֖ם hˌēm הֵם they לֹ֣א lˈō לֹא not יִגָּ֑שׁוּ yiggˈāšû נגשׁ approach וְ wᵊ וְ and הָ hā הַ the עָ֕ם ʕˈām עַם people לֹ֥א lˌō לֹא not יַעֲל֖וּ yaʕᵃlˌû עלה ascend עִמֹּֽו׃ ʕimmˈô עִם with
24:2. solusque Moses ascendet ad Dominum et illi non adpropinquabunt nec populus ascendet cum eoAnd Moses alone shall come up to the Lord, but they shall not come nigh; neither shall the people come up with him.
2. and Moses alone shall come near unto the LORD; but they shall not come near; neither shall the people go up with him.
24:2. And only Moses will ascend to the Lord, and these shall not approach. Neither shall the people ascend with him.”
24:2. And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him.
And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him:

2: Моисей один пусть приблизится к Господу, а они пусть не приближаются, и народ пусть не восходит с ним.
24:2
καὶ και and; even
ἐγγιεῖ εγγιζω get close; near
Μωυσῆς μωσευς Mōseus; Mosefs
μόνος μονος only; alone
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
αὐτοὶ αυτος he; him
δὲ δε though; while
οὐκ ου not
ἐγγιοῦσιν εγγιζω get close; near
ο the
δὲ δε though; while
λαὸς λαος populace; population
οὐ ου not
συναναβήσεται συναναβαινω step up with; go up with / together
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
24:2
וְ wᵊ וְ and
נִגַּ֨שׁ niggˌaš נגשׁ approach
מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses
לְ lᵊ לְ to
בַדֹּו֙ vaddˌô בַּד linen, part, stave
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הֵ֖ם hˌēm הֵם they
לֹ֣א lˈō לֹא not
יִגָּ֑שׁוּ yiggˈāšû נגשׁ approach
וְ wᵊ וְ and
הָ הַ the
עָ֕ם ʕˈām עַם people
לֹ֥א lˌō לֹא not
יַעֲל֖וּ yaʕᵃlˌû עלה ascend
עִמֹּֽו׃ ʕimmˈô עִם with
24:2. solusque Moses ascendet ad Dominum et illi non adpropinquabunt nec populus ascendet cum eo
And Moses alone shall come up to the Lord, but they shall not come nigh; neither shall the people come up with him.
24:2. And only Moses will ascend to the Lord, and these shall not approach. Neither shall the people ascend with him.”
24:2. And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Повеление ст. 2: касается дальнейшего восхождения Моисея. Вместе с Аароном, Надавом, Авиудом и 70: старейшинами он поклонился Господу «издали» (ст. 1–11), не приближался к Нему. После этого он должен взойти на гору один и приблизиться к Всевышнему (ст. 12, 16, 18). Причина, удалявшая членов ветхозаветного царства от непосредственного общения с Богом, т. е. греховность, не уничтожена и доселе: для получения скрижалей, законов и заповедей восходит на гору один лишь Моисей.
Adam Clarke: Commentary on the Bible - 1831
24:2: Moses alone shall come near - The people stood at the foot of the mountain. Aaron and his two sons and the seventy elders went up, probably about half way, and Moses alone went to the summit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:2: Exo 24:13, Exo 24:15, Exo 24:18, Exo 20:21; Num 16:5; Jer 30:21, Jer 49:19; Heb 9:24, Heb 10:21, Heb 10:22
John Gill
24:2 And Moses alone shall come near the Lord,.... Into the cloud where he was, and talk with him face to face, as a man talketh with his friend; which was great nearness indeed, and a peculiar favour and high honour was this:
but they shall not come nigh; Aaron, Nadab, and Abihu, and the seventy elders of Israel:
neither shall the people go up with him; not any of them, much less the whole body. It seems, by this account, that Moses had been down from the mount after he had received the laws recorded in the two preceding chapters; though as yet he had not related them to the people, but did before he went up again by the above order, as appears from what follows.
John Wesley
24:2 And Moses alone shall come near - Being therein a type of Christ, who as the high priest entered alone into the most holy place. In the following verses we have the solemn covenant made between God and Israel and the exchanging of the ratifications: typifying the covenant of grace between God and believers through Christ.
24:324:3: Եւ եմուտ Մովսէս եւ պատմեաց ժողովրդեանն զամենայն պատգամս Աստուծոյ, եւ զամենայն իրաւունս։ Պատասխանի ետ ամենայն ժողովուրդն ՚ի մի ձայն՝ եւ ասեն. Զամենայն պատգամս զոր խօսեցաւ Տէր՝ արասցո՛ւք եւ լուիցուք։
3 Մովսէսն եկաւ ու ժողովրդին յայտնեց Աստծու բոլոր պատգամներն ու կանոնները: Ողջ ժողովուրդը միաձայն պատասխան տուեց ու ասաց. «Կը կատարենք բոլոր այն պատգամները, որ տուել է Տէրը, կ’ենթարկուենք դրանց»:
3 Մովսէս եկաւ ու Տէրոջը բոլոր խօսքերը եւ բոլոր կարգադրութիւնը պատմեց ժողովուրդին։ Բոլոր ժողովուրդը միաձայն պատասխան տուին ու ըսին. «Տէրոջը ըսած բոլոր խօսքերը պիտի կատարենք»։
Եւ եմուտ Մովսէս եւ պատմեաց ժողովրդեանն զամենայն պատգամս [325]Աստուծոյ եւ զամենայն իրաւունս. պատասխանի ետ ամենայն ժողովուրդն ի մի ձայն եւ ասեն. Զամենայն պատգամս զոր խօսեցաւ Տէր` արասցուք [326]եւ լուիցուք:

24:3: Եւ եմուտ Մովսէս եւ պատմեաց ժողովրդեանն զամենայն պատգամս Աստուծոյ, եւ զամենայն իրաւունս։ Պատասխանի ետ ամենայն ժողովուրդն ՚ի մի ձայն՝ եւ ասեն. Զամենայն պատգամս զոր խօսեցաւ Տէր՝ արասցո՛ւք եւ լուիցուք։
3 Մովսէսն եկաւ ու ժողովրդին յայտնեց Աստծու բոլոր պատգամներն ու կանոնները: Ողջ ժողովուրդը միաձայն պատասխան տուեց ու ասաց. «Կը կատարենք բոլոր այն պատգամները, որ տուել է Տէրը, կ’ենթարկուենք դրանց»:
3 Մովսէս եկաւ ու Տէրոջը բոլոր խօսքերը եւ բոլոր կարգադրութիւնը պատմեց ժողովուրդին։ Բոլոր ժողովուրդը միաձայն պատասխան տուին ու ըսին. «Տէրոջը ըսած բոլոր խօսքերը պիտի կատարենք»։
zohrab-1805▾ eastern-1994▾ western am▾
24:33: И пришел Моисей и пересказал народу все слова Господни и все законы. И отвечал весь народ в один голос, и сказали: все, что сказал Господь, сделаем.
24:3 εἰσῆλθεν εισερχομαι enter; go in δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even διηγήσατο διηγεομαι narrate; describe τῷ ο the λαῷ λαος populace; population πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase τοῦ ο the θεοῦ θεος God καὶ και and; even τὰ ο the δικαιώματα δικαιωμα justification ἀπεκρίθη αποκρινομαι respond δὲ δε though; while πᾶς πας all; every ὁ ο the λαὸς λαος populace; population φωνῇ φωνη voice; sound μιᾷ εις.1 one; unit λέγοντες λεγω tell; declare πάντας πας all; every τοὺς ο the λόγους λογος word; log οὓς ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ποιήσομεν ποιεω do; make καὶ και and; even ἀκουσόμεθα ακουω hear
24:3 וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יְסַפֵּ֤ר yᵊsappˈēr ספר count לָ lā לְ to † הַ the עָם֙ ʕˌām עַם people אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֣י divrˈê דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the מִּשְׁפָּטִ֑ים mmišpāṭˈîm מִשְׁפָּט justice וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer כָּל־ kol- כֹּל whole הָ hā הַ the עָ֜ם ʕˈām עַם people קֹ֤ול qˈôl קֹול sound אֶחָד֙ ʔeḥˌāḏ אֶחָד one וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֛ים ddᵊvārˈîm דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH נַעֲשֶֽׂה׃ naʕᵃśˈeh עשׂה make
24:3. venit ergo Moses et narravit plebi omnia verba Domini atque iudicia responditque cunctus populus una voce omnia verba Domini quae locutus est faciemusSo Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice: We will do all the words of the Lord, which he hath spoken.
3. And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath spoken will we do.
24:3. Therefore, Moses went and explained to the people all the words of the Lord, as well as the judgments. And all the people responded with one voice: “We will do all the words of the Lord, which he has spoken.”
24:3. And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do.
And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do:

3: И пришел Моисей и пересказал народу все слова Господни и все законы. И отвечал весь народ в один голос, и сказали: все, что сказал Господь, сделаем.
24:3
εἰσῆλθεν εισερχομαι enter; go in
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
διηγήσατο διηγεομαι narrate; describe
τῷ ο the
λαῷ λαος populace; population
πάντα πας all; every
τὰ ο the
ῥήματα ρημα statement; phrase
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
τὰ ο the
δικαιώματα δικαιωμα justification
ἀπεκρίθη αποκρινομαι respond
δὲ δε though; while
πᾶς πας all; every
ο the
λαὸς λαος populace; population
φωνῇ φωνη voice; sound
μιᾷ εις.1 one; unit
λέγοντες λεγω tell; declare
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
οὓς ος who; what
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
ποιήσομεν ποιεω do; make
καὶ και and; even
ἀκουσόμεθα ακουω hear
24:3
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יְסַפֵּ֤ר yᵊsappˈēr ספר count
לָ לְ to
הַ the
עָם֙ ʕˌām עַם people
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֣י divrˈê דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
מִּשְׁפָּטִ֑ים mmišpāṭˈîm מִשְׁפָּט justice
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֜ם ʕˈām עַם people
קֹ֤ול qˈôl קֹול sound
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֛ים ddᵊvārˈîm דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
נַעֲשֶֽׂה׃ naʕᵃśˈeh עשׂה make
24:3. venit ergo Moses et narravit plebi omnia verba Domini atque iudicia responditque cunctus populus una voce omnia verba Domini quae locutus est faciemus
So Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice: We will do all the words of the Lord, which he hath spoken.
24:3. Therefore, Moses went and explained to the people all the words of the Lord, as well as the judgments. And all the people responded with one voice: “We will do all the words of the Lord, which he has spoken.”
24:3. And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: После богоявления, бывшего во мраке (20:21), Моисей сошел с горы к народу и объявил ему «все слова Господни и все законы» — не десятословие, так как евреи слышали его непосредственно из уст самого Господа, а законы гл. 20:19–23. Последовавшее за этим обещание народа: «все, что сказал Господь, сделаем» является выражением добровольного согласия на вступление в завет, последним моментом пред его заключением (ст. 4: и д.).
Adam Clarke: Commentary on the Bible - 1831
24:3: Moses - told the people all the words of the Lord - That is, the ten commandments, and the various laws and ordinances mentioned from the beginning of the 20th to the end of the 23d chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:3: all the judgments: exo 21:1-23:33; Deu 4:1, Deu 4:5, Deu 4:45, Deu 5:1, Deu 5:31, Deu 6:1, Deu 11:1
All the words: Exo 24:7, Exo 19:8; Deu 5:27, Deu 5:28; Jos 24:22; Gal 3:19, Gal 3:20
Carl Friedrich Keil and Franz Delitzsch
24:3
The ceremony described in Ex 24:3-11 is called "the covenant which Jehovah made with Israel" (Ex 24:8). It was opened by Moses, who recited to the people "all the words of Jehovah" (i.e., not the decalogue, for the people had heard this directly from the mouth of God Himself, but the words in Ex 20:22-26), and "all the rights" (ch. 21-23); whereupon the people answered unanimously (אחד קול), "All the words which Jehovah hath spoken will we do." This constituted the preparation for the conclusion of the covenant. It was necessary that the people should not only know what the Lord imposed upon them in the covenant about to be made with them, and what He promised them, but that they should also declare their willingness to perform what was imposed upon them. The covenant itself was commenced by Moses writing all the words of Jehovah in "the book of the covenant" (Ex 24:4 and Ex 24:7), for the purpose of preserving them in an official record. The next day, early in the morning, he built an altar at the foot of the mountain, and erected twelve boundary-stones or pillars for the twelve tribes, most likely round about the altar and at some distance from it, so as to prepare the soil upon which Jehovah was about to enter into union with the twelve tribes. As the altar indicated the presence of Jehovah, being the place where the Lord would come to His people to bless them (Ex 20:24), so the twelve pillars, or boundary-stones, did not serve as mere memorials of the conclusion of the covenant, but were to indicate the place of the twelve tribes, and represent their presence also.
Geneva 1599
24:3 (b) And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do.
(b) When he had received these laws in mount Sinai.
John Gill
24:3 And Moses came and told the people all the words of the Lord, and all the judgments,.... Which according to Jarchi were the seven commands given to the sons of Noah, the laws concerning the sabbath, and honouring parents, the red heifer, and the judgments at Marah; but all these they were acquainted with before, excepting that of the red heifer, and the law, for that was not yet delivered to Moses, nor were these the ten commands, for they had heard them from the Lord themselves; but they doubtless were the judgments, or judicial laws, which he was ordered to set before the people, contained in the two preceding chapters, which were chiefly of the judicial kind, and related to the civil polity of the people of Israel:
and all the people answered with one voice; one speaking for, and in the name of the rest, or they all lift up their voice together, and being unanimous in their sentiments, expressed them in the same words:
and said, all the words which the Lord hath said will we do; that is, they would be careful to observe all the laws, statutes, judgments, and commands which the Lord had enjoined them; and less than this they could not say, for they had promised Moses, that if he would draw nigh to God, and hear what he should say, and deliver it to them, they would hearken to it, and obey it, as if they had heard God himself speak it; only they entreated the Lord would speak no more to them, as he did the ten commands, it being so terrible to them.
John Wesley
24:3 Moses told the people all the words of the Lord - He laid before them all the precepts, in the foregoing chapters, and put it to them, whether they were willing to submit to these laws or no? And all the people answered, All the words which the Lord hath said we will do - They had before consented in general to be under God's government; here they consent in particular to these laws now given.
Robert Jamieson, A. R. Fausset and David Brown
24:3 DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
Moses came and told the people all the words of the Lord--The rehearsal of the foregoing laws and the ten commandments, together with the promises of special blessings in the event of their obedience, having drawn forth from the people a unanimous declaration of their consent, it was forthwith recorded as the conditions of the national covenant. The next day preparations were made for having it (the covenant) solemnly ratified, by building an altar and twelve pillars; the altar representing God, and the pillars the tribes of Israel--the two parties in this solemn compact--while Moses acted as typical mediator.
24:424:4: Եւ գրեաց Մովսէս զամենայն զպատգամսն Տեառն։ Եւ կանխեալ Մովսիսի ընդ առաւօտն, շինեաց սեղա՛ն ՚ի ստորոտ լերինն. եւ երկոտասան վէ՛մ կանգնեաց ըստ երկոտասան ազգացն Իսրայէլի[710]։[710] Ոսկան. Եւ երկոտասան վէմս։
4 Մովսէսը գրի առաւ Տիրոջ բոլոր պատգամները: Մովսէսն առաւօտեան վեր կենալով՝ զոհասեղան կառուցեց լերան ստորոտին եւ տասներկու վէմ կանգնեցրեց՝ ըստ Իսրայէլի տասներկու ցեղերի թուի:
4 Մովսէս Տէրոջը բոլոր խօսքերը գրեց ու առտու կանուխ ելաւ ու լերանը տակ սեղան շինեց, տասներկու արձան կանգնեցուց, Իսրայէլի տասներկու ցեղերուն համեմատ։
Եւ գրեաց Մովսէս զամենայն զպատգամսն Տեառն, եւ կանխեալ Մովսիսի ընդ առաւօտն, շինեաց սեղան ի ստորոտ լերինն, եւ երկոտասան վէմ կանգնեաց ըստ երկոտասան ազգացն Իսրայելի:

24:4: Եւ գրեաց Մովսէս զամենայն զպատգամսն Տեառն։ Եւ կանխեալ Մովսիսի ընդ առաւօտն, շինեաց սեղա՛ն ՚ի ստորոտ լերինն. եւ երկոտասան վէ՛մ կանգնեաց ըստ երկոտասան ազգացն Իսրայէլի[710]։
[710] Ոսկան. Եւ երկոտասան վէմս։
4 Մովսէսը գրի առաւ Տիրոջ բոլոր պատգամները: Մովսէսն առաւօտեան վեր կենալով՝ զոհասեղան կառուցեց լերան ստորոտին եւ տասներկու վէմ կանգնեցրեց՝ ըստ Իսրայէլի տասներկու ցեղերի թուի:
4 Մովսէս Տէրոջը բոլոր խօսքերը գրեց ու առտու կանուխ ելաւ ու լերանը տակ սեղան շինեց, տասներկու արձան կանգնեցուց, Իսրայէլի տասներկու ցեղերուն համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
24:44: И написал Моисей все слова Господни и, встав рано поутру, поставил под горою жертвенник и двенадцать камней, по [числу] двенадцати колен Израилевых;
24:4 καὶ και and; even ἔγραψεν γραφω write Μωυσῆς μωσευς Mōseus; Mosefs πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase κυρίου κυριος lord; master ὀρθρίσας ορθριζω get up at dawn δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τὸ ο the πρωὶ πρωι early ᾠκοδόμησεν οικοδομεω build θυσιαστήριον θυσιαστηριον altar ὑπὸ υπο under; by τὸ ο the ὄρος ορος mountain; mount καὶ και and; even δώδεκα δωδεκα twelve λίθους λιθος stone εἰς εις into; for τὰς ο the δώδεκα δωδεκα twelve φυλὰς φυλη tribe τοῦ ο the Ισραηλ ισραηλ.1 Israel
24:4 וַ wa וְ and יִּכְתֹּ֣ב yyiḵtˈōv כתב write מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֣י divrˈê דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּשְׁכֵּ֣ם yyaškˈēm שׁכם rise early בַּ ba בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יִּ֥בֶן yyˌiven בנה build מִזְבֵּ֖חַ mizbˌēₐḥ מִזְבֵּחַ altar תַּ֣חַת tˈaḥaṯ תַּחַת under part הָ hā הַ the הָ֑ר hˈār הַר mountain וּ û וְ and שְׁתֵּ֤ים šᵊttˈêm שְׁנַיִם two עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen מַצֵּבָ֔ה maṣṣēvˈā מַצֵּבָה massebe לִ li לְ to שְׁנֵ֥ים šᵊnˌêm שְׁנַיִם two עָשָׂ֖ר ʕāśˌār עָשָׂר -teen שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
24:4. scripsit autem Moses universos sermones Domini et mane consurgens aedificavit altare ad radices montis et duodecim titulos per duodecim tribus IsrahelAnd Moses wrote all the words of the Lord: and rising in the morning, he built an altar at the foot of the mount, and twelve titles according to the twelve tribes of Israel.
4. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.
24:4. Then Moses wrote all the words of the Lord. And rising up in the morning, he built an altar at the base of the mountain, with twelve titles according to the twelve tribes of Israel.
24:4. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.
And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel:

4: И написал Моисей все слова Господни и, встав рано поутру, поставил под горою жертвенник и двенадцать камней, по [числу] двенадцати колен Израилевых;
24:4
καὶ και and; even
ἔγραψεν γραφω write
Μωυσῆς μωσευς Mōseus; Mosefs
πάντα πας all; every
τὰ ο the
ῥήματα ρημα statement; phrase
κυρίου κυριος lord; master
ὀρθρίσας ορθριζω get up at dawn
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τὸ ο the
πρωὶ πρωι early
ᾠκοδόμησεν οικοδομεω build
θυσιαστήριον θυσιαστηριον altar
ὑπὸ υπο under; by
τὸ ο the
ὄρος ορος mountain; mount
καὶ και and; even
δώδεκα δωδεκα twelve
λίθους λιθος stone
εἰς εις into; for
τὰς ο the
δώδεκα δωδεκα twelve
φυλὰς φυλη tribe
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
24:4
וַ wa וְ and
יִּכְתֹּ֣ב yyiḵtˈōv כתב write
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֣י divrˈê דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יַּשְׁכֵּ֣ם yyaškˈēm שׁכם rise early
בַּ ba בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יִּ֥בֶן yyˌiven בנה build
מִזְבֵּ֖חַ mizbˌēₐḥ מִזְבֵּחַ altar
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הָ הַ the
הָ֑ר hˈār הַר mountain
וּ û וְ and
שְׁתֵּ֤ים šᵊttˈêm שְׁנַיִם two
עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen
מַצֵּבָ֔ה maṣṣēvˈā מַצֵּבָה massebe
לִ li לְ to
שְׁנֵ֥ים šᵊnˌêm שְׁנַיִם two
עָשָׂ֖ר ʕāśˌār עָשָׂר -teen
שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
24:4. scripsit autem Moses universos sermones Domini et mane consurgens aedificavit altare ad radices montis et duodecim titulos per duodecim tribus Israhel
And Moses wrote all the words of the Lord: and rising in the morning, he built an altar at the foot of the mount, and twelve titles according to the twelve tribes of Israel.
24:4. Then Moses wrote all the words of the Lord. And rising up in the morning, he built an altar at the base of the mountain, with twelve titles according to the twelve tribes of Israel.
24:4. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: По идее завета, обе вступающие в союз стороны должны составлять одно неразрывное целое. Эта мысль и выражается в дальнейших обрядах. Как жертвенник, место явления Бога Своему народу (20:21), указывает на присутствие Всевышнего, так двенадцать столпов означают присутствие всего народа. При заключении союза находятся налицо обе стороны.
Adam Clarke: Commentary on the Bible - 1831
24:4: Moses wrote all the words of the Lord - After the people had promised obedience, (Exo 24:3), and so entered into the bonds of the covenant, "it was necessary," says Calmet, "to draw up an act by which the memory of these transactions might be preserved, and confirm the covenant by authentic and solemn ceremonies." And this Moses does.
1. As legislator, he reduces to writing all the articles and conditions of the agreement, with the people's act of consent.
2. As their mediator and the deputy of the Lord, he accepts on his part the resolution of the people; and Jehovah on his part engages himself to Israel, to be their God, their King, and Protector, and to fulfill to them all the promises he had made to their fathers.
3. To make this the more solemn and affecting, and to ratify the covenant, which could not be done without sacrifice, shedding and sprinkling of blood, Moses builds an altar, probably of turf, as was commanded, Exo 20:24, and erects twelve pillars, no doubt of unhewn stone, and probably set round about the altar. The altar itself represented the throne of God; the twelve stones, the twelve tribes of Israel. These were the two parties, who were to contract, or enter into covenant, on this occasion.
Albert Barnes: Notes on the Bible - 1834
24:4: Twelve pillars - As the altar was a symbol of the presence of Yahweh, so these twelve pillars represented the presence of the Twelve tribes with whom He was making the covenant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:4: wrote: Deu 31:9; Jos 24:26
and builded: Exo 20:24-26
twelve pillars: Gen 28:18, Gen 28:22, Gen 31:45; Jos 24:27; Gal 2:9
according: Exo 28:21; Lev 24:5; Num 17:2; Jos 4:2, Jos 4:3, Jos 4:8, Jos 4:9, Jos 4:20; Kg1 11:30; Ezr 6:17; Luk 22:30; Rev 21:14
John Gill
24:4 And Moses wrote all the words of the Lord,.... Jarchi says, all from the creation, to the giving of the law, and the commands at Marah; but though these were written by him, yet not at this time; but as Aben Ezra more truly observes, what are mentioned in this "parashah", or section, or what is contained in the two preceding chapters, he not only related to them from his memory, but he wrote them in a book, which is after mentioned, that they might be seen and read hereafter; for these were not the ten commands, they were written as well as spoken by the Lord himself, but the judicial laws before mentioned:
and rose up early in the morning: not on the fifth of Sivan, as Jarchi, the day before the giving of the law, but on the eighth of that month, two days after it:
and built an altar under the hill: under Mount Sinai, about the place where the bounds were set, beyond which the people were not to go:
and twelve pillars, according to the twelve tribes of Israel: to answer to them, and which were to represent them, as seems by the following account; these probably were made of marble stone, of which Mount Sinai consisted, and of which there was plenty thereabout.
John Wesley
24:4 And Moses wrote the words of the Lord - That there might be no mistake; as God dictated them on the mount, where, it is highly probable, God taught him the use of letters. These Moses taught the Israelites, from whom they afterwards travelled to Greece and other nations. As soon as God had separated to himself a peculiar people, he governed them by a written word, as he has done ever since, and will do while the world stands. Pillars according to the number of the tribes - These were to represent the people, the other party to the covenant; and we may suppose they were set up over against the altar, and that Moses as mediator passed to and fro between them. Probably each tribe set up and knew its own pillar, and their elders stood by it. He then appointed sacrifices to be offered upon the altar.
24:524:5: Եւ առաքեաց զերիտասարդս որդւոցն Իսրայէլի, եւ հանին ողջակէզս, եւ զոհեցին զոհս փրկութեան Աստուծոյ ո՛րթս։
5 Նա ուղարկեց իսրայէլացի երիտասարդներ, որոնք ողջակէզներ մատուցեցին, փրկութեան[57] համար Աստծուն հորթեր զոհաբերեցին: [57] 57. Եբրայերէնում՝ խաղաղութեան:
5 Եւ Իսրայէլի որդիներէն պատանիներ ղրկեց, որոնք ողջակէզներ մատուցանեցին եւ խաղաղութեան զոհերու համար զուարակներ զոհեցին Տէրոջը։
Եւ առաքեաց զերիտասարդս որդւոցն Իսրայելի, եւ հանին ողջակէզս, եւ զոհեցին զոհս [327]փրկութեան Աստուծոյ`` որթս:

24:5: Եւ առաքեաց զերիտասարդս որդւոցն Իսրայէլի, եւ հանին ողջակէզս, եւ զոհեցին զոհս փրկութեան Աստուծոյ ո՛րթս։
5 Նա ուղարկեց իսրայէլացի երիտասարդներ, որոնք ողջակէզներ մատուցեցին, փրկութեան[57] համար Աստծուն հորթեր զոհաբերեցին:
[57] 57. Եբրայերէնում՝ խաղաղութեան:
5 Եւ Իսրայէլի որդիներէն պատանիներ ղրկեց, որոնք ողջակէզներ մատուցանեցին եւ խաղաղութեան զոհերու համար զուարակներ զոհեցին Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
24:55: и послал юношей из сынов Израилевых, и принесли они всесожжения, и заклали тельцов в мирную жертву Господу.
24:5 καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth τοὺς ο the νεανίσκους νεανισκος young man τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀνήνεγκαν αναφερω bring up; carry up ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even ἔθυσαν θυω immolate; sacrifice θυσίαν θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving τῷ ο the θεῷ θεος God μοσχάρια μοσχαριον little calf
24:5 וַ wa וְ and יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send אֶֽת־ ʔˈeṯ- אֵת [object marker] נַעֲרֵי֙ naʕᵃrˌê נַעַר boy בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יַּֽעֲל֖וּ yyˈaʕᵃlˌû עלה ascend עֹלֹ֑ת ʕōlˈōṯ עֹלָה burnt-offering וַֽ wˈa וְ and יִּזְבְּח֞וּ yyizbᵊḥˈû זבח slaughter זְבָחִ֧ים zᵊvāḥˈîm זֶבַח sacrifice שְׁלָמִ֛ים šᵊlāmˈîm שֶׁלֶם final offer לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH פָּרִֽים׃ pārˈîm פַּר young bull
24:5. misitque iuvenes de filiis Israhel et obtulerunt holocausta immolaveruntque victimas pacificas Domino vitulosAnd he sent young men of the children of Israel, and they offered holocausts, and sacrificed pacific victims of calves to the Lord.
5. And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD.
24:5. And he sent youths from the sons of Israel, and they offered holocausts, and they immolated calves as peace-offerings to the Lord.
24:5. And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD.
And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD:

5: и послал юношей из сынов Израилевых, и принесли они всесожжения, и заклали тельцов в мирную жертву Господу.
24:5
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
τοὺς ο the
νεανίσκους νεανισκος young man
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀνήνεγκαν αναφερω bring up; carry up
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
ἔθυσαν θυω immolate; sacrifice
θυσίαν θυσια immolation; sacrifice
σωτηρίου σωτηριος salvation; saving
τῷ ο the
θεῷ θεος God
μοσχάρια μοσχαριον little calf
24:5
וַ wa וְ and
יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send
אֶֽת־ ʔˈeṯ- אֵת [object marker]
נַעֲרֵי֙ naʕᵃrˌê נַעַר boy
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יַּֽעֲל֖וּ yyˈaʕᵃlˌû עלה ascend
עֹלֹ֑ת ʕōlˈōṯ עֹלָה burnt-offering
וַֽ wˈa וְ and
יִּזְבְּח֞וּ yyizbᵊḥˈû זבח slaughter
זְבָחִ֧ים zᵊvāḥˈîm זֶבַח sacrifice
שְׁלָמִ֛ים šᵊlāmˈîm שֶׁלֶם final offer
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
פָּרִֽים׃ pārˈîm פַּר young bull
24:5. misitque iuvenes de filiis Israhel et obtulerunt holocausta immolaveruntque victimas pacificas Domino vitulos
And he sent young men of the children of Israel, and they offered holocausts, and sacrificed pacific victims of calves to the Lord.
24:5. And he sent youths from the sons of Israel, and they offered holocausts, and they immolated calves as peace-offerings to the Lord.
24:5. And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: В завет с Богом вступает новый, юный Израиль, новый в том смысле, что он дал обещание отказаться от своей греховной воли и поступать по заповедям Божьим (ст. 3). Этот-то новый народ и представляется теперь своими «юношами», первенцами, для которых дальнейшая жизнь впереди. Принесенные ими от лица всего народа жертвы всесожжения и мирные выражали всецелую преданность Богу, и благодарность за принятие в завет.
Adam Clarke: Commentary on the Bible - 1831
24:5: He sent young men - Stout, able, reputable young men, chosen out of the different tribes, for the purpose of killing, flaying, and offering the oxen mentioned here.
Burnt-offerings - They generally consisted of sheep and goats, Lev 1:10. These were wholly consumed by fire.
Peace-offerings - Bullocks or goats; see Heb 9:19. The blood of these was poured out before the Lord, and then the priests and people might feast on the flesh.
Albert Barnes: Notes on the Bible - 1834
24:5: Young men of the children of Israel - See Exo 19:22; Exo 28:1; Lev 1:5.
Burnt offerings ... peace offerings - The burnt offerings Lev. 1 figured the dedication of the nation to Yahweh, and the peace offerings Lev. 3 their communion with Yahweh and with each other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:5: young men: Exo 19:22
burnt offerings: Exo 18:12; Lev. 1:1-17
peace offerings: Lev. 3:1-17, Lev 7:11-21
Carl Friedrich Keil and Franz Delitzsch
24:5
After the foundation and soil had been thus prepared in the place of sacrifice, for the fellowship which Jehovah was about to establish with His people; Moses sent young men of the children of Israel to prepare the sacrifices, and directed them to offer burnt-offering and sacrifice slain-offerings, viz., שׁלמים, "peace-offerings (see at Lev 3:1) for Jehovah," for which purpose פּרים, bullocks, or young oxen, were used. The young men were not first-born sons, who had officiated as priests previous to the institution of the Levitical priesthood, according to the natural right of primogeniture, as Onkelos supposes; nor were they the sons of Aaron, as Augustine maintains: they simply acted as servants of Moses; and the priestly duty of sprinkling the blood was performed by him as the mediator of the covenant. It is merely as young men, therefore, i.e., as strong and active, that they are introduced in this place, and not as representatives of the nation, "by whom the sacrifice was presented, and whose attitude resembled that of a youth just ready to enter upon his course" (Kurtz, O. C. iii. 143). For, as Oehler says, "this was not a sacrifice presented by the nation on its own account. The primary object was to establish that fellowship, by virtue of which it could draw near to Jehovah in sacrifice. Moreover, according to Ex 24:1 and Ex 24:9, the nation possessed its proper representatives in the seventy elders" (Herzog's Cyclopaedia). But even though these sacrifices were not offered by the representatives of the nation, and for this very reason Moses selected young men from among the people to act as servants at this ceremony, they had so far a substitutionary position, that in their persons the nation was received into fellowship with God by means of the sprinkling of the blood, which was performed in a peculiar manner, to suit the unique design of this sacrificial ceremony.
Geneva 1599
24:5 And he sent young (c) men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD.
(c) For as yet the priesthood was not given to Levi.
John Gill
24:5 And he sent young men of the children Israel,.... To the altar under the hill he had these young men, according to Jarchi, were the firstborn of the children of Israel; and so the Targums Onkelos and Jonathan; and the latter adds,"for unto this hour the worship was among the firstborn, as yet the tabernacle of the covenant was not made, and as yet the priesthood was not given to Aaron.''But though this is a notion that has obtained among learned men, both Jews and Christians, it has been called in question by some, who have such reasons against it, as are not easily refuted. And very probably, as the seventy elders were such as were selected from the senior and graver part of the people, so these were choice young men, that were separated from others for this service, without any regard to birthright:
which offered burnt offerings, and sacrificed peace offerings of oxen unto the Lord; by way of thankfulness; and such were used at making covenants, when the parties ate and drank together. The Vulgate Latin version has it, "twelve calves", without any authority for it.
Robert Jamieson, A. R. Fausset and David Brown
24:5 young men--priests (Ex 19:22), probably the oldest sons of particular families, who acted under the direction of Moses.
oxen--Other animals, though not mentioned, were offered in sacrifice (Heb 9:18-20).
24:624:6: Եւ առեալ Մովսիսի զկէ՛ս արեանն արկ ՚ի խառնելիսն. եւ զկէ՛ս արեանն եհեղ առաջի սեղանոյն։
6 Մովսէսն առնելով զոհերի արեան կէսը՝ լցրեց ամանների մէջ, իսկ արեան միւս կէսը հեղեց զոհասեղանի առաջ:
6 Մովսէս արիւնին կէսը առաւ ու կոնքերու մէջ դրաւ եւ արիւնին կէսը սեղանին վրայ սրսկեց։
Եւ առեալ Մովսիսի զկէս արեանն արկ ի խառնելիսն, եւ զկէս արեանն եհեղ [328]առաջի սեղանոյն:

24:6: Եւ առեալ Մովսիսի զկէ՛ս արեանն արկ ՚ի խառնելիսն. եւ զկէ՛ս արեանն եհեղ առաջի սեղանոյն։
6 Մովսէսն առնելով զոհերի արեան կէսը՝ լցրեց ամանների մէջ, իսկ արեան միւս կէսը հեղեց զոհասեղանի առաջ:
6 Մովսէս արիւնին կէսը առաւ ու կոնքերու մէջ դրաւ եւ արիւնին կէսը սեղանին վրայ սրսկեց։
zohrab-1805▾ eastern-1994▾ western am▾
24:66: Моисей, взяв половину крови, влил в чаши, а [другою] половиною окропил жертвенник;
24:6 λαβὼν λαμβανω take; get δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τὸ ο the ἥμισυ ημισυς half τοῦ ο the αἵματος αιμα blood; bloodstreams ἐνέχεεν εγχεω into; for κρατῆρας κρατηρ the δὲ δε though; while ἥμισυ ημισυς half τοῦ ο the αἵματος αιμα blood; bloodstreams προσέχεεν προσχεω to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar
24:6 וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses חֲצִ֣י ḥᵃṣˈî חֲצִי half הַ ha הַ the דָּ֔ם ddˈām דָּם blood וַ wa וְ and יָּ֖שֶׂם yyˌāśem שׂים put בָּ bā בְּ in † הַ the אַגָּנֹ֑ת ʔaggānˈōṯ אַגָּן bowl וַ wa וְ and חֲצִ֣י ḥᵃṣˈî חֲצִי half הַ ha הַ the דָּ֔ם ddˈām דָּם blood זָרַ֖ק zārˌaq זרק toss עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
24:6. tulit itaque Moses dimidiam partem sanguinis et misit in crateras partem autem residuam fudit super altareThen Moses took half of the blood, and put it into bowls; and the rest he poured upon the altar.
6. And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar.
24:6. And so Moses took one half part of the blood, and he put it into bowls. Then the remaining part he poured over the altar.
24:6. And Moses took half of the blood, and put [it] in basons; and half of the blood he sprinkled on the altar.
And Moses took half of the blood, and put [it] in basons; and half of the blood he sprinkled on the altar:

6: Моисей, взяв половину крови, влил в чаши, а [другою] половиною окропил жертвенник;
24:6
λαβὼν λαμβανω take; get
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τὸ ο the
ἥμισυ ημισυς half
τοῦ ο the
αἵματος αιμα blood; bloodstreams
ἐνέχεεν εγχεω into; for
κρατῆρας κρατηρ the
δὲ δε though; while
ἥμισυ ημισυς half
τοῦ ο the
αἵματος αιμα blood; bloodstreams
προσέχεεν προσχεω to; toward
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
24:6
וַ wa וְ and
יִּקַּ֤ח yyiqqˈaḥ לקח take
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
חֲצִ֣י ḥᵃṣˈî חֲצִי half
הַ ha הַ the
דָּ֔ם ddˈām דָּם blood
וַ wa וְ and
יָּ֖שֶׂם yyˌāśem שׂים put
בָּ בְּ in
הַ the
אַגָּנֹ֑ת ʔaggānˈōṯ אַגָּן bowl
וַ wa וְ and
חֲצִ֣י ḥᵃṣˈî חֲצִי half
הַ ha הַ the
דָּ֔ם ddˈām דָּם blood
זָרַ֖ק zārˌaq זרק toss
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
24:6. tulit itaque Moses dimidiam partem sanguinis et misit in crateras partem autem residuam fudit super altare
Then Moses took half of the blood, and put it into bowls; and the rest he poured upon the altar.
24:6. And so Moses took one half part of the blood, and he put it into bowls. Then the remaining part he poured over the altar.
24:6. And Moses took half of the blood, and put [it] in basons; and half of the blood he sprinkled on the altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: Как две равные крови, будучи взяты вместе, составляют одно целое, так и окропленный одной половиной крови народ составляет теперь единое с Богом, место присутствия Которого — жертвенник — окропляется другой половиной крови. Повествование 24: гл. кн. Исход о жертвоприношении при вступлении израильтян в завет с Богом значительно расходится со свидетельством о том же предмете Послания к Евреям (9:19–21). По словам Апостола Павла, израильский народ окроплялся кровью тельцов и козлов, причем кровь была смешана с водой и кропилась посредством червленой шерсти и иссопа; окроплялся не только народ, но и книга закона, скиния и все богослужебные сосуды. По одному объяснению, разноречие произошло от того, что Апостол Павел принял во внимание свидетельство иудейского предания; по другому же, он имел в виду день очищения. Этот последний был ежегодным воспоминанием и как бы повторением дня заключения завета при Синае, а потому и неудивительно, если Апостол отождествил оба эти дня. В день же очищения, кроме тельцов, приносились в жертву козлы, а также кропилась кровью скиния и все ее принадлежности (Лев 16).
Albert Barnes: Notes on the Bible - 1834
24:6: He sprinkled - Rather, he cast. See Lev 1:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:6: the blood he: Exo 24:8, Exo 12:7, Exo 12:22; Col 1:20; Heb 9:18, Heb 12:24; Pe1 1:2, Pe1 1:19
on the altar: Exo 29:16, Exo 29:20; Lev 1:5, Lev 1:11, Lev 3:2, Lev 3:8, Lev 4:6
Carl Friedrich Keil and Franz Delitzsch
24:6
The blood was divided into two parts. One half was swung by Moses upon the altar (זרק to swing, shake, or pour out of the vessel, in distinction from הזּה to sprinkle) the other half he put into basins, and after he had read the book of the covenant to the people, and they had promised to do and follow all the words of Jehovah, he sprinkled it upon the people with these words: "Behold the blood of the covenant, which Jehovah has made with you over all these words." As several animals were slaughtered, and all of them young oxen, there must have been a considerable quantity of blood obtained, so that the one half would fill several basins, and many persons might be sprinkled with it as it was being swung about. The division of the blood had reference to the two parties to the covenant, who were to be brought by the covenant into a living unity; but it had no connection whatever with the heathen customs adduced by Bhr and Knobel, in which the parties to a treaty mixed their own blood together. For this was not a mixture of different kinds of blood, but it was a division of one blood, and that sacrificial blood, in which animal life was offered instead of human life, making expiation as a pure life for sinful man, and by virtue of this expiation restoring the fellowship between God and man which had been destroyed by sin. But the sacrificial blood itself only acquired this signification through the sprinkling or swinging upon the altar, by virtue of which the human soul was received, in the soul of the animal sacrificed for man, into the fellowship of the divine grace manifested upon the altar, in order that, through the power of this sin-forgiving and sin-destroying grace, it might be sanctified to a new and holy life. In this way the sacrificial blood acquired the signification of a vital principle endued with the power of divine grace; and this was communicated to the people by means of the sprinkling of the blood. As the only reason for dividing the sacrificial blood into two parts was, that the blood sprinkled upon the altar could not be taken off again and sprinkled upon the people; the two halves of the blood are to be regarded as one blood, which was first of all sprinkled upon the altar, and then upon the people. In the blood sprinkled upon the altar, the natural life of the people was given up to God, as a life that had passed through death, to be pervaded by His grace; and then through the sprinkling upon the people it was restored to them again, as a life renewed by the grace of God. In this way the blood not only became a bond of union between Jehovah and His people, but as the blood of the covenant, it became a vital power, holy and divine, uniting Israel and its God; and the sprinkling of the people with this blood was an actual renewal of life, a transposition of Israel into the kingdom of God, in which it was filled with the powers of God's spirit of grace, and sanctified into a kingdom of priests, a holy nation of Jehovah (Ex 19:6). And this covenant was made "upon all the words" which Jehovah had spoken, and the people had promised to observe. Consequently it had for its foundation the divine law and right, as the rule of life for Israel.
John Gill
24:6 And Moses took half of the blood, and put it in basins,.... Half of the blood of the above sacrifices, this he put into basins, and set by, in order to sprinkle on the people:
and half of the blood he sprinkled on the altar; the Targum of Onkelos adds, to atone for the people. But the altar here seems to represent the Lord, who was one of the parties covenanting, and therefore is sprinkled with blood as a ratification of the covenant on his part, and the promises of it.
John Wesley
24:6 1. The blood of the sacrifice which the people offered was (part of it) sprinkled upon the altar, which signified the people's dedicating themselves to God, and his honour. In the blood of the sacrifices, all the Israelites were presented unto God as living sacrifices, Rom 12:1. 2. The blood of the sacrifice which God had owned and accepted was (the remainder of it) sprinkled, either upon the people themselves, or upon the pillars that represented them, which signified God's conferring his favour upon them, and all the fruits of that favour, and his giving them all the gifts they could desire from a God reconciled to them, and in covenant with them. This part of the ceremony was thus explained, Behold the blood of the covenant; see here how God sealed to you to be a God, and you seal to be to him a people; his promises to you, and yours to him, are yea and amen. Thus our Lord Jesus, the Mediator of the new covenant (of whom Moses was a type) having offered up himself a sacrifice upon the cross, that his blood might be indeed the blood of the covenant, sprinkled it upon the altar in his intercession (Heb 9:12,) and sprinkles it upon his church by his word and ordinances, and the influences and operations of the Spirit of promise by whom we are sealed.
Robert Jamieson, A. R. Fausset and David Brown
24:6 Moses took half of the blood . . . sprinkled--Preliminary to this was the public reading of the law and the renewed acceptance of the terms by the people; then the sprinkling of the blood was the sign of solemn ratification--half on each party in the transaction.
24:724:7: Եւ առեալ զգիր ուխտին ընթերցաւ յականջս ժողովրդեանն։ Եւ ասեն. Զամենայն զոր խօսեցաւ Տէր՝ արասցո՛ւք եւ լուիցուք։
7 Նա, վերցնելով ուխտի գիրքը, կարդաց ի լուր ժողովրդի: Ժողովուրդն ասաց. «Այն ամէնը, ինչ ասել է Տէրը, կը կատարենք, կ’ենթարկուենք»:
7 Ապա՝ առաւ ուխտին գիրքը ու ժողովուրդին առջեւ կարդաց եւ անոնք ըսին. «Տէրոջը բոլոր ըսածը պիտի կատարենք ու անոր պիտի հնազանդինք»։
Եւ առեալ զգիր ուխտին ընթերցաւ յականջս ժողովրդեանն. եւ ասեն. Զամենայն զոր խօսեցաւ Տէր` արասցուք եւ լուիցուք:

24:7: Եւ առեալ զգիր ուխտին ընթերցաւ յականջս ժողովրդեանն։ Եւ ասեն. Զամենայն զոր խօսեցաւ Տէր՝ արասցո՛ւք եւ լուիցուք։
7 Նա, վերցնելով ուխտի գիրքը, կարդաց ի լուր ժողովրդի: Ժողովուրդն ասաց. «Այն ամէնը, ինչ ասել է Տէրը, կը կատարենք, կ’ենթարկուենք»:
7 Ապա՝ առաւ ուխտին գիրքը ու ժողովուրդին առջեւ կարդաց եւ անոնք ըսին. «Տէրոջը բոլոր ըսածը պիտի կատարենք ու անոր պիտի հնազանդինք»։
zohrab-1805▾ eastern-1994▾ western am▾
24:77: и взял книгу завета и прочитал вслух народу, и сказали они: всё, что сказал Господь, сделаем и будем послушны.
24:7 καὶ και and; even λαβὼν λαμβανω take; get τὸ ο the βιβλίον βιβλιον scroll τῆς ο the διαθήκης διαθηκη covenant ἀνέγνω αναγινωσκω read εἰς εις into; for τὰ ο the ὦτα ους ear τοῦ ο the λαοῦ λαος populace; population καὶ και and; even εἶπαν επω say; speak πάντα πας all; every ὅσα οσος as much as; as many as ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ποιήσομεν ποιεω do; make καὶ και and; even ἀκουσόμεθα ακουω hear
24:7 וַ wa וְ and יִּקַּח֙ yyiqqˌaḥ לקח take סֵ֣פֶר sˈēfer סֵפֶר letter הַ ha הַ the בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant וַ wa וְ and יִּקְרָ֖א yyiqrˌā קרא call בְּ bᵊ בְּ in אָזְנֵ֣י ʔoznˈê אֹזֶן ear הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say כֹּ֛ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH נַעֲשֶׂ֥ה naʕᵃśˌeh עשׂה make וְ wᵊ וְ and נִשְׁמָֽע׃ nišmˈāʕ שׁמע hear
24:7. adsumensque volumen foederis legit audiente populo qui dixerunt omnia quae locutus est Dominus faciemus et erimus oboedientesAnd taking the book of the covenant, he read it in the hearing of the people: and they said: All things that the Lord hath spoken, we will do, we will be obedient.
7. And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath spoken will we do, and be obedient.
24:7. And taking up the book of the covenant, he read it in the hearing of the people, who said: “All that the Lord has spoken, we will do, and we will be obedient.”
24:7. And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient.
And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient:

7: и взял книгу завета и прочитал вслух народу, и сказали они: всё, что сказал Господь, сделаем и будем послушны.
24:7
καὶ και and; even
λαβὼν λαμβανω take; get
τὸ ο the
βιβλίον βιβλιον scroll
τῆς ο the
διαθήκης διαθηκη covenant
ἀνέγνω αναγινωσκω read
εἰς εις into; for
τὰ ο the
ὦτα ους ear
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
εἶπαν επω say; speak
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
ποιήσομεν ποιεω do; make
καὶ και and; even
ἀκουσόμεθα ακουω hear
24:7
וַ wa וְ and
יִּקַּח֙ yyiqqˌaḥ לקח take
סֵ֣פֶר sˈēfer סֵפֶר letter
הַ ha הַ the
בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant
וַ wa וְ and
יִּקְרָ֖א yyiqrˌā קרא call
בְּ bᵊ בְּ in
אָזְנֵ֣י ʔoznˈê אֹזֶן ear
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
כֹּ֛ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
נַעֲשֶׂ֥ה naʕᵃśˌeh עשׂה make
וְ wᵊ וְ and
נִשְׁמָֽע׃ nišmˈāʕ שׁמע hear
24:7. adsumensque volumen foederis legit audiente populo qui dixerunt omnia quae locutus est Dominus faciemus et erimus oboedientes
And taking the book of the covenant, he read it in the hearing of the people: and they said: All things that the Lord hath spoken, we will do, we will be obedient.
24:7. And taking up the book of the covenant, he read it in the hearing of the people, who said: “All that the Lord has spoken, we will do, and we will be obedient.”
24:7. And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:7: The book of the covenant - The writing containing the laws mentioned in the three preceding chapters. As this writing contained the agreement made between God and them, it was called the book of the covenant; but as no covenant was considered to be ratified and binding till a sacrifice had been offered on the occasion, hence the necessity of the sacrifices mentioned here.
Half of the blood being sprinkled on the Altar, and half of it sprinkled on the People, showed that both God and They were mutually bound by this covenant. God was bound to the People to support, defend, and save them; the People were bound to God to fear, love, and serve him. On the ancient method of making covenants, see Clarke on Gen 6:18 (note); and see Clarke on Gen 15:18 (note). Thus the blood of the new covenant was necessary to propitiate the throne of justice on the one hand, and to reconcile men to God on the other. On the nature and various kinds of the Jewish offerings, see Clarke's note on Lev 7:1, etc.
Albert Barnes: Notes on the Bible - 1834
24:7: The book of the covenant - See Exo 20:22 note. The people had to repeat their assent to the book of the covenant before the blood was thrown upon them. Compare Kg2 23:2, Kg2 23:21; Ch2 34:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:7: the book: Exo 24:4; Heb 9:18-23
read: Deu 31:11-13; Act 13:15; Col 4:16; Th1 5:27
All that: Exo 24:3; Jer 7:23, Jer 7:24
John Gill
24:7 And he took the book of the covenant,.... Which contained the words of the Lord he is said to write, Ex 24:4, and consisted both of laws and judgments required of the people, and to which they had given their assent, and promised obedience to; and of promises made by the Lord of sending his angel before them to guide them in the way, and bring them to Canaan, and to drive the Canaanites from thence, and put the Israelites into the possession of it; so that here were promises on both sides, a restipulation of parties, which made a formal covenant:
and read in the audience of the people; he had rehearsed what was contained in it from his memory, by word of mouth, to which they had assented, Ex 24:3 and having written the same in a book, he read it to them distinctly, that they might the better take notice of the contents of it:
and they said, all that the Lord hath said will we do, and be obedient; which is a repetition and confirmation of what they had before said, and is expressed in stronger terms; so that this was not done suddenly and inconsiderately, and yet they seem not to be so well apprised of their own inability to keep the laws of God, and of the treachery of their own hearts as to their regard to them; see Deut 5:28.
24:824:8: Եւ առեալ Մովսիսի զարիւնն, ցանեաց զժողովրդեամբն՝ եւ ասէ. Ահա ա՛յս արիւն է ուխտին զոր ուխտեաց Տէր ընդ ձեզ վասն ամենայն բանիցս այսոցիկ։
8 Մովսէսը, վերցնելով արիւնը, շաղ տուեց ժողովրդի վրայ ու ասաց. «Սա այն ուխտի արիւնն է, որ կնքեց Տէրը ձեզ հետ, որպէսզի կատարէք նրա բոլոր պատգամները»:
8 Մովսէս առաւ արիւնը ու ժողովուրդին վրայ սրսկեց ու ըսաւ. «Ահա բոլոր այս խօսքերուն համաձայն Տէրոջը ձեզի հետ ըրած ուխտին արիւնը»։
Եւ առեալ Մովսիսի զարիւնն` ցանեաց զժողովրդեամբն եւ ասէ. Ահա այս արիւն է ուխտին զոր ուխտեաց Տէր ընդ ձեզ վասն ամենայն բանիցս այսոցիկ:

24:8: Եւ առեալ Մովսիսի զարիւնն, ցանեաց զժողովրդեամբն՝ եւ ասէ. Ահա ա՛յս արիւն է ուխտին զոր ուխտեաց Տէր ընդ ձեզ վասն ամենայն բանիցս այսոցիկ։
8 Մովսէսը, վերցնելով արիւնը, շաղ տուեց ժողովրդի վրայ ու ասաց. «Սա այն ուխտի արիւնն է, որ կնքեց Տէրը ձեզ հետ, որպէսզի կատարէք նրա բոլոր պատգամները»:
8 Մովսէս առաւ արիւնը ու ժողովուրդին վրայ սրսկեց ու ըսաւ. «Ահա բոլոր այս խօսքերուն համաձայն Տէրոջը ձեզի հետ ըրած ուխտին արիւնը»։
zohrab-1805▾ eastern-1994▾ western am▾
24:88: И взял Моисей крови и окропил народ, говоря: вот кровь завета, который Господь заключил с вами о всех словах сих.
24:8 λαβὼν λαμβανω take; get δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τὸ ο the αἷμα αιμα blood; bloodstreams κατεσκέδασεν κατασκεδαζω the λαοῦ λαος populace; population καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am τὸ ο the αἷμα αιμα blood; bloodstreams τῆς ο the διαθήκης διαθηκη covenant ἧς ος who; what διέθετο διατιθεμαι put through; make κύριος κυριος lord; master πρὸς προς to; toward ὑμᾶς υμας you περὶ περι about; around πάντων πας all; every τῶν ο the λόγων λογος word; log τούτων ουτος this; he
24:8 וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּ֔ם ddˈām דָּם blood וַ wa וְ and יִּזְרֹ֖ק yyizrˌōq זרק toss עַל־ ʕal- עַל upon הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הִנֵּ֤ה hinnˈē הִנֵּה behold דַֽם־ ḏˈam- דָּם blood הַ ha הַ the בְּרִית֙ bbᵊrîṯ בְּרִית covenant אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] כָּרַ֤ת kārˈaṯ כרת cut יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עִמָּכֶ֔ם ʕimmāḵˈem עִם with עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
24:8. ille vero sumptum sanguinem respersit in populum et ait hic est sanguis foederis quod pepigit Dominus vobiscum super cunctis sermonibus hisAnd he took the blood and sprinkled it upon the people, and he said: This is the blood of the covenant, which the Lord hath made with you concerning all these words.
8. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.
24:8. In truth, taking up the blood, he sprinkled it on the people, and he said, “This is the blood of the covenant, which the Lord has formed with you concerning all these words.”
24:8. And Moses took the blood, and sprinkled [it] on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.
And Moses took the blood, and sprinkled [it] on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words:

8: И взял Моисей крови и окропил народ, говоря: вот кровь завета, который Господь заключил с вами о всех словах сих.
24:8
λαβὼν λαμβανω take; get
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τὸ ο the
αἷμα αιμα blood; bloodstreams
κατεσκέδασεν κατασκεδαζω the
λαοῦ λαος populace; population
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
τὸ ο the
αἷμα αιμα blood; bloodstreams
τῆς ο the
διαθήκης διαθηκη covenant
ἧς ος who; what
διέθετο διατιθεμαι put through; make
κύριος κυριος lord; master
πρὸς προς to; toward
ὑμᾶς υμας you
περὶ περι about; around
πάντων πας all; every
τῶν ο the
λόγων λογος word; log
τούτων ουτος this; he
24:8
וַ wa וְ and
יִּקַּ֤ח yyiqqˈaḥ לקח take
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּ֔ם ddˈām דָּם blood
וַ wa וְ and
יִּזְרֹ֖ק yyizrˌōq זרק toss
עַל־ ʕal- עַל upon
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הִנֵּ֤ה hinnˈē הִנֵּה behold
דַֽם־ ḏˈam- דָּם blood
הַ ha הַ the
בְּרִית֙ bbᵊrîṯ בְּרִית covenant
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
כָּרַ֤ת kārˈaṯ כרת cut
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עִמָּכֶ֔ם ʕimmāḵˈem עִם with
עַ֥ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
24:8. ille vero sumptum sanguinem respersit in populum et ait hic est sanguis foederis quod pepigit Dominus vobiscum super cunctis sermonibus his
And he took the blood and sprinkled it upon the people, and he said: This is the blood of the covenant, which the Lord hath made with you concerning all these words.
24:8. In truth, taking up the blood, he sprinkled it on the people, and he said, “This is the blood of the covenant, which the Lord has formed with you concerning all these words.”
24:8. And Moses took the blood, and sprinkled [it] on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.
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Albert Barnes: Notes on the Bible - 1834
24:8: The blood which sealed the covenant was the blood of burnt offerings and peace offerings. The sin-offering Lev. 4 had not yet been instituted. That more complicated view of human nature which gave to the sin-offering its meaning, had yet to be developed by the law, which was now only receiving its ratification. The covenant between Yahweh and His people therefore took precedence of the operation of the law, by which came the knowledge of sin. Rom 3:20.
Upon the people - Either upon the elders or those who stood foremost; or, upon the twelve pillars representing the Twelve tribes, as the first half had been cast upon the altar, which witnessed to the presence of Yahweh. The blood thus divided between the two parties to the covenant signified the sacramental union between the Lord and His people. Cf. Psa 50:5; Zac 9:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:8: sprinkled: Exo 24:6; Lev 8:30; Isa 52:15; Eze 36:25; Heb 9:18-21
Behold: Zac 9:11; Mat 26:28; Mar 14:24; Luk 22:20; Co1 11:25; Eph 1:7; Heb 9:20, Heb 10:4, Heb 10:5, Heb 13:20; Pe1 1:2
Geneva 1599
24:8 And Moses took the blood, and sprinkled [it] on the people, and said, Behold the (d) blood of the covenant, which the LORD hath made with you concerning all these words.
(d) Which signifies that the covenant broken cannot be satisfied without shedding of blood.
John Gill
24:8 And Moses took the blood,.... The other half of the blood which was in the basins:
and sprinkled it on the people; not on the whole body of the people, who could not be brought nigh enough, and were too numerous to be all sprinkled with it; though the apostle so expresses it, a part being put for the whole, Heb 9:19 either this was sprinkled on the young men that offered the sacrifices in the name of all the people; or on the seventy elders, as the heads of them, so Aben Ezra; or upon the twelve pillars, which answered to the twelve tribes, and represented them as the altar did the Lord:
and said, behold the blood of the covenant, which the Lord hath made with you concerning all these words; being a ratification of the covenant on both sides, having been sprinkled both upon the altar, and upon the people. In allusion to which, the blood of Christ is sometimes called the blood of sprinkling, and which, sprinkled upon the mercy seat, calls for pardon for men; and sprinkled on their consciences, speaks peace and pardon to them, and cleanses from all sin; and sometimes the blood of the everlasting covenant, the covenant of grace made with him, by which it is ratified and confirmed; and our Lord may have regard to this rite and mode of expression in Mt 26:28.
Robert Jamieson, A. R. Fausset and David Brown
24:8 Moses took the blood, and sprinkled it on the people--probably on the twelve pillars, as representing the people (also the book, Heb 9:19), and the act was accompanied by a public proclamation of its import. It was setting their seal to the covenant (compare 1Cor 11:25). It must have been a deeply impressive, as well as instructive scene, for it taught the Israelites that the covenant was made with them only through the sprinkling of blood--that the divine acceptance of themselves and services, was only by virtue of an atoning sacrifice, and that even the blessings of the national covenant were promised and secured to them only through grace. The ceremonial, however, had a further and higher significance, as is shown by the apostle (see as above).
24:924:9: Եւ ելին Մովսէս եւ Ահարոն, եւ Նաբադ եւ Աբիուդ՝ եւ եւթանասունք ՚ի ծերոցն Իսրայէլի.
9 Մովսէսը, Ահարոնը, Նաբադը, Աբիուդն ու իսրայէլացի ծերերից եօթանասուն տղամարդ բարձրացան
9 Այն ատեն Մովսէս ու Ահարոն, Նադաբ ու Աբիուդ եւ Իսրայէլի ծերերէն եօթանասուն հոգի ելան
Եւ ելին Մովսէս եւ Ահարոն եւ Նաբադ եւ Աբիուդ եւ եւթանասունք ի ծերոցն Իսրայելի:

24:9: Եւ ելին Մովսէս եւ Ահարոն, եւ Նաբադ եւ Աբիուդ՝ եւ եւթանասունք ՚ի ծերոցն Իսրայէլի.
9 Մովսէսը, Ահարոնը, Նաբադը, Աբիուդն ու իսրայէլացի ծերերից եօթանասուն տղամարդ բարձրացան
9 Այն ատեն Մովսէս ու Ահարոն, Նադաբ ու Աբիուդ եւ Իսրայէլի ծերերէն եօթանասուն հոգի ելան
zohrab-1805▾ eastern-1994▾ western am▾
24:99: Потом взошел Моисей и Аарон, Надав и Авиуд и семьдесят из старейшин Израилевых,
24:9 καὶ και and; even ἀνέβη αναβαινω step up; ascend Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron καὶ και and; even Ναδαβ ναδαβ and; even Αβιουδ αβιουδ Abioud; Aviuth καὶ και and; even ἑβδομήκοντα εβδομηκοντα seventy τῆς ο the γερουσίας γερουσια senate Ισραηλ ισραηλ.1 Israel
24:9 וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron נָדָב֙ nāḏˌāv נָדָב Nadab וַ wa וְ and אֲבִיה֔וּא ʔᵃvîhˈû אֲבִיהוּא Abihu וְ wᵊ וְ and שִׁבְעִ֖ים šivʕˌîm שֶׁבַע seven מִ mi מִן from זִּקְנֵ֥י zziqnˌê זָקֵן old יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
24:9. ascenderuntque Moses et Aaron Nadab et Abiu et septuaginta de senioribus IsrahelThen Moses and Aaron, Nadab and Abiu, and seventy of the ancients of Israel went up:
9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
24:9. And Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel ascended.
24:9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:

9: Потом взошел Моисей и Аарон, Надав и Авиуд и семьдесят из старейшин Израилевых,
24:9
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
Ναδαβ ναδαβ and; even
Αβιουδ αβιουδ Abioud; Aviuth
καὶ και and; even
ἑβδομήκοντα εβδομηκοντα seventy
τῆς ο the
γερουσίας γερουσια senate
Ισραηλ ισραηλ.1 Israel
24:9
וַ wa וְ and
יַּ֥עַל yyˌaʕal עלה ascend
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron
נָדָב֙ nāḏˌāv נָדָב Nadab
וַ wa וְ and
אֲבִיה֔וּא ʔᵃvîhˈû אֲבִיהוּא Abihu
וְ wᵊ וְ and
שִׁבְעִ֖ים šivʕˌîm שֶׁבַע seven
מִ mi מִן from
זִּקְנֵ֥י zziqnˌê זָקֵן old
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
24:9. ascenderuntque Moses et Aaron Nadab et Abiu et septuaginta de senioribus Israhel
Then Moses and Aaron, Nadab and Abiu, and seventy of the ancients of Israel went up:
24:9. And Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel ascended.
24:9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Как член заключенного завета, народ допускается для поклонения Господу. Замечание о поклонении Ему издали (ст. 1), о виде подножия (ст. 10) и о сохранении в живых после видения (ст. 11) ясно свидетельствует, что поклонившиеся Господу не духовно только созерцали Его, но видели славу и присутствие Его телесными очами. Но, с другой стороны, явление им Господа есть появление не Его самого, т. е. не Его сущности и внутренней жизни, а только Его славы; взошедшие видели только подножие в том явлении, в котором открылось присутствие божества. Созерцание Бога, не сопровождавшееся смертью созерцавших, служило знаком Его благоволения к народу еврейскому. Как ранее, находясь вне завета, он не мог взойти на гору и остаться живым (19:24), так теперь, удостоенный союза с Богом, остается цел и невредим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9: A Manifestation of God.B. C. 1491.
9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: 10 And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. 11 And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.
The people having, besides their submission to the ceremony of the sprinkling of blood, declared their well-pleasedness in their God and his law, again and again, God here gives to their representatives some special tokens of his favour to them (for God meets him that rejoices and works righteousness), and admits them nearer to him than they could have expected. Thus, in the New-Testament church, we find the four living creatures, and the four and twenty elders, honoured with places round the throne, being redeemed unto God by the blood of the Lamb which is in the midst of the throne, Rev. iv. 4, 6; v. 8, 9. Observe, 1. They saw the God of Israel (v. 10), that is, they had some glimpse of his glory, in light and fire, though they saw no manner of similitude, and his being no man hath seen nor can see, 1 Tim. vi. 16. They saw the place where the God of Israel stood (so the LXX.), something that came near a similitude, but was not; whatever they saw, it was certainly something of which no image nor picture could be made, and yet enough to satisfy them that God was with them of a truth. Nothing is described but that which was under his feet; for our conceptions of God are all below him, and fall infinitely short of being adequate. They saw not so much as God's feet; but at the bottom of the brightness, and as the footstool or pedestal of it, they saw a most rich and splendid pavement, such as they never saw before nor after, as it had been of sapphires, azure or sky-coloured. The heavens themselves are the pavement of God's palace, and his throne is above the firmament. See how much better wisdom is than the precious onyx or the sapphires, for wisdom was from eternity God's delight (Prov. viii. 30), and lay in his bosom, but the sapphires are the pavement under his feet; there let us put all the wealth of this world, and not in our hearts. 2. Upon the nobles (or elders) of Israel, he laid not his hand, v. 11. Though they were men, the dazzling splendour of his glory did not overwhelm them; but it was so moderated (Job xxvi. 9), and they were so strengthened (Dan. x. 19), that they were able to bear it. Nay, though they were sinful men, and obnoxious to God's justice, yet he did not lay his punishing avenging hand upon them, as they feared he would. When we consider what a consuming fire God is, and what stubble we are before him, we shall have reason to say, in all our approaches to him, It is of the Lord's mercies that we are not consumed. 3. They saw God, and did eat and drink. They had not only their lives preserved, but their vigour, courage, and comfort; it cast no damp upon their joy, but rather increased and elevated it. They feasted upon the sacrifice, before God, in token of their cheerful consent to the covenant now made, their grateful acceptance of the benefits of it, and their communion with God, in pursuance of that covenant. Thus believers eat and drink with Christ at his table, Luke xxii. 30. Blessed are those that shall eat bread in the kingdom of our Father, and drink of the wine new there.
Albert Barnes: Notes on the Bible - 1834
24:9: It would appear that Moses, Aaron with his two sons, and seventy of the elders Exo 19:7 went a short distance up the mountain to eat the meal of the covenant (compare Gen 31:43-47), which must have consisted of the flesh of the peace offerings Exo 24:5. Joshua accompanied Moses as his servant Exo 24:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:9: Exo 24:1
Carl Friedrich Keil and Franz Delitzsch
24:9
Through their consecration with the blood of the covenant, the Israelites were qualified to ascend the mountain, and there behold the God of Israel and celebrate the covenant meal; of course, not the whole of the people, for that would have been impracticable on physical grounds, but the nation in the persons of its representatives, viz., the seventy elders, with Aaron and his two eldest sons. The fact that the latter were summoned along with the elders had reference to their future election to the priesthood, the bearers of which were to occupy the position of mediators between Jehovah and the nation, an office for which this was a preparation. The reason for choosing seventy out of the whole body of elders (Ex 24:3) is to be found in the historical and symbolical significance of this number. "They saw the God of Israel." This title is very appropriately given to Jehovah here, because He, the God of the fathers, had become in truth the God of Israel through the covenant just made. We must not go beyond the limits drawn in Ex 33:20-23 in our conceptions of what constituted the sight (חזה Ex 24:11) of God; at the same time we must regard it as a vision of God in some form of manifestation which rendered the divine nature discernible to the human eye. Nothing is said as to the form in which God manifested Himself. This silence, however, is not intended "to indicate the imperfection of their sight of God," as Baumgarten affirms, nor is it to be explained, as Hoffmann supposes, on the ground that "what they saw differed from what the people had constantly before their eyes simply in this respect, that after they had entered the darkness, which enveloped the mountain that burned as it were with fire at its summit, the fiery sign separated from the cloud, and assumed a shape, beneath which it was bright and clear, as an image of untroubled bliss." The words are evidently intended to affirm something more than, that they saw the fiery form in which God manifested Himself to the people, and that whilst the fire was ordinarily enveloped in a cloud, they saw it upon the mountain without the cloud. For, since Moses saw the form (תּמוּנה) of Jehovah (Num 12:8), we may fairly conclude, notwithstanding the fact that, according to Ex 24:2, the representatives of the nation were not to draw near to Jehovah, and without any danger of contradicting Deut 4:12 and Deut 4:15, that they also saw a form of God. Only this form is not described, in order that no encouragement might be given to the inclination of the people to make likenesses of Jehovah. Thus we find that Isaiah gives no description of the form in which he saw the Lord sitting upon a high and lofty throne (Is 6:1). Ezekiel is the first to describe the form of Jehovah which he saw in the vision, "as the appearance of a man" (Ezek 1:26; compare Dan 7:9 and Dan 7:13). "And there was under His feet as it were work of clear sapphire (לבנת, from לבנה whiteness, clearness, not from לבנה a brick),
(Note: This is the derivation adopted by the English translators in their rendering "paved work." - Tr.)
and as the material (עצם body, substance) of heaven in brilliancy," - to indicate that the God of Israel was enthroned above the heaven in super-terrestrial glory and undisturbed blessedness. And God was willing that His people should share in this blessedness, for "He laid not His hand upon the nobles of Israel," i.e., did not attack them. "They saw God, and did eat and drink," i.e., they celebrated thus near to Him the sacrificial meal of the peace-offerings, which had been sacrificed at the conclusion of the covenant, and received in this covenant meal a foretaste of the precious and glorious gifts with which God would endow and refresh His redeemed people in His kingdom. As the promise in Ex 19:5-6, with which God opened the way for the covenant at Sinai, set clearly before the nation that had been rescued from Egypt the ultimate goal of its divine calling; so this termination of the ceremony was intended to give to the nation, in the persons of its representatives, a tangible pledge of the glory of the goal that was set before it. The sight of the God of Israel was a foretaste of the blessedness of the sight of God in eternity, and the covenant meal upon the mountain before the face of God was a type of the marriage supper of the Lamb, to which the Lord will call, and at which He will present His perfected Church in the day of the full revelation of His glory (Rev_ 19:7-9).
John Gill
24:9 Then went up Moses and Aaron, Nadab and Abihu,.... After the above things were done, the words of the Lord were told the people, and the book of the covenant read unto them, to which they agreed, sacrifices were offered, and the blood of them sprinkled on the altar, and on the people. The Samaritan version adds to these, Eleazar and Ithamar, the two younger sons of Aaron:
and seventy of the elders of Israel, who were called up to the mountain to the Lord, Ex 24:1.
Robert Jamieson, A. R. Fausset and David Brown
24:9 Then went up Moses, and Aaron--in obedience to a command given (Ex 24:1-2; also Ex 19:24), previous to the religious engagement of the people, now described.
Nadab, and Abihu--the two oldest sons of Aaron [Ex 6:23].
seventy of the elders--a select number; what was the principle of selection is not said; but they were the chief representatives, the most conspicuous for official rank and station, as well as for their probity and weight of character in their respective tribes.
24:1024:10: եւ տեսին զտեղին ուր կայր Աստուած Իսրայէլի. եւ ընդ ոտիւք նորա իբրեւ զգործա՛ծ աղիւսոյ շափիղայ. եւ իբրեւ զտեսի՛լ հաստատութեան երկնից սրբութեամբ[711]։ [711] Ոմանք. Երկնից սրբութեան։
10[58] եւ տեսան այն տեղը, ուր կանգնել էր Իսրայէլի Աստուածը[59]: Նրա կանգնած տեղը կարծես շափիւղայի աղիւսներով էր զարդարուած, եւ դա ջինջ երկնքի նմանութիւնն ունէր: [59] 58. Եբրայերէնում 10-11համարները այլ կերպ են:">[58] եւ տեսան այն տեղը, ուր կանգնել էր Իսրայէլի Աստուածը
10 Եւ Իսրայէլի Աստուածը տեսան ու անոր ոտքերուն տակ շափիւղայով սալարկուածի պէս էր եւ պայծառութեամբ՝ բուն երկնքին պէս։
եւ տեսին [329]զտեղին ուր կայր Աստուած`` Իսրայելի. եւ ընդ ոտիւք նորա իբրեւ զգործած աղիւսոյ շափիղայ, եւ իբրեւ [330]զտեսիլ հաստատութեան երկնից սրբութեամբ:

24:10: եւ տեսին զտեղին ուր կայր Աստուած Իսրայէլի. եւ ընդ ոտիւք նորա իբրեւ զգործա՛ծ աղիւսոյ շափիղայ. եւ իբրեւ զտեսի՛լ հաստատութեան երկնից սրբութեամբ[711]։
[711] Ոմանք. Երկնից սրբութեան։
10[58] եւ տեսան այն տեղը, ուր կանգնել էր Իսրայէլի Աստուածը[59]: Նրա կանգնած տեղը կարծես շափիւղայի աղիւսներով էր զարդարուած, եւ դա ջինջ երկնքի նմանութիւնն ունէր:
[59] 58. Եբրայերէնում 10-11համարները այլ կերպ են:">[58] եւ տեսան այն տեղը, ուր կանգնել էր Իսրայէլի Աստուածը
10 Եւ Իսրայէլի Աստուածը տեսան ու անոր ոտքերուն տակ շափիւղայով սալարկուածի պէս էր եւ պայծառութեամբ՝ բուն երկնքին պէս։
zohrab-1805▾ eastern-1994▾ western am▾
24:1010: и видели Бога Израилева; и под ногами Его нечто подобное работе из чистого сапфира и, как самое небо, ясное.
24:10 καὶ και and; even εἶδον οραω view; see τὸν ο the τόπον τοπος place; locality οὗ ου.1 where εἱστήκει ιστημι stand; establish ἐκεῖ εκει there ὁ ο the θεὸς θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even τὰ ο the ὑπὸ υπο under; by τοὺς ο the πόδας πους foot; pace αὐτοῦ αυτος he; him ὡσεὶ ωσει as if; about ἔργον εργον work πλίνθου πλινθος sapphire καὶ και and; even ὥσπερ ωσπερ just as εἶδος ειδος aspect; shape στερεώματος στερεωμα solidity; solid τοῦ ο the οὐρανοῦ ουρανος sky; heaven τῇ ο the καθαριότητι καθαριοτης cleanliness; purity
24:10 וַ wa וְ and יִּרְא֕וּ yyirʔˈû ראה see אֵ֖ת ʔˌēṯ אֵת [object marker] אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and תַ֣חַת ṯˈaḥaṯ תַּחַת under part רַגְלָ֗יו raḡlˈāʸw רֶגֶל foot כְּ kᵊ כְּ as מַעֲשֵׂה֙ maʕᵃśˌē מַעֲשֶׂה deed לִבְנַ֣ת livnˈaṯ לְבֵנָה brick הַ ha הַ the סַּפִּ֔יר ssappˈîr סַפִּיר lapis lazuli וּ û וְ and כְ ḵᵊ כְּ as עֶ֥צֶם ʕˌeṣem עֶצֶם bone הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens לָ lā לְ to טֹֽהַר׃ ṭˈōhar טֹהַר purity
24:10. et viderunt Deum Israhel sub pedibus eius quasi opus lapidis sapphirini et quasi caelum cum serenum estAnd they saw the God of Israel: and under his feet as it were a work of sapphire stone, and as the heaven, when clear.
10. and they saw the God of Israel; and there was under his feet as it were a paved work of sapphire stone, and as it were the very heaven for clearness.
24:10. And they saw the God of Israel. And under his feet was something like a work of sapphire stone, or like the sky, when it is serene.
24:10. And they saw the God of Israel: and [there was] under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in [his] clearness.
And they saw the God of Israel: and [there was] under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in [his] clearness:

10: и видели Бога Израилева; и под ногами Его нечто подобное работе из чистого сапфира и, как самое небо, ясное.
24:10
καὶ και and; even
εἶδον οραω view; see
τὸν ο the
τόπον τοπος place; locality
οὗ ου.1 where
εἱστήκει ιστημι stand; establish
ἐκεῖ εκει there
ο the
θεὸς θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
τὰ ο the
ὑπὸ υπο under; by
τοὺς ο the
πόδας πους foot; pace
αὐτοῦ αυτος he; him
ὡσεὶ ωσει as if; about
ἔργον εργον work
πλίνθου πλινθος sapphire
καὶ και and; even
ὥσπερ ωσπερ just as
εἶδος ειδος aspect; shape
στερεώματος στερεωμα solidity; solid
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
τῇ ο the
καθαριότητι καθαριοτης cleanliness; purity
24:10
וַ wa וְ and
יִּרְא֕וּ yyirʔˈû ראה see
אֵ֖ת ʔˌēṯ אֵת [object marker]
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
תַ֣חַת ṯˈaḥaṯ תַּחַת under part
רַגְלָ֗יו raḡlˈāʸw רֶגֶל foot
כְּ kᵊ כְּ as
מַעֲשֵׂה֙ maʕᵃśˌē מַעֲשֶׂה deed
לִבְנַ֣ת livnˈaṯ לְבֵנָה brick
הַ ha הַ the
סַּפִּ֔יר ssappˈîr סַפִּיר lapis lazuli
וּ û וְ and
כְ ḵᵊ כְּ as
עֶ֥צֶם ʕˌeṣem עֶצֶם bone
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
לָ לְ to
טֹֽהַר׃ ṭˈōhar טֹהַר purity
24:10. et viderunt Deum Israhel sub pedibus eius quasi opus lapidis sapphirini et quasi caelum cum serenum est
And they saw the God of Israel: and under his feet as it were a work of sapphire stone, and as the heaven, when clear.
24:10. And they saw the God of Israel. And under his feet was something like a work of sapphire stone, or like the sky, when it is serene.
24:10. And they saw the God of Israel: and [there was] under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in [his] clearness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:10: They saw the God of Israel - The seventy elders, who were representatives of the whole congregation, were chosen to witness the manifestation of God, that they might be satisfied of the truth of the revelation which he had made of himself and of his will; and on this occasion it was necessary that the people also should be favored with a sight of the glory of God; see Exo 20:18. Thus the certainty of the revelation was established by many witnesses, and by those especially of the most competent kind.
A paved work of a sapphire stone - Or sapphire brick-work. I suppose that something of the Musive or Mosaic pavement is here intended; floors most curiously inlaid with variously coloured stones or small square tiles, disposed in a great variety of ornamental forms. Many of these remain in different countries to the present day. The Romans were particularly fond of them, and left monuments of their taste and ingenuity in pavements of this kind, in most countries where they established their dominion. Some very fine specimens are found in different parts of Britain.
Sapphire is a precious stone of a fine blue color, next in hardness to the diamond. The ruby is considered by most mineralogists of the same genus; so is also the topaz: hence we cannot say that the sapphire is only of a blue color; it is blue, red, or yellow, as it may be called sapphire, ruby, or topaz; and some of them are blue or green, according to the light in which they are held; and some white. A very large specimen of such a one is now before me. The ancient oriental sapphire is supposed to have been the same with the lapis lazuli. Supposing that these different kinds of sapphires are here intended, how glorious must a pavement be, constituted of polished stones of this sort, perfectly transparent, with an effulgence of heavenly splendor poured out upon them! The red, the blue, the green, and the yellow, arranged by the wisdom of God, into the most beautiful emblematic representations, and the whole body of heaven in its clearness shining upon them, must have made a most glorious appearance. As the Divine glory appeared above the mount, it is reasonable to suppose that the Israelites saw the sapphire pavement over their heads, as it might have occupied a space in the atmosphere equal in extent to the base of the mountain; and being transparent, the intense brightness shining upon it must have greatly heightened the effect.
It is necessary farther to observe that all this must have been only an appearance, unconnected with any personal similitude; for this Moses expressly asserts, Deu 4:15. And though the feet are here mentioned, this can only be understood of the sapphirine basis or pavement, on which this celestial and indescribable glory of the Lord appeared. There is a similar description of the glory of the Lord in the Book of Revelation, Rev 4:3 : "And he who sat [upon the throne] was to look upon like a jasper and a sardine stone; and there was a rainbow round about the throne, in sight like unto an emerald." In neither of these appearances was there any similitude or likeness of any thing in heaven, earth, or sea. Thus God took care to preserve them from all incentives to idolatry, while he gave them the fullest proofs of his being. In Scheuchzer's Physica Sacra, among his numerous fine engravings, there is one of this glorious manifestation, which cannot be too severely reprehended. The Supreme Being is represented as an old man, sitting on a throne, encompassed with glory, having a crown on his head, and a scepter in his hand, the people prostrate in adoration at the foot of the piece. A print of this kind should be considered as utterly improper, if not blasphemous.
Albert Barnes: Notes on the Bible - 1834
24:10: And they saw the God of Israel - As they ate the sacrificial feast, the presence of Yahweh was manifested to them with special distinctness. In the act of solemn worship, they perceived that He was present with them, as their Lord and their Deliverer. It is idle to speculate on the mode of this Revelation. That no visible form was presented to their bodily eyes, we are expressly informed, Deu 4:12; see Exo 33:20; compare Isa 6:1. The latter part of this verse may be read: "under His feet, it was like a work of bright sapphire stone, and like the heaven itself in clearness." On the sapphire, see Exo 28:18; compare Eze 1:26. The pure blue of the heaven above them lent its influence to help the inner sense to realize the vision which no mortal eye could behold.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:10: saw: Exo 24:10, Exo 3:6, Exo 33:20, Exo 33:23; Gen 32:30; Jdg 13:21, Jdg 13:22; Kg1 22:19; Isa 6:1-5; Eze 1:28; Joh 1:18, Joh 14:9; Ti1 6:16; Jo1 4:12
of a sapphire stone: The Hebrew sappir, is without doubt the sapphire; which is a most beautiful precious stone of a fine blue colour, second only to the diamond in lustre, hardness, and value. The ancient oriental sapphire is supposed to have been the same as the lapis lazuli. It glitters with golden spots; and is of an azure or sky-blue colour, but rarely intermixed with purple. The ruby and topaz are considered of the same genus. Eze 1:26, Eze 1:27, Eze 10:1; Rev 4:3, Rev 21:19-23
in his clearness: Sol 6:10; Mat 17:2; Rev 1:16, Rev 21:11, Rev 21:18
Geneva 1599
24:10 And they (e) saw the God of Israel: and [there was] under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in [his] clearness.
(e) As perfectly as their infirmities could behold his majesty.
John Gill
24:10 And they saw the God of Israel,.... The Targum of Jonathan restrains this to Nadab and Abihu whereas it is doubtless true of Moses and Aaron, and the seventy elders, who all saw him, and who were witnesses to the people that it was a divine Person that spoke to Moses, and delivered the laws unto him, to be observed by them; which seems to be the reason of their being called up, and favoured with this sight which must not be understood as of anything criminal in them, as if they curiously looked and pried to see something they should not, for which they deserved some sort of punishment, as the Targum intimates; but of a privilege, and a very high one they were favoured with: and this sight they had was not by a vision of prophecy, or with the eyes of their understanding, but corporeally; they saw the Son of God, the God of Israel, in an human form, as a pledge and presage of his future incarnation, who is the Angel that spoke to Moses on Mount Sinai, as Stephen says, and the Lord that was among the angels there, who afterwards became incarnate, and having done his work on earth, ascended on high, Acts 7:38.
and there was under his feet; which shows that there was a visible form, and that human; nor is this contrary to what is said, "ye saw no similitude"; Deut 4:12, since what is here related does not respect the same time, nor the same persons; this was after the giving of the ten commands, that at the time of it; this is said of the seventy elders, with Moses, Aaron, and his two sons, that of all the people:
as it were paved work of a sapphire stone: like a pavement pitched with sapphire. The Septuagint version is,"and they saw the place where the God of Israel stood, and what were under his feet, as the work of a sapphire brick.''The sapphire stones, of which the pavement was, were as broad as bricks, and being like a brick, was a memorial, as the Targum of Jonathan says, of the servitude the Egyptians made the children of Israel to serve with in clay and bricks; but being a sapphire, bright and glorious, may denote the liberty they now enjoyed in exchange for their bondage. And the Targum of Jonathan understands it of the colour, and not of the form of the sapphire, and renders it, the white sapphire; and so do some Jewish writers (w); though the colour of the sapphire is azure, or sky coloured, with which agrees what follows:
and as it were the body of heaven in his clearness; and Ruaeus (x) says, the sapphire is sky coloured, and some of them shine and sparkle with golden points or spots, and are reckoned the best sapphires; so that this represents the heaven as quite clear and serene, bespangled with stars; and as the heavens, covered with clouds, may denote the displeasure of God, so a serene heaven his favour and good will, and in such an amiable light was he now beheld.
(w) Saadiah Gaon in Aben Ezra, & R. Jonah in Ben Melech in loc. (x) De Gemmis, c. 2.
John Wesley
24:10 They saw the God of Israel - That is, they had some glimpse of his glory, in light and fire, though they saw no manner of similitude. They saw the place where the God of Israel stood, so the seventy, something that came near a similitude, but was not; whatever they saw it was certainly something of which no image or picture could be made, and yet enough to satisfy them that God was with them of a truth. Nothing is described but that which was under his feet, for our conceptions of God are all below him. They saw not so much as God's feet, but at the bottom of the brightness they saw (such as they never saw before or after, and as the foot - stool or pedestal of it) a most rich and splendid pavement, as it had been of sapphires, azure, or sky - coloured. The heavens themselves are the pavement of God's palace, and his throne is above the firmament.
Robert Jamieson, A. R. Fausset and David Brown
24:10 And they saw the God of Israel--That there was no visible form or representation of the divine nature, we have expressly intimated (Deut 4:15). But a symbol or emblem of His glory was distinctly, and at a distance, displayed before those chosen witnesses. Many think, however, that in this private scene was discovered, amid the luminous blaze, the faint adumbrated form of the humanity of Christ (Ezek 1:26; compare Gal 3:24).
sapphire--one of the most valuable and lustrous of the precious gems--of a sky-blue or light azure color and frequently chosen to describe the throne of God (see Ezek 1:26; Ezek 10:1).
24:1124:11: Եւ յընտրելոցն Իսրայէլի ո՛չ ծախեցաւ եւ ո՛չ մի. եւ երեւեցան ՚ի տեղւոջն Աստուծոյ. եւ կերա՛ն եւ արբին։
11 Իսրայէլացի ընտրեալներից ոչ մէկը չմեռաւ: Նրանք յայտնուեցին այնտեղ, ուր գտնւում էր Աստուած: Եւ կերան ու խմեցին:
11 Իսրայէլի որդիներէն ընտրեալներուն վրայ իր ձեռքը չերկնցուց եւ Աստուած տեսան ու կերան ու խմեցին։
Եւ յընտրելոցն Իսրայելի ոչ ծախեցաւ եւ ոչ մի. եւ երեւեցան ի տեղւոջն Աստուծոյ``, եւ կերան եւ արբին:

24:11: Եւ յընտրելոցն Իսրայէլի ո՛չ ծախեցաւ եւ ո՛չ մի. եւ երեւեցան ՚ի տեղւոջն Աստուծոյ. եւ կերա՛ն եւ արբին։
11 Իսրայէլացի ընտրեալներից ոչ մէկը չմեռաւ: Նրանք յայտնուեցին այնտեղ, ուր գտնւում էր Աստուած: Եւ կերան ու խմեցին:
11 Իսրայէլի որդիներէն ընտրեալներուն վրայ իր ձեռքը չերկնցուց եւ Աստուած տեսան ու կերան ու խմեցին։
zohrab-1805▾ eastern-1994▾ western am▾
24:1111: И Он не простер руки Своей на избранных из сынов Израилевых: они видели Бога, и ели и пили.
24:11 καὶ και and; even τῶν ο the ἐπιλέκτων επιλεκτος the Ισραηλ ισραηλ.1 Israel οὐ ου not διεφώνησεν διαφωνεω not even; neither εἷς εις.1 one; unit καὶ και and; even ὤφθησαν οραω view; see ἐν εν in τῷ ο the τόπῳ τοπος place; locality τοῦ ο the θεοῦ θεος God καὶ και and; even ἔφαγον φαγω swallow; eat καὶ και and; even ἔπιον πινω drink
24:11 וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֲצִילֵי֙ ʔᵃṣîlˌê אָצִיל noble בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹ֥א lˌō לֹא not שָׁלַ֖ח šālˌaḥ שׁלח send יָדֹ֑ו yāḏˈô יָד hand וַֽ wˈa וְ and יֶּחֱזוּ֙ yyeḥᵉzˌû חזה see אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יֹּאכְל֖וּ yyōḵᵊlˌû אכל eat וַ wa וְ and יִּשְׁתּֽוּ׃ ס yyištˈû . s שׁתה drink
24:11. nec super eos qui procul recesserant de filiis Israhel misit manum suam videruntque Deum et comederunt ac biberuntNeither did he lay his hand upon those of the children of Israel, that retired afar off, and they saw God, and they did eat and drink.
11. And upon the nobles of the children of Israel he laid not his hand: and they beheld God, and did eat and drink.
24:11. Neither did he lay his hand upon those of the sons of Israel who were at a distance. And they saw God, and they ate and drank.
24:11. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.
And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink:

11: И Он не простер руки Своей на избранных из сынов Израилевых: они видели Бога, и ели и пили.
24:11
καὶ και and; even
τῶν ο the
ἐπιλέκτων επιλεκτος the
Ισραηλ ισραηλ.1 Israel
οὐ ου not
διεφώνησεν διαφωνεω not even; neither
εἷς εις.1 one; unit
καὶ και and; even
ὤφθησαν οραω view; see
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἔφαγον φαγω swallow; eat
καὶ και and; even
ἔπιον πινω drink
24:11
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אֲצִילֵי֙ ʔᵃṣîlˌê אָצִיל noble
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹ֥א lˌō לֹא not
שָׁלַ֖ח šālˌaḥ שׁלח send
יָדֹ֑ו yāḏˈô יָד hand
וַֽ wˈa וְ and
יֶּחֱזוּ֙ yyeḥᵉzˌû חזה see
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יֹּאכְל֖וּ yyōḵᵊlˌû אכל eat
וַ wa וְ and
יִּשְׁתּֽוּ׃ ס yyištˈû . s שׁתה drink
24:11. nec super eos qui procul recesserant de filiis Israhel misit manum suam videruntque Deum et comederunt ac biberunt
Neither did he lay his hand upon those of the children of Israel, that retired afar off, and they saw God, and they did eat and drink.
24:11. Neither did he lay his hand upon those of the sons of Israel who were at a distance. And they saw God, and they ate and drank.
24:11. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:11: Upon the nobles of - Israel he laid not his hand - This laying on of the hand has been variously explained.
1. He did not conceal himself from the nobles of Israel by covering them with his hand, as he did Moses, Exo 33:22.
2. He did not endue any of the nobles, i.e., the seventy elders, with the gift of prophecy; for so laying on of the hand has been understood.
3. He did not slay any of them; none of them received any injury; which is certainly one meaning of the phrase: see Neh 13:21; Psa 55:20. Also they saw God, i.e., although they had this discovery of his majesty, yet they did eat and drink, i.e., were preserved alive and unhurt.
Perhaps the eating and drinking here may refer to the peace-offerings on which they feasted, and the libations that were then offered on the ratification of the covenant. But they rejoiced the more because they had been so highly favored, and were still permitted to live; for it was generally apprehended that God never showed his glory in this signal manner but for the purpose of manifesting his justice; and therefore it appeared a strange thing that these should have seen God as it were face to face, and yet live. See Gen 16:13; Gen 33:10; and Jdg 13:22, Jdg 13:23.
Albert Barnes: Notes on the Bible - 1834
24:11: He laid not his hand - i. e. He did not strike them. It was believed that a mortal could not survive the sight of God Exo 33:20; Gen 32:30; Jdg 6:22; Jdg 13:22 : but these rulers of Israel were permitted to eat and drink, while they were enjoying in an extraordinary degree the sense of the divine presence, and received no harm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:11: nobles: Exo 24:1, Exo 24:9; Num 21:18; Jdg 5:13; Kg1 21:8; Ch2 23:20; Neh 2:16; Jer 14:3
laid not: Exo 19:21, Exo 33:20-23; Gen 32:24-32; Deu 4:33; Jdg 13:22
they saw: Exo 24:10; Gen 16:13
did eat: Exo 18:12; Gen 18:18, Gen 31:54; Deu 12:7; Ecc 9:7; Luk 15:23, Luk 15:24; Co1 10:16-18
Geneva 1599
24:11 And upon the nobles of the children of Israel he (f) laid not his hand: also they saw God, and (g) did eat and drink.
(f) He did not make them afraid, nor punish them.
(g) That is, rejoiced.
John Gill
24:11 And upon the nobles of the children of Israel he laid not his hand,.... Which some interpret of his hand of prophecy, and of the measure of the Spirit, such an one as Moses had, and by virtue of which he lived forty days and nights without eating and drinking; but these not having such a measure of the Spirit, were obliged to eat and drink to support nature, as in the next clause: but it is rather to be understood of the hand of God; he did not inflict any disease or death upon them on their sight of him, it being a notion that no man could see God and live; but these men did live, not only Moses, and Aaron and his two sons, but the seventy elders, who were the principal choicest persons among the children of Israel; wherefore the Targum of Jonathan wrongly restrains this to Nadab and Abihu:
also they saw God, and did eat and drink: though they saw God, they continued alive and well, and in good health, of which their eating and drinking were a sign and evidence; or they ate, as Abendana, the sacrifices of the peace offerings, which were usually eaten by the priests and the people; and as a feast was common at covenant making, here was a feast kept by the elders, the representatives of the people, when they covenanted with God. Onkelos favours this sense,"and they rejoiced in their sacrifices, which were accepted with good will, as if they had ate and drank.''
John Wesley
24:11 Upon the nobles or elders of Israel he laid not his hand - Though they were men, the splendour of his glory did not overwhelm them, but it was so moderated (Job 36:9,) and they were so strengthened (Dan 10:19,) that they were able to bear it: nay, though they were sinful men, and obnoxious to God's justice, yet he did not lay his avenging hand upon them, as they feared he would. When we consider what a consuming fire God is, and what stubble we are before him, we shall have reason to say, in all our approaches to him, It is of the Lord's mercies we are not consumed. They saw God, and did eat and drink; They had not only their lives preserved, but their vigour, courage, and comfort; it cast no damp upon their joy, but rather increased it. They feasted upon the sacrifice before God, in token of their chearful consent to the covenant, their grateful acceptance of the benefits of it, and their communion with God in pursuance of that covenant.
Robert Jamieson, A. R. Fausset and David Brown
24:11 upon the nobles of the children of Israel he laid not his hand--The "nobles," that is, the elders, after the sprinkling of the blood, were not inspired with terror in presence of the calm, benign, radiant symbol of the divine majesty; so different from the terrific exhibitions at the giving of the law. The report of so many competent witnesses would tend to confirm the people's faith in the divine mission of Moses.
eat and drink--feasted on the peace offering--on the remnants of the late sacrifices and libations. This feast had a prophetic bearing, intimating God's dwelling with men.
24:1224:12: Եւ ասէ Տէր ցՄովսէս. Ե՛լ առիս ՚ի լեառնն, եւ ա՛նդ լինիջիր։ եւ տա՛ց քեզ տախտակս քարեղէնս եւ օրէնս եւ պատուիրանս զորս գրեցի, լինել նոցա օրէնսդիր։
12 Տէրն ասաց Մովսէսին. «Բարձրացի՛ր ինձ մօտ՝ լեռը, այնտեղ եղի՛ր, եւ քեզ պիտի տամ քարէ այն տախտակները, որոնց վրայ գրելու եմ իմ օրէնքներն ու պատուիրանները: Դրանք նրանց համար օրէնսդրութիւն պիտի լինեն»:
12 Տէրը ըսաւ Մովսէսին. «Ելի՛ր ինծի ու հոն կայնէ՛։ Քեզի պիտի տամ քարեղէն տախտակներն ու իմ դրած օրէնքս եւ պատուիրանքներս՝ որպէս զի անոնց սորվեցնես»։
Եւ ասէ Տէր ցՄովսէս. Ել առ իս ի լեառնն, եւ անդ լինիջիր, եւ տաց քեզ տախտակս քարեղէնս եւ օրէնս եւ պատուիրանս զորս գրեցի, [331]լինել նոցա օրէնսդիր:

24:12: Եւ ասէ Տէր ցՄովսէս. Ե՛լ առիս ՚ի լեառնն, եւ ա՛նդ լինիջիր։ եւ տա՛ց քեզ տախտակս քարեղէնս եւ օրէնս եւ պատուիրանս զորս գրեցի, լինել նոցա օրէնսդիր։
12 Տէրն ասաց Մովսէսին. «Բարձրացի՛ր ինձ մօտ՝ լեռը, այնտեղ եղի՛ր, եւ քեզ պիտի տամ քարէ այն տախտակները, որոնց վրայ գրելու եմ իմ օրէնքներն ու պատուիրանները: Դրանք նրանց համար օրէնսդրութիւն պիտի լինեն»:
12 Տէրը ըսաւ Մովսէսին. «Ելի՛ր ինծի ու հոն կայնէ՛։ Քեզի պիտի տամ քարեղէն տախտակներն ու իմ դրած օրէնքս եւ պատուիրանքներս՝ որպէս զի անոնց սորվեցնես»։
zohrab-1805▾ eastern-1994▾ western am▾
24:1212: И сказал Господь Моисею: взойди ко Мне на гору и будь там; и дам тебе скрижали каменные, и закон и заповеди, которые Я написал для научения их.
24:12 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἀνάβηθι αναβαινω step up; ascend πρός προς to; toward με με me εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount καὶ και and; even ἴσθι ειμι be ἐκεῖ εκει there καὶ και and; even δώσω διδωμι give; deposit σοι σοι you τὰ ο the πυξία πυξιον the λίθινα λιθινος stone τὸν ο the νόμον νομος.1 law καὶ και and; even τὰς ο the ἐντολάς εντολη direction; injunction ἃς ος who; what ἔγραψα γραφω write νομοθετῆσαι νομοθετεω legislate αὐτοῖς αυτος he; him
24:12 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses עֲלֵ֥ה ʕᵃlˌē עלה ascend אֵלַ֛י ʔēlˈay אֶל to הָ hā הַ the הָ֖רָה hˌārā הַר mountain וֶ we וְ and הְיֵה־ hᵊyē- היה be שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and אֶתְּנָ֨ה ʔettᵊnˌā נתן give לְךָ֜ lᵊḵˈā לְ to אֶת־ ʔeṯ- אֵת [object marker] לֻחֹ֣ת luḥˈōṯ לוּחַ tablet הָ hā הַ the אֶ֗בֶן ʔˈeven אֶבֶן stone וְ wᵊ וְ and הַ ha הַ the תֹּורָה֙ ttôrˌā תֹּורָה instruction וְ wᵊ וְ and הַ ha הַ the מִּצְוָ֔ה mmiṣwˈā מִצְוָה commandment אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] כָּתַ֖בְתִּי kāṯˌavtî כתב write לְ lᵊ לְ to הֹורֹתָֽם׃ hôrōṯˈām ירה teach
24:12. dixit autem Dominus ad Mosen ascende ad me in montem et esto ibi daboque tibi tabulas lapideas et legem ac mandata quae scripsi ut doceas eosAnd the Lord said to Moses: Come up to me into the mount, and be there; and I will give thee tables of stone, and the law, and the commandments which I have written; that thou mayest teach them.
12. And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.
24:12. Then the Lord said to Moses: “Ascend to me on the mountain, and be there. And I will give to you tablets of stone, and the law and the commandments that I have written. So may you teach them.”
24:12. And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.
And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them:

12: И сказал Господь Моисею: взойди ко Мне на гору и будь там; и дам тебе скрижали каменные, и закон и заповеди, которые Я написал для научения их.
24:12
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἀνάβηθι αναβαινω step up; ascend
πρός προς to; toward
με με me
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
καὶ και and; even
ἴσθι ειμι be
ἐκεῖ εκει there
καὶ και and; even
δώσω διδωμι give; deposit
σοι σοι you
τὰ ο the
πυξία πυξιον the
λίθινα λιθινος stone
τὸν ο the
νόμον νομος.1 law
καὶ και and; even
τὰς ο the
ἐντολάς εντολη direction; injunction
ἃς ος who; what
ἔγραψα γραφω write
νομοθετῆσαι νομοθετεω legislate
αὐτοῖς αυτος he; him
24:12
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
עֲלֵ֥ה ʕᵃlˌē עלה ascend
אֵלַ֛י ʔēlˈay אֶל to
הָ הַ the
הָ֖רָה hˌārā הַר mountain
וֶ we וְ and
הְיֵה־ hᵊyē- היה be
שָׁ֑ם šˈām שָׁם there
וְ wᵊ וְ and
אֶתְּנָ֨ה ʔettᵊnˌā נתן give
לְךָ֜ lᵊḵˈā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
לֻחֹ֣ת luḥˈōṯ לוּחַ tablet
הָ הַ the
אֶ֗בֶן ʔˈeven אֶבֶן stone
וְ wᵊ וְ and
הַ ha הַ the
תֹּורָה֙ ttôrˌā תֹּורָה instruction
וְ wᵊ וְ and
הַ ha הַ the
מִּצְוָ֔ה mmiṣwˈā מִצְוָה commandment
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
כָּתַ֖בְתִּי kāṯˌavtî כתב write
לְ lᵊ לְ to
הֹורֹתָֽם׃ hôrōṯˈām ירה teach
24:12. dixit autem Dominus ad Mosen ascende ad me in montem et esto ibi daboque tibi tabulas lapideas et legem ac mandata quae scripsi ut doceas eos
And the Lord said to Moses: Come up to me into the mount, and be there; and I will give thee tables of stone, and the law, and the commandments which I have written; that thou mayest teach them.
24:12. Then the Lord said to Moses: “Ascend to me on the mountain, and be there. And I will give to you tablets of stone, and the law and the commandments that I have written. So may you teach them.”
24:12. And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Как видно из последних слов ст. 11: «ели и пили», повеление о новом восхождении на Синай дано было Моисею после того, как он сошел со старейшинами с горы. Цель нового восхождения — получение «скрижалей каменных, закона и заповедей, которые Господь написал для научения». Не отмеченное в настоящем случае, число скрижалей указано в других местах (31:18; 32:15); их было две, и каждая была исписана с обеих сторон (32:15). Слова: «закон и заповедь» едва ли могут означать десятословие, начертанное на скрижалях, так как оно обыкновенно называется «откровением», «словами завета», «десятословием» (25:16; 31:18; 32:15; 34:28; 40:20; Втор 10:4). «Закон и заповедь» указывают на те законы и повеления, которые даны Моисею во время его пребывания на горе и изложены в главах 25–31. Сообразно с этим выражение: «которые Я написал в научение их» должно относить только к скрижалям.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. 13 And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. 14 And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. 15 And Moses went up into the mount, and a cloud covered the mount. 16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. 17 And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. 18 And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.
The public ceremony of sealing the covenant being over, Moses is called up to receive further instructions, which we have in the following chapters.
I. He is called up into the mount, and there he remains six days at some distance. Orders are given him (v. 12): Come up to the mount, and be there, that is, "Expect to continue there for some considerable time." Those that would have communion with God must not only come to ordinances, but they must abide by them. Blessed are those that dwell in his house, not that merely call there. "Come up, and I will give thee a law, that thou mayest teach them." Moses taught them nothing but what he had received from the Lord, and he received nothing from the Lord but what he taught them; for he was faithful both to God and Israel, and did neither add nor diminish, but kept close to his instructions. Having received these orders, 1. He appointed Aaron and Hur to be as lords-justices in his absence, to keep the peace and good order in the congregation, v. 14. The care of his government he would leave behind him when he went up into the mount, that he might not have that to distract his mind; and yet he would not leave the people as sheep having no shepherd, no, not for a few days. Good princes find their government a constant care, and their people find it a constant blessing. 2. He took Joshua up with him into the mount, v. 13. Joshua was his minister, and it would be a satisfaction to him to have him with him as a companion, during the six days that he tarried in the mount, before God called to him. Joshua was to be his successor, and therefore thus he was honoured before the people, above the rest of the elders, that they might afterwards the more readily take him for their governor; and thus he was prepared for service, by being trained up in communion with God. Joshua was a type of Christ, and (as the learned bishop Pearson well observes) Moses takes him with him into the mount, because without Jesus, in whom are hid all the treasures of wisdom and knowledge, there is no looking into the secrets of heaven, nor approaching the glorious presence of God. 3. A cloud covered the mount six days, a visible token of God's special presence there, for he so shows himself to us as at the same time to conceal himself from us. He lets us know so much as to assure us of his presence, power, and grace, but intimates to us that we cannot find him out to perfection. During these six days Moses staid waiting upon the mountain for a call into the presence-chamber, v. 15, 16. God thus tried the patience of Moses, and his obedience to that command (v. 12), Be there. If Moses had been tired before the seventh day (as Saul, 1 Sam. xiii. 8, 9), and had said, What should I wait for the Lord any longer? he would have lost the honour of entering into the cloud; but communion with God is worth waiting for. And it is fit we should address ourselves to solemn ordinances with a solemn pause, taking time to compose ourselves, Ps. cviii. 1.
II. He is called up into a cloud on the seventh day, probably on the sabbath day, v. 16. Now, 1. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire, v. 17. God, even our God, is a consuming fire, and so he was pleased to manifest himself in the giving of the law, that, knowing the terrors of the Lord, we may be persuaded to obey, and may by them be prepared for the comforts of the gospel, and that the grace and truth which come by Jesus Christ may be the more acceptable. 2. The entrance of Moses into the cloud was very wonderful: Moses went into the midst of the cloud, v. 18. It was an extraordinary presence of mind which the grace of God furnished him with by his six days' preparation, else he durst not have ventured into the cloud, especially when it broke out in devouring fire. Moses was sure that he who called him would protect him; and even those glorious attributes of God which are most terrible to the wicked the saints with a humble reverence rejoice in. He that walks righteously, and speaks uprightly, is able to dwell even with this devouring fire, as we are told, Isa. xxxiii. 14, 15. There are persons and works that will abide the fire, 1 Cor. iii. 12, &c., and some that will have confidence before God. 3. His continuance in the cloud was no less wonderful; he was there forty days and forty nights. It should seem, the six days (v. 16) were not part of the forty; for, during those six days, Moses was with Joshua, who did eat of the manna, and drink of the brook, mentioned, Deut. ix. 21, and while they were together it is probable that Moses did eat and drink with him; but when Moses was called into the midst of the cloud he left Joshua without, who continued to eat and drink daily while he waited for Moses's return, but thenceforward Moses fasted. Doubtless God could have said what he had now to say to Moses in one day, but, for the greater solemnity of the thing, he kept him with him in the mount forty days and forty nights. We are hereby taught to spend much time in communion with God, and to think that time best spent which is so spent. Those that would get the knowledge of God's will must meditate thereon day and night.
Adam Clarke: Commentary on the Bible - 1831
24:12: Come up to me into the mount, and be there - We may suppose Moses to have been, with Aaron, Nadab, Abihu, and the seventy elders, about midway up the mount; for it plainly appears that there were several stations on it.
Albert Barnes: Notes on the Bible - 1834
24:12: Many Jews understand the "tables of stone" to denote the Ten Commandments; "a law," the law written in the Pentateuch; and the "commandments" (or "the commandment"), the oral or traditional law which was in after ages put into writing in the Mishna and the Gemara. But it is more probable that the Ten Commandments alone are spoken of, and that the meaning is, "the tables of stone with the law, even the commandment."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:12: Come up: Exo 24:2, Exo 24:15, Exo 24:18
tables: Exo 31:18, Exo 32:15, Exo 32:16; Deu 5:22; Neh 9:13; Jer 31:33; Co2 3:3, Co2 3:7; Heb 9:4
that thou: Deu 4:14; Ezr 7:10; Mat 5:19
Carl Friedrich Keil and Franz Delitzsch
24:12
Ex 24:12-18 prepare the way for the subsequent revelation recorded in ch. 25-31, which Moses received concerning the erection of the sanctuary. At the conclusion of the covenant meal, the representatives of the nation left the mountain along with Moses. This is not expressly stated, indeed; since it followed as a matter of course that they returned to the camp, when the festival for which God had called them up was concluded. A command was then issued again to Moses to ascend the mountain, and remain there (והיה־שׁם), for He was about to give him the tables of stone, with (ו as in Gen 3:24) the law and commandments, which He had written for their instruction (cf. Ex 31:18).
Ex 24:13-14
When Moses was preparing to ascend the mountain with his servant Joshua (vid., Josh 17:9), he ordered the elders to remain in the camp (בּזה i.e., where they were) till their return, and appointed Aaron and Hur (vid., Ex 17:10) as administrators of justice in case of any disputes occurring among the people. דּברים מי־בעל whoever has matters, matters of dispute (on this meaning of בּעל see Gen 37:19).
Ex 24:15-17
When he ascended the mountain, upon which the glory of Jehovah dwelt, it was covered for six days with the cloud, and the glory itself appeared to the Israelites in the camp below like devouring fire (cf. Ex 19:16); and on the seventh day He called Moses into the cloud. Whether Joshua followed him we are not told; but it is evident from Ex 32:17 that he was with him on the mountain, though, judging from Ex 24:2 and Ex 33:11, he would not go into the immediate presence of God.
Ex 24:18
"And Moses was on the mountain forty days and forty nights," including the six days of waiting, - the whole time without eating and drinking (Deut 9:9). The number forty was certainly significant, since it was not only repeated on the occasion of his second protracted stay upon Mount Sinai (Ex 34:28; Deut 9:18), but occurred again in the forty days of Elijah's journey to Horeb the mount of God in the strength of the food received from the angel (3Kings 19:8), and in the fasting of Jesus at the time of His temptation (Mt 4:2; Lk 4:2), and even appears to have been significant in the forty years of Israel's wandering in the desert (Deut 8:2). In all these cases the number refers to a period of temptation, of the trial of faith, as well as to a period of the strengthening of faith through the miraculous support bestowed by God.
Geneva 1599
24:12 And the LORD (h) said unto Moses, Come up to me into the mount, and be there: and I will give thee (i) tables of stone, and a law, and commandments which I have written; that thou mayest teach (k) them.
(h) The second time.
(i) Signifying the hardness of our hearts, unless God writes his laws in it by his Spirit, (Jer 31:33; Ezek 11:19; 2Cor 3:3; Heb 8:10, Heb 10:16)
(k) That is, the people.
John Gill
24:12 And the Lord said unto Moses, come up to me into the mount,.... For as yet Moses was not got up to the top of the mount, only up some part of it with the elders, though at some distance from the people: but now he is bid to come up higher:
and be there; continue there, as he did six days after this:
and I will give thee tables of stone, and a law, and commandments which I have written; that is, the law of the ten commandments, which were written on tables of stone by the Lord himself; he had already spoken them in the hearing of the people, but now he had wrote them, and that in tables of stone; partly for the duration of them, and partly to represent the hardness of the hearts of the Israelites, the stubbornness of their wills to comply with his law, their contumacy and obstinate persistence in disobedience to it:
that thou mayest teach them; these being in hand and sight, would have an opportunity of explaining them to them and inculcating them on their minds, and pressing them to yield an obedience to them.
John Wesley
24:12 Come up to the mount and be there - Expect to continue there for some time.
Robert Jamieson, A. R. Fausset and David Brown
24:12 I will give thee tables of stone--The ten commandments, which had already been spoken, were to be given in a permanent form. Inscribed on stone, for greater durability, by the hand of God Himself, they were thus authenticated and honored above the judicial or ceremonial parts of the law.
24:1324:13: Յարեաւ Մովսէս եւ Յեսու պաշտօնեայ նորա, եւ ելին ՚ի լեառնն Աստուծոյ։
13 Մովսէսն ու նրա սպասաւոր Յեսուն բարձրացան Աստծու լեռը:
13 Եւ Մովսէս ու անոր պաշտօնեան՝ Յեսուն՝ ելան եւ Մովսէս Աստուծոյ լեռը ելաւ
Յարեաւ Մովսէս եւ Յեսու պաշտօնեայ նորա, եւ [332]ելին ի լեառնն Աստուծոյ:

24:13: Յարեաւ Մովսէս եւ Յեսու պաշտօնեայ նորա, եւ ելին ՚ի լեառնն Աստուծոյ։
13 Մովսէսն ու նրա սպասաւոր Յեսուն բարձրացան Աստծու լեռը:
13 Եւ Մովսէս ու անոր պաշտօնեան՝ Յեսուն՝ ելան եւ Մովսէս Աստուծոյ լեռը ելաւ
zohrab-1805▾ eastern-1994▾ western am▾
24:1313: И встал Моисей с Иисусом, служителем своим, и пошел Моисей на гору Божию,
24:13 καὶ και and; even ἀναστὰς ανιστημι stand up; resurrect Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ἰησοῦς ιησους Iēsous; Iisus ὁ ο the παρεστηκὼς παριστημι stand by; present αὐτῷ αυτος he; him ἀνέβησαν αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount τοῦ ο the θεοῦ θεος God
24:13 וַ wa וְ and יָּ֣קָם yyˈāqom קום arise מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses וִ wi וְ and יהֹושֻׁ֖עַ yhôšˌuₐʕ יְהֹושֻׁעַ Joshua מְשָׁרְתֹ֑ו mᵊšārᵊṯˈô שׁרת serve וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to הַ֥ר hˌar הַר mountain הָ hā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
24:13. surrexerunt Moses et Iosue minister eius ascendensque Moses in montem DeiMoses rose up, and his minister Josue: and Moses going up into the mount of God,
13. And Moses rose up, and Joshua his minister: and Moses went up into the mount of God.
24:13. Moses rose up, with Joshua his minister. And Moses, ascending on the mountain of God,
24:13. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.
And Moses rose up, and his minister Joshua: and Moses went up into the mount of God:

13: И встал Моисей с Иисусом, служителем своим, и пошел Моисей на гору Божию,
24:13
καὶ και and; even
ἀναστὰς ανιστημι stand up; resurrect
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ἰησοῦς ιησους Iēsous; Iisus
ο the
παρεστηκὼς παριστημι stand by; present
αὐτῷ αυτος he; him
ἀνέβησαν αναβαινω step up; ascend
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
τοῦ ο the
θεοῦ θεος God
24:13
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
וִ wi וְ and
יהֹושֻׁ֖עַ yhôšˌuₐʕ יְהֹושֻׁעַ Joshua
מְשָׁרְתֹ֑ו mᵊšārᵊṯˈô שׁרת serve
וַ wa וְ and
יַּ֥עַל yyˌaʕal עלה ascend
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
הַ֥ר hˌar הַר mountain
הָ הַ the
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
24:13. surrexerunt Moses et Iosue minister eius ascendensque Moses in montem Dei
Moses rose up, and his minister Josue: and Moses going up into the mount of God,
24:13. Moses rose up, with Joshua his minister. And Moses, ascending on the mountain of God,
24:13. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: В восхождении Моисея с Иисусом Навином усматривается действие божественного Промысла, давшего возможность проявиться неверию евреев. Если бы Иисус Навин остался в стане, то он, предполагают, не допустил бы народ до поклонения золотому тельцу. Как можно заключать из 2: ст. данной главы, а равно 11: ст. 33: гл., Иисус Навин хотя и находился на горе, но не в одном месте с Моисеем.
Adam Clarke: Commentary on the Bible - 1831
24:13: Moses rose up - In Exo 24:16 it is said that the glory of the Lord abode on the mount, and the cloud covered it. The glory was probably above the cloud, and it was to the cloud that Moses and his servant Joshua ascended at this time, leaving Aaron and the elders below. After they had been in this region, viz., where the cloud encompassed the mountain, for six days, God appears to have called Moses up higher: compare verses Exo 24:16 and Exo 24:18. Moses then ascended to the glory, leaving Joshua in the cloud, with whom he had, no doubt, frequent conferences during the forty days he continued with God on the mount.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:13: his minister: Exo 17:9-14, Exo 32:17, Exo 33:11; Num 11:28
went up: Exo 24:2
John Gill
24:13 And Moses rose up, and his minister Joshua,.... In order to go up higher on the mount. Joshua, and he only, was to go up higher with him, though not to the top of the mount, at least not into the cloud upon it, as Moses did. Joshua was his minister or servant, and waited upon him wherever he went, and was to be his successor; and therefore for his encouragement, and to qualify him the better for it, he was indulged with a sight and knowledge of things others were not; for by his not knowing anything of the idolatry of the golden calf, Ex 32:17 it appears that he was on some part of the mount all the forty days and forty nights; and if it should be asked whether he fasted all that time, or, if he did not, how he was provided with food and drink? it may be replied, that there is no necessity to suppose that he fasted all that time; and it is easy to imagine how he was supplied, for the manna fell round about the mountain, of which he might gather and eat day by day, as Aben Ezra observes; and there was a brook which descended out of the mount, from whence he might have water, Deut 9:21.
and Moses went up into the mount of God; Mount Sinai, where he had formerly appeared to him in a bush, and now had descended on it to give the law, and was still upon it, where his glory was seen; and therefore might, with great propriety, be called the mount of God; to the top of which Moses was preparing to go, but before he went gave the following instructions.
John Wesley
24:13 Joshua was his minister or servant, and it would be a satisfaction to him to have him with him as a companion during the six days that he tarried in the mount before God called to him. Joshua was to be his successor, and therefore thus he was honoured before the people, and thus he was prepared by being trained up in communion with God. Joshua was a type of Christ, and (as the learned Bishop Peirson well observes Moses takes him with him into the mount, because without Jesus, in whom are hid all the treasures of wisdom and knowledge, there is no looking into the secrets of heaven, nor approaching the presence of God.
Robert Jamieson, A. R. Fausset and David Brown
24:13 Moses went up into the mount of God--He was called to receive the divine transcript. Joshua was taken a little higher, and it would be a great comfort for the leader to have his company during the six days he was in patient waiting for the call on the seventh or sabbath day.
24:1424:14: Եւ ասէ ցծերսն. Դադարեցէ՛ք այդր մինչեւ դարձցուք առ ձեզ։ եւ ահա Ահարոն եւ Ովր ընդ ձե՛զ են։ եթէ ուրուք դատաստան ինչ լինիցի, երթիցե՛ն առ նոսա[712]։ [712] Այլք. Եւ եթէ ուրուք դատ՛՛։
14 Մովսէսն ասաց ծերերին. «Հանգստացէ՛ք այստեղ, մինչեւ որ մենք վերադառնանք ձեզ մօտ: Ահարոնն ու Ովրը ձեզ հետ են: Եթէ որեւէ մէկը վէճ ունենայ, թող գնայ նրանց մօտ»:
14 Եւ ըսաւ ծերերուն. «Դուք հոս մեզի սպասեցէք, մինչեւ որ ձեզի դառնանք։ Ահա Ահարոն ու Ովր ձեզի հետ են. եթէ մէկը դատ մը ունենայ՝ թող անոնց երթայ»։
եւ ասէ ցծերսն. Դադարեցէք այդր մինչեւ դարձցուք առ ձեզ. եւ ահա Ահարոն եւ Ովր ընդ ձեզ են. եւ եթէ ուրուք դատաստան ինչ լինիցի, երթիցեն առ նոսա:

24:14: Եւ ասէ ցծերսն. Դադարեցէ՛ք այդր մինչեւ դարձցուք առ ձեզ։ եւ ահա Ահարոն եւ Ովր ընդ ձե՛զ են։ եթէ ուրուք դատաստան ինչ լինիցի, երթիցե՛ն առ նոսա[712]։
[712] Այլք. Եւ եթէ ուրուք դատ՛՛։
14 Մովսէսն ասաց ծերերին. «Հանգստացէ՛ք այստեղ, մինչեւ որ մենք վերադառնանք ձեզ մօտ: Ահարոնն ու Ովրը ձեզ հետ են: Եթէ որեւէ մէկը վէճ ունենայ, թող գնայ նրանց մօտ»:
14 Եւ ըսաւ ծերերուն. «Դուք հոս մեզի սպասեցէք, մինչեւ որ ձեզի դառնանք։ Ահա Ահարոն ու Ովր ձեզի հետ են. եթէ մէկը դատ մը ունենայ՝ թող անոնց երթայ»։
zohrab-1805▾ eastern-1994▾ western am▾
24:1414: а старейшинам сказал: оставайтесь здесь, доколе мы не возвратимся к вам; вот Аарон и Ор с вами; кто будет иметь дело, пусть приходит к ним.
24:14 καὶ και and; even τοῖς ο the πρεσβυτέροις πρεσβυτερος senior; older εἶπαν επω say; speak ἡσυχάζετε ησυχαζω tranquil; keep quiet αὐτοῦ αυτου right here ἕως εως till; until ἀναστρέψωμεν αναστρεφω overturn; turn up / back πρὸς προς to; toward ὑμᾶς υμας you καὶ και and; even ἰδοὺ ιδου see!; here I am Ααρων ααρων Aarōn; Aaron καὶ και and; even Ωρ ωρ with; amid ὑμῶν υμων your ἐάν εαν and if; unless τινι τις anyone; someone συμβῇ συμβαινω converge; occur κρίσις κρισις decision; judgment προσπορευέσθωσαν προσπορευομαι travel near; approach αὐτοῖς αυτος he; him
24:14 וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the זְּקֵנִ֤ים zzᵊqēnˈîm זָקֵן old אָמַר֙ ʔāmˌar אמר say שְׁבוּ־ šᵊvû- ישׁב sit לָ֣נוּ lˈānû לְ to בָ vā בְּ in זֶ֔ה zˈeh זֶה this עַ֥ד ʕˌaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָשׁ֖וּב nāšˌûv שׁוב return אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold אַהֲרֹ֤ן ʔahᵃrˈōn אַהֲרֹן Aaron וְ wᵊ וְ and חוּר֙ ḥûr חוּר Hur עִמָּכֶ֔ם ʕimmāḵˈem עִם with מִי־ mî- מִי who בַ֥עַל vˌaʕal בַּעַל lord, baal דְּבָרִ֖ים dᵊvārˌîm דָּבָר word יִגַּ֥שׁ yiggˌaš נגשׁ approach אֲלֵהֶֽם׃ ʔᵃlēhˈem אֶל to
24:14. senioribus ait expectate hic donec revertamur ad vos habetis Aaron et Hur vobiscum si quid natum fuerit quaestionis referetis ad eosSaid to the ancients: Wait ye here till we return to you. You have Aaron and Hur with you: if any question shall arise, you shall refer it to them.
14. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: whosoever hath a cause, let him come near unto them.
24:14. said to the elders: “Wait here, until we return to you. You have Aaron and Hur with you. If any question arises, you shall refer it to them.”
24:14. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur [are] with you: if any man have any matters to do, let him come unto them.
And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur [are] with you: if any man have any matters to do, let him come unto them:

14: а старейшинам сказал: оставайтесь здесь, доколе мы не возвратимся к вам; вот Аарон и Ор с вами; кто будет иметь дело, пусть приходит к ним.
24:14
καὶ και and; even
τοῖς ο the
πρεσβυτέροις πρεσβυτερος senior; older
εἶπαν επω say; speak
ἡσυχάζετε ησυχαζω tranquil; keep quiet
αὐτοῦ αυτου right here
ἕως εως till; until
ἀναστρέψωμεν αναστρεφω overturn; turn up / back
πρὸς προς to; toward
ὑμᾶς υμας you
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
Ωρ ωρ with; amid
ὑμῶν υμων your
ἐάν εαν and if; unless
τινι τις anyone; someone
συμβῇ συμβαινω converge; occur
κρίσις κρισις decision; judgment
προσπορευέσθωσαν προσπορευομαι travel near; approach
αὐτοῖς αυτος he; him
24:14
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
זְּקֵנִ֤ים zzᵊqēnˈîm זָקֵן old
אָמַר֙ ʔāmˌar אמר say
שְׁבוּ־ šᵊvû- ישׁב sit
לָ֣נוּ lˈānû לְ to
בָ בְּ in
זֶ֔ה zˈeh זֶה this
עַ֥ד ʕˌaḏ עַד unto
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָשׁ֖וּב nāšˌûv שׁוב return
אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
אַהֲרֹ֤ן ʔahᵃrˈōn אַהֲרֹן Aaron
וְ wᵊ וְ and
חוּר֙ ḥûr חוּר Hur
עִמָּכֶ֔ם ʕimmāḵˈem עִם with
מִי־ mî- מִי who
בַ֥עַל vˌaʕal בַּעַל lord, baal
דְּבָרִ֖ים dᵊvārˌîm דָּבָר word
יִגַּ֥שׁ yiggˌaš נגשׁ approach
אֲלֵהֶֽם׃ ʔᵃlēhˈem אֶל to
24:14. senioribus ait expectate hic donec revertamur ad vos habetis Aaron et Hur vobiscum si quid natum fuerit quaestionis referetis ad eos
Said to the ancients: Wait ye here till we return to you. You have Aaron and Hur with you: if any question shall arise, you shall refer it to them.
24:14. said to the elders: “Wait here, until we return to you. You have Aaron and Hur with you. If any question arises, you shall refer it to them.”
24:14. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur [are] with you: if any man have any matters to do, let him come unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Заместителями Моисея при разборе важных дел являются ближайшие его помощники — Аарон и Ор (17:10: и далее).
Adam Clarke: Commentary on the Bible - 1831
24:14: Tarry ye here for us - Probably Moses did not know that he was to continue so long on the mount, nor is it likely that the elders tarried the whole forty days where they were: they doubtless, after waiting some considerable time, returned to the camp; and their return is supposed to have been the grand cause why the Israelites made the golden calf, as they probably reported that Moses was lost.
Aaron and Hur are with you - Not knowing how long he might be detained on the mount, and knowing that many cases might occur which would require the interference of the chief magistrate, Moses constituted them regents of the people during the time he should be absent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:14: Tarry ye: Exo 32:1; Gen 22:5; Sa1 10:8, Sa1 13:8-13
Hur: Exo 17:10, Exo 17:12
if any man: Exo 18:25, Exo 18:26
John Gill
24:14 And he said unto the elders,.... The seventy elders which were selected out of the several tribes of Israel, and now about to return to the camp:
tarry ye here for us; meaning himself and Joshua, who was going with him:
until we come again unto you; perhaps Moses might not know how long his stay would be at the top of the mount, but supposed it would be some time by the provision he makes for hearing and adjusting cases in his absence:
and behold, Aaron and Hur are with you; Hur is not mentioned before, as being with Moses and the rest; but doubtless he was, at least it is highly probable he was one of the seventy elders of him; see Gill on Ex 17:10.
if any man have any matters to do: any cases to be considered, any cause to be tried in difference between him and another man, and which cannot be determined by the inferior judges, is too difficult for them to take in hand:
let him come unto them; bring his case before them, and have their advice and opinion, and be determined by them.
Robert Jamieson, A. R. Fausset and David Brown
24:14 he said unto the elders, Tarry ye here for us--There is a circular valley or hollow a good way up on the brow of Jebel Musa, which was their halting place, while he alone was privileged to ascend the highest peak. The people stood below, as in the "outer court," the elders in the "holy place," Moses, as a type of Christ, in "the holy of holies."
24:1524:15: Եւ ել Մովսէս ՚ի լեառնն. եւ ծածկեաց ամպն զլեառնն։
15 Մովսէսը բարձրացաւ լեռը, եւ ամպը ծածկեց լեռը:
15 Մովսէս լեռը ելաւ ու ամպը պատեց լեռը։
Եւ ել Մովսէս ի լեառն, եւ ծածկեաց ամպն զլեառնն:

24:15: Եւ ել Մովսէս ՚ի լեառնն. եւ ծածկեաց ամպն զլեառնն։
15 Մովսէսը բարձրացաւ լեռը, եւ ամպը ծածկեց լեռը:
15 Մովսէս լեռը ելաւ ու ամպը պատեց լեռը։
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24:1515: И взошел Моисей на гору, и покрыло облако гору,
24:15 καὶ και and; even ἀνέβη αναβαινω step up; ascend Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ἰησοῦς ιησους Iēsous; Iisus εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount καὶ και and; even ἐκάλυψεν καλυπτω cover ἡ ο the νεφέλη νεφελη cloud τὸ ο the ὄρος ορος mountain; mount
24:15 וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to הָ hā הַ the הָ֑ר hˈār הַר mountain וַ wa וְ and יְכַ֥ס yᵊḵˌas כסה cover הֶ he הַ the עָנָ֖ן ʕānˌān עָנָן cloud אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the הָֽר׃ hˈār הַר mountain
24:15. cumque ascendisset Moses operuit nubes montemAnd when Moses was gone up, a cloud covered the mount.
15. And Moses went up into the mount, and the cloud covered the mount.
24:15. And when Moses had ascended, a cloud covered the mountain.
24:15. And Moses went up into the mount, and a cloud covered the mount.
And Moses went up into the mount, and a cloud covered the mount:

15: И взошел Моисей на гору, и покрыло облако гору,
24:15
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ἰησοῦς ιησους Iēsous; Iisus
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
καὶ και and; even
ἐκάλυψεν καλυπτω cover
ο the
νεφέλη νεφελη cloud
τὸ ο the
ὄρος ορος mountain; mount
24:15
וַ wa וְ and
יַּ֥עַל yyˌaʕal עלה ascend
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
הָ הַ the
הָ֑ר hˈār הַר mountain
וַ wa וְ and
יְכַ֥ס yᵊḵˌas כסה cover
הֶ he הַ the
עָנָ֖ן ʕānˌān עָנָן cloud
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
הָֽר׃ hˈār הַר mountain
24:15. cumque ascendisset Moses operuit nubes montem
And when Moses was gone up, a cloud covered the mount.
24:15. And when Moses had ascended, a cloud covered the mountain.
24:15. And Moses went up into the mount, and a cloud covered the mount.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-18: Законодательство продолжается при той же, что и ранее, обстановке (19:18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:15: a cloud: Exo 19:9, Exo 19:16; Ch2 6:1; Mat 17:5
John Gill
24:15 And Moses went up into the mount,.... To the top of it, and as it seems alone, leaving Joshua behind in a lower part of the mountain:
and a cloud covered the mount; in which cloud Jehovah was.
24:1624:16: Եւ իջին փառքն Աստուծոյ ՚ի լեառնն Սինա. եւ ծածկեա՛ց զնա ամպն զվեց օր։ Եւ կոչեաց Տէր զՄովսէս յաւուրն եւթներորդի ՚ի միջոյ ամպոյն[713]։ [713] Ոմանք. Եւ ծածկեաց զնոսա ամպն։
16 Տիրոջ փառքն իջաւ Սինա լերան վրայ, եւ ամպն այն ծածկեց վեց օր: Տէրը եօթներորդ օրը Մովսէսին կանչեց ամպի միջից:
16 Տէրոջը փառքը Սինա լերան վրայ հանգչեցաւ։ Ամպը պատեց զանիկա վեց օր եւ եօթներորդ օրը Տէրը ամպին մէջէն կանչեց Մովսէսը։
Եւ իջին փառքն Աստուծոյ ի լեառնն Սինա, եւ ծածկեաց զնա ամպն զվեց օր. եւ կոչեաց Տէր զՄովսէս յաւուրն եւթներորդի ի միջոյ ամպոյն:

24:16: Եւ իջին փառքն Աստուծոյ ՚ի լեառնն Սինա. եւ ծածկեա՛ց զնա ամպն զվեց օր։ Եւ կոչեաց Տէր զՄովսէս յաւուրն եւթներորդի ՚ի միջոյ ամպոյն[713]։
[713] Ոմանք. Եւ ծածկեաց զնոսա ամպն։
16 Տիրոջ փառքն իջաւ Սինա լերան վրայ, եւ ամպն այն ծածկեց վեց օր: Տէրը եօթներորդ օրը Մովսէսին կանչեց ամպի միջից:
16 Տէրոջը փառքը Սինա լերան վրայ հանգչեցաւ։ Ամպը պատեց զանիկա վեց օր եւ եօթներորդ օրը Տէրը ամպին մէջէն կանչեց Մովսէսը։
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24:1616: и слава Господня осенила гору Синай; и покрывало ее облако шесть дней, а в седьмой день [Господь] воззвал к Моисею из среды облака.
24:16 καὶ και and; even κατέβη καταβαινω step down; descend ἡ ο the δόξα δοξα glory τοῦ ο the θεοῦ θεος God ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τὸ ο the Σινα σινα Sina καὶ και and; even ἐκάλυψεν καλυπτω cover αὐτὸ αυτος he; him ἡ ο the νεφέλη νεφελη cloud ἓξ εξ six ἡμέρας ημερα day καὶ και and; even ἐκάλεσεν καλεω call; invite κύριος κυριος lord; master τὸν ο the Μωυσῆν μωσευς Mōseus; Mosefs τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τῆς ο the νεφέλης νεφελη cloud
24:16 וַ wa וְ and יִּשְׁכֹּ֤ן yyiškˈōn שׁכן dwell כְּבֹוד־ kᵊvôḏ- כָּבֹוד weight יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon הַ֣ר hˈar הַר mountain סִינַ֔י sînˈay סִינַי Sinai וַ wa וְ and יְכַסֵּ֥הוּ yᵊḵassˌēhû כסה cover הֶ he הַ the עָנָ֖ן ʕānˌān עָנָן cloud שֵׁ֣שֶׁת šˈēšeṯ שֵׁשׁ six יָמִ֑ים yāmˈîm יֹום day וַ wa וְ and יִּקְרָ֧א yyiqrˈā קרא call אֶל־ ʔel- אֶל to מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh מִ mi מִן from תֹּ֥וךְ ttˌôḵ תָּוֶךְ midst הֶ he הַ the עָנָֽן׃ ʕānˈān עָנָן cloud
24:16. et habitavit gloria Domini super Sinai tegens illum nube sex diebus septimo autem die vocavit eum de medio caliginisAnd the glory of the Lord dwelt upon Sinai, covering it with a cloud six days: and the seventh day he called him out of the midst of the cloud.
16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.
24:16. And the glory of the Lord dwelt upon Sinai, covering it with a cloud for six days. And on the seventh day, he called to him from the middle of the mist.
24:16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.
And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud:

16: и слава Господня осенила гору Синай; и покрывало ее облако шесть дней, а в седьмой день [Господь] воззвал к Моисею из среды облака.
24:16
καὶ και and; even
κατέβη καταβαινω step down; descend
ο the
δόξα δοξα glory
τοῦ ο the
θεοῦ θεος God
ἐπὶ επι in; on
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Σινα σινα Sina
καὶ και and; even
ἐκάλυψεν καλυπτω cover
αὐτὸ αυτος he; him
ο the
νεφέλη νεφελη cloud
ἓξ εξ six
ἡμέρας ημερα day
καὶ και and; even
ἐκάλεσεν καλεω call; invite
κύριος κυριος lord; master
τὸν ο the
Μωυσῆν μωσευς Mōseus; Mosefs
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τῆς ο the
νεφέλης νεφελη cloud
24:16
וַ wa וְ and
יִּשְׁכֹּ֤ן yyiškˈōn שׁכן dwell
כְּבֹוד־ kᵊvôḏ- כָּבֹוד weight
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
הַ֣ר hˈar הַר mountain
סִינַ֔י sînˈay סִינַי Sinai
וַ wa וְ and
יְכַסֵּ֥הוּ yᵊḵassˌēhû כסה cover
הֶ he הַ the
עָנָ֖ן ʕānˌān עָנָן cloud
שֵׁ֣שֶׁת šˈēšeṯ שֵׁשׁ six
יָמִ֑ים yāmˈîm יֹום day
וַ wa וְ and
יִּקְרָ֧א yyiqrˈā קרא call
אֶל־ ʔel- אֶל to
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh
מִ mi מִן from
תֹּ֥וךְ ttˌôḵ תָּוֶךְ midst
הֶ he הַ the
עָנָֽן׃ ʕānˈān עָנָן cloud
24:16. et habitavit gloria Domini super Sinai tegens illum nube sex diebus septimo autem die vocavit eum de medio caliginis
And the glory of the Lord dwelt upon Sinai, covering it with a cloud six days: and the seventh day he called him out of the midst of the cloud.
24:16. And the glory of the Lord dwelt upon Sinai, covering it with a cloud for six days. And on the seventh day, he called to him from the middle of the mist.
24:16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.
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Adam Clarke: Commentary on the Bible - 1831
24:16: And the seventh day he called - It is very likely that Moses went up into the mount on the first day of the week; and having with Joshua remained in the region of the cloud during six days, on the seventh, which was the Sabbath, God spake to him, and delivered successively to him, during forty days and forty nights, the different statutes and ordinances which are afterwards mentioned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:16: the glory: Exo 24:17, Exo 16:10; Lev 9:23; Num 14:10, Num 16:42; Eze 1:28; Co2 4:6
seventh day: Exo 19:11, Exo 20:10; Rev 1:10
John Gill
24:16 And the glory of the Lord abode upon Mount Sinai,.... The divine Shechinah or Majesty, some visible token of it, an exceeding great brightness and splendour:
and the cloud covered it six days; either the glory of the Lord, so that it could not be seen it had been; or the mount, as Jarchi; but that is observed before, unless repeated for the sake of the time it covered it, six days; or him, Moses, as some in Jarchi, who for six days together was covered with a thick cloud, so that he was not seen by any while on the mountain; and thus he remained, until he was admitted into the immediate presence of God, for which he was now preparing: what he did, or was made known to him during this time, is not said; it is probable his thoughts were employed about the glory and greatness of the divine Being; and as he was abstracted from earthly men and things, he was more at leisure to contemplate on divine and heavenly things, and so was more fitted for an intercourse with God, and had more courage and presence of mind to enter into it:
and on the seventh day he called unto Moses out of the midst of the cloud; in which the glory of God was, and which seems to favour the first sense of the preceding clause, that it was the glory of God the cloud covered.
John Wesley
24:16 A cloud covered the mount six days - A visible token of God's special presence there, for he so shews himself to us, as at the same time to conceal himself from us, he lets us know so much as to assure us of his power and grace, but intimates to us that we cannot find him out to perfection. During these six days Moses staid waiting upon the mountain, for a call into the presence - chamber. And on the seventh day - Probably the sabbath - day, he called unto Moses. Now the thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire.
24:1724:17: Եւ տեսիլ փառացն Տեառն իբրեւ զհուր բորբոքեալ ՚ի վերայ գլխոյ լերինն՝ յանդիման որդւոցն Իսրայէլի։
17 Տիրոջ փառքի տեսիլքը բորբոքուած կրակի նման իջաւ Իսրայէլի որդիների առաջ, լերան գագաթը:
17 Տէրոջը փառաւոր տեսիլքը լերանը գագաթին վրայ մաշող կրակի պէս էր Իսրայէլի որդիներուն առջեւ։
Եւ տեսիլ փառացն Տեառն իբրեւ զհուր բորբոքեալ ի վերայ գլխոյ լերինն` յանդիման որդւոցն Իսրայելի:

24:17: Եւ տեսիլ փառացն Տեառն իբրեւ զհուր բորբոքեալ ՚ի վերայ գլխոյ լերինն՝ յանդիման որդւոցն Իսրայէլի։
17 Տիրոջ փառքի տեսիլքը բորբոքուած կրակի նման իջաւ Իսրայէլի որդիների առաջ, լերան գագաթը:
17 Տէրոջը փառաւոր տեսիլքը լերանը գագաթին վրայ մաշող կրակի պէս էր Իսրայէլի որդիներուն առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1717: Вид же славы Господней на вершине горы был пред глазами сынов Израилевых, как огонь поядающий.
24:17 τὸ ο the δὲ δε though; while εἶδος ειδος aspect; shape τῆς ο the δόξης δοξα glory κυρίου κυριος lord; master ὡσεὶ ωσει as if; about πῦρ πυρ fire φλέγον φλεγω in; on τῆς ο the κορυφῆς κορυφη the ὄρους ορος mountain; mount ἐναντίον εναντιον next to; before τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
24:17 וּ û וְ and מַרְאֵה֙ marʔˌē מַרְאֶה sight כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כְּ kᵊ כְּ as אֵ֥שׁ ʔˌēš אֵשׁ fire אֹכֶ֖לֶת ʔōḵˌeleṯ אכל eat בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head הָ hā הַ the הָ֑ר hˈār הַר mountain לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
24:17. erat autem species gloriae Domini quasi ignis ardens super verticem montis in conspectu filiorum IsrahelAnd the sight of the glory of the Lord, was like a burning fire upon the top of the mount, in the eyes of the children of Israel.
17. And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.
24:17. Now the appearance of the glory of the Lord was like a burning fire over the summit of the mountain in the sight of the sons of Israel.
24:17. And the sight of the glory of the LORD [was] like devouring fire on the top of the mount in the eyes of the children of Israel.
And the sight of the glory of the LORD [was] like devouring fire on the top of the mount in the eyes of the children of Israel:

17: Вид же славы Господней на вершине горы был пред глазами сынов Израилевых, как огонь поядающий.
24:17
τὸ ο the
δὲ δε though; while
εἶδος ειδος aspect; shape
τῆς ο the
δόξης δοξα glory
κυρίου κυριος lord; master
ὡσεὶ ωσει as if; about
πῦρ πυρ fire
φλέγον φλεγω in; on
τῆς ο the
κορυφῆς κορυφη the
ὄρους ορος mountain; mount
ἐναντίον εναντιον next to; before
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
24:17
וּ û וְ and
מַרְאֵה֙ marʔˌē מַרְאֶה sight
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כְּ kᵊ כְּ as
אֵ֥שׁ ʔˌēš אֵשׁ fire
אֹכֶ֖לֶת ʔōḵˌeleṯ אכל eat
בְּ bᵊ בְּ in
רֹ֣אשׁ rˈōš רֹאשׁ head
הָ הַ the
הָ֑ר hˈār הַר mountain
לְ lᵊ לְ to
עֵינֵ֖י ʕênˌê עַיִן eye
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
24:17. erat autem species gloriae Domini quasi ignis ardens super verticem montis in conspectu filiorum Israhel
And the sight of the glory of the Lord, was like a burning fire upon the top of the mount, in the eyes of the children of Israel.
24:17. Now the appearance of the glory of the Lord was like a burning fire over the summit of the mountain in the sight of the sons of Israel.
24:17. And the sight of the glory of the LORD [was] like devouring fire on the top of the mount in the eyes of the children of Israel.
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Adam Clarke: Commentary on the Bible - 1831
24:17: The glory of the Lord was like devouring fire - This appearance was well calculated to inspire the people with the deepest reverence and godly rear; and this is the use the apostle makes or it, Heb 12:28, Heb 12:29, where he evidently refers to this place, saying, Let us have grace whereby we may serve God acceptably with reverence and godly fear; for our God is a Consuming Fire. Seeing the glory of the Lord upon the mount like a devouring fire, Moses having tarried long, the Israelites probably supposed that he had been devoured or consumed by it, and therefore the more easily fell into idolatry. But how could they do this, with this tremendous sight of God's glory before their eyes?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:17: like devouring fire: Exo 3:2, Exo 19:18; Deu 4:24, Deu 4:36; Eze 1:27; Nah 1:6; Hab 3:4, Hab 3:5; Heb 12:18, Heb 12:29
Geneva 1599
24:17 And the sight of the glory of the LORD [was] like (l) devouring fire on the top of the mount in the eyes of the children of Israel.
(l) The Lord appears like devouring fire to carnal men: but to them that he draws with his Spirit, he is like pleasant sapphire.
John Gill
24:17 And the sight of the glory of the Lord was like devouring fire on the top of the mount,.... For when God spoke out of the cloud, the glory of the Lord flashed out like devouring fire; it was not devouring fire, but it was like it; it was like a great blaze of fire, which consumes all that is in its ways; it was such a large body of light, and so clear and bright, that it looked like devouring flames of fire; and being upon the top of the mount was very visible, and seen at a great distance in the eyes of the children of Israel throughout, their camp.
24:1824:18: Եւ եմո՛ւտ Մովսէս ՚ի մէջ ամպոյն, եւ ել ՚ի լեառնն. եւ է՛ր Մովսէս ՚ի լերին անդ զքառասուն տիւ եւ զքառասուն գիշեր։
18 Մովսէսը մտաւ ամպի մէջ ու բարձրացաւ լեռը: Մովսէսը լերան վրայ մնաց քառասուն օր ու քառասուն գիշեր:
18 Մովսէս ամպին մէջէն մտաւ ու լեռը ելաւ եւ քառասուն օր ու քառասուն գիշեր լեռը մնաց։
Եւ եմուտ Մովսէս ի մէջ ամպոյն, եւ ել ի լեառնն, եւ էր Մովսէս ի լերին անդ զքառասուն տիւ եւ զքառասուն գիշեր:

24:18: Եւ եմո՛ւտ Մովսէս ՚ի մէջ ամպոյն, եւ ել ՚ի լեառնն. եւ է՛ր Մովսէս ՚ի լերին անդ զքառասուն տիւ եւ զքառասուն գիշեր։
18 Մովսէսը մտաւ ամպի մէջ ու բարձրացաւ լեռը: Մովսէսը լերան վրայ մնաց քառասուն օր ու քառասուն գիշեր:
18 Մովսէս ամպին մէջէն մտաւ ու լեռը ելաւ եւ քառասուն օր ու քառասուն գիշեր լեռը մնաց։
zohrab-1805▾ eastern-1994▾ western am▾
24:1818: Моисей вступил в средину облака и взошел на гору; и был Моисей на горе сорок дней и сорок ночей.
24:18 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Μωυσῆς μωσευς Mōseus; Mosefs εἰς εις into; for τὸ ο the μέσον μεσος in the midst; in the middle τῆς ο the νεφέλης νεφελη cloud καὶ και and; even ἀνέβη αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount καὶ και and; even ἦν ειμι be ἐκεῖ εκει there ἐν εν in τῷ ο the ὄρει ορος mountain; mount τεσσαράκοντα τεσσαρακοντα forty ἡμέρας ημερα day καὶ και and; even τεσσαράκοντα τεσσαρακοντα forty νύκτας νυξ night
24:18 וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst הֶ he הַ the עָנָ֖ן ʕānˌān עָנָן cloud וַ wa וְ and יַּ֣עַל yyˈaʕal עלה ascend אֶל־ ʔel- אֶל to הָ hā הַ the הָ֑ר hˈār הַר mountain וַ wa וְ and יְהִ֤י yᵊhˈî היה be מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses בָּ bā בְּ in † הַ the הָ֔ר hˈār הַר mountain אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four יֹ֔ום yˈôm יֹום day וְ wᵊ וְ and אַרְבָּעִ֖ים ʔarbāʕˌîm אַרְבַּע four לָֽיְלָה׃ פ lˈāyᵊlā . f לַיְלָה night
24:18. ingressusque Moses medium nebulae ascendit in montem et fuit ibi quadraginta diebus et quadraginta noctibusAnd Moses entering into the midst of the cloud, went up into the mountain: And he was there forty days and forty nights.
18. And Moses entered into the midst of the cloud, and went up into the mount: and Moses was in the mount forty days and forty nights.
24:18. And Moses, entering into the midst of the cloud, ascended the mountain. And he was there for forty days and forty nights.
24:18. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.
And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights:

18: Моисей вступил в средину облака и взошел на гору; и был Моисей на горе сорок дней и сорок ночей.
24:18
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Μωυσῆς μωσευς Mōseus; Mosefs
εἰς εις into; for
τὸ ο the
μέσον μεσος in the midst; in the middle
τῆς ο the
νεφέλης νεφελη cloud
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
καὶ και and; even
ἦν ειμι be
ἐκεῖ εκει there
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
τεσσαράκοντα τεσσαρακοντα forty
ἡμέρας ημερα day
καὶ και and; even
τεσσαράκοντα τεσσαρακοντα forty
νύκτας νυξ night
24:18
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
הֶ he הַ the
עָנָ֖ן ʕānˌān עָנָן cloud
וַ wa וְ and
יַּ֣עַל yyˈaʕal עלה ascend
אֶל־ ʔel- אֶל to
הָ הַ the
הָ֑ר hˈār הַר mountain
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
בָּ בְּ in
הַ the
הָ֔ר hˈār הַר mountain
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
יֹ֔ום yˈôm יֹום day
וְ wᵊ וְ and
אַרְבָּעִ֖ים ʔarbāʕˌîm אַרְבַּע four
לָֽיְלָה׃ פ lˈāyᵊlā . f לַיְלָה night
24:18. ingressusque Moses medium nebulae ascendit in montem et fuit ibi quadraginta diebus et quadraginta noctibus
And Moses entering into the midst of the cloud, went up into the mountain: And he was there forty days and forty nights.
24:18. And Moses, entering into the midst of the cloud, ascended the mountain. And he was there for forty days and forty nights.
24:18. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.
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Adam Clarke: Commentary on the Bible - 1831
24:18: Forty days and forty nights - During the whole of this time he neither ate bread nor drank water; see Exo 34:28; Deu 9:9. Both his body and soul were so sustained by the invigorating presence of God, that he needed no earthly support, and this may be the simple reason why he took none. Elijah fasted forty days and forty nights, sustained by the same influence, Kg1 19:8; as did likewise our blessed Lord, when he was about to commence the public ministry of his own Gospel, Mat 4:2.
1. Moses, who was the mediator of the Old Covenant, is alone permitted to draw nigh to God; none of the people are suffered to come up to the Divine glory, not even Aaron, nor his sons, nor the nobles of Israel. Moses was a type of Christ, who is the mediator of the New Covenant; and he alone has access to God in behalf of the human race, as Moses had in behalf of Israel.
2. The law can inspire nothing but terror, when viewed unconnected with its sacrifices, and those sacrifices are nothing but as they refer to Jesus Christ, the Lamb of God, who alone by the sacrifice of himself, bears away the sin of the world.
3. The blood of the victims was sprinkled both on the altar and on the people, to show that the death of Christ gave to Divine justice what it demanded, and to men what they needed. The people were sanctified by it unto God, and God was propitiated by it unto the people. By this sacrifice the law was magnified and made honorable, so Divine justice received its due; and those who believe are justified from all guilt, and sanctified from all sin, so they receive all that they need. Thus God is well pleased, and believers eternally saved. This is a glorious economy, highly worthy of God its author.
Albert Barnes: Notes on the Bible - 1834
24:18: During this period of forty days, and the second period when the tables were renewed, Moses neither ate bread nor drank water. Compare marginal references. In like manner, Elijah fasted for forty days, when he visited the same spot Kg1 19:8. The two who met our Saviour on the Mount of Transfiguration Mat 17:3, the one representing the law, the other representing the Prophets, thus shadowed forth in their own experience the Fast of Forty days in the wilderness of Judaea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:18: went into: Exo 24:17, Exo 9:29, Exo 9:33, Exo 19:20; Pro 28:1
forty days: Exo 34:28; Deu 9:9, Deu 9:18, Deu 9:25, Deu 10:10; Kg1 19:8; Mat 4:2; Mar 1:13; Luk 4:2
John Gill
24:18 And Moses went into the midst of the cloud,.... Where the glory of God was, and he must at this time be endowed with more than ordinary courage to enter into it, when the glory of the Lord flashed out of it like flames of fire; yet being called of God he was not intimidated, but with great serenity and composure of mind, as may be thought, he went into the presence chamber of the most High, to hear what he had to say unto him:
and gat him up into the mount; that is, he went into the cloud, after he had ascended the summit of the mount; for it cannot be supposed that he first went into the cloud, and then got himself up to the mount, which yet our version, if not carefully guarded against, may lead unto:
and Moses was in the mount forty days and forty nights; without eating or drinking; and just such a term of time Christ fasted in the wilderness; it is probable that the six days before mentioned are to be reckoned part of those forty days, since it is not said that he was in the cloud forty days and forty nights, but in the mount. The Targum of Jonathan adds,"learning the words of the law from the mouth of the Holy One, whose name is to be praised.''Living without food so long must be ascribed to a miracle; for Hippocrates (y) that great physician, says, that"those who remain without food seven days, thenceforward, if they would, cannot receive any support from food, because then the belly will not admit of any;''and gives this reason for it, because the fasting intestine coheres, or is wrinkled.
(y) Lib. de Carn. in fine, apud Scheuchzer. Physic. Sacr. vol. 2. p. 196.
John Wesley
24:18 Moses went into the midst of the cloud - It was an extraordinary presence of mind, which the grace of God furnished him with, else he durst not have ventured into the cloud, especially when it broke out in devouring fire. And Moses was in the mount forty days and forty nights - It should seem the six days, were not part of the forty; for during those six days, Joshua was with Moses, who did eat of the manna, and drink of the brook mentioned, Deut 9:21, and while they were together, it is probable Moses did eat and drink with him; but when Moses was called into the midst of the cloud, he left Joshua without, who continued to eat and drink daily while he waited for Moses's return, but from thenceforward Moses fasted.
Robert Jamieson, A. R. Fausset and David Brown
24:18 Moses went into the midst of the cloud--the visible token of God's presence. Divine grace animated and supported him to enter with holy boldness.
Moses was in the mount forty days and forty nights--The six days spent in waiting are not included. During that protracted period he was miraculously supported (Deut 9:9), on a peak scarcely thirty paces in compass.