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Matthew Henry: Concise Commentary on the Whole Bible - 1706
God having in the foregoing chapter intimated to Moses his reconciliation to Israel, here gives proofs of it, proceeding to settle his covenant and communion with them. Four instances of the return of his favour we have in this chapter:-- I. The orders he gives to Moses to come up to the mount, the next morning, and bring two tables of stone with him, ver. 1-4. II. His meeting him there, and the proclamation of his name, ver. 5-9. III. The instructions he gave him there, and his converse with him for forty days together, without intermission, ver. 10-28. IV. The honour he put upon him when he sent him down with his face shining, ver. 29-35. In all this God dealt with Moses as a public person, and mediator between him and Israel, and a type of the great Mediator.
Adam Clarke: Commentary on the Bible - 1831
Moses is commanded to hew two tables similar to the first, and bring them up to the mount, to get the covenant renewed, Exo 34:1-3. He prepares the tables and goes up to meet the Lord, Exo 34:4. The Lord descends, and proclaims his name Jehovah, Exo 34:5. What this name signifies, Exo 34:6, Exo 34:7. Moses worships and intercedes, Exo 34:8, Exo 34:9. The Lord promises to renew the covenant, work miracles among the people, and drive out the Canaanites, etc., Exo 34:10, Exo 34:11. No covenant to be made with the idolatrous nations, but their altars and images to be destroyed, Exo 34:12-15. No matrimonial alliances to be contracted with them, Exo 34:16. The Israelites must have no molten gods, Exo 34:17. The commandment of the feast of unleavened bread, and of the sanctification of the first-born, renewed, Exo 34:18-29; as also that of the Sabbath, and the three great annual feasts, Exo 34:21-23. The promise that the surrounding nations shall not invade their territories, while all the males were at Jerusalem celebrating the annual feasts, Exo 34:24. Directions concerning the passover, Exo 34:25; and the first-fruits, Exo 34:26. Moses is commanded to write all these words, as containing the covenant which God had now renewed with the Israelites, Exo 34:27. Moses, being forty days with God without eating or drinking, writes the words of the covenant; and the Lord writes the ten commandments upon the tables of stone, Exo 34:28. Moses descends with the tables; his face shines, Exo 34:29. Aaron and the people are afraid to approach him, because of his glorious appearance, Exo 34:30. Moses delivers to them the covenant and commandments of the Lord; and puts a veil over his face while he is speaking, Exo 34:31-33, but takes it off when he goes to minister before the Lord, Exo 34:34, Exo 34:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 34:1, The tables are renewed; Exo 34:5, The name of the LORD proclaimed; Exo 34:8, Moses entreats God to go with them; Exo 34:10, God makes a covenant with them, repeating certain duties of the first table; Exo 34:28, Moses, after forty days in the mount, comes down with the tables; Exo 34:29, His face shines, and he covers it with a vail.
John Gill
INTRODUCTION TO EXODUS 34
In this chapter Moses has orders to hew two tables of stone, that God might write on them the ten commands, and bring them up with him to the mount, Ex 34:1 where the Lord proclaimed his name, and caused his glory and his goodness to pass before him, Ex 34:5 when Moses took this favourable opportunity that offered to pray for the people, that God would forgive their sin, and go along with them, Ex 34:8 upon which he made a covenant with them, which on his part was to do wonders for them, and drive out the inhabitants of Canaan before them; and on their part, that they should have no confederacy and communion with these nations, and shun their idolatry, and everything that might lead unto it, Ex 34:10 and he repeated several laws before given, and urged the observance of them, which Moses was to acquaint the people with, Ex 34:18 and after a stay of forty days and forty nights on the mount, he came down with the two tables of the law; and the skin of his face shone so bright, that the people of Israel were afraid to come nigh him, and therefore he put a vail over his face while he conversed with them, Ex 34:28.
34:134:1: Եւ ասէ Տէր ցՄովսէս. Կոփեա՛ դու քեզ երկո՛ւս տախտակս քարեղէնս ըստ առաջին տախտակացն, եւ ե՛լ առ իս ՚ի լեառնն. եւ գրեցի՛ց ՚ի վերայ տախտակացն զպատգամսն՝ որ էին յառաջին տախտակսն զոր խորտակեցերն։
1 Տէրն ասաց Մովսէսին. «Դու ինքդ նախկին տախտակների նման քարէ երկու տախտակներ կոփի՛ր եւ ինձ մօտ՝ լեռը բարձրացի՛ր: Տախտակների վրայ կը գրեմ այն պատգամները, որ արձանագրուած էին քո ջարդուփշուր արած նախկին տախտակների վրայ:
34 Տէրը ըսաւ Մովսէսին. «Քեզի երկու քարէ տախտակներ կոփէ առաջուաններուն պէս ու այն տախտակներուն վրայ պիտի գրեմ առաջուան տախտակներուն վրայի խօսքերը, որոնք դուն կոտրտեցիր։
Եւ ասէ Տէր ցՄովսէս. Կոփեա դու քեզ երկուս տախտակս քարեղէնս ըստ առաջին տախտակացն, [542]եւ ել առ իս ի լեառնն.`` եւ գրեցից ի վերայ տախտակացն զպատգամսն որ էին յառաջին տախտակսն զոր խորտակեցերն:

34:1: Եւ ասէ Տէր ցՄովսէս. Կոփեա՛ դու քեզ երկո՛ւս տախտակս քարեղէնս ըստ առաջին տախտակացն, եւ ե՛լ առ իս ՚ի լեառնն. եւ գրեցի՛ց ՚ի վերայ տախտակացն զպատգամսն՝ որ էին յառաջին տախտակսն զոր խորտակեցերն։
1 Տէրն ասաց Մովսէսին. «Դու ինքդ նախկին տախտակների նման քարէ երկու տախտակներ կոփի՛ր եւ ինձ մօտ՝ լեռը բարձրացի՛ր: Տախտակների վրայ կը գրեմ այն պատգամները, որ արձանագրուած էին քո ջարդուփշուր արած նախկին տախտակների վրայ:
34 Տէրը ըսաւ Մովսէսին. «Քեզի երկու քարէ տախտակներ կոփէ առաջուաններուն պէս ու այն տախտակներուն վրայ պիտի գրեմ առաջուան տախտակներուն վրայի խօսքերը, որոնք դուն կոտրտեցիր։
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34:11: И сказал Господь Моисею: вытеши себе две скрижали каменные, подобные прежним, и Я напишу на сих скрижалях слова, какие были на прежних скрижалях, которые ты разбил;
34:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λάξευσον λαξευω of yourself δύο δυο two πλάκας πλαξ plaque; tablet λιθίνας λιθινος stone καθὼς καθως just as / like καὶ και and; even αἱ ο the πρῶται πρωτος first; foremost καὶ και and; even ἀνάβηθι αναβαινω step up; ascend πρός προς to; toward με με me εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount καὶ και and; even γράψω γραφω write ἐπὶ επι in; on τῶν ο the πλακῶν πλαξ plaque; tablet τὰ ο the ῥήματα ρημα statement; phrase ἃ ος who; what ἦν ειμι be ἐν εν in ταῖς ο the πλαξὶν πλαξ plaque; tablet ταῖς ο the πρώταις πρωτος first; foremost αἷς ος who; what συνέτριψας συντριβω fracture; smash
34:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses פְּסָל־ pᵊsol- פסל cut לְךָ֛ lᵊḵˈā לְ to שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two לֻחֹ֥ת luḥˌōṯ לוּחַ tablet אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone כָּ kā כְּ as † הַ the רִאשֹׁנִ֑ים rišōnˈîm רִאשֹׁון first וְ wᵊ וְ and כָתַבְתִּי֙ ḵāṯavtˌî כתב write עַל־ ʕal- עַל upon הַ ha הַ the לֻּחֹ֔ת lluḥˈōṯ לוּחַ tablet אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָי֛וּ hāyˈû היה be עַל־ ʕal- עַל upon הַ ha הַ the לֻּחֹ֥ת lluḥˌōṯ לוּחַ tablet הָ hā הַ the רִאשֹׁנִ֖ים rišōnˌîm רִאשֹׁון first אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שִׁבַּֽרְתָּ׃ šibbˈartā שׁבר break
34:1. ac deinceps praecide ait tibi duas tabulas lapideas instar priorum et scribam super eas verba quae habuerunt tabulae quas fregistiAnd after this he said: Hew thee two tables of stone like unto the former, and I will write upon them the words, which were in the tables, which thou brokest.
1. And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon the tables the words that were on the first tables, which thou brakest.
34:1. And after this he said: “Cut out for yourself two tablets of stone similar to the first ones, and I will write upon them the words which were held on the tablets that you broke.
34:1. And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon [these] tables the words that were in the first tables, which thou brakest.
And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon [these] tables the words that were in the first tables, which thou brakest:

1: И сказал Господь Моисею: вытеши себе две скрижали каменные, подобные прежним, и Я напишу на сих скрижалях слова, какие были на прежних скрижалях, которые ты разбил;
34:1
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λάξευσον λαξευω of yourself
δύο δυο two
πλάκας πλαξ plaque; tablet
λιθίνας λιθινος stone
καθὼς καθως just as / like
καὶ και and; even
αἱ ο the
πρῶται πρωτος first; foremost
καὶ και and; even
ἀνάβηθι αναβαινω step up; ascend
πρός προς to; toward
με με me
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
καὶ και and; even
γράψω γραφω write
ἐπὶ επι in; on
τῶν ο the
πλακῶν πλαξ plaque; tablet
τὰ ο the
ῥήματα ρημα statement; phrase
ος who; what
ἦν ειμι be
ἐν εν in
ταῖς ο the
πλαξὶν πλαξ plaque; tablet
ταῖς ο the
πρώταις πρωτος first; foremost
αἷς ος who; what
συνέτριψας συντριβω fracture; smash
34:1
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
פְּסָל־ pᵊsol- פסל cut
לְךָ֛ lᵊḵˈā לְ to
שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two
לֻחֹ֥ת luḥˌōṯ לוּחַ tablet
אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone
כָּ כְּ as
הַ the
רִאשֹׁנִ֑ים rišōnˈîm רִאשֹׁון first
וְ wᵊ וְ and
כָתַבְתִּי֙ ḵāṯavtˌî כתב write
עַל־ ʕal- עַל upon
הַ ha הַ the
לֻּחֹ֔ת lluḥˈōṯ לוּחַ tablet
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָי֛וּ hāyˈû היה be
עַל־ ʕal- עַל upon
הַ ha הַ the
לֻּחֹ֥ת lluḥˌōṯ לוּחַ tablet
הָ הַ the
רִאשֹׁנִ֖ים rišōnˌîm רִאשֹׁון first
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שִׁבַּֽרְתָּ׃ šibbˈartā שׁבר break
34:1. ac deinceps praecide ait tibi duas tabulas lapideas instar priorum et scribam super eas verba quae habuerunt tabulae quas fregisti
And after this he said: Hew thee two tables of stone like unto the former, and I will write upon them the words, which were in the tables, which thou brokest.
34:1. And after this he said: “Cut out for yourself two tablets of stone similar to the first ones, and I will write upon them the words which were held on the tablets that you broke.
34:1. And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon [these] tables the words that were in the first tables, which thou brakest.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Как видно из предшествующей главы, отверженному Богом Израилю дается обещание, что он по-прежнему будет народом богоизбранным. Осуществлением подобного обещания и является восстановление нарушенного завета. Так как по существу этот второй завет подобен первому, то он и совершается при одинаковой с ним обстановке. Приготавливаются скрижали, но не Господом (32:16), а Моисеем в знак напоминания о нарушении завета; запрещается кому бы то ни было, кроме Моисея, восходить на Синай (ср. 19:12); посредником при заключении завета является Моисей, а Господь сходит к нему в облаке (19:9; 20:20).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's Proclamation of Himself.B. C. 1491.
1 And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. 2 And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. 3 And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. 4 And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.
The treaty that was on foot between God and Israel being broken off abruptly, by their worshipping the golden calf, when peace was made all must be begun anew, not where they left off, but from the beginning. Thus backsliders must repent, and do their first works, Rev. ii. 5.
I. Moses must prepare for the renewing of the tables, v. 1. Before, God himself provided the tables, and wrote on them; now, Moses must hew out the tables, and God would only write upon them. Thus, in the first writing of the law upon the heart of man in innocency, both the tables and the writing were the work of God; but when those were broken and defaced by sin, and the divine law was to be preserved in the scriptures, God therein made use of the ministry of man, and Moses first. But the prophets and apostles did only hew the tables, as it were; the writing was God's still, for all scripture is given by inspiration of God. Observe, When God was reconciled to them, he ordered the tables to be renewed, and wrote his law in them, which plainly intimates to us, 1. That even under the gospel of peace and reconciliation by Christ (of which the intercession of Moses was typical) the moral law should continue to bind believers. Though Christ has redeemed us from the curse of the law, yet not from the command of it, but still we are under the law to Christ; when our Saviour, in his sermon on the mount, expounded the moral law, and vindicated it from the corrupt glosses with which the scribes and Pharisees had broken it (Matt. v. 19), he did in effect renew the tables, and make them like the first, that is, reduce the law to its primitive sense and intention. 2. That the best evidence of the pardon of sin and peace with God is the writing of the law in the heart. The first token God gave of his reconciliation to Israel was the renewing of the tables of the law; thus the first article of the new covenant is, I will write my law in their heart (Heb. viii. 10), and it follows (v. 12), for I will be merciful to their unrighteousness. 3. That, if we would have God to write the law in our hearts, we must prepare our hearts for the reception of it. The heart of stone must be hewn by conviction and humiliation for sin (Hos. vi. 5), the superfluity of naughtiness must be taken off (James i. 21), the heart made smooth, and laboured with, that the word may have a place in it. Moses did accordingly hew out the tables of stone, or slate, for they were so slight and thin that Moses carried them both in his hand; and, for their dimensions, they must have been somewhat less, and perhaps not much, than the ark in which they were deposited, which was a yard and quarter long, and three quarters broad. It should seem there was nothing particularly curious in the framing of them, for there was no great time taken; Moses had them ready presently, to take up with him, next morning. They were to receive their beauty, not from the art of man, but from the finger of God.
II. Moses must attend again on the top of mount Sinai, and present himself to God there, v. 2. Though the absence of Moses, and his continuance so long on the mount, had lately occasioned their making the golden calf, yet God did not therefore alter his measures, but he shall come up and tarry as long as he had done, to try whether they had learned to wait. To strike an awe upon the people, they are directed to keep their distance, none must come up with him, v. 3. They had said (ch. xxxii. 1), We know not what has become of him, and God will not let them know. Moses, accordingly, rose up early (v. 4) to go to the place appointed, to show how forward he was to present himself before God and loth to lose time. It is good to be early at our devotions. The morning is perhaps as good a friend to the graces as it is to the muses.
Adam Clarke: Commentary on the Bible - 1831
34:1: Hew thee two tables of stone like unto the first - In Exo 32:16 we are told that the two first tables were the work of God, and the writing was the writing of God; but here Moses is commanded to provide tables of his own workmanship, and God promises to write on them the words which were on the first. That God wrote the first tables himself, see proved by different passages of Scripture at the end of Exodus 32 (Exo 32:35 (note)). But here, in Exo 34:27, it seems as if Moses was commanded to write these words, and in Exo 34:28 it is said, And he wrote upon the tables; but in Deu 10:1-4 it is expressly said that God wrote the second tables as well as the first.
In order to reconcile these accounts let us suppose that the ten words, or ten commandments, were written on both tables by the hand of God himself, and that what Moses wrote, Exo 34:27, was a copy of these to be delivered to the people, while the tables themselves were laid up in the ark before the testimony, whither the people could not go to consult them, and therefore a copy was necessary for the use of the congregation; this copy, being taken off under the direction of God, was authenticated equally with the original, and the original itself was laid up as a record to which all succeeding copies might be continually referred, in order to prevent corruption. This supposition removes the apparent contradiction; and thus both God and Moses may be said to have written the covenant and the ten commandments: the former, the original; the latter, the copy. This supposition is rendered still more probable by Exo 34:27 itself: "And the Lord said unto Moses, Write thou these words (that is, as I understand it, a copy of the words which God had already written); for After The Tenor (על פי al pi According To The Mouth) of these words I have made a covenant with thee and with Israel." Here the original writing is represented by an elegant prosopopoesia, or personification, as speaking and giving out from its own mouth a copy of itself. It may be supposed that this mode of interpretation is contradicted by Exo 34:28 : And He wrote upon the tables the words of the covenant; but that the pronoun He refers to the Lord, and not to Moses, is sufficiently proved by the parallel place, Deu 10:1-4 : At that time the Lord said unto me, Hew thee two tables of stone like unto the first - and I will write on the tables the words that were in the first tables - and I hewed two tables of stone as at the first - And He wrote on the tables according to the first writing. This determines the business, and proves that God wrote the second as well as the first tables, and that the pronoun in Exo 34:28 refers to the Lord, and not to Moses. By this mode of interpretation all contradiction is removed. Houbigant imagines that the difficulty may be removed by supposing that God wrote the ten commandments, and that Moses wrote the other parts of the covenant from Exo 34:11 to Exo 34:26, and thus it might be said that both God and Moses wrote on the same tables. This is not an improbable case, and is left to the reader's consideration. See Clarke's note on Exo 34:27.
There still remains a controversy whether what are called the ten commandments were at all written on the first tables, those tables containing, according to some, only the terms of the covenant without the ten words, which are supposed to be added here for the first time. "The following is a general view of this subject. In Exodus 20 the ten commandments are given; and at the same time various political and ecclesiastical statutes, which are detailed in chapters 21, 22, and 23. To receive these, Moses had drawn near unto the thick darkness where God was, Exo 20:21, and having received them he came again with them to the people, according to their request before expressed, Exo 20:19 : Speak thou with us - but let not the Lord speak with us, lest we die, for they had been terrified by the manner in which God had uttered the ten commandments; see Exo 20:18. After this Moses, with Aaron, Nadab, and Abihu, and the seventy elders, went up to the mountain; and on his return he announced all these laws unto the people, Exo 24:1-3, etc., and they promised obedience. Still there is no word of the tables of stone. Then he wrote all in a book, Exo 24:4, which was called the book of the covenant, Exo 24:7. After this there was a second going up of Moses, Aaron, Nadab, Abihu, and the seventy elders, Exo 24:9, when that glorious discovery of God mentioned in Exo 24:10, Exo 24:11 took place. After their coming down Moses is again commanded to go up; and God promises to give him tables of stone, containing a law and precepts, Exo 24:12. This is the first place these tables of stone are mentioned; and thus it appears that the ten commandments, and several other precepts, were given to and accepted by the people, and the covenant sacrifice offered, Exo 24:5, before the tables of stone were either written or mentioned." It is very likely that the commandments, laws, etc., were first published by the Lord in the hearing of the people; repeated afterwards by Moses; and the ten words or commandments, containing the sum and substance of the whole, afterwards written on the first tables of stone, to be kept for a record in the ark. These being broken, as is related Exo 32:19, Moses is commanded to hew out two tables like to the first, and bring them up to the mountain, that God might write upon them what he had written on the former, Exo 34:1. And that this was accordingly done, see the preceding part of this note.
Albert Barnes: Notes on the Bible - 1834
34:1: Hew thee - The former tables are called "the work of God;" compare Exo 32:16.
The words - See Exo 34:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:1: Hew: Exo 31:18, Exo 32:16, Exo 32:19; Deu 10:1
I will: Exo 34:28; Deu 10:1-4
the words: Psa 119:89
which: Exo 32:19; Deu 9:15-17
Carl Friedrich Keil and Franz Delitzsch
34:1
When Moses had restored the covenant bond through his intercession (Ex 33:14), he was directed by Jehovah to hew out two stones, like the former ones which he had broken, and to come with them the next morning up the mountain, and Jehovah would write upon them the same words as upon the first,
(Note: Namely, the ten words in Ex 20:2-17, not the laws contained in Ex 34:12-26 of this chapter, as Gthe and Hitzig suppose. See Hengstenberg, Dissertations ii. p. 319, and Kurtz on the Old Covenant iii. 182ff.)
and thus restore the covenant record. It was also commanded, as in the former case (Ex 19:12-13), that no one should go up the mountain with him, or be seen upon it, and that not even cattle should feed against the mountain, i.e., in the immediate neighbourhood (Ex 34:3). The first tables of the covenant were called "tables of stone" (Ex 24:12; Ex 31:18); the second, on the other hand, which were hewn by Moses, are called "tables of stones" (Ex 34:1 and Ex 34:4); and the latter expression is applied indiscriminately to both of them in Deut 4:13; Deut 5:19; Deut 9:9-11; Deut 10:1-4. This difference does not indicate a diversity in the records, but may be explained very simply from the fact, that the tables prepared by Moses were hewn from two stones, and not both from the same block; whereas all that could be said of the former, which had been made by God Himself, was that they were of stone, since no one knew whether God had used one stone or two for the purpose. There is apparently far more importance in the following distinction, that the second tables were delivered by Moses and only written upon by God, whereas in the case of the former both the writing and the materials came from God. This cannot have been intended either as a punishment for the nation (Hengstenberg), or as "the sign of a higher stage of the covenant, inasmuch as the further the reciprocity extended, the firmer was the covenant" (Baumgarten). It is much more natural to seek for the cause, as Rashi does, in the fact, that Moses had broken the first in pieces; only we must not regard it as a sign that God disapproved of the manifestation of anger on the part of Moses, but rather as a recognition of his zealous exertions for the restoration of the covenant which had been broken by the sin of the nation. As Moses had restored the covenant through his energetic intercession, he should also provide the materials for the renewal of the covenant record, and bring them to God, for Him to complete and confirm the record by writing the covenant words upon the tables.
On the following morning, when Moses ascended the mountain, Jehovah granted him the promised manifestation of His glory (Ex 34:5.). The description of this unparalleled occurrence is in perfect harmony with the mysterious and majestic character of the revelation. "Jehovah descended (from heaven) in the cloud, and stood by him there, and proclaimed the name of Jehovah; and Jehovah passed by in his sight, and proclaimed Jehovah, Jehovah God, merciful and gracious," etc. What Moses saw we are not told, but simply the words in which Jehovah proclaimed all the glory of His being; whilst it is recorded of Moses, that he bowed his head toward the earth and worshipped. This "sermon on the name of the Lord," as Luther calls it, disclosed to Moses the most hidden nature of Jehovah. It proclaimed that God is love, but that kind of love in which mercy, grace, long-suffering, goodness, and truth are united with holiness and justice. As the merciful One, who is great in goodness and truth, Jehovah shows mercy to the thousandth, forgiving sin and iniquity in long-suffering and grace; but He does not leave sin altogether unpunished, and in His justice visits the sin of the fathers upon the children and the children's children even unto the fourth generation. The Lord had already revealed Himself to the whole nation from Mount Sinai as visiting sin and showing mercy (Ex 20:5.). But whereas on that occasion the burning zeal of Jehovah which visits sin stood in the foreground, and mercy only followed afterwards, here grace, mercy, and goodness are placed in the front. And accordingly all the words which the language contained to express the idea of grace in its varied manifestations to the sinner, are crowded together here, to reveal the fact that in His inmost being God is love. But in order that grace may not be perverted by sinners into a ground of wantonness, justice is not wanting even here with its solemn threatenings, although it only follows mercy, to show that mercy is mightier than wrath, and that holy love does not punish til sinners despise the riches of the goodness, patience, and long-suffering of God. As Jehovah here proclaimed His name, so did He continue to bear witness of it to the Israelites, from their departure from Sinai till their entrance into Canaan, and from that time forward till their dispersion among the heathen, and even now in their exile showing mercy to the thousandth, when they turn to the Redeemer who has come out of Zion.
John Gill
34:1 And the Lord said unto Moses,.... Out of the cloudy pillar, at the door of the tabernacle, where he had been conversing with him in the most friendly manner, as related in the preceding chapter:
hew thee two tables of stone like unto the first; of the same form, and of the same dimensions, and it may be of the same sort of stone, which perhaps was marble, there being great plenty of that kind on Mount Sinai. Now Moses being ordered to hew these tables, whereas the former were the work of God himself, as well as the writing, shows that the law was to be the ministration of Moses, and be ordained in the hand of him as a mediator, who had been praying and interceding for the people; and as a token of the reconciliation made, the tables were to be renewed, yet with some difference, that there might be some remembrance of their crime, and of their loss by it, not having the law on tables of stone, which were the work of God, but which were the work of man:
and I will write upon these tables the words that were in the first tables which thou brakest; the writing of these was by the Lord himself, as the former, shows that the law itself was of God, though the tables were hewn by Moses, and that he would have it known and observed as such; and the same being written on these tables, as on the former, shows the unchangeableness of the law of God, as given to the people of Israel, that he would have nothing added to it, or taken from it; and the writing of it over again may have respect to the reinscribing it on the hearts of his people in regeneration, according to the tenor of the new covenant: the phrase, "which thou brakest", is not used as expressing any displeasure at Moses for that act of his, but to describe the former tables; and the breaking of them might not be the effect of passion, at least of any criminal passion, but of zeal for the glory of God, and the honour of his law, which was broken by the Israelites, and therefore unworthy of it; and might be according to the counsel of the divine will, and the secret direction of his providence.
John Wesley
34:1 Moses must prepare for the renewing of the tables. Before God himself provided the tables, and wrote on them; now Moses must hew him out the tables, and God would only write upon them. When God was reconciled to them, he ordered the tables to be renewed, and wrote his law in them, which plainly intimates to us, that even under the gospel (of which the intercession of Moses was typical) the moral law should continue to oblige believers. Though Christ has redeemed us from the curse of the law, yet not from the command of it, but still we are under the law to Christ. When our Saviour in his sermon on the mount expounded the moral law, and vindicated it from the corrupt glosses with which the scribes and Pharisees had broken it, he did in effect renew the tables, and make them like the first; that is, reduce the law to its primitive sense and intention.
Robert Jamieson, A. R. Fausset and David Brown
34:1 THE TABLES ARE RENEWED. (Exo. 34:1-35)
the like unto the first--God having been reconciled to repentant Israel, through the earnest intercession, the successful mediation of Moses, means were to be taken for the restoration of the broken covenant. Intimation was given, however, in a most intelligible and expressive manner, that the favor was to be restored with some memento of the rupture; for at the former time God Himself had provided the materials, as well as written upon them. Now, Moses was to prepare the stone tables, and God was only to retrace the characters originally inscribed for the use and guidance of the people.
34:234:2: Լե՛ր պատրաստ առ վաղիւ, եւ ելանիցե՛ս ընդ առաւօտս ՚ի լեառնն Սինա. եւ մնասցե՛ս ինձ անդ ՚ի վերայ գլխոյ լերինն։
2 Պատրա՛ստ եղիր վաղը, որ վաղ առաւօտեան բարձրանաս Սինա լեռը եւ այնտեղ ինձ սպասես լերան գագաթին:
2 Առտուն պատրաստ եղիր ու Սինա լեռը ելի՛ր, հոն լերան գլուխը առջեւս կայնէ։
Լեր պատրաստ առ վաղիւ, եւ ելանիցես ընդ առաւօտս ի լեառնն Սինա, եւ մնասցես ինձ անդ ի վերայ գլխոյ լերինն:

34:2: Լե՛ր պատրաստ առ վաղիւ, եւ ելանիցե՛ս ընդ առաւօտս ՚ի լեառնն Սինա. եւ մնասցե՛ս ինձ անդ ՚ի վերայ գլխոյ լերինն։
2 Պատրա՛ստ եղիր վաղը, որ վաղ առաւօտեան բարձրանաս Սինա լեռը եւ այնտեղ ինձ սպասես լերան գագաթին:
2 Առտուն պատրաստ եղիր ու Սինա լեռը ելի՛ր, հոն լերան գլուխը առջեւս կայնէ։
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34:22: и будь готов к утру, и взойди утром на гору Синай, и предстань предо Мною там на вершине горы;
34:2 καὶ και and; even γίνου γινομαι happen; become ἕτοιμος ετοιμος ready; prepared εἰς εις into; for τὸ ο the πρωὶ πρωι early καὶ και and; even ἀναβήσῃ αναβαινω step up; ascend ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τὸ ο the Σινα σινα Sina καὶ και and; even στήσῃ ιστημι stand; establish μοι μοι me ἐκεῖ εκει there ἐπ᾿ επι in; on ἄκρου ακρον top; tip τοῦ ο the ὄρους ορος mountain; mount
34:2 וֶ we וְ and הְיֵ֥ה hᵊyˌē היה be נָכֹ֖ון nāḵˌôn כון be firm לַ la לְ to † הַ the בֹּ֑קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and עָלִ֤יתָ ʕālˈîṯā עלה ascend בַ va בְּ in † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning אֶל־ ʔel- אֶל to הַ֣ר hˈar הַר mountain סִינַ֔י sînˈay סִינַי Sinai וְ wᵊ וְ and נִצַּבְתָּ֥ niṣṣavtˌā נצב stand לִ֛י lˈî לְ to שָׁ֖ם šˌām שָׁם there עַל־ ʕal- עַל upon רֹ֥אשׁ rˌōš רֹאשׁ head הָ hā הַ the הָֽר׃ hˈār הַר mountain
34:2. esto paratus mane ut ascendas statim in montem Sinai stabisque mecum super verticem montisBe ready in the morning, that thou mayst forthwith go up into Mount Sinai, and thou shalt stand with me upon the top of the mount.
2. And be ready by the morning, and come up in the morning unto mount Sinai, and present thyself there to me on the top of the mount.
34:2. Be prepared in the morning, so that you may immediately ascend onto Mount Sinai, and you shall stand with me on the summit of the mountain.
34:2. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount.
And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount:

2: и будь готов к утру, и взойди утром на гору Синай, и предстань предо Мною там на вершине горы;
34:2
καὶ και and; even
γίνου γινομαι happen; become
ἕτοιμος ετοιμος ready; prepared
εἰς εις into; for
τὸ ο the
πρωὶ πρωι early
καὶ και and; even
ἀναβήσῃ αναβαινω step up; ascend
ἐπὶ επι in; on
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Σινα σινα Sina
καὶ και and; even
στήσῃ ιστημι stand; establish
μοι μοι me
ἐκεῖ εκει there
ἐπ᾿ επι in; on
ἄκρου ακρον top; tip
τοῦ ο the
ὄρους ορος mountain; mount
34:2
וֶ we וְ and
הְיֵ֥ה hᵊyˌē היה be
נָכֹ֖ון nāḵˌôn כון be firm
לַ la לְ to
הַ the
בֹּ֑קֶר bbˈōqer בֹּקֶר morning
וְ wᵊ וְ and
עָלִ֤יתָ ʕālˈîṯā עלה ascend
בַ va בְּ in
הַ the
בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning
אֶל־ ʔel- אֶל to
הַ֣ר hˈar הַר mountain
סִינַ֔י sînˈay סִינַי Sinai
וְ wᵊ וְ and
נִצַּבְתָּ֥ niṣṣavtˌā נצב stand
לִ֛י lˈî לְ to
שָׁ֖ם šˌām שָׁם there
עַל־ ʕal- עַל upon
רֹ֥אשׁ rˌōš רֹאשׁ head
הָ הַ the
הָֽר׃ hˈār הַר mountain
34:2. esto paratus mane ut ascendas statim in montem Sinai stabisque mecum super verticem montis
Be ready in the morning, that thou mayst forthwith go up into Mount Sinai, and thou shalt stand with me upon the top of the mount.
34:2. Be prepared in the morning, so that you may immediately ascend onto Mount Sinai, and you shall stand with me on the summit of the mountain.
34:2. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:2: in the top: Exo 19:20, Exo 19:24, Exo 24:12; Deu 9:25
John Gill
34:2 And be ready in the morning,.... This was, according to the Jewish chronology (e), on the twenty eighth day of the month Ab or July:
and come up in the morning unto Mount Sinai; the same mount where he had been before:
and present thyself there to me on the top of the mount; where the pillar of cloud removed and stood, and near it Moses was to stand and wait to hear what would be said unto him, and to see what would be made to pass before him.
(e) Seder Olam Rabba, c. 6. p. 19.
Robert Jamieson, A. R. Fausset and David Brown
34:2 present thyself . . . to me in the top of the mount--Not absolutely the highest peak; for as the cloud of the Shekinah usually abode on the summit, and yet (Ex 34:5) it "descended," the plain inference is that Moses was to station himself at a point not far distant, but still below the loftiest pinnacle.
34:334:3: Եւ մի՛ ոք ելանիցէ ընդ քեզ, եւ մի՛ ոք երեւեսցի ամենեւին ՚ի լերինն. եւ արջա՛ռ եւ ոչխար՝ մի՛ արածեսցին մօտ ՚ի լեառնն։
3 Հետդ ոչ ոք թող չբարձրանայ, ոչ ոք ամենեւին չերեւայ լերան վրայ: Արջառ ու ոչխար չարածեն լերան մօտ»:
3 Մէ՛կը պիտի չելլէ քեզի հետ եւ մէ՛կը պիտի չտեսնուի բոլոր լերանը վրայ, ո՛չ ալ այդ լերանը ստորոտը ոչխար կամ արջառ պիտի արածուի»։
Եւ մի՛ ոք ելանիցէ ընդ քեզ, եւ մի՛ ոք երեւեսցի ամենեւին ի լերինն, եւ արջառ եւ ոչխար մի՛ արածեսցին մօտ ի լեառնն:

34:3: Եւ մի՛ ոք ելանիցէ ընդ քեզ, եւ մի՛ ոք երեւեսցի ամենեւին ՚ի լերինն. եւ արջա՛ռ եւ ոչխար՝ մի՛ արածեսցին մօտ ՚ի լեառնն։
3 Հետդ ոչ ոք թող չբարձրանայ, ոչ ոք ամենեւին չերեւայ լերան վրայ: Արջառ ու ոչխար չարածեն լերան մօտ»:
3 Մէ՛կը պիտի չելլէ քեզի հետ եւ մէ՛կը պիտի չտեսնուի բոլոր լերանը վրայ, ո՛չ ալ այդ լերանը ստորոտը ոչխար կամ արջառ պիտի արածուի»։
zohrab-1805▾ eastern-1994▾ western am▾
34:33: но никто не должен восходить с тобою, и никто не должен показываться на всей горе; даже скот, мелкий и крупный, не должен пастись близ горы сей.
34:3 καὶ και and; even μηδεὶς μηδεις not even one; no one ἀναβήτω αναβαινω step up; ascend μετὰ μετα with; amid σοῦ σου of you; your μηδὲ μηδε while not; nor ὀφθήτω οραω view; see ἐν εν in παντὶ πας all; every τῷ ο the ὄρει ορος mountain; mount καὶ και and; even τὰ ο the πρόβατα προβατον sheep καὶ και and; even αἱ ο the βόες βους ox μὴ μη not νεμέσθωσαν νεμω near; neighbor τοῦ ο the ὄρους ορος mountain; mount ἐκείνου εκεινος that
34:3 וְ wᵊ וְ and אִישׁ֙ ʔîš אִישׁ man לֹֽא־ lˈō- לֹא not יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend עִמָּ֔ךְ ʕimmˈāḵ עִם with וְ wᵊ וְ and גַם־ ḡam- גַּם even אִ֥ישׁ ʔˌîš אִישׁ man אַל־ ʔal- אַל not יֵרָ֖א yērˌā ראה see בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the הָ֑ר hˈār הַר mountain גַּם־ gam- גַּם even הַ ha הַ the צֹּ֤אן ṣṣˈōn צֹאן cattle וְ wᵊ וְ and הַ ha הַ the בָּקָר֙ bbāqˌār בָּקָר cattle אַל־ ʔal- אַל not יִרְע֔וּ yirʕˈû רעה pasture אֶל־ ʔel- אֶל to מ֖וּל mˌûl מוּל front הָ hā הַ the הָ֥ר hˌār הַר mountain הַ ha הַ the הֽוּא׃ hˈû הוּא he
34:3. nullus ascendat tecum nec videatur quispiam per totum montem boves quoque et oves non pascantur e contraLet no man go up with thee, and let not any man be seen throughout all the mount; neither let the oxen nor the sheep feed over against it.
3. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.
34:3. Let no one ascend with you, and do not let anyone be seen throughout the entire mountain. Likewise, do not let the oxen or the sheep pasture up against it.”
34:3. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.
And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount:

3: но никто не должен восходить с тобою, и никто не должен показываться на всей горе; даже скот, мелкий и крупный, не должен пастись близ горы сей.
34:3
καὶ και and; even
μηδεὶς μηδεις not even one; no one
ἀναβήτω αναβαινω step up; ascend
μετὰ μετα with; amid
σοῦ σου of you; your
μηδὲ μηδε while not; nor
ὀφθήτω οραω view; see
ἐν εν in
παντὶ πας all; every
τῷ ο the
ὄρει ορος mountain; mount
καὶ και and; even
τὰ ο the
πρόβατα προβατον sheep
καὶ και and; even
αἱ ο the
βόες βους ox
μὴ μη not
νεμέσθωσαν νεμω near; neighbor
τοῦ ο the
ὄρους ορος mountain; mount
ἐκείνου εκεινος that
34:3
וְ wᵊ וְ and
אִישׁ֙ ʔîš אִישׁ man
לֹֽא־ lˈō- לֹא not
יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend
עִמָּ֔ךְ ʕimmˈāḵ עִם with
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אִ֥ישׁ ʔˌîš אִישׁ man
אַל־ ʔal- אַל not
יֵרָ֖א yērˌā ראה see
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
הָ֑ר hˈār הַר mountain
גַּם־ gam- גַּם even
הַ ha הַ the
צֹּ֤אן ṣṣˈōn צֹאן cattle
וְ wᵊ וְ and
הַ ha הַ the
בָּקָר֙ bbāqˌār בָּקָר cattle
אַל־ ʔal- אַל not
יִרְע֔וּ yirʕˈû רעה pasture
אֶל־ ʔel- אֶל to
מ֖וּל mˌûl מוּל front
הָ הַ the
הָ֥ר hˌār הַר mountain
הַ ha הַ the
הֽוּא׃ hˈû הוּא he
34:3. nullus ascendat tecum nec videatur quispiam per totum montem boves quoque et oves non pascantur e contra
Let no man go up with thee, and let not any man be seen throughout all the mount; neither let the oxen nor the sheep feed over against it.
34:3. Let no one ascend with you, and do not let anyone be seen throughout the entire mountain. Likewise, do not let the oxen or the sheep pasture up against it.”
34:3. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:3: Exo 19:12, Exo 19:13, Exo 19:21; Lev 16:17; Ti1 2:5; Heb 12:20
John Gill
34:3 And no man shall come up with thee,.... Before, Aaron and his two sons, and the seventy elders of Israel, went up with Moses, though they did not go so near the Lord as he did; but now having sinned in the matter of the golden calf, though a reconciliation was made, they were not allowed to go with him, nor even Joshua his servant, though he had no concern in the sin; Moses must be alone, that the ministration of the law might be by him only, and in order to receive a peculiar favour in answer to his request:
neither let any man be seen throughout all the mount; in any part of it, as Joshua was before in some part of it, even all the while that Moses was there; but now not a single person must be seen anywhere, not only because of the giving of the law to Moses, but because of the display of the divine glory, which was to be made particularly to him:
neither let the flocks nor herds feed before that mount; or over against it, or rather "near" it (f); which was ordered, not so much on the account of the flocks themselves, who were not capable of any moral guilt; nor that they might not come to any hurt, since they were to be stoned or thrust through with a dart if they touched it, which order it is highly probable was in force as before; but on the account of their keepers, that there might be none of them on the spot, or near, to observe what passed; and chiefly this was said to command fear and reverence in the minds of the people, while this solemn affair was transacting between God and Moses, and to check all curiosity in them.
(f) , Sept. "prope montem illum", Noldius, p. 80.
Robert Jamieson, A. R. Fausset and David Brown
34:3 no man shall come up with thee . . . neither . . . flocks nor herds--All these enactments were made in order that the law might be a second time renewed with the solemnity and sanctity that marked its first delivery. The whole transaction was ordered so as to impress the people with an awful sense of the holiness of God; and that it was a matter of no trifling moment to have subjected Him, so to speak, to the necessity of re-delivering the law of the ten commandments.
34:434:4: Եւ կոփեա՛ց երկուս տախտակս քարեղէնս, ըստ օրինակի առաջին տախտակացն. եւ կանխեալ Մովսիսի ընդ առաւօտն՝ ել ՚ի լեառնն Սինա, որպէս հրամայեաց նմա Տէր։ եւ ա՛ռ Մովսէս ընդ իւր զերկուս տախտակսն քարեղէնս[810]։ [810] Ոմանք. Առաջնոցն. եւ կանխեալ։
4 Մովսէսը նախկինների նմանութեամբ քարէ երկու տախտակներ կոփեց: Առաւօտեան վեր կենալով՝ Մովսէսը բարձրացաւ Սինա լեռը, ինչպէս Տէրն էր հրամայել նրան: Մովսէսն իր հետ վերցրեց քարէ երկու տախտակները:
4 Մովսէս առաջուաններուն պէս երկու քարէ տախտակներ կոփեց ու առտուն կանուխ ելաւ ու Տէրոջը իրեն պատուիրածին պէս Սինա լեռը գնաց։ Երկու քարէ տախտակները իր ձեռքը առաւ։
Եւ կոփեաց երկուս տախտակս քարեղէնս ըստ օրինակի առաջնոցն. եւ կանխեալ Մովսիսի ընդ առաւօտն` ել ի լեառնն Սինա, որպէս հրամայեաց նմա Տէր, եւ ա՛ռ Մովսէս ընդ իւր զերկուս տախտակսն քարեղէնս:

34:4: Եւ կոփեա՛ց երկուս տախտակս քարեղէնս, ըստ օրինակի առաջին տախտակացն. եւ կանխեալ Մովսիսի ընդ առաւօտն՝ ել ՚ի լեառնն Սինա, որպէս հրամայեաց նմա Տէր։ եւ ա՛ռ Մովսէս ընդ իւր զերկուս տախտակսն քարեղէնս[810]։
[810] Ոմանք. Առաջնոցն. եւ կանխեալ։
4 Մովսէսը նախկինների նմանութեամբ քարէ երկու տախտակներ կոփեց: Առաւօտեան վեր կենալով՝ Մովսէսը բարձրացաւ Սինա լեռը, ինչպէս Տէրն էր հրամայել նրան: Մովսէսն իր հետ վերցրեց քարէ երկու տախտակները:
4 Մովսէս առաջուաններուն պէս երկու քարէ տախտակներ կոփեց ու առտուն կանուխ ելաւ ու Տէրոջը իրեն պատուիրածին պէս Սինա լեռը գնաց։ Երկու քարէ տախտակները իր ձեռքը առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
34:44: И вытесал Моисей две скрижали каменные, подобные прежним, и, встав рано поутру, взошел на гору Синай, как повелел ему Господь; и взял в руки свои две скрижали каменные.
34:4 καὶ και and; even ἐλάξευσεν λαξευω two πλάκας πλαξ plaque; tablet λιθίνας λιθινος stone καθάπερ καθαπερ exactly as καὶ και and; even αἱ ο the πρῶται πρωτος first; foremost καὶ και and; even ὀρθρίσας ορθριζω get up at dawn Μωυσῆς μωσευς Mōseus; Mosefs ἀνέβη αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount τὸ ο the Σινα σινα Sina καθότι καθοτι in that συνέταξεν συντασσω coordinate; arrange αὐτῷ αυτος he; him κύριος κυριος lord; master καὶ και and; even ἔλαβεν λαμβανω take; get Μωυσῆς μωσευς Mōseus; Mosefs τὰς ο the δύο δυο two πλάκας πλαξ plaque; tablet τὰς ο the λιθίνας λιθινος stone
34:4 וַ wa וְ and יִּפְסֹ֡ל yyifsˈōl פסל cut שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two לֻחֹ֨ת luḥˌōṯ לוּחַ tablet אֲבָנִ֜ים ʔᵃvānˈîm אֶבֶן stone כָּ kā כְּ as † הַ the רִאשֹׁנִ֗ים rišōnˈîm רִאשֹׁון first וַ wa וְ and יַּשְׁכֵּ֨ם yyaškˌēm שׁכם rise early מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses בַ va בְּ in † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning וַ wa וְ and יַּ֨עַל֙ yyˈaʕal עלה ascend אֶל־ ʔel- אֶל to הַ֣ר hˈar הַר mountain סִינַ֔י sînˈay סִינַי Sinai כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֹתֹ֑ו ʔōṯˈô אֵת [object marker] וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take בְּ bᵊ בְּ in יָדֹ֔ו yāḏˈô יָד hand שְׁנֵ֖י šᵊnˌê שְׁנַיִם two לֻחֹ֥ת luḥˌōṯ לוּחַ tablet אֲבָנִֽים׃ ʔᵃvānˈîm אֶבֶן stone
34:4. excidit ergo duas tabulas lapideas quales ante fuerant et de nocte consurgens ascendit in montem Sinai sicut ei praeceperat Dominus portans secum tabulasThen he cut out two tables of stone, such as had been before; and rising very early he went up into the Mount Sinai, as the Lord had commanded him, carrying with him the tables.
4. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand two tables of stone.
34:4. And so he cut out two tablets of stone, like those that were before. And rising up in the night, he ascended onto Mount Sinai, just as the Lord had instructed him, carrying with him the tablets.
34:4. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.
And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone:

4: И вытесал Моисей две скрижали каменные, подобные прежним, и, встав рано поутру, взошел на гору Синай, как повелел ему Господь; и взял в руки свои две скрижали каменные.
34:4
καὶ και and; even
ἐλάξευσεν λαξευω two
πλάκας πλαξ plaque; tablet
λιθίνας λιθινος stone
καθάπερ καθαπερ exactly as
καὶ και and; even
αἱ ο the
πρῶται πρωτος first; foremost
καὶ και and; even
ὀρθρίσας ορθριζω get up at dawn
Μωυσῆς μωσευς Mōseus; Mosefs
ἀνέβη αναβαινω step up; ascend
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Σινα σινα Sina
καθότι καθοτι in that
συνέταξεν συντασσω coordinate; arrange
αὐτῷ αυτος he; him
κύριος κυριος lord; master
καὶ και and; even
ἔλαβεν λαμβανω take; get
Μωυσῆς μωσευς Mōseus; Mosefs
τὰς ο the
δύο δυο two
πλάκας πλαξ plaque; tablet
τὰς ο the
λιθίνας λιθινος stone
34:4
וַ wa וְ and
יִּפְסֹ֡ל yyifsˈōl פסל cut
שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two
לֻחֹ֨ת luḥˌōṯ לוּחַ tablet
אֲבָנִ֜ים ʔᵃvānˈîm אֶבֶן stone
כָּ כְּ as
הַ the
רִאשֹׁנִ֗ים rišōnˈîm רִאשֹׁון first
וַ wa וְ and
יַּשְׁכֵּ֨ם yyaškˌēm שׁכם rise early
מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses
בַ va בְּ in
הַ the
בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning
וַ wa וְ and
יַּ֨עַל֙ yyˈaʕal עלה ascend
אֶל־ ʔel- אֶל to
הַ֣ר hˈar הַר mountain
סִינַ֔י sînˈay סִינַי Sinai
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
וַ wa וְ and
יִּקַּ֣ח yyiqqˈaḥ לקח take
בְּ bᵊ בְּ in
יָדֹ֔ו yāḏˈô יָד hand
שְׁנֵ֖י šᵊnˌê שְׁנַיִם two
לֻחֹ֥ת luḥˌōṯ לוּחַ tablet
אֲבָנִֽים׃ ʔᵃvānˈîm אֶבֶן stone
34:4. excidit ergo duas tabulas lapideas quales ante fuerant et de nocte consurgens ascendit in montem Sinai sicut ei praeceperat Dominus portans secum tabulas
Then he cut out two tables of stone, such as had been before; and rising very early he went up into the Mount Sinai, as the Lord had commanded him, carrying with him the tables.
34:4. And so he cut out two tablets of stone, like those that were before. And rising up in the night, he ascended onto Mount Sinai, just as the Lord had instructed him, carrying with him the tablets.
34:4. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.
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John Gill
34:4 And he hewed two tables of stone like unto the first,.... Which may be an emblem of the ministry of men, which God makes use of in hewing of his people, and bringing them to a sense of their sins, the breach of his law, and repentance for them, Hos 6:5,
and Moses rose up early in the morning: which, according to the Jews (g), was the twenty ninth of Ab or July, which showed his ready and cheerful obedience to the divine will, and the quick dispatch he had made in hewing the tables; which whether he did with his own hands only, or made use of others whom he directed, is not very material; though the phrase "hew thee", or "hew unto thee", seems as if he were to do it himself, and not another:
and went up unto Mount Sinai, as the Lord had commanded him; which was the third time of his going there, and every time he continued forty days and forty nights, as Aben Ezra observes, see Deut 9:18,
and took in his hand the two tables of stone; which could not be very thick and heavy to carry in one hand up a mountain, but must be a sort of marble slab or slate: at this same time an ark was ordered to be made, and was made, to put the tables into, which was a type of Christ, the fulfilling end of the law for righteousness, Deut 10:1.
(g) Seder Olam Rabba, c. 6. p. 19.
Robert Jamieson, A. R. Fausset and David Brown
34:4 Moses . . . took in his hand the two tables of stone--As Moses had no attendant to divide the labor of carrying them, it is evident that they must have been light, and of no great dimensions--probably flat slabs of shale or slate, such as abound in the mountainous region of Horeb. An additional proof of their comparatively small size appears in the circumstance of their being deposited in the ark of the most holy place (Ex 25:10).
34:534:5: Եւ էջ Տէր ամպով, եւ կա՛յր յանդիման նորա անդ։ եւ կոչեա՛ց յանուն Տեառն[811]։ [811] Ոսկան. Եւ կոչեաց զանուն Տեառն։
5 Տէրն իջաւ ամպի մեջ, կանգնեց այնտեղ՝ նրա դիմաց, ու կոչեց իր անունը՝ Տէր:
5 Տէրը ամպով իջաւ ու հոն անոր քով կեցաւ, Տէրոջը անունը կանչեց։
Եւ էջ Տէր ամպով, եւ կայր յանդիման նորա անդ. եւ կոչեաց յանուն Տեառն:

34:5: Եւ էջ Տէր ամպով, եւ կա՛յր յանդիման նորա անդ։ եւ կոչեա՛ց յանուն Տեառն[811]։
[811] Ոսկան. Եւ կոչեաց զանուն Տեառն։
5 Տէրն իջաւ ամպի մեջ, կանգնեց այնտեղ՝ նրա դիմաց, ու կոչեց իր անունը՝ Տէր:
5 Տէրը ամպով իջաւ ու հոն անոր քով կեցաւ, Տէրոջը անունը կանչեց։
zohrab-1805▾ eastern-1994▾ western am▾
34:55: И сошел Господь в облаке, и остановился там близ него, и провозгласил имя Иеговы.
34:5 καὶ και and; even κατέβη καταβαινω step down; descend κύριος κυριος lord; master ἐν εν in νεφέλῃ νεφελη cloud καὶ και and; even παρέστη παριστημι stand by; present αὐτῷ αυτος he; him ἐκεῖ εκει there καὶ και and; even ἐκάλεσεν καλεω call; invite τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master
34:5 וַ wa וְ and יֵּ֤רֶד yyˈēreḏ ירד descend יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בֶּֽ bˈe בְּ in † הַ the עָנָ֔ן ʕānˈān עָנָן cloud וַ wa וְ and יִּתְיַצֵּ֥ב yyiṯyaṣṣˌēv יצב stand עִמֹּ֖ו ʕimmˌô עִם with שָׁ֑ם šˈām שָׁם there וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call בְ vᵊ בְּ in שֵׁ֖ם šˌēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
34:5. cumque descendisset Dominus per nubem stetit Moses cum eo invocans nomen DominiAnd when the Lord was come down in a cloud, Moses stood with him, calling upon the name of the Lord.
5. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.
34:5. And when the Lord had descended in a cloud, Moses stood with him, calling upon the name of the Lord.
34:5. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.
And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD:

5: И сошел Господь в облаке, и остановился там близ него, и провозгласил имя Иеговы.
34:5
καὶ και and; even
κατέβη καταβαινω step down; descend
κύριος κυριος lord; master
ἐν εν in
νεφέλῃ νεφελη cloud
καὶ και and; even
παρέστη παριστημι stand by; present
αὐτῷ αυτος he; him
ἐκεῖ εκει there
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
34:5
וַ wa וְ and
יֵּ֤רֶד yyˈēreḏ ירד descend
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בֶּֽ bˈe בְּ in
הַ the
עָנָ֔ן ʕānˈān עָנָן cloud
וַ wa וְ and
יִּתְיַצֵּ֥ב yyiṯyaṣṣˌēv יצב stand
עִמֹּ֖ו ʕimmˌô עִם with
שָׁ֑ם šˈām שָׁם there
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
בְ vᵊ בְּ in
שֵׁ֖ם šˌēm שֵׁם name
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
34:5. cumque descendisset Dominus per nubem stetit Moses cum eo invocans nomen Domini
And when the Lord was come down in a cloud, Moses stood with him, calling upon the name of the Lord.
34:5. And when the Lord had descended in a cloud, Moses stood with him, calling upon the name of the Lord.
34:5. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7: Необходимым условием при заключении завета было согласие народа (19:8: и т. д.); но его уже недостаточно при восстановлении завета. Последнее может быть желательно для нарушившего завет, т. е. Израиля, и совершенно не желательно для оставшегося верным ему, т. е. Бога. Поэтому в то время как при заключении завета Господь предложил Израилю выразить свое желание вступить в союз с ним, теперь Он указывает на возможность со своей стороны восстановить нарушенный завет. Она коренится в открытых им Моисею (33:19; Чис 14:17–18) свойствах божественного милосердия, долготерпения, которые приходят во всепрощение, но не исключают и правосудия. Открывшийся ранее при купине, как единый существующий, неизменяемый, Всевышний открывается теперь, как человеколюбивый милосердный. И поскольку эти последние свойства обеспечивают восстановление нарушенного завета, постольку, благодаря им, Господь является не изменившим Своему первоначальному обещанию быть Богом народа еврейского.

(В Славянской Библии (с греческого текста 70-и) эти слова звучат несколько по иному: И сниде Господь во облаце, и преста ему тамо Моисей, и призва именем Господним. И мимоиде Господь пред лицем Его… и т. д. Как видно из контекста, слово «Иегова» в славянском и греческом вариантах отсутствует и переведено по его смыслу — Господь (точнее — Сущий). А призвание именем Господним вполне можно истолковать как восторженное: О Всевышний! Прим. ред.)
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD. 6 And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, 7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation. 8 And Moses made haste, and bowed his head toward the earth, and worshipped. 9 And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.
No sooner had Moses got to the top of the mount than God gave him the meeting (v. 5): The Lord descended, by some sensible token of his presence, and manifestation of his glory. His descending bespeaks his condescension; he humbles himself to take cognizance of those that humble themselves to walk with him. Ps. cxiii. 6, Lord, what is man, that he should be thus visited? He descended in the cloud, probably that pillar of cloud which had hitherto gone before Israel, and had the day before met Moses at the door of the tabernacle. This cloud was to strike an awe upon Moses, that the familiarity he was admitted to might not breed contempt. The disciples feared, when they entered the cloud. His making a cloud his pavilion intimated that, though he made known much of himself, yet there was much more concealed. Now observe,
I. How God proclaimed his name (v. 6, 7): he did it in transitu--as he passed by him. Fixed views of God are reserved for the future state; the best we have in this world are transient. God now was performing what he had promised Moses, the day before, that his glory should pass by, ch. xxxiii. 22. He proclaimed the name of the Lord, by which he would make himself known. He had made himself known to Moses in the glory of his self-existence and self-sufficiency when he proclaimed that name, I am that I am; now he makes himself known in the glory of his grace, and goodness, and all-sufficiency to us. Now that God is about to publish a second edition of the law he prefaces it with this proclamation; for it is God's grace or goodness that gives the law, especially the remedial law. The pardon of Israel's sin in worshipping the calf was now to pass the seals; and God, by this declaration, would let them know that he pardoned ex mero motu--merely out of his own good pleasure, not for their merits' sake, but from his own inclination to forgive. The proclaiming of it denotes the universal extent of God's mercy. He is not only good to Israel, but good to all; let all take notice of it. He that hath an ear, let him hear, and know, and believe,
1. That the God with whom we have to do is a great God. He is Jehovah, the Lord, who has his being of himself, and is the fountain of all being, Jehovah-El, the Lord, the strong God, a God of almighty power himself, and the original of all power. This is prefixed before the display of his mercy, to teach us to think and to speak even of God's grace and goodness with great seriousness and a holy awe, and to encourage us to depend upon these mercies; they are not the mercies of a man, that is frail and feeble, false and fickle, but the mercies of the Lord, the Lord God; therefore sure mercies, and sovereign mercies, mercies that may be trusted, but not tempted.
2. That he is a good God. His greatness and goodness illustrate and set off each other. That the terror of his greatness may not make us afraid, we are told how good he is; and, that we may not presume upon his goodness, we are told how great he is. Many words are here heaped up, to acquaint us with, and convince us of, God's goodness, and to show how much his goodness is both his glory and his delight, yet without any tautology. (1.) He is merciful. This bespeaks his tender compassion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God's good-will to fallen man, whose misery makes him an object of pity, Judg. x. 16; Isa. lxiii. 9. Let us not then have either hard thoughts of God or hard hearts towards our brethren. (2.) He is gracious. This bespeaks both freeness and kindness; it intimates not only that he has a compassion to his creatures, but a complacency in them and in doing good to them, and this of his own good-will, and not for the sake of any thing in them. His mercy is grace, free grace; this teaches us to be not only pitiful, but courteous, 1 Pet. iii. 8. (3.) He is long-suffering. This is a branch of God's goodness which the wickedness of sinners gives occasion for; that of Israel had done so: they had tried his patience, and experienced it. He is long-suffering, that is, he is slow to anger, and delays the execution of his justice; he waits to be gracious, and lengthens out the offers of his mercy. (4.) He is abundant in goodness and truth. This bespeaks plentiful goodness, goodness abounding above our deserts, above our conception and expression. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It bespeaks promised goodness, goodness and truth put together, goodness engaged by promise, and his faithfulness pledged for the security of it. He not only does good, but by his promise he raises our expectation of it, and even binds himself to show mercy. (5.) He keepeth mercy for thousands. This denotes, [1.] Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted; he has mercy enough for all the thousands of Israel, when they shall multiply as the sand. [2.] Mercy entailed upon thousands of generations, even those upon whom the ends of the world have come; nay, the line of it is drawn parallel with that of eternity itself. (6.) He for giveth iniquity, transgression, and sin. Pardoning mercy is specified, because in this divine grace is most magnified, and because in this divine grace is most magnified, and because it is this which opens the door to all other gifts of his divine grace, and because of this he had lately given a very pregnant proof. He forgives offences of all sorts--iniquity, transgression, and sin, multiplies his pardons; and with him is plenteous redemption.
3. That he is a just and holy God. For, (1.) He will by no means clear the guilty. Some read it so as to express a mitigation of wrath, even when he does punish: When he empties, he will not make quite desolate; that is, "He does not proceed to the greatest extremity, till there be no remedy." As we read it, we must expound it that he will by no means connive at the guilty, as if he took no notice of their sin. Or, he will not clear the impenitently guilty, that go on still in their trespasses: he will not clear the guilty without some satisfaction to his justice, and necessary vindications of the honour of his government. (2.) He visits the iniquity of the fathers upon the children. He may justly do it, for all souls are his, and there is a malignity in sin that taints the blood. He sometimes will do it, especially for the punishment of idolaters. Thus he shows his hatred to sin, and displeasure against it; yet he keepeth not his anger for ever, but visits to the third and fourth generation only, while he keepeth his mercy for thousands. Well, this is God's name for ever, and this is his memorial unto all generations.
II. How Moses received this declaration which God made of himself, and of his grace and mercy. It should seem as if Moses accepted this as a sufficient answer to his request that God would show him his glory; for we read not that he went into the cleft of the rock, whence to gain a sight of God's back parts. Perhaps this satisfied him, and he desired no more; as we read not that Thomas did thrust his hand into Christ's side, though Christ invited him to do it. God having thus proclaimed his name, Moses says, "It is enough, I expect no more till I come to heaven;" at least he did not think fit to relate what he saw. Now we are here told,
1. What impression it made upon him: Moses made haste, and bowed his head, v. 8. Thus he expressed, (1.) His humble reverence and adoration of God's glory, giving him the honour due to that name he had thus proclaimed. Even the goodness of God must be looked upon by us with a profound veneration and holy awe. (2.) His joy in this discovery which God had made of himself, and his thankfulness for it. We have reason gratefully to acknowledge God's goodness to us, not only in the real instances of it, but in the declarations he has made of it by his word; not only that he is, and will be, gracious to us, but that he is pleased to let us know it. (3.) His holy submission to the will of God, made known in this declaration, subscribing to his justice as well as mercy, and putting himself and his people Israel under the government and direction of such a God as Jehovah had now proclaimed himself to be. Let this God be our God for ever and ever.
2. What improvement he made of it. He immediately grounded a prayer upon it (v. 9); and a more earnest affectionate prayer it is, (1.) For the presence of God with his people Israel in the wilderness: "I pray thee, go among us, for thy presence is all in all to our safety and success." (2.) For pardon of sin: "O pardon our iniquity and our sin, else we cannot expect thee to go among us." And, (3.) For the privileges of a peculiar people: "Take us for thy inheritance, which thou wilt have a particular eye to, and concern for, and delight in." These things God had already promised, and given Moses assurances of, and yet he prays for them, not as doubting the sincerity of God's grants, but as one solicitous for the ratification of them. God's promises are intended, not to supersede, but to direct and encourage, prayer. Those who have some good hopes, through grace, that their sins are pardoned, must yet continue to pray for pardon, for the renewing of their pardon, and the clearing of it more and more to their souls. The more we see of God's goodness the more ashamed we should be of our own sins, and the more earnest for an interest in it. God had said, in the close of the proclamation, that he would visit the iniquity upon the children; and Moses here deprecates that. "Lord, do not only pardon it to them, but to their children, and let our covenant-relation to thee be entailed upon our posterity, as an inheritance." Thus Moses, like a man of a truly public spirit, intercedes even for the children that should be born. But it is a strange plea he urges: For it is a stiff-necked people. God had given this as a reason why he would not go along with them, ch. xxxiii. 3. "Yea," says Moses, "the rather go along with us; for the worse they are the more need they have of thy presence and grace to make them better." Moses sees them so stiff-necked that, for his part, he has neither patience nor power enough to deal with them. "Therefore, Lord, do thou go among us, else they will never be kept in awe. Thou wilt spare, and bear with them, for thou art God, and not man," Hos. xi. 9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:5: descended: Exo 19:18, Exo 33:9; Num 11:17, Num 11:25; Kg1 8:10-12; Luk 9:34, Luk 9:35
the name: Exo 33:19; Num 14:17; Deu 32:3; Psa 102:21; Pro 18:10; Isa 1:10
John Gill
34:5 And the Lord descended in the cloud,.... The same with the cloudy pillar, which was now gone up from the door of the tabernacle, and was on high in the air over the mount, and on which the Lord now descended in it, as he had before, Ex 19:9,
and stood with him there; not Moses stood with the Lord, as the Vulgate Latin version; but the Lord, or the cloud in which the Lord was, stood near to Moses:
and proclaimed the name of the Lord: Jehovah declared with a loud voice out of the cloud, that the Lord was there; the Targum of Jonathan is,"and Moses called on or in the name of the Word of the Lord;''and so the Vulgate Latin version refers it to Moses, and renders the words, "calling on the name of the Lord"; but the following verse clearly shows that it must be understood of the Lord, and not of Moses.
John Wesley
34:5 The Lord descended - By some sensible token of his presence, and manifestation of his glory. He descended in the cloud - Probably that pillar of cloud which had hitherto gone before Israel, and had the day before met Moses at the door of the tabernacle.
Robert Jamieson, A. R. Fausset and David Brown
34:5 the Lord descended in the cloud--After graciously hovering over the tabernacle, it seems to have resumed its usual position on the summit of the mount. It was the shadow of God manifest to the outward senses; and, at the same time, of God manifest in the flesh. The emblem of a cloud seems to have been chosen to signify that, although He was pleased to make known much about himself, there was more veiled from mortal view. It was to check presumption and engender awe and give a humble sense of human attainments in divine knowledge, as now man sees, but darkly.
34:634:6: Եւ անց Տէր առաջի նորա։ եւ կարդաց Տէր Աստուած՝ գթա՛ծ եւ ողորմած, երկայնամի՛տ, բազումողո՛րմ եւ ճշմարիտ։
6 Տէրն անցաւ Մովսէսի առաջ՝ ասելով. «Տէր Աստուած եմ, գթացող եւ ողորմած, համբերատար, բարեգութ ու ճշմարիտ, որ
6 Տէրը անոր առջեւէն անցաւ ու աղաղակեց. «Տէ՛րը, Տէ՛ր Աստուածը, ողորմած ու բարերար, երկայնամիտ եւ առատ՝ ողորմութիւնով ու ճշմարտութիւնով,
Եւ անց Տէր առաջի նորա. եւ կարդաց, [543]Տէր Աստուած` գթած եւ ողորմած, երկայնամիտ, բազումողորմ եւ ճշմարիտ:

34:6: Եւ անց Տէր առաջի նորա։ եւ կարդաց Տէր Աստուած՝ գթա՛ծ եւ ողորմած, երկայնամի՛տ, բազումողո՛րմ եւ ճշմարիտ։
6 Տէրն անցաւ Մովսէսի առաջ՝ ասելով. «Տէր Աստուած եմ, գթացող եւ ողորմած, համբերատար, բարեգութ ու ճշմարիտ, որ
6 Տէրը անոր առջեւէն անցաւ ու աղաղակեց. «Տէ՛րը, Տէ՛ր Աստուածը, ողորմած ու բարերար, երկայնամիտ եւ առատ՝ ողորմութիւնով ու ճշմարտութիւնով,
zohrab-1805▾ eastern-1994▾ western am▾
34:66: И прошел Господь пред лицем его и возгласил: Господь, Господь, Бог человеколюбивый и милосердый, долготерпеливый и многомилостивый и истинный,
34:6 καὶ και and; even παρῆλθεν παρερχομαι pass; transgress κύριος κυριος lord; master πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even ἐκάλεσεν καλεω call; invite κύριος κυριος lord; master ὁ ο the θεὸς θεος God οἰκτίρμων οικτιρμων compassionate καὶ και and; even ἐλεήμων ελεημων merciful μακρόθυμος μακροθυμος and; even πολυέλεος πολυελεος and; even ἀληθινὸς αληθινος truthful; true
34:6 וַ wa וְ and יַּעֲבֹ֨ר yyaʕᵃvˌōr עבר pass יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon פָּנָיו֮ pānāʸw פָּנֶה face וַ wa וְ and יִּקְרָא֒ yyiqrˌā קרא call יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֵ֥ל ʔˌēl אֵל god רַח֖וּם raḥˌûm רַחוּם compassionate וְ wᵊ וְ and חַנּ֑וּן ḥannˈûn חַנּוּן gracious אֶ֥רֶךְ ʔˌereḵ אָרֵךְ long אַפַּ֖יִם ʔappˌayim אַף nose וְ wᵊ וְ and רַב־ rav- רַב much חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty וֶ we וְ and אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
34:6. quo transeunte coram eo ait Dominator Domine Deus misericors et clemens patiens et multae miserationis ac verusAnd when he passed before him, he said: O the Lord, the Lord God, merciful and gracious, patient and of much compassion, and true,
6. And the LORD passed by before him, and proclaimed, The LORD, the LORD, a God full of compassion and gracious, slow to anger, and plenteous in mercy and truth;
34:6. And as he was crossing before him, he said: “The Ruler, the Lord God, merciful and lenient, patient and full of compassion and also truthful,
34:6. And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,
And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth:

6: И прошел Господь пред лицем его и возгласил: Господь, Господь, Бог человеколюбивый и милосердый, долготерпеливый и многомилостивый и истинный,
34:6
καὶ και and; even
παρῆλθεν παρερχομαι pass; transgress
κύριος κυριος lord; master
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκάλεσεν καλεω call; invite
κύριος κυριος lord; master
ο the
θεὸς θεος God
οἰκτίρμων οικτιρμων compassionate
καὶ και and; even
ἐλεήμων ελεημων merciful
μακρόθυμος μακροθυμος and; even
πολυέλεος πολυελεος and; even
ἀληθινὸς αληθινος truthful; true
34:6
וַ wa וְ and
יַּעֲבֹ֨ר yyaʕᵃvˌōr עבר pass
יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
פָּנָיו֮ pānāʸw פָּנֶה face
וַ wa וְ and
יִּקְרָא֒ yyiqrˌā קרא call
יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֵ֥ל ʔˌēl אֵל god
רַח֖וּם raḥˌûm רַחוּם compassionate
וְ wᵊ וְ and
חַנּ֑וּן ḥannˈûn חַנּוּן gracious
אֶ֥רֶךְ ʔˌereḵ אָרֵךְ long
אַפַּ֖יִם ʔappˌayim אַף nose
וְ wᵊ וְ and
רַב־ rav- רַב much
חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty
וֶ we וְ and
אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
34:6. quo transeunte coram eo ait Dominator Domine Deus misericors et clemens patiens et multae miserationis ac verus
And when he passed before him, he said: O the Lord, the Lord God, merciful and gracious, patient and of much compassion, and true,
34:6. And as he was crossing before him, he said: “The Ruler, the Lord God, merciful and lenient, patient and full of compassion and also truthful,
34:6. And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,
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
34:6: And the Lord passed by - and proclaimed, The Lord, etc. - It would be much better to read this verse thus: "And the Lord passed by before him, and proclaimed Jehovah," that is, showed Moses fully what was implied in this august name. Moses had requested God to show him his glory, (see the preceding chapter, Exo 33:18 (note)), and God promised to proclaim or fully declare the name Jehovah, (Exo 33:19); by which proclamation or interpretation Moses should see how God would "be gracious to whom he would be gracious," and how he would "be merciful to those to whom he would show mercy. Here therefore God fulfils that promise by proclaiming this name. It has long been a question, what is the meaning of the word יהוה Jehovah, Yehovah, Yehue, Yehveh, or Yeve, Jeue, Jao, Iao, Jhueh, and Jove; for it has been as variously pronounced as it has been differently interpreted. Some have maintained that it is utterly inexplicable; these of course have offered no mode of interpretation. Others say that it implies the essence of the Divine nature. Others, that it expresses the doctrine of the Trinity connected with the incarnation; the letter י yod standing for the Father, ה he for the Son, and ו vau (the connecting particle) for the Holy Spirit: and they add that the ה he being repeated in the word, signifies the human nature united to the Divine in the incarnation. These speculations are calculated to give very little satisfaction. How strange is it that none of these learned men have discovered that God himself interprets this name in Exo 34:6,! "And the Lord passed by before him, and proclaimed יהוה Yehovah the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty." These words contain the proper interpretation of the venerable and glorious name Jehovah. But it will be necessary to consider them in detail.
The different names in this and the following verse have been considered as so many attributes of the Divine nature. Commentators divide them into eleven, thus: -
1. יהוה Jehovah.
2. אל EL, the strong or mighty God.
3. רחום Rachum, the merciful Being, who is full of tenderness and compassion.
4. חנון Channun, the gracious One; he whose nature is goodness itself; the loving God.
5. ארך אפים Erech Appayim, long-suffering; the Being who, because of his goodness and tenderness, is not easily irritated, but suffers long and is kind.
6. רב Rab, the great or mighty One.
7. חסד Chesed, the bountiful Being; he who is exuberant in his beneficence.
8. אמת Emeth, the truth or true One; he alone who can neither deceive nor be deceived, who is the fountain of truth, and from whom all wisdom and knowledge must be derived.
9. נצר חסד Notser Chesed, the preserver of bountifulness; he whose beneficence never ends, keeping mercy for thousands of generations, showing compassion and mercy while the world endures.
10. נשא עון ופשע וחטאה Nose avon vaphesha vechattaah, he who bears away iniquity and transgression and sin: properly, the Redeemer, the Pardoner, the Forgiver; the Being whose prerogative alone it is to forgive sin and save the soul. ינקה(לו) נקה לא Nakkeh lo yenakkeh, the righteous Judge, who distributes justice with an impartial hand, with whom no innocent person can ever be condemned.
11. פקד עון Poked avon, etc.; he who visits iniquity, who punishes transgressors, and from whose justice no sinner can escape. The God of retributive and vindictive justice.
These eleven attributes, as they have been termed, are all included in the name Jehovah, and are, as we have before seen, the proper interpretation of it; but the meaning of several of these words has been variously understood.
Albert Barnes: Notes on the Bible - 1834
34:6: This was the second Revelation of the name of the God of Israel to Moses. The first Revelation was of Yahweh as the self-existent One, who purposed to deliver His people with a mighty hand Exo 3:14; this was of the same Yahweh as a loving Saviour who was now forgiving their sins. The two ideas that mark these Revelations are found combined, apart from their historical development, in the second commandment, where the divine unity is shown on its practical side, in its relation to human obligations (compare Exo 34:14; Exo 20:4). Both in the commandment and in this passage, the divine love is associated with the divine justice; but in the former there is a transposition to serve the proper purpose of the commandments, and the justice stands before the love. This is strictly the legal arrangement, brought out in the completed system of the ceremonial law, in which the sin-offering, in acknowledgment of the sentence of justice against sin, was offered before the burnt-offering and the peace-offering. But in this place the truth appears in its essential order; the retributive justice of Yahweh is subordinated to, rather it is made a part of, His forgiving Love (see Exo 32:14 note). The visitation of God, whatever form it may wear, is in all ages the working out purposes of Love toward His children. The diverse aspects of the divine nature, to separate which is the tendency of the unregenerate mind of man and of all paganism, are united in perfect harmony in the Lord Yahweh, of whom the saying is true in all its length and breadth, "God is love" Jo1 4:8. It was the sense of this, in the degree to which it was now Rev_ealed to him, that caused Moses to bow his head and worship Exo 34:8. But the perfect Revelation of the harmony was reserved for the fulness of time when "the Lamb slain from the foundation of the world" Rev 13:8 was made known to us in the flesh as both our Saviour and our Judge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:6: passed: Exo 33:20-23; Kg1 19:11
proclaimed: Num 14:17-19; Isa 12:4
The Lord: Exo 3:13-16
merciful: Deu 5:10; Ch2 30:9; Neh 9:17; Psa 86:5, Psa 86:15, Psa 103:8-13, Psa 111:4, Psa 112:4; Psa 116:5, Psa 145:8; Joe 2:13; Jon 4:2; Rom 2:4
abundant: Psa 31:19; Mic 7:18; Rom 2:4, Rom 5:20, Rom 5:21; Eph 1:7, Eph 1:8
truth: Psa 57:10, Psa 91:4, Psa 108:4, Psa 111:8, Psa 138:2, Psa 146:6; Lam 3:23; Mic 7:20; Joh 1:17
Geneva 1599
34:6 And the LORD passed by before him, and (a) proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,
(a) This refers to the Lord, and not to Moses proclaiming: as (Ex 33:19).
John Gill
34:6 And the Lord passed by before him,.... Or caused his Shechinah, his divine Majesty, and the glory of it, to pass before him, as the Targums; his glory and goodness, which he had promised should pass before him, Ex 33:19 and it is but a transient passing view the greatest of men, God's peculiar favourites, have of him in this life:
and proclaimed, the Lord, the Lord God; the Jerusalem Targum wrongly paraphrases the words as a prayer of Moses thus, "and Moses prayed, and said, O Lord, Lord"; and so the Vulgate Latin version; but it is quite clear, and beyond all doubt, from Num 14:17 that what follow are the words of God, and not of Moses: the sense is, that the Lord, as he passed by Moses, to raise and fix his attention, declared it was Jehovah that passed by; which is repeated the more to excite his attention, and is the name by which he had made himself known to Moses, even when he sent him into Egypt; for "I am that I am" is an explanation of this name, see Ex 3:14 and the word "El", translated "God", signifies mighty and powerful, and is true of all the three divine Persons, to whom respect may be had in the use of these three words. What is proclaimed or declared concerning God is, that he is
merciful and gracious, longsuffering, and abundant in goodness and truth; first "merciful", and he is so in the most tender and affectionate manner; he is rich and plenteous in mercy, freely giving it, delights in bestowing it, constantly shows it to his people; it is manifested and displayed in Christ, the mercy seat; and it lays a foundation for faith and hope, and is the spring of all good things in time, and to eternity: and he is also "gracious", good and kind to men, without any merit or desert of theirs, but bestows good things on them freely, of his own free grace, favour, and good will, as appears by various acts of his; in the eternal choice of them to everlasting happiness; in providing a Saviour for them, and giving all grace and spiritual blessings to them in him; by giving Christ to them, and for them, justifying them freely by his righteousness, pardoning their sins according to the riches of his grace, regenerating, calling, preserving, and saving them by it: likewise "longsuffering"; both towards wicked men, the vessels of wrath, by whom his patience and longsuffering are abused and despised; and towards his elect, on whom he waits to be gracious, not willing that any of them should perish, but all be brought to repentance; and his longsuffering is their salvation: and it follows, "abundant in goodness and truth"; in providential goodness to all men; in special goodness to his chosen people, which he has laid up, and wrought out for them, and shown them in Christ; in his truth and faithfulness, in fulfilling his promises, both with respect to the mission of his Son into the world, to be the Saviour of it, and with respect to all other things promised, whether relating to this life, or that to come, to grace or glory; he never suffers his truth and faithfulness to fail; his promises are all yea and amen in Christ.
John Wesley
34:6 And the Lord passed by before him - Fixed views of God are reserved for the future state; the best we have in this world are transient. And proclaimed the name of the Lord - By which he would make himself known. He had made himself known to Moses in the glory of his self - existence, and self - sufficiency, when he proclaimed that name, I am that I am; now he makes himself known in the glory of his grace and goodness, and all - sufficiency to us. The proclaiming of it notes the universal extent of God's mercy; he is not only good to Israel, but good to all. The God with whom we have to do is a great God. He is Jehovah, the Lord, that hath his being of himself, and is the fountain of all being; Jehovah - El, the Lord, the strong God, a God of almighty power himself, and the original of all power. This is prefixed before the display of his mercy, to teach us to think and to speak even of God's goodness with a holy awe, and to encourage us to depend upon these mercies. He is a good God. His greatness and goodness illustrate each other. That his greatness may not make us afraid, we are told how good he is; and that we may not presume upon his goodness, we are told how great he is. Many words are here heaped up to acquaint us with, and convince us of God's goodness. 1st, He is merciful, This speaks his pity, and tender companion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God's good - will to fallen man. 2ndly, He is gracious. This speaks both freeness, and kindness: it speaks him not only to have a compassion to his creatures, but a complacency in them, and in doing good to them; and this of his own good - will, not for the sake of any thing in them. 3dly, He is long - suffering. This is a branch of God's goodness which our wickedness gives occasion for. He is long - suffering, that is, he is slow to anger, and delays the executions of his justice, he waits to be gracious, and lengthens out the offers of his mercy. 4thly, He is abundant in goodness and truth. This speaks plentiful goodness; it abounds above our deserts, above our conception. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It speaks promised goodness, goodness and truth put together, goodness engaged by promise. 5thly, He keepeth mercy for thousands. This speaks, Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted: Mercy entailed upon thousands of generations, even to those upon whom the ends of the world are come; nay, the line of it is drawn parallel with that of eternity itself. 6thly, He forgiveth iniquity, transgression and sin - Pardoning mercy is instanced in, because in that divine grace is most magnified, and because that it is that opens the door to all other gifts of grace. He forgives offences of all sorts, iniquity, transgression and sin, multiplies his pardons, and with him is plenteous redemption. He is a just and holy God. For, 1st, He will by no means clear the guilty. He will not clear the impenitently guilty, those that go on still in their trespasses; he will not clear the guilty without satisfaction to his justice. 2dly, He visits the iniquity of the fathers upon the children - Especially for the punishment of idolaters. Yet he keepeth not his anger for ever, but visits to the third and fourth generation only, while he keeps mercy for thousands - This is God's name for ever, and this is his memorial unto all generations.
Robert Jamieson, A. R. Fausset and David Brown
34:6 the Lord passed by before him--in this remarkable scene, God performed what He had promised to Moses the day before.
proclaimed, The Lord . . . merciful and gracious--At an earlier period He had announced Himself to Moses, in the glory of His self-existent and eternal majesty, as "I am" [Ex 3:14]; now He makes Himself known in the glory of His grace and goodness--attributes that were to be illustriously displayed in the future history and experience of the church. Being about to republish His law--the sin of the Israelites being forgiven and the deed of pardon about to be signed and sealed by renewing the terms of the former covenant--it was the most fitting time to proclaim the extent of the divine mercy which was to be displayed, not in the case of Israel only, but of all who offend.
34:734:7: Որ պահէ՛ զարդարութիւն, եւ առնէ զողորմութիւն ՚ի հազար ազգս։ բառնա՛յ զանօրէնութիւնս եւ զանիրաւութիւնս եւ զմեղս. եւ ո՛չ անպա՛րտ առնէ զպարտաւորն. ածէ՛ զանիրաւութիւնս հարց՝ որդւոց եւ յորդիս որդւոց՝ մինչեւ յերիս եւ ՚ի չորս ազգս[812]։ [812] Յօրինակին յետ՝ ՚ի հազար ազգս, դատարկ տեղի թողեալ ՚ի կարգին, ՚ի լուսանցսն նշանակի ՚ի ներքս բերել, սիրելեաց իւրոց. զոր սակաւք ունին ՚ի բնաբանի. վասն որոյ եւ մեք զանց արարաք յաւելուլ։ Այլք. Ածէ զանօրէնութիւնս հարց յորդիս, եւ յորդւոց յորդիս, մին՛՛։
7 արդարութիւնն է պաշտպանում, իր ողորմածութիւնն է ցուցաբերում հազարաւոր սերունդների հանդէպ, վերացնում անօրէնութիւնները, անիրաւութիւններն ու մեղքերը, մեղաւորին չի ազատում պատժից, հայրերի գործած մեղքերը բարդում է որդիների եւ որդիների որդիների վրայ մինչեւ երրորդ ու չորրորդ սերունդը»:
7 Հազարներուն ողորմութիւն ընող, անօրէնութիւնը, յանցանքը ու մեղքը ներող, բայց յանցաւորը ամենեւին անպարտ չի թողուր, հայրերուն անօրէնութիւնը որդիներուն վրայ ու որդիներուն որդիներուն վրայ, մինչեւ երրորդ ու չորրորդ ազգը հատուցանելով»։
որ պահէ [544]զարդարութիւն, եւ առնէ`` զողորմութիւն ի հազար ազգս, բառնայ զանօրէնութիւնս եւ զանիրաւութիւնս եւ զմեղս, եւ ոչ անպարտ առնէ զպարտաւորն. ածէ զանօրէնութիւնս հարց յորդիս եւ յորդւոց յորդիս մինչեւ յերիս եւ ի չորս ազգս:

34:7: Որ պահէ՛ զարդարութիւն, եւ առնէ զողորմութիւն ՚ի հազար ազգս։ բառնա՛յ զանօրէնութիւնս եւ զանիրաւութիւնս եւ զմեղս. եւ ո՛չ անպա՛րտ առնէ զպարտաւորն. ածէ՛ զանիրաւութիւնս հարց՝ որդւոց եւ յորդիս որդւոց՝ մինչեւ յերիս եւ ՚ի չորս ազգս[812]։
[812] Յօրինակին յետ՝ ՚ի հազար ազգս, դատարկ տեղի թողեալ ՚ի կարգին, ՚ի լուսանցսն նշանակի ՚ի ներքս բերել, սիրելեաց իւրոց. զոր սակաւք ունին ՚ի բնաբանի. վասն որոյ եւ մեք զանց արարաք յաւելուլ։ Այլք. Ածէ զանօրէնութիւնս հարց յորդիս, եւ յորդւոց յորդիս, մին՛՛։
7 արդարութիւնն է պաշտպանում, իր ողորմածութիւնն է ցուցաբերում հազարաւոր սերունդների հանդէպ, վերացնում անօրէնութիւնները, անիրաւութիւններն ու մեղքերը, մեղաւորին չի ազատում պատժից, հայրերի գործած մեղքերը բարդում է որդիների եւ որդիների որդիների վրայ մինչեւ երրորդ ու չորրորդ սերունդը»:
7 Հազարներուն ողորմութիւն ընող, անօրէնութիւնը, յանցանքը ու մեղքը ներող, բայց յանցաւորը ամենեւին անպարտ չի թողուր, հայրերուն անօրէնութիւնը որդիներուն վրայ ու որդիներուն որդիներուն վրայ, մինչեւ երրորդ ու չորրորդ ազգը հատուցանելով»։
zohrab-1805▾ eastern-1994▾ western am▾
34:77: сохраняющий милость в тысячи [родов], прощающий вину и преступление и грех, но не оставляющий без наказания, наказывающий вину отцов в детях и в детях детей до третьего и четвертого рода.
34:7 καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing διατηρῶν διατηρεω thoroughly keep; maintain καὶ και and; even ποιῶν ποιεω do; make ἔλεος ελεος mercy εἰς εις into; for χιλιάδας χιλιας thousand ἀφαιρῶν αφαιρεω take away ἀνομίας ανομια lawlessness καὶ και and; even ἀδικίας αδικια injury; injustice καὶ και and; even ἁμαρτίας αμαρτια sin; fault καὶ και and; even οὐ ου not καθαριεῖ καθαριζω cleanse τὸν ο the ἔνοχον ενοχος liable; guilty ἐπάγων επαγω instigate; bring on ἀνομίας ανομια lawlessness πατέρων πατηρ father ἐπὶ επι in; on τέκνα τεκνον child καὶ και and; even ἐπὶ επι in; on τέκνα τεκνον child τέκνων τεκνον child ἐπὶ επι in; on τρίτην τριτος third καὶ και and; even τετάρτην τεταρτος fourth γενεάν γενεα generation
34:7 נֹצֵ֥ר nōṣˌēr נצר watch חֶ֨סֶד֙ ḥˈeseḏ חֶסֶד loyalty לָ lā לְ to † הַ the אֲלָפִ֔ים ʔᵃlāfˈîm אֶלֶף thousand נֹשֵׂ֥א nōśˌē נשׂא lift עָוֹ֛ן ʕāwˈōn עָוֹן sin וָ wā וְ and פֶ֖שַׁע fˌešaʕ פֶּשַׁע rebellion וְ wᵊ וְ and חַטָּאָ֑ה ḥaṭṭāʔˈā חַטָּאָה sin וְ wᵊ וְ and נַקֵּה֙ naqqˌē נקה be clean לֹ֣א lˈō לֹא not יְנַקֶּ֔ה yᵊnaqqˈeh נקה be clean פֹּקֵ֣ד׀ pōqˈēḏ פקד miss עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin אָבֹ֗ות ʔāvˈôṯ אָב father עַל־ ʕal- עַל upon בָּנִים֙ bānîm בֵּן son וְ wᵊ וְ and עַל־ ʕal- עַל upon בְּנֵ֣י bᵊnˈê בֵּן son בָנִ֔ים vānˈîm בֵּן son עַל־ ʕal- עַל upon שִׁלֵּשִׁ֖ים šillēšˌîm שִׁלֵּשִׁים grandsons וְ wᵊ וְ and עַל־ ʕal- עַל upon רִבֵּעִֽים׃ ribbēʕˈîm רִבֵּעַ of fourth generation
34:7. qui custodis misericordiam in milia qui aufers iniquitatem et scelera atque peccata nullusque apud te per se innocens est qui reddis iniquitatem patrum in filiis ac nepotibus in tertiam et quartam progeniemWho keepest mercy unto thousands: who takest away iniquity, and wickedness, and sin, and no man of himself is innocent before thee. Who renderest the iniquity of the fathers to the children, and to the grandchildren unto the third and fourth generation.
7. keeping mercy for thousands, forgiving iniquity and transgression and sin: and that will by no means clear ; visiting the iniquity of the fathers upon the children, and upon the children’s children, upon the third and upon the fourth generation.
34:7. who preserves mercy a thousand fold, who takes away iniquity, and wickedness, and also sin; and with you no one, in and of himself, is innocent. You render the iniquity of the fathers to the sons, and also to their descendents to the third and fourth generation.”
34:7. Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear [the guilty]; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth [generation].
Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear [the guilty]; visiting the iniquity of the fathers upon the children, and upon the children' s children, unto the third and to the fourth:

7: сохраняющий милость в тысячи [родов], прощающий вину и преступление и грех, но не оставляющий без наказания, наказывающий вину отцов в детях и в детях детей до третьего и четвертого рода.
34:7
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
διατηρῶν διατηρεω thoroughly keep; maintain
καὶ και and; even
ποιῶν ποιεω do; make
ἔλεος ελεος mercy
εἰς εις into; for
χιλιάδας χιλιας thousand
ἀφαιρῶν αφαιρεω take away
ἀνομίας ανομια lawlessness
καὶ και and; even
ἀδικίας αδικια injury; injustice
καὶ και and; even
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
οὐ ου not
καθαριεῖ καθαριζω cleanse
τὸν ο the
ἔνοχον ενοχος liable; guilty
ἐπάγων επαγω instigate; bring on
ἀνομίας ανομια lawlessness
πατέρων πατηρ father
ἐπὶ επι in; on
τέκνα τεκνον child
καὶ και and; even
ἐπὶ επι in; on
τέκνα τεκνον child
τέκνων τεκνον child
ἐπὶ επι in; on
τρίτην τριτος third
καὶ και and; even
τετάρτην τεταρτος fourth
γενεάν γενεα generation
34:7
נֹצֵ֥ר nōṣˌēr נצר watch
חֶ֨סֶד֙ ḥˈeseḏ חֶסֶד loyalty
לָ לְ to
הַ the
אֲלָפִ֔ים ʔᵃlāfˈîm אֶלֶף thousand
נֹשֵׂ֥א nōśˌē נשׂא lift
עָוֹ֛ן ʕāwˈōn עָוֹן sin
וָ וְ and
פֶ֖שַׁע fˌešaʕ פֶּשַׁע rebellion
וְ wᵊ וְ and
חַטָּאָ֑ה ḥaṭṭāʔˈā חַטָּאָה sin
וְ wᵊ וְ and
נַקֵּה֙ naqqˌē נקה be clean
לֹ֣א lˈō לֹא not
יְנַקֶּ֔ה yᵊnaqqˈeh נקה be clean
פֹּקֵ֣ד׀ pōqˈēḏ פקד miss
עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin
אָבֹ֗ות ʔāvˈôṯ אָב father
עַל־ ʕal- עַל upon
בָּנִים֙ bānîm בֵּן son
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בְּנֵ֣י bᵊnˈê בֵּן son
בָנִ֔ים vānˈîm בֵּן son
עַל־ ʕal- עַל upon
שִׁלֵּשִׁ֖ים šillēšˌîm שִׁלֵּשִׁים grandsons
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
רִבֵּעִֽים׃ ribbēʕˈîm רִבֵּעַ of fourth generation
34:7. qui custodis misericordiam in milia qui aufers iniquitatem et scelera atque peccata nullusque apud te per se innocens est qui reddis iniquitatem patrum in filiis ac nepotibus in tertiam et quartam progeniem
Who keepest mercy unto thousands: who takest away iniquity, and wickedness, and sin, and no man of himself is innocent before thee. Who renderest the iniquity of the fathers to the children, and to the grandchildren unto the third and fourth generation.
34:7. who preserves mercy a thousand fold, who takes away iniquity, and wickedness, and also sin; and with you no one, in and of himself, is innocent. You render the iniquity of the fathers to the sons, and also to their descendents to the third and fourth generation.”
34:7. Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear [the guilty]; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth [generation].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:7: That will by no means clear the guilty - This last clause is rather difficult; literally translated it signifies, in clearing he will not clear. But the Samaritan, reading לו lo, to him, instead of the negative לא lo, not, renders the clause thus: With whom the innocent shall be innocent; i.e., an innocent or holy person shall never be treated as if he were a transgressor, by this just and holy God. The Arabic version has it, He justifies and is not justified; and the Septuagint is nearly as our English text, και ου καθαριει τον ενοχον, and he doth not purify the guilty. The Alexandrian copy of the Septuagint, edited by Dr. Grabe, has και τον ενοχον καθαρισμῳ ου καθαριει, and the guilty he will not cleanse with a purification-offering. The Coptic is to the same purpose. The Vulgate is a paraphrase: nullusque apud te per se innocens est, "and no person is innocent by or of himself before thee." This gives a sound theological sense, stating a great truth, That no man can make an atonement for his own sins, or purify his own heart; and that all have sinned and come short of the glory of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:7: Keeping: Exo 20:6; Deu 5:10; Neh 1:5, Neh 9:32; Psa 86:15; Jer 32:18; Dan 9:4
forgiving: Psa 103:3, Psa 130:4; Dan 9:9; Mic 7:18; Mat 6:14, Mat 6:15, Mat 12:31, Mat 18:32-35; Luk 7:42, Luk 7:48; Act 5:31, Act 13:38; Rom 4:7, Rom 4:8; Eph 1:7, Eph 4:32; Jo1 1:9
that will by no means clear the guilty: The Hebrew nakkeh lo yenakkeh, has been rendered "Acquitting him who is not innocent." Nothing can more strongly express the goodness of God to frail mortals than this declaration, "which has been misunderstood and misinterpreted by all our translators." Exo 23:7, Exo 23:21; Num 14:18-23; Deu 32:35; Jos 24:19; Job 10:14; Psa 9:16, Psa 9:17; Psa 11:5, Psa 11:6, Psa 58:10, Psa 58:11, Psa 136:10, Psa 136:15; Isa 45:21; Mic 6:11; Nah 1:2, Nah 1:3, Nah 1:6; Rom 2:4-9, Rom 3:19-26, Rom 9:22, Rom 9:23; Heb 12:29; Rev 20:15, Rev 21:8
visiting: Exo 20:5, Exo 20:6
John Gill
34:7 Keeping mercy for thousands,.... In his own heart, in his purposes and decrees, in his counsels and covenant, in his Son, with whom he keeps it for ever, and for all in him, Ps 89:28 and they are many who are ordained to eternal life, for whom Christ gave his life a ransom, and for whom his blood was shed for the remission of their sins; and whom he justifies by his knowledge, and at last brings to glory as the great Captain of their salvation; these are even a number which no man can number. All the Targums render it to a thousand generations; and Jarchi interprets of two thousand generations. The first letter in the word, rendered "keeping", is longer than is usual, in the Hebrew text; which, according to the Jews (h), denotes the largeness of the grace of God, its great extent and long continuance:
forgiving iniquity, and transgression, and sin; the word used signifies a lifting it up, and taking it away: thus Jehovah has taken it from the sinner, and put it on his Son, who has borne it, and made satisfaction for it; and in so doing has taken it quite away, so as to be seen no more; and, through the application of his blood to the conscience of a sinner, it is taken away from thence, and removed as far as the east is from the west; from whence it appears, that it is in Christ, and for his sake, that God forgives sin, even through his blood, righteousness, sacrifice, and satisfaction; and this forgiveness is of all sin, of all sorts of sin, original or actual, greater or lesser, public or private, open or secret, of omission or commission, of heart, lip, and life. The Jews sometimes distinguish these three words; "iniquity", they say, signifies sins through pride and presumption; "transgression" intends rebellions against God; and "sin", what is committed through error and mistake (i); and much to this sense is Jarchi's interpretation of these words; they no doubt include all manner of sin, which God for Christ's sake forgives:
and will by no means clear the guilty; without a full and proper satisfaction to justice; which is provided in Christ, whom God has set forth to be the propitiation for sin, to declare his righteousness, that he might appear to be just, while he justifies and pardons those that believe in Jesus; otherwise all the world are guilty before God, and none would be cleared; but those for whom satisfaction is made, and a righteousness wrought out, they are cleared, acquitted, and discharged, and they only: or "though he will by no means let it go unpunished" (k); that is, sin, expressed by the several words preceding; and so to this purpose is this phrase translated in Jer 30:11 and the meaning is, that though God pardons sin, all manner of sin, and so displays his grace and mercy, yet he takes care of the honour of his justice, and never suffers any sin to go unpunished, either on the sinner, or on the surety. Pardon of sin always proceeds upon the redemption that is through the blood of Christ, and is a branch of it, see Rom 3:24. Some understand these words as relating not to the justice, but to the mercy and goodness of God; and render the words, either "in extirpating he will not extirpate", as Maimonides (l); and as Jonathan translates the same phrase in Jer 30:11 "in destroying I will not destroy"; and so De Dieu here, "in emptying he will not empty", or destroy; and this sense is thought to be most agreeable to the prayer of Moses, and the promise of God, that his goodness and glory should pass before him, to which the other sense seems contrary; but the justice of God is as much his glory, and in it lies his goodness, as well as his grace and mercy; besides, the following words cannot be thought to be so expressive of the grace, and mercy, and goodness of God, but of his punitive justice, and so the objection would still remain:
visiting the iniquity of the fathers upon the children, and upon the childrens' children, unto the third and to the fourth generation; See Gill on Ex 20:5.
(h) Vid. Buxtorf. Tiberiad. c. 14. p. 38. (i) Maimon. & Bartenora in Misn. Yoma, c. 4. sect. 2. (k) "et impunita minime dimittens", Tigurine version; "et non exercens impunitatem", Coccei Lexic. in voce (l) Moreh Nevochim, par. 1. c. 54.
34:834:8: Եւ երագեաց Մովսէս խոնարհ երկի՛ր եպագ,
8 Մովսէսն իսկոյն խոնարհուելով՝ երկրպագութիւն արեց
8 Մովսէս աճապարելով մինչեւ գետինը խոնարհեցաւ ու երկրպագութիւն ըրաւ։
Եւ երագեաց Մովսէս, [545]խոնարհ երկիր`` եպագ եւ ասէ:

34:8: Եւ երագեաց Մովսէս խոնարհ երկի՛ր եպագ,
8 Մովսէսն իսկոյն խոնարհուելով՝ երկրպագութիւն արեց
8 Մովսէս աճապարելով մինչեւ գետինը խոնարհեցաւ ու երկրպագութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
34:88: Моисей тотчас пал на землю и поклонился [Богу]
34:8 καὶ και and; even σπεύσας σπευδω hurry Μωυσῆς μωσευς Mōseus; Mosefs κύψας κυπτω stoop ἐπὶ επι in; on τὴν ο the γῆν γη earth; land προσεκύνησεν προσκυνεω worship
34:8 וַ wa וְ and יְמַהֵ֖ר yᵊmahˌēr מהר hasten מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יִּקֹּ֥ד yyiqqˌōḏ קדד kneel down אַ֖רְצָה ʔˌarṣā אֶרֶץ earth וַ wa וְ and יִּשְׁתָּֽחוּ׃ yyištˈāḥû חוה bow down
34:8. festinusque Moses curvatus est pronus in terram et adoransAnd Moses making haste, bowed down prostrate unto the earth, and adoring,
8. And Moses made haste, and bowed his head toward the earth, and worshipped.
34:8. And hurrying, Moses bowed down prostrate to the ground; and worshiping,
34:8. And Moses made haste, and bowed his head toward the earth, and worshipped.
And Moses made haste, and bowed his head toward the earth, and worshipped:

8: Моисей тотчас пал на землю и поклонился [Богу]
34:8
καὶ και and; even
σπεύσας σπευδω hurry
Μωυσῆς μωσευς Mōseus; Mosefs
κύψας κυπτω stoop
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
προσεκύνησεν προσκυνεω worship
34:8
וַ wa וְ and
יְמַהֵ֖ר yᵊmahˌēr מהר hasten
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יִּקֹּ֥ד yyiqqˌōḏ קדד kneel down
אַ֖רְצָה ʔˌarṣā אֶרֶץ earth
וַ wa וְ and
יִּשְׁתָּֽחוּ׃ yyištˈāḥû חוה bow down
34:8. festinusque Moses curvatus est pronus in terram et adorans
And Moses making haste, bowed down prostrate unto the earth, and adoring,
34:8. And hurrying, Moses bowed down prostrate to the ground; and worshiping,
34:8. And Moses made haste, and bowed his head toward the earth, and worshipped.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Преклоняясь пред милостью Господа, Моисей просит, чтобы в будущем Он обнаруживал Свое присутствие среди Израиля в качестве Владыки (адонай) и Своим всемогуществом обуздывал его жестоковыйность, а теперь простил бы его грех, сделал бы Своим уделом. На милости основано принятие в завет, на правосудии, не оставляющем вину без наказания, дальнейшее руководство народом. (Использование в еврейском тексте слово «адонай» есть не имя собственное, а скорее обозначение Бога, как Всемилостивого и праведного Судии (от слова «дан» — судия, как указывалось ранее). В таком контексте слово «адонай» используется во всех Священных еврейских текстах — там, где говорится о Всевышнем, как вершащем праведный и неотвратимый суд, и соответственно с этим смыслом правильно используется в славянском и греческом переводах. Прим. ред.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:8: Exo 4:31; Gen 17:3; Ch2 20:18
John Gill
34:8 And Moses made haste,.... Perceiving the voice ceased, and the Lord was passing on, lest he should be gone, and he lose the favourable opportunity he had:
and bowed his head toward the earth, and worshipped; threw himself prostrate upon it, and in the most humble manner put up his requests to God, which are expressed in the following verse; he gladly laid hold on this opportunity to use his interest with God for the people of Israel, and to improve the proclamation of grace and mercy, in the forgiveness of sins, now made; which encouraged his faith and hope to draw nigh with a holy boldness, and use freedom with him, and yet with an awe of his majesty, with reverence and godly fear.
John Wesley
34:8 And Moses made haste, and bowed his head - Thus he expressed his humble reverence and adoration of God's glory, together with his joy in this discovery God had made of himself, and his thankfulness for it. Then likewise he expressed his holy submission to the will of God made known in this declaration, subscribing to his justice as well as mercy, and putting himself and his people Israel under the government of such a God as Jehovah had now proclaimed himself to be. Let this God be our God for ever and ever!
Robert Jamieson, A. R. Fausset and David Brown
34:8 Moses bowed . . . and worshipped--In the East, people bow the head to royalty, and are silent when it passes by, while in the West, they take off their hats and shout.
34:934:9: եւ ասէ. Եթէ գտի շնորհս առաջի քո Տէր երթիցէ՛ ընդ մեզ Տէր. զի ժողովուրդս խստապարանո՛ց է. եւ բարձցե՛ս դու զանօրէնութիւնս եւ զմեղս մեր. եւ եղիցուք մեք քո՛։
9 ու ասաց. «Տէ՛ր, եթէ քո շնորհին եմ արժանացել, ուրեմն իմ Տէրը մեզ հետ թող գնայ, որովհետեւ այս ժողովուրդը կամակոր է: Դու կը ներես մեր անօրէնութիւններն ու մեղքերը, եւ մենք կը լինենք քոնը»:
9 Ու ըսաւ. «Ո՛վ Տէր, եթէ հիմա քու առջեւդ շնորհք գտայ, կ’աղաչեմ, թող իմ Տէրս մեզի հետ երթայ. վասն զի* ասիկա խստապարանոց ազգ մըն է եւ ներէ՛ մեր անօրէնութիւնը ու մեր մեղքերը եւ մեզ քու ժառանգորդները ըրէ»։
Եթէ գտի շնորհս առաջի քո, Տէր, երթիցէ ընդ մեզ Տէր. զի ժողովուրդս խստապարանոց է. եւ բարձցես դու զանօրէնութիւնս եւ զմեղս մեր, եւ եղիցուք մեք քո:

34:9: եւ ասէ. Եթէ գտի շնորհս առաջի քո Տէր երթիցէ՛ ընդ մեզ Տէր. զի ժողովուրդս խստապարանո՛ց է. եւ բարձցե՛ս դու զանօրէնութիւնս եւ զմեղս մեր. եւ եղիցուք մեք քո՛։
9 ու ասաց. «Տէ՛ր, եթէ քո շնորհին եմ արժանացել, ուրեմն իմ Տէրը մեզ հետ թող գնայ, որովհետեւ այս ժողովուրդը կամակոր է: Դու կը ներես մեր անօրէնութիւններն ու մեղքերը, եւ մենք կը լինենք քոնը»:
9 Ու ըսաւ. «Ո՛վ Տէր, եթէ հիմա քու առջեւդ շնորհք գտայ, կ’աղաչեմ, թող իմ Տէրս մեզի հետ երթայ. վասն զի* ասիկա խստապարանոց ազգ մըն է եւ ներէ՛ մեր անօրէնութիւնը ու մեր մեղքերը եւ մեզ քու ժառանգորդները ըրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
34:99: и сказал: если я приобрел благоволение в очах Твоих, Владыка, то да пойдет Владыка посреди нас; ибо народ сей жестоковыен; прости беззакония наши и грехи наши и сделай нас наследием Твоим.
34:9 καὶ και and; even εἶπεν επω say; speak εἰ ει if; whether εὕρηκα ευρισκω find χάριν χαρις grace; regards ἐνώπιόν ενωπιος in the face; facing σου σου of you; your συμπορευθήτω συμπορευομαι converge; travel with ὁ ο the κύριός κυριος lord; master μου μου of me; mine μεθ᾿ μετα with; amid ἡμῶν ημων our ὁ ο the λαὸς λαος populace; population γὰρ γαρ for σκληροτράχηλός σκληροτραχηλος stiff-necked ἐστιν ειμι be καὶ και and; even ἀφελεῖς αφαιρεω take away σὺ συ you τὰς ο the ἁμαρτίας αμαρτια sin; fault ἡμῶν ημων our καὶ και and; even τὰς ο the ἀνομίας ανομια lawlessness ἡμῶν ημων our καὶ και and; even ἐσόμεθα ειμι be σοί σοι you
34:9 וַ wa וְ and יֹּ֡אמֶר yyˈōmer אמר say אִם־ ʔim- אִם if נָא֩ nˌā נָא yeah מָצָ֨אתִי māṣˌāṯî מצא find חֵ֤ן ḥˈēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord יֵֽלֶךְ־ yˈēleḵ- הלך walk נָ֥א nˌā נָא yeah אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord בְּ bᵊ בְּ in קִרְבֵּ֑נוּ qirbˈēnû קֶרֶב interior כִּ֤י kˈî כִּי that עַם־ ʕam- עַם people קְשֵׁה־ qᵊšē- קָשֶׁה hard עֹ֨רֶף֙ ʕˈōref עֹרֶף neck ה֔וּא hˈû הוּא he וְ wᵊ וְ and סָלַחְתָּ֛ sālaḥtˈā סלח forgive לַ la לְ to עֲוֹנֵ֥נוּ ʕᵃwōnˌēnû עָוֹן sin וּ û וְ and לְ lᵊ לְ to חַטָּאתֵ֖נוּ ḥaṭṭāṯˌēnû חַטָּאת sin וּ û וְ and נְחַלְתָּֽנוּ׃ nᵊḥaltˈānû נחל take possession
34:9. ait si inveni gratiam in conspectu tuo Domine obsecro ut gradiaris nobiscum populus enim durae cervicis est et auferas iniquitates nostras atque peccata nosque possideasSaid: If I have found grace in thy sight, O Lord, I beseech thee that thou wilt go with us, (for it is a stiffnecked people) and take away our iniquities and sin, and possess us.
9. And he said, If now I have found grace in thy sight, O Lord, let the Lord, I pray thee, go in the midst of us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.
34:9. he said: “If I have found grace in your sight, O Lord, I beg you to walk with us, (for the people are stiff-necked) and take away our iniquities and our sin, and so possess us.”
34:9. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it [is] a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.
And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it [is] a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance:

9: и сказал: если я приобрел благоволение в очах Твоих, Владыка, то да пойдет Владыка посреди нас; ибо народ сей жестоковыен; прости беззакония наши и грехи наши и сделай нас наследием Твоим.
34:9
καὶ και and; even
εἶπεν επω say; speak
εἰ ει if; whether
εὕρηκα ευρισκω find
χάριν χαρις grace; regards
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
συμπορευθήτω συμπορευομαι converge; travel with
ο the
κύριός κυριος lord; master
μου μου of me; mine
μεθ᾿ μετα with; amid
ἡμῶν ημων our
ο the
λαὸς λαος populace; population
γὰρ γαρ for
σκληροτράχηλός σκληροτραχηλος stiff-necked
ἐστιν ειμι be
καὶ και and; even
ἀφελεῖς αφαιρεω take away
σὺ συ you
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
ἡμῶν ημων our
καὶ και and; even
τὰς ο the
ἀνομίας ανομια lawlessness
ἡμῶν ημων our
καὶ και and; even
ἐσόμεθα ειμι be
σοί σοι you
34:9
וַ wa וְ and
יֹּ֡אמֶר yyˈōmer אמר say
אִם־ ʔim- אִם if
נָא֩ nˌā נָא yeah
מָצָ֨אתִי māṣˌāṯî מצא find
חֵ֤ן ḥˈēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye
אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord
יֵֽלֶךְ־ yˈēleḵ- הלך walk
נָ֥א nˌā נָא yeah
אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord
בְּ bᵊ בְּ in
קִרְבֵּ֑נוּ qirbˈēnû קֶרֶב interior
כִּ֤י kˈî כִּי that
עַם־ ʕam- עַם people
קְשֵׁה־ qᵊšē- קָשֶׁה hard
עֹ֨רֶף֙ ʕˈōref עֹרֶף neck
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
סָלַחְתָּ֛ sālaḥtˈā סלח forgive
לַ la לְ to
עֲוֹנֵ֥נוּ ʕᵃwōnˌēnû עָוֹן sin
וּ û וְ and
לְ lᵊ לְ to
חַטָּאתֵ֖נוּ ḥaṭṭāṯˌēnû חַטָּאת sin
וּ û וְ and
נְחַלְתָּֽנוּ׃ nᵊḥaltˈānû נחל take possession
34:9. ait si inveni gratiam in conspectu tuo Domine obsecro ut gradiaris nobiscum populus enim durae cervicis est et auferas iniquitates nostras atque peccata nosque possideas
Said: If I have found grace in thy sight, O Lord, I beseech thee that thou wilt go with us, (for it is a stiffnecked people) and take away our iniquities and sin, and possess us.
34:9. he said: “If I have found grace in your sight, O Lord, I beg you to walk with us, (for the people are stiff-necked) and take away our iniquities and our sin, and so possess us.”
34:9. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it [is] a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:9: O Lord, let my Lord, I pray thee, go among us - The original is not יהוה Jehovah, but אדני Adonai in both these places, and seems to refer particularly to the Angel of the Covenant, the Messiah. See Clarke's note on Gen 15:8.
Albert Barnes: Notes on the Bible - 1834
34:9: This yearning struggle after assurance is like the often-repeated utterance of the heart, when it receives a blessing beyond its hopes, "can this be real?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:9: If now: Exo 33:13, Exo 33:17
let my Lord: Exo 33:14-16; Mat 28:20
stiffnecked: Exo 32:9, Exo 33:3-5; Isa 48:4
pardon: Num 14:19; Psa 25:11
take us: Exo 19:5; Deu 32:9; Psa 28:9, Psa 33:12, Psa 78:62, Psa 94:14, Psa 135:4; Jer 10:16; Zac 2:12
Carl Friedrich Keil and Franz Delitzsch
34:9
On this manifestation of mercy, Moses repeated the prayer that Jehovah would go in the midst of Israel. It is true the Lord had already promised that His face should go with them (Ex 33:14); but as Moses had asked for a sign of the glory of the Lord as a seal to the promise, it was perfectly natural that, when this petition was granted, he should lay hold of the grace that had been revealed to him as it never had been before, and endeavour to give even greater stability to the covenant. To this end he repeated his former intercession on behalf of the nation, at the same time making this confession, "For it is a stiff-necked people; therefore forgive our iniquity and our sin, and make us the inheritance." Moses spoke collectively, including himself in the nation in the presence of God. The reason which he assigned pointed to the deep root of corruption that had broken out in the worship of the golden calf, and was appropriately pleaded as a motive for asking forgiveness, inasmuch as God Himself had assigned the natural corruption of the human race as a reason why He would not destroy it again with a flood (Gen 8:21). Wrath was mitigated by a regard to the natural condition. - נחל in the Kal, with an accusative of the person, does not mean to lead a person into the inheritance, but to make a person into an inheritance; here, therefore, to make Israel the possession of Jehovah (Deut 4:20; Deut 9:26, cf. Zech 2:12). Jehovah at once declared (Ex 34:10) that He would conclude a covenant, i.e., restore the broken covenant, and do marvels before the whole nation, such as had not been done in all the earth or in any nation, and thus by these His works distinguish Israel before all nations as His own property (Ex 33:16). The nation was to see this, because it would be terrible; terrible, namely, through the overthrow of the powers that resisted the kingdom of God, every one of whom would be laid prostrate and destroyed by the majesty of the Almighty.
Geneva 1599
34:9 And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; (b) for it [is] a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.
(b) Seeing the people are of this nature, the rulers need to call on God that he would always be present with his Spirit.
John Gill
34:9 And he said, if now I have found grace in thy sight,.... Or "seeing now", for he could have no doubt upon his mind but that he had found grace and favour in the sight of God, since he had caused his goodness and glory to pass before him, and made such a proclamation of his grace and mercy to him; but he takes it for granted, and improves it, and argues upon it, as follows:
O Lord, let my Lord, I pray thee, go amongst us; as the Lord had signified as if he would not go among them, but leave them to the conduct of a created angel; and Moses had before prayed that his presence or face might go with them, Ex 33:3 and now having some fresh tokens of the favour and good will of God towards him, renews his request with great earnestness and importunity, entreating the Lord Jehovah the Father, that Moses's Lord Jehovah the Son, the Angel of God's presence, in whom his name was, might go with them, as he had said he should:
for it is a stiffnecked people; and therefore have need of such an one to be with them, to rule and govern them, to restrain and keep them within due bounds; or "though (m) it is a stiffnecked people"; for this is the reason given by the Lord why he would not go among them, Ex 33:3 wherefore Moses prays that he would go, notwithstanding this; he owns the character of them was just, yet humbly prays that God would nevertheless vouchsafe his presence:
and pardon our iniquity, and our sin; which he had the greater reason to hope he would, since he had just proclaimed his name, a God pardoning iniquity, transgression, and sin; and, the more to gain his suit, makes himself a party concerned, calling the sin committed, "our iniquity, and our sin"; even his among the rest, who had found grace in the sight of God, and therefore entreats others might also, since they were all sinners, and there was forgiveness with him:
and take us for thine inheritance; to possess and enjoy, protect and defend, cultivate and improve, keep and preserve for ever.
(m) Quamvis, Piscator, Patrick; so R. Marinus in Aben Ezra; and some in Abendana.
John Wesley
34:9 And he said, I pray thee go among us - For thy presence is all to our safety and success. And pardon our iniquity and our sin - Else we cannot expect thee to go among us. And take us for thine inheritance - Which thou wilt have a particular eye to, and concern for. These things God had already promised Moses; and yet he prays for them, not as doubting the sincerity of God's grants, but as one solicitous for the ratification of them. But it is a strange plea he urges, for it is a stiff - necked people - God had given this as a reason why he would not go along with them, Ex 33:3. Yea, saith Moses, the rather go along with us; for the worse they are, the more need they have of thy presence. Moses sees them so stiff - necked, that he has neither patience nor power enough to deal with them; therefore, Lord, do thou go among us; else they will never be kept in awe; thou wilt spare, and bear with them, for thou art God and not man.
Robert Jamieson, A. R. Fausset and David Brown
34:9 he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us--On this proclamation, he, in the overflowing benevolence of s heart, founded an earnest petition for the Divine Presence being continued with the people; and God was pleased to give His favorable answer to Moses' intercession by a renewal of His promise under the form of a covenant, repeating the leading points that formed the conditions of the former national compact.
34:1034:10: Եւ ասէ Տէր ցՄովսէս. Ահա ե՛ս դնեմ ընդ քեզ ուխտ առաջի ամենայն ժողովրդեան քոյ. եւ արարից սքանչելի՛ս որ ո՛չ եղեն յամենայն երկրի, եւ յամենայն ազգս. եւ տեսցէ՛ ամենայն ժողովուրդդ՝ յորս ե՛ս դու ՚ի մէջ դոցա զգործս Տեառն. զի զարմանալի՛ք իցեն զոր ե՛սս արարից ձեզ[813]։ [813] Ոմանք. ՚Ի միջի դոցա.. զի զարմա՛՛։ Յօրինակին պակասէր. Արարից ձեզ։
10 Տէրն ասաց Մովսէսին. «Ահա ես քո ու ամբողջ ժողովրդի առաջ քեզ հետ ուխտ եմ դնում: Ես այնպիսի զարմանահրաշ գործեր պիտի անեմ, որ ամբողջ երկրի վրայ եւ բոլոր ազգերի մէջ չեն կատարուել: Ամբողջ ժողովուրդը, նրանց թւում նաեւ դու, ականատես պիտի լինէք Տիրոջ գործերին: Որովհետեւ ձեզ համար ես զարմանահրաշ գործեր պիտի անեմ:
10 Տէրը ըսաւ. «Ահա ես ուխտ մը կ’ընեմ։ Քու բոլոր ժողովուրդիդ առջեւ այնպիսի սքանչելիքներ պիտի ընեմ, որ բոլոր երկրի վրայ ու բոլոր ազգերու մէջ եղած չեն։ Բոլոր ժողովուրդը, որուն մէջ ես դուն, պիտի տեսնեն Տէրոջը գործը, քանզի հիանալի է այն բանը, որ քեզի պիտի ընեմ։
Եւ ասէ [546]Տէր ցՄովսէս``. Ահա ես դնեմ ընդ քեզ ուխտ. առաջի ամենայն ժողովրդեան քո արարից սքանչելիս որ ոչ եղեն յամենայն երկրի եւ յամենայն ազգս. եւ տեսցէ ամենայն ժողովուրդդ յորս ես դու ի միջի դոցա` զգործս Տեառն. զի զարմանալիք իցեն զոր եսս արարից ձեզ:

34:10: Եւ ասէ Տէր ցՄովսէս. Ահա ե՛ս դնեմ ընդ քեզ ուխտ առաջի ամենայն ժողովրդեան քոյ. եւ արարից սքանչելի՛ս որ ո՛չ եղեն յամենայն երկրի, եւ յամենայն ազգս. եւ տեսցէ՛ ամենայն ժողովուրդդ՝ յորս ե՛ս դու ՚ի մէջ դոցա զգործս Տեառն. զի զարմանալի՛ք իցեն զոր ե՛սս արարից ձեզ[813]։
[813] Ոմանք. ՚Ի միջի դոցա.. զի զարմա՛՛։ Յօրինակին պակասէր. Արարից ձեզ։
10 Տէրն ասաց Մովսէսին. «Ահա ես քո ու ամբողջ ժողովրդի առաջ քեզ հետ ուխտ եմ դնում: Ես այնպիսի զարմանահրաշ գործեր պիտի անեմ, որ ամբողջ երկրի վրայ եւ բոլոր ազգերի մէջ չեն կատարուել: Ամբողջ ժողովուրդը, նրանց թւում նաեւ դու, ականատես պիտի լինէք Տիրոջ գործերին: Որովհետեւ ձեզ համար ես զարմանահրաշ գործեր պիտի անեմ:
10 Տէրը ըսաւ. «Ահա ես ուխտ մը կ’ընեմ։ Քու բոլոր ժողովուրդիդ առջեւ այնպիսի սքանչելիքներ պիտի ընեմ, որ բոլոր երկրի վրայ ու բոլոր ազգերու մէջ եղած չեն։ Բոլոր ժողովուրդը, որուն մէջ ես դուն, պիտի տեսնեն Տէրոջը գործը, քանզի հիանալի է այն բանը, որ քեզի պիտի ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
34:1010: И сказал [Господь]: вот, Я заключаю завет: пред всем народом твоим соделаю чудеса, каких не было по всей земле и ни у каких народов; и увидит весь народ, среди которого ты находишься, дело Господа; ибо страшно будет то, что Я сделаю для тебя;
34:10 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἰδοὺ ιδου see!; here I am ἐγὼ εγω I τίθημί τιθημι put; make σοι σοι you διαθήκην διαθηκη covenant ἐνώπιον ενωπιος in the face; facing παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population σου σου of you; your ποιήσω ποιεω do; make ἔνδοξα ενδοξος glorious ἃ ος who; what οὐ ου not γέγονεν γινομαι happen; become ἐν εν in πάσῃ πας all; every τῇ ο the γῇ γη earth; land καὶ και and; even ἐν εν in παντὶ πας all; every ἔθνει εθνος nation; caste καὶ και and; even ὄψεται οραω view; see πᾶς πας all; every ὁ ο the λαός λαος populace; population ἐν εν in οἷς ος who; what εἶ ειμι be σύ συ you τὰ ο the ἔργα εργον work κυρίου κυριος lord; master ὅτι οτι since; that θαυμαστά θαυμαστος wonderful ἐστιν ειμι be ἃ ος who; what ἐγὼ εγω I ποιήσω ποιεω do; make σοι σοι you
34:10 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הִנֵּ֣ה hinnˈē הִנֵּה behold אָנֹכִי֮ ʔānōḵˈî אָנֹכִי i כֹּרֵ֣ת kōrˈēṯ כרת cut בְּרִית֒ bᵊrîṯ בְּרִית covenant נֶ֤גֶד nˈeḡeḏ נֶגֶד counterpart כָּֽל־ kˈol- כֹּל whole עַמְּךָ֙ ʕammᵊḵˌā עַם people אֶעֱשֶׂ֣ה ʔeʕᵉśˈeh עשׂה make נִפְלָאֹ֔ת niflāʔˈōṯ פלא be miraculous אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not נִבְרְא֥וּ nivrᵊʔˌû ברא create בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וְ wᵊ וְ and רָאָ֣ה rāʔˈā ראה see כָל־ ḵol- כֹּל whole הָ֠ hā הַ the עָם ʕˌām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתָּ֨ה ʔattˌā אַתָּה you בְ vᵊ בְּ in קִרְבֹּ֜ו qirbˈô קֶרֶב interior אֶת־ ʔeṯ- אֵת [object marker] מַעֲשֵׂ֤ה maʕᵃśˈē מַעֲשֶׂה deed יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that נֹורָ֣א nôrˈā ירא fear ה֔וּא hˈû הוּא he אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֖י ʔᵃnˌî אֲנִי i עֹשֶׂ֥ה ʕōśˌeh עשׂה make עִמָּֽךְ׃ ʕimmˈāḵ עִם with
34:10. respondit Dominus ego inibo pactum videntibus cunctis signa faciam quae numquam sunt visa super terram nec in ullis gentibus ut cernat populus in cuius es medio opus Domini terribile quod facturus sumThe Lord answered: I will make a covenant in the sight of all, I will do signs such as were never seen upon the earth, nor in any nations; that this people, in the midst of whom thou art, may see the terrible work of the Lord which I will do.
10. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been wrought in all the earth, nor in any nation: and all the people among which thou art shall see the work of the LORD, for it is a terrible thing that I do with thee.
34:10. The Lord responded: “I will enter into a pact in the sight of all. I will perform signs which have never been seen on earth, nor among any nation, so that this people, in whose midst you are, may discern the terrible work of the Lord that I will do.
34:10. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou [art] shall see the work of the LORD: for it [is] a terrible thing that I will do with thee.
And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou [art] shall see the work of the LORD: for it [is] a terrible thing that I will do with thee:

10: И сказал [Господь]: вот, Я заключаю завет: пред всем народом твоим соделаю чудеса, каких не было по всей земле и ни у каких народов; и увидит весь народ, среди которого ты находишься, дело Господа; ибо страшно будет то, что Я сделаю для тебя;
34:10
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
τίθημί τιθημι put; make
σοι σοι you
διαθήκην διαθηκη covenant
ἐνώπιον ενωπιος in the face; facing
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
ποιήσω ποιεω do; make
ἔνδοξα ενδοξος glorious
ος who; what
οὐ ου not
γέγονεν γινομαι happen; become
ἐν εν in
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
καὶ και and; even
ἐν εν in
παντὶ πας all; every
ἔθνει εθνος nation; caste
καὶ και and; even
ὄψεται οραω view; see
πᾶς πας all; every
ο the
λαός λαος populace; population
ἐν εν in
οἷς ος who; what
εἶ ειμι be
σύ συ you
τὰ ο the
ἔργα εργον work
κυρίου κυριος lord; master
ὅτι οτι since; that
θαυμαστά θαυμαστος wonderful
ἐστιν ειμι be
ος who; what
ἐγὼ εγω I
ποιήσω ποιεω do; make
σοι σοι you
34:10
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הִנֵּ֣ה hinnˈē הִנֵּה behold
אָנֹכִי֮ ʔānōḵˈî אָנֹכִי i
כֹּרֵ֣ת kōrˈēṯ כרת cut
בְּרִית֒ bᵊrîṯ בְּרִית covenant
נֶ֤גֶד nˈeḡeḏ נֶגֶד counterpart
כָּֽל־ kˈol- כֹּל whole
עַמְּךָ֙ ʕammᵊḵˌā עַם people
אֶעֱשֶׂ֣ה ʔeʕᵉśˈeh עשׂה make
נִפְלָאֹ֔ת niflāʔˈōṯ פלא be miraculous
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
נִבְרְא֥וּ nivrᵊʔˌû ברא create
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ ha הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
וְ wᵊ וְ and
רָאָ֣ה rāʔˈā ראה see
כָל־ ḵol- כֹּל whole
הָ֠ הַ the
עָם ʕˌām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אַתָּ֨ה ʔattˌā אַתָּה you
בְ vᵊ בְּ in
קִרְבֹּ֜ו qirbˈô קֶרֶב interior
אֶת־ ʔeṯ- אֵת [object marker]
מַעֲשֵׂ֤ה maʕᵃśˈē מַעֲשֶׂה deed
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
נֹורָ֣א nôrˈā ירא fear
ה֔וּא hˈû הוּא he
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֲנִ֖י ʔᵃnˌî אֲנִי i
עֹשֶׂ֥ה ʕōśˌeh עשׂה make
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
34:10. respondit Dominus ego inibo pactum videntibus cunctis signa faciam quae numquam sunt visa super terram nec in ullis gentibus ut cernat populus in cuius es medio opus Domini terribile quod facturus sum
The Lord answered: I will make a covenant in the sight of all, I will do signs such as were never seen upon the earth, nor in any nations; that this people, in the midst of whom thou art, may see the terrible work of the Lord which I will do.
34:10. The Lord responded: “I will enter into a pact in the sight of all. I will perform signs which have never been seen on earth, nor among any nation, so that this people, in whose midst you are, may discern the terrible work of the Lord that I will do.
34:10. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou [art] shall see the work of the LORD: for it [is] a terrible thing that I will do with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Обещание сотворить перед Израилем великие чудеса, каких еще не было на земле, равносильно обещанию быть его Богом (Втор 4:34, 37–38; 2: Цар 7:23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10-17: A Caution Against Idolatry.B. C. 1491.
10 And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the LORD: for it is a terrible thing that I will do with thee. 11 Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. 12 Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: 13 But ye shall destroy their altars, break their images, and cut down their groves: 14 For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God: 15 Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; 16 And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods. 17 Thou shalt make thee no molten gods.
Reconciliation being made, a covenant of friendship is here settled between God and Israel. The traitors are not only pardoned, but preferred and made favourites again. Well may the assurances of this be ushered in with a behold, a word commanding attention and admiration: Behold, I make a covenant. When the covenant was broken, it was Israel that broke it; now that it comes to be renewed, it is God that makes it. If there be quarrels, we must bear all the blame; if there be peace, God must have all the glory. Here is,
I. God's part of this covenant, what he would do for them, v. 10, 11. 1. In general: Before all thy people, I will do marvels. Note, Covenant-blessings are marvellous things (Ps. xcviii. 1), marvels in the kingdom of grace; those mentioned here were marvels in the kingdom of nature, the drying up of Jordan, the standing still of the sun, &c. Marvels indeed, for they were without precedent, such as have not been done in all the earth. They were the joy of Israel, and the confirmation of their faith: Thy people shall see, and own the work of the Lord. And they were the terror of their enemies: It is a terrible thing that I will do. Nay, even God's own people should see them with astonishment. 2. In particular: I drive out before thee the Amorite. God, as King of nations, plucks up some, to plant others, as it pleases him; as King of saints, he made room for the vine he brought out of Egypt, Ps. lxxx. 8, 9. Kingdoms are sacrificed to Israel's interests, Isa. xliii. 3, 4.
II. Their part of the covenant: Observe that which I command thee. We cannot expect the benefit of the promises unless we make conscience of the precepts.
1. The two great precepts are, (1.) Thou shalt worship no other gods (v. 14), not give divine honour to any creature, or any name whatsoever, the creature of fancy. A good reason is annexed. It is at thy peril if thou do: For the Lord, whose name is Jealous, is a jealous God, as tender in the matters of his worship as the husband is of the honour of the marriage-bed. Jealousy is called the rage of a man (Prov. vi. 34), but it is God's holy and just displeasure. Those cannot worship God aright who do not worship him alone. (2.) "Thou shalt make thee no molten god (v. 17); thou shalt not worship the true God by images." This was the sin they had lately fallen into, which therefore they are particularly cautioned against.
2. Fences are here erected about these two precepts by two others: (1.) That they might not be tempted to worship other gods, they must not join in affinity or friendship with those that did (v. 12): "Take heed to thyself, for thou art upon thy good behaviour. It is a sin that thou art prone to and that will easily beset thee, and therefore be very cautious, and carefully abstain from all appearances of it and advances towards it. Make no covenant with the inhabitants of the land." If God, in kindness to them, drove out the Canaanites, they ought, in duty to God, not to harbour them. What could be insisted on more reasonable than this? If God make war with the Canaanites, let not Israel make peace with them. If God take care that the Canaanites be not their lords, let them take care that they be not their snares. It was for their civil interest to complete the conquest of the land; so much does God consult our benefit in the laws he gives us. They must particularly take heed of intermarrying with them, v. 15, 16. If they espoused their children, they would be in danger of espousing their gods; such is the corruption of nature that the bad are much more likely to debauch the good than the good to reform the bad. The way of sin is downhill: those that are in league with idolaters will come by degrees to be in love with idolatry; and those that are prevailed upon to eat of the idolatrous sacrifice will come at length to offer it. Obsta principiis--Nip the mischief in the bud. (2.) That they might not be tempted to make molten gods, they must utterly destroy those they found and all that belong to them, the altars and groves (v. 13), lest, if these were left standing, they should be brought, in process of time, either to use them or to take pattern by them, or to abate in their detestation and dread of idolatry. The relics of idolatry ought to be abolished as affronts to the holy God and a great reproach to human nature. Let it never be said that men who pretend to reason were ever guilty of such absurdities as to make gods of their own and worship them.
Adam Clarke: Commentary on the Bible - 1831
34:10: I will do marvels - This seems to refer to what God did in putting them in possession of the land of Canaan, causing the walls of Jericho to fall down; making the sun and moon to stand still, etc. And thus God made his covenant with them; binding himself to put them in possession of the promised land, and binding them to observe the precepts laid down in the following verses, from26 inclusive.
Albert Barnes: Notes on the Bible - 1834
34:10: Marvels - Explained in the following verse. Compare Sa2 7:23; Psa 77:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:10: I make: Exo 24:7, Exo 24:8; Deu 4:13, Deu 5:2, Deu 5:3, Deu 29:12-14
I will do marvels: Deu 4:32-37, Deu 32:30; Jos 6:20, Jos 10:12, Jos 10:13; Sa2 7:23; Psa 77:14, Psa 78:12; Psa 147:20
a terrible: Deu 10:21; Psa 65:5, Psa 66:3, Psa 66:5, Psa 68:35, Psa 76:12, Psa 106:22, Psa 145:6; Isa 64:3; Jer 32:21
John Gill
34:10 And he said, behold, I will make a covenant,.... Or renew the covenant before made the people had broke; which on his part was, that he would, as Moses had entreated, forgive the sin of the people, go along with them, and introduce them into the land of Canaan, and drive out the inhabitants of it before them; and, on their part, that they should avoid idolatry, and everything that led unto it, particularly making covenants, and entering into alliances with the idolatrous nations cast out:
before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation; both in their passage through the wilderness, and entrance into Canaan's land, and the conquest of that; such as the earth opening its mouth and swallowing alive Korah, Dathan, and Abiram, and was a new thing God created; the smiting of the rock at Kadesh, from whence flowed waters abundantly; the healing of such as were bit by fiery serpents through looking at a serpent of brass; Balaam's ass speaking, and reproving the madness of the prophet; the division of the waters of Jordan; the fall of the walls of Jericho at the sound of rams' horns; the sun and moon standing still, until the Lord had avenged himself of his enemies:
and all the people among which thou art shall see the work of the Lord; for it should be visible, as the above things were, and plainly appear to be the Lord's doing, and not man's, being above the power of any created being to perform:
for it is a terrible thing that I will do with thee; Aben Ezra restrains this to Moses's person, and interprets this of the wonderful shining of the skin of his face, when he came down from the mount, which made the children of Israel afraid to come nigh him; and of his vigorous constitution at the time of his death, when his eye was not dim, nor his natural force abated, contrary to the nature of ancient persons: but it is better to understand it of the ministry of Moses, and of the awful things that God would do by him; or rather of the people of Israel, among whom, and for whose sake, God would do such things as should cause a panic among the nations all around them; particularly what he did for them to Og king of Bashan, and Sihon king of the Amorites, on account of which terror fell, as on the king of Moab, so on the inhabitants of Canaan; see Num 21:33 Josh 2:9.
John Wesley
34:10 Behold I make a covenant - When the covenant was broke, it was Israel that broke it; now it comes to be renewed, it is God that makes it. If there be quarrels, we must bear all the blame; if there be peace, God must have all the glory. Before all thy people I will do marvels - Such as the drying up of Jordan, the standing still of the sun. Marvels indeed, for they were without precedent, such as have not been done in all the earth; the people shall see, and own the work of the Lord; and they were the terror of their enemies: it is a terrible thing that I will do.
34:1134:11: Զգո՛յշ լեր դու ամենայնի, զոր միանգամ պատուիրեցի քեզ այսօր։ ահաւասիկ ես մերժե՛մ յերեսաց ձերոց զԱմովրհացին, եւ զՔանանացին, եւ զՔետացին, եւ զՓերեզացին, եւ զԽեւացին, եւ զԳերգեսացին, եւ զՅեբուսացին[814]։ [814] Այլք. Միանգամ ես պատուիրեմ քեզ։
11 Ըստ ամենայնի դու ուշադիր եղիր, թէ ինչ եմ կարգադրելու քեզ այսօր: Ես, ահա, ձեզնից հեռացնելու եմ ամորհացիներին, քանանացիներին, քետացիներին, փերեզացիներին, խեւացիներին, գերգեսացիներին ու յեբուսացիներին:
11 Միտքդ պահէ ինչ որ ես քեզի կը պատուիրեմ այսօր։ Ահա պիտի վռնտեմ քու առջեւէդ Ամօրհացին ու Քանանացին եւ Քետացին ու Փերեզացին եւ Խեւացին ու Յեբուսացին։
Զգոյշ լեր դու ամենայնի զոր միանգամ ես պատուիրեմ քեզ այսօր. ահաւասիկ ես մերժեմ յերեսաց ձերոց զԱմովրհացին եւ զՔանանացին եւ զՔետացին եւ զՓերեզացին եւ զԽեւացին [547]եւ զԳերգեսացին`` եւ զՅեբուսացին:

34:11: Զգո՛յշ լեր դու ամենայնի, զոր միանգամ պատուիրեցի քեզ այսօր։ ահաւասիկ ես մերժե՛մ յերեսաց ձերոց զԱմովրհացին, եւ զՔանանացին, եւ զՔետացին, եւ զՓերեզացին, եւ զԽեւացին, եւ զԳերգեսացին, եւ զՅեբուսացին[814]։
[814] Այլք. Միանգամ ես պատուիրեմ քեզ։
11 Ըստ ամենայնի դու ուշադիր եղիր, թէ ինչ եմ կարգադրելու քեզ այսօր: Ես, ահա, ձեզնից հեռացնելու եմ ամորհացիներին, քանանացիներին, քետացիներին, փերեզացիներին, խեւացիներին, գերգեսացիներին ու յեբուսացիներին:
11 Միտքդ պահէ ինչ որ ես քեզի կը պատուիրեմ այսօր։ Ահա պիտի վռնտեմ քու առջեւէդ Ամօրհացին ու Քանանացին եւ Քետացին ու Փերեզացին եւ Խեւացին ու Յեբուսացին։
zohrab-1805▾ eastern-1994▾ western am▾
34:1111: сохрани то, что повелеваю тебе ныне: вот, Я изгоняю от лица твоего Аморреев, Хананеев, Хеттеев, Ферезеев, Евеев, и Иевусеев;
34:11 πρόσεχε προσεχω pay attention; beware σὺ συ you πάντα πας all; every ὅσα οσος as much as; as many as ἐγὼ εγω I ἐντέλλομαί εντελλομαι direct; enjoin σοι σοι you ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐκβάλλω εκβαλλω expel; cast out πρὸ προ before; ahead of προσώπου προσωπον face; ahead of ὑμῶν υμων your τὸν ο the Αμορραῖον αμορραιος and; even Χαναναῖον χαναναιος Chananaios; Khananeos καὶ και and; even Χετταῖον χετταιος and; even Φερεζαῖον φερεζαιος and; even Ευαῖον ευαιος and; even Γεργεσαῖον γεργεσαιος and; even Ιεβουσαῖον ιεβουσαιος Iebousaios; Ievuseos
34:11 שְׁמָ֨ר־ šᵊmˌār- שׁמר keep לְךָ֔ lᵊḵˈā לְ to אֵ֛ת ʔˈēṯ אֵת [object marker] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i מְצַוְּךָ֣ mᵊṣawwᵊḵˈā צוה command הַ ha הַ the יֹּ֑ום yyˈôm יֹום day הִנְנִ֧י hinnˈî הִנֵּה behold גֹרֵ֣שׁ ḡōrˈēš גרשׁ drive out מִ mi מִן from פָּנֶ֗יךָ ppānˈeʸḵā פָּנֶה face אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite וְ wᵊ וְ and הַֽ hˈa הַ the כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite וְ wᵊ וְ and הַ ha הַ the חִתִּי֙ ḥittˌî חִתִּי Hittite וְ wᵊ וְ and הַ ha הַ the פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite וְ wᵊ וְ and הַ ha הַ the חִוִּ֖י ḥiwwˌî חִוִּי Hivite וְ wᵊ וְ and הַ ha הַ the יְבוּסִֽי׃ yᵊvûsˈî יְבוּסִי Jebusite
34:11. observa cuncta quae hodie mando tibi ego ipse eiciam ante faciem tuam Amorreum et Chananeum et Hettheum Ferezeum quoque et Eveum et IebuseumObserve all things which this day I command thee: I myself will drive out before thy face the Amorrhite, and the Chanaanite, and the Hethite, and the Pherezite, and the Hevite, and the Jebusite.
11. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.
34:11. Observe everything that I command you this day. I myself will drive out before your face the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.
34:11. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.
Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite:

11: сохрани то, что повелеваю тебе ныне: вот, Я изгоняю от лица твоего Аморреев, Хананеев, Хеттеев, Ферезеев, Евеев, и Иевусеев;
34:11
πρόσεχε προσεχω pay attention; beware
σὺ συ you
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐγὼ εγω I
ἐντέλλομαί εντελλομαι direct; enjoin
σοι σοι you
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐκβάλλω εκβαλλω expel; cast out
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
ὑμῶν υμων your
τὸν ο the
Αμορραῖον αμορραιος and; even
Χαναναῖον χαναναιος Chananaios; Khananeos
καὶ και and; even
Χετταῖον χετταιος and; even
Φερεζαῖον φερεζαιος and; even
Ευαῖον ευαιος and; even
Γεργεσαῖον γεργεσαιος and; even
Ιεβουσαῖον ιεβουσαιος Iebousaios; Ievuseos
34:11
שְׁמָ֨ר־ šᵊmˌār- שׁמר keep
לְךָ֔ lᵊḵˈā לְ to
אֵ֛ת ʔˈēṯ אֵת [object marker]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
מְצַוְּךָ֣ mᵊṣawwᵊḵˈā צוה command
הַ ha הַ the
יֹּ֑ום yyˈôm יֹום day
הִנְנִ֧י hinnˈî הִנֵּה behold
גֹרֵ֣שׁ ḡōrˈēš גרשׁ drive out
מִ mi מִן from
פָּנֶ֗יךָ ppānˈeʸḵā פָּנֶה face
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite
וְ wᵊ וְ and
הַֽ hˈa הַ the
כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
הַ ha הַ the
חִתִּי֙ ḥittˌî חִתִּי Hittite
וְ wᵊ וְ and
הַ ha הַ the
פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite
וְ wᵊ וְ and
הַ ha הַ the
חִוִּ֖י ḥiwwˌî חִוִּי Hivite
וְ wᵊ וְ and
הַ ha הַ the
יְבוּסִֽי׃ yᵊvûsˈî יְבוּסִי Jebusite
34:11. observa cuncta quae hodie mando tibi ego ipse eiciam ante faciem tuam Amorreum et Chananeum et Hettheum Ferezeum quoque et Eveum et Iebuseum
Observe all things which this day I command thee: I myself will drive out before thy face the Amorrhite, and the Chanaanite, and the Hethite, and the Pherezite, and the Hevite, and the Jebusite.
34:11. Observe everything that I command you this day. I myself will drive out before your face the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.
34:11. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-17: При восстановлении завета, как и при его заключении, народу израильскому даются основные законы, определяющие его отношение к Богу. И так как восстановляемый завет одинаков с заключенным в первый раз, то и законы даются одни и те же. Повторяется первая заповедь (ст. 12–17; ср. 20:2–3; 23:23–49) с усиленным увещанием и приказанием избегать всего того, что ведет к ее нарушению. Сюда относятся союзы и особенно брачные с жителями земли Ханаанской (Нав 23:7, 12–13) и сохранение памятников язычества, в частности «священных рощ», евр. «ашер» (ст. 13), т. е. искусственно приготовленных из дерева статуй богини Астарты (Втор 12:2: и д.; 3: Цар 14:23; 4: Цар 17:10; Иер 17:2: и т. п.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:11: Observe: Deu 4:1, Deu 4:2, Deu 4:40, Deu 5:32, Deu 6:3, Deu 6:25, Deu 12:28, Deu 12:32, Deu 28:1; Mat 28:20; Joh 14:21
I drive: Exo 3:8, Exo 3:17, Exo 33:2; Gen 15:18-21; Deu 7:1, Deu 7:19, Deu 9:4, Deu 9:5
Carl Friedrich Keil and Franz Delitzsch
34:11
To recall the duties of the covenant once more to the minds of the people, the Lord repeats from among the rights of Israel, upon the basis of which the covenant had been established (ch. 21-23), two of the leading points which determined the attitude of the nation towards Him, and which constituted, as it were, the main pillars that were to support the covenant about to be renewed. These were, first, the warning against every kind of league with the Canaanites, who were to be driven out before the Israelites (Ex 34:11-16); and, secondly, the instructions concerning the true worship of Jehovah (Ex 34:17-26). The warning against friendship with the idolatrous Canaanites (Ex 34:11-16) is more fully developed and more strongly enforced than in Ex 23:23. The Israelites, when received into the covenant with Jehovah, were not only to beware of forming any covenant with the inhabitants of Canaan (cf. Ex 23:32-33), but were to destroy all the signs of their idolatrous worship, such as altars, monuments (see Ex 23:24), and asherim, the idols of Astarte, the Canaanitish goddess of nature, which consisted for the most part of wooden pillars (see my Comm. on 3Kings 14:23), and to worship no other god, because Jehovah was called jealous, i.e., had revealed Himself as jealous (see at Ex 20:5), and was a jealous God. This was commanded, that the Israelites might not suffer themselves to be led astray by such an alliance; to go a whoring after their gods, and sacrifice to them, to take part in their sacrificial festivals, or to marry their sons to the daughters of the Canaanites, by whom they would be persuaded to join in the worship of idols. The use of the expression "go a whoring" in a spiritual sense, in relation to idolatry, is to be accounted for on the ground, that the religious fellowship of Israel with Jehovah was a covenant resembling the marriage tie; and we meet with it for the first time, here, immediately after the formation of this covenant between Israel and Jehovah. The phrase is all the more expressive on account of the literal prostitution that was frequently associated with the worship of Baal and Astarte (cf. Lev 17:7; Lev 20:5-6; Num 14:33, etc.). We may see from Num 25:1. how Israel was led astray by this temptation in the wilderness.
John Gill
34:11 Observe thou that which I command thee this day,.... Which words are either said to Moses personally, as Aben Ezra thinks, as a direction to him to observe what had been said to him, and declare them to the children of Israel; or rather to the children of Israel, and respect the commands which are afterwards delivered out to be observed by them in the following verses; and what is expressed in the next clause is such as was not done by the ministry of Moses, nor in his time:
behold, I drive out before thee; not before Moses, but the people of Israel:
the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite; six nations are only mentioned, though there were seven, the Girgashites being omitted, because either they left the land before, as some think, or because they at once submitted; they are added in the Septuagint version.
John Wesley
34:11 Observe that which I command thee - We cannot expect the benefit of the promises, unless we make conscience of the precepts. The two great precepts are, Thou shalt worship no other gods - A good reason is annexed; for the Lord, whose name is Jealous, is a jealous God - As tender in the matters of his worship as the husband is of the honour of the marriage - bed. Thou shalt make thee no molten gods - Thou shalt not worship the true God by images. This was the sin they had lately fallen into, which therefore they are particularly cautioned against. That they might not be tempted to worship other gods, they must not join in affinity or friendship with those that did.
34:1234:12: Զգո՛յշ լեր անձին քում, գուցէ՛ դնիցես ուխտ ընդ բնակիչս երկրին, յորում դու մտանելոց ես ՚ի նոսա. գուցէ լինիցի ձեզ գայթագղութիւն[815]։ [815] Այլք. Յոր դու մտանիցես ՚ի նոսա։
12 Զգո՛յշ եղիր, ուխտ չկապես այն երկրի բնակիչների հետ, ուր մուտք ես գործելու: Չլինի թէ գայթակղուէք:
12 Զգուշացիր քու անձիդ, չըլլայ թէ քու երթալու երկրիդ բնակիչներուն հետ ուխտ ընես, չըլլայ որ անիկա քու մէջդ որոգայթ ըլլայ։
Զգոյշ լեր անձին քում, գուցէ դնիցես ուխտ ընդ բնակիչս երկրին, յոր դու մտանիցես ի նոսա, գուցէ լինիցի ձեզ գայթակղութիւն:

34:12: Զգո՛յշ լեր անձին քում, գուցէ՛ դնիցես ուխտ ընդ բնակիչս երկրին, յորում դու մտանելոց ես ՚ի նոսա. գուցէ լինիցի ձեզ գայթագղութիւն[815]։
[815] Այլք. Յոր դու մտանիցես ՚ի նոսա։
12 Զգո՛յշ եղիր, ուխտ չկապես այն երկրի բնակիչների հետ, ուր մուտք ես գործելու: Չլինի թէ գայթակղուէք:
12 Զգուշացիր քու անձիդ, չըլլայ թէ քու երթալու երկրիդ բնակիչներուն հետ ուխտ ընես, չըլլայ որ անիկա քու մէջդ որոգայթ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:1212: смотри, не вступай в союз с жителями той земли, в которую ты войдешь, дабы они не сделались сетью среди вас.
34:12 πρόσεχε προσεχω pay attention; beware σεαυτῷ σεαυτου of yourself μήποτε μηποτε lest; unless θῇς τιθημι put; make διαθήκην διαθηκη covenant τοῖς ο the ἐγκαθημένοις εγκαθημαι in; on τῆς ο the γῆς γη earth; land εἰς εις into; for ἣν ος who; what εἰσπορεύῃ εισπορευομαι intrude; travel into εἰς εις into; for αὐτήν αυτος he; him μή μη not σοι σοι you γένηται γινομαι happen; become πρόσκομμα προσκομμα stumbling ἐν εν in ὑμῖν υμιν you
34:12 הִשָּׁ֣מֶר hiššˈāmer שׁמר keep לְךָ֗ lᵊḵˈā לְ to פֶּן־ pen- פֶּן lest תִּכְרֹ֤ת tiḵrˈōṯ כרת cut בְּרִית֙ bᵊrîṯ בְּרִית covenant לְ lᵊ לְ to יֹושֵׁ֣ב yôšˈēv ישׁב sit הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַתָּ֖ה ʔattˌā אַתָּה you בָּ֣א bˈā בוא come עָלֶ֑יהָ ʕālˈeʸhā עַל upon פֶּן־ pen- פֶּן lest יִהְיֶ֥ה yihyˌeh היה be לְ lᵊ לְ to מֹוקֵ֖שׁ môqˌēš מֹוקֵשׁ bait בְּ bᵊ בְּ in קִרְבֶּֽךָ׃ qirbˈeḵā קֶרֶב interior
34:12. cave ne umquam cum habitatoribus terrae illius iungas amicitias quae tibi sint in ruinamBeware thou never join in friendship with the inhabitants of that land, which may be thy ruin:
12. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:
34:12. Beware that you do not ever join in friendship with the inhabitants of that land, which may be your ruin.
34:12. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:
Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:

12: смотри, не вступай в союз с жителями той земли, в которую ты войдешь, дабы они не сделались сетью среди вас.
34:12
πρόσεχε προσεχω pay attention; beware
σεαυτῷ σεαυτου of yourself
μήποτε μηποτε lest; unless
θῇς τιθημι put; make
διαθήκην διαθηκη covenant
τοῖς ο the
ἐγκαθημένοις εγκαθημαι in; on
τῆς ο the
γῆς γη earth; land
εἰς εις into; for
ἣν ος who; what
εἰσπορεύῃ εισπορευομαι intrude; travel into
εἰς εις into; for
αὐτήν αυτος he; him
μή μη not
σοι σοι you
γένηται γινομαι happen; become
πρόσκομμα προσκομμα stumbling
ἐν εν in
ὑμῖν υμιν you
34:12
הִשָּׁ֣מֶר hiššˈāmer שׁמר keep
לְךָ֗ lᵊḵˈā לְ to
פֶּן־ pen- פֶּן lest
תִּכְרֹ֤ת tiḵrˈōṯ כרת cut
בְּרִית֙ bᵊrîṯ בְּרִית covenant
לְ lᵊ לְ to
יֹושֵׁ֣ב yôšˈēv ישׁב sit
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַתָּ֖ה ʔattˌā אַתָּה you
בָּ֣א bˈā בוא come
עָלֶ֑יהָ ʕālˈeʸhā עַל upon
פֶּן־ pen- פֶּן lest
יִהְיֶ֥ה yihyˌeh היה be
לְ lᵊ לְ to
מֹוקֵ֖שׁ môqˌēš מֹוקֵשׁ bait
בְּ bᵊ בְּ in
קִרְבֶּֽךָ׃ qirbˈeḵā קֶרֶב interior
34:12. cave ne umquam cum habitatoribus terrae illius iungas amicitias quae tibi sint in ruinam
Beware thou never join in friendship with the inhabitants of that land, which may be thy ruin:
34:12. Beware that you do not ever join in friendship with the inhabitants of that land, which may be your ruin.
34:12. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
34:12: The precepts contained in these verses are, for the most part, identical in substance with some of those which follow the Ten Commandments and are recorded in "the Book of the covenant" (Exo. 20-23; see Exo 24:7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:12: Take heed: Exo 23:32, Exo 23:33; Deu 7:2; Jdg 2:2
lest: Deu 7:16; Jos 23:12, Jos 23:13; Jdg 2:3, Jdg 8:27; Psa 106:36
Geneva 1599
34:12 Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a (c) snare in the midst of thee:
(c) If you follow their wickedness, and pollute yourself with their idolatry.
John Gill
34:12 Take heed to thyself,.... This is said not to Moses, but to the people of Israel, as a caution to them when they should enter the land of Canaan, and possess it:
lest thou make a covenant with the inhabitants of the land whither thou goest: enter into a league and alliance, to live friendly and amicably, and support and assist each other against the common enemy; whereas they were to smite the seven nations and destroy them, and show them no mercy, Deut 7:1.
lest it be for a snare in the midst of thee; be the means of drawing them into the same sinful practices with themselves, especially into idolatrous ones, and so of bringing ruin and destruction on them.
John Wesley
34:12 Take heed to thyself - It is a sin thou art prone to, and that will easily beset thee; carefully abstain from all advances towards it, make no covenant with the inhabitants of the land - If God in kindness to them drove out the Canaanites, they ought in duty to God not to harbour them: If they espoused their children they would be in danger of espousing their gods. That they might not be tempted to make molten gods, they must utterly destroy those they found, and all that belonged to them, the altars and groves, lest, if they were left standing, they should be brought in process of time either to use them, or to take pattern by them.
34:1334:13: Զբագինս նոցա կործանեսջի՛ք, եւ զարձանս նոցա՝ փշրեսջի՛ք, եւ զանտառս նոցա՝ կոտորեսջի՛ք, եւ զդրօշեալս դից նոցա՝ հրո՛վ այրեսջիք։
13 Քարուքանդ կ’անէք նրանց բագինները, ջարդուփշուր կ’անէք նրանց արձանները, ամբողջովին կը կտրէք նրանց սրբազան անտառները[82] եւ կրակի կը տաք նրանց աստուածների արձանները:[82] 82. Եբրայերէնն ունի՝ Աշերա, որ նշանակում է աստուածուհու կոթող:
13 Անոնց բագինները կործանեցէք ու անոնց կուռքերը փշրեցէք։ Անոնց Աստարովթները կոտրտեցէք։
Զբագինս նոցա կործանեսջիք, եւ զարձանս նոցա փշրեսջիք, եւ [548]զանտառս նոցա կոտորեսջիք, [549]եւ զդրօշեալս դից նոցա հրով այրեսջիք:

34:13: Զբագինս նոցա կործանեսջի՛ք, եւ զարձանս նոցա՝ փշրեսջի՛ք, եւ զանտառս նոցա՝ կոտորեսջի՛ք, եւ զդրօշեալս դից նոցա՝ հրո՛վ այրեսջիք։
13 Քարուքանդ կ’անէք նրանց բագինները, ջարդուփշուր կ’անէք նրանց արձանները, ամբողջովին կը կտրէք նրանց սրբազան անտառները[82] եւ կրակի կը տաք նրանց աստուածների արձանները:
[82] 82. Եբրայերէնն ունի՝ Աշերա, որ նշանակում է աստուածուհու կոթող:
13 Անոնց բագինները կործանեցէք ու անոնց կուռքերը փշրեցէք։ Անոնց Աստարովթները կոտրտեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
34:1313: Жертвенники их разрушьте, столбы их сокрушите, вырубите [священные] рощи их.
34:13 τοὺς ο the βωμοὺς βωμος pedestal αὐτῶν αυτος he; him καθελεῖτε καθαιρεω take down; demolish καὶ και and; even τὰς ο the στήλας στηλη he; him συντρίψετε συντριβω fracture; smash καὶ και and; even τὰ ο the ἄλση αλσος he; him ἐκκόψετε εκκοπτω cut out; cut off καὶ και and; even τὰ ο the γλυπτὰ γλυπτος the θεῶν θεος God αὐτῶν αυτος he; him κατακαύσετε κατακαιω burn up ἐν εν in πυρί πυρ fire
34:13 כִּ֤י kˈî כִּי that אֶת־ ʔeṯ- אֵת [object marker] מִזְבְּחֹתָם֙ mizbᵊḥōṯˌām מִזְבֵּחַ altar תִּתֹּצ֔וּן tittōṣˈûn נתץ break וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מַצֵּבֹתָ֖ם maṣṣēvōṯˌām מַצֵּבָה massebe תְּשַׁבֵּר֑וּן tᵊšabbērˈûn שׁבר break וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲשֵׁרָ֖יו ʔᵃšērˌāʸw אֲשֵׁרָה asherah תִּכְרֹתֽוּן׃ tiḵrōṯˈûn כרת cut
34:13. sed aras eorum destrue confringe statuas lucosque succideBut destroy their altars, break their statues and cut down their groves:
13. but ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim:
34:13. But destroy their altars, break their statues, and cut down their sacred groves.
34:13. But ye shall destroy their altars, break their images, and cut down their groves:
But ye shall destroy their altars, break their images, and cut down their groves:

13: Жертвенники их разрушьте, столбы их сокрушите, вырубите [священные] рощи их.
34:13
τοὺς ο the
βωμοὺς βωμος pedestal
αὐτῶν αυτος he; him
καθελεῖτε καθαιρεω take down; demolish
καὶ και and; even
τὰς ο the
στήλας στηλη he; him
συντρίψετε συντριβω fracture; smash
καὶ και and; even
τὰ ο the
ἄλση αλσος he; him
ἐκκόψετε εκκοπτω cut out; cut off
καὶ και and; even
τὰ ο the
γλυπτὰ γλυπτος the
θεῶν θεος God
αὐτῶν αυτος he; him
κατακαύσετε κατακαιω burn up
ἐν εν in
πυρί πυρ fire
34:13
כִּ֤י kˈî כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
מִזְבְּחֹתָם֙ mizbᵊḥōṯˌām מִזְבֵּחַ altar
תִּתֹּצ֔וּן tittōṣˈûn נתץ break
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מַצֵּבֹתָ֖ם maṣṣēvōṯˌām מַצֵּבָה massebe
תְּשַׁבֵּר֑וּן tᵊšabbērˈûn שׁבר break
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲשֵׁרָ֖יו ʔᵃšērˌāʸw אֲשֵׁרָה asherah
תִּכְרֹתֽוּן׃ tiḵrōṯˈûn כרת cut
34:13. sed aras eorum destrue confringe statuas lucosque succide
But destroy their altars, break their statues and cut down their groves:
34:13. But destroy their altars, break their statues, and cut down their sacred groves.
34:13. But ye shall destroy their altars, break their images, and cut down their groves:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:13: Ye shall destroy their images - See the subjects of this and all the following verses, to Exo 34:28, treated at large in the notes on Exodus 23 (note).
Albert Barnes: Notes on the Bible - 1834
34:13
Cut down their groves - This is the first reference to what is commonly known as grove-worship. The original word for "grove" in this connection אשׁרה 'ă shê rā h is different from that so rendered in Gen 21:33. Our translators supposed that what the law commands is the destruction of groves dedicated to the worship of false deities Jdg 6:25; Kg2 18:4; but inasmuch as the worship of asherah is found associated with that of Astarte, or Ashtoreth Jdg 2:13; Jdg 10:6; Sa1 7:4, it seems probable that while Astarte was the personal name of the goddess, the asherah was a symbol of her, probably in some one of her characters, made in wood in some conventional form.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:13: ye shall: Exo 23:24; Deu 7:5, Deu 7:25, Deu 7:26, Deu 12:2, Deu 12:3; Jdg 2:2, Jdg 6:25; Kg2 18:4, Kg2 23:14; Ch2 31:1, Ch2 34:3, Ch2 34:4
images: Heb. statutes
Geneva 1599
34:13 But ye shall destroy their altars, break their images, and cut down their (d) groves:
(d) Which pleasant places they chose for their idols.
John Gill
34:13 But ye shall destroy their altars,.... On which they had sacrificed to their idols; since, if they were allowed to continue, they might be temptations to offer sacrifice thereon, contrary to the command of God:
break their images: of gold or silver, wood or stone, which they made for themselves, and worshipped as deities; seeing if these continued, the sight of them might lead to the worship of them, and so bring under the divine displeasure, as a breach of the command of God given them:
and cut down their groves; which were clusters of trees, where they had their temples and their idols, and did service to them, and where, besides idolatry, many impurities were committed. Such places were originally used by good men for devotion, being shady and solitary, but when abused to superstitious and idolatrous uses, were forbidden. It is said (n), the word for "grove" is general, and includes every tree they serve, or plant, for an idol.
(n) R. Sol. Urbin. Ohel Moed, fol. 72. 1.
34:1434:14: Եւ մի՛ պագանիցէք երկիր աստուածոց օտարաց. զի Տէր Աստուածդ անուն նախանձելի՛ է. Աստուած նախանձո՛տ է[816]։ [816] Այլք. Աստուածոյ օտարի։ Յօրինակին պակասէր. Աստուած նախանձոտ է։
14[83] Օտար աստուածների չերկրպագէք, որովհետեւ Տէր Աստուածը նախանձոտ է, այո՛, Աստուած նախանձոտ է: [83] 83. Եբրայերէնում հակառակ իմաստն ունի:
14 Վասն զի ուրիշ Աստուծոյ երկրպագութիւն պէտք չէ ընես, քանզի Եհովան Նախանձոտ կը կոչուի եւ նախանձոտ Աստուած է։
Եւ մի՛ պագանիցէք երկիր աստուածոց օտարաց. զի [550]Տէր Աստուածդ` անուն նախանձելի է``, Աստուած նախանձոտ է:

34:14: Եւ մի՛ պագանիցէք երկիր աստուածոց օտարաց. զի Տէր Աստուածդ անուն նախանձելի՛ է. Աստուած նախանձո՛տ է[816]։
[816] Այլք. Աստուածոյ օտարի։ Յօրինակին պակասէր. Աստուած նախանձոտ է։
14[83] Օտար աստուածների չերկրպագէք, որովհետեւ Տէր Աստուածը նախանձոտ է, այո՛, Աստուած նախանձոտ է:
[83] 83. Եբրայերէնում հակառակ իմաստն ունի:
14 Վասն զի ուրիշ Աստուծոյ երկրպագութիւն պէտք չէ ընես, քանզի Եհովան Նախանձոտ կը կոչուի եւ նախանձոտ Աստուած է։
zohrab-1805▾ eastern-1994▾ western am▾
34:1414: ибо ты не должен поклоняться богу иному, кроме Господа; потому что имя Его--ревнитель; Он Бог ревнитель.
34:14 οὐ ου not γὰρ γαρ for μὴ μη not προσκυνήσητε προσκυνεω worship θεῷ θεος God ἑτέρῳ ετερος different; alternate ὁ ο the γὰρ γαρ for κύριος κυριος lord; master ὁ ο the θεὸς θεος God ζηλωτὸν ζηλωτος name; notable θεὸς θεος God ζηλωτής ζηλωτης.1 zealot ἐστιν ειμι be
34:14 כִּ֛י kˈî כִּי that לֹ֥א lˌō לֹא not תִֽשְׁתַּחֲוֶ֖ה ṯˈištaḥᵃwˌeh חוה bow down לְ lᵊ לְ to אֵ֣ל ʔˈēl אֵל god אַחֵ֑ר ʔaḥˈēr אַחֵר other כִּ֤י kˈî כִּי that יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH קַנָּ֣א qannˈā קַנָּא jealous שְׁמֹ֔ו šᵊmˈô שֵׁם name אֵ֥ל ʔˌēl אֵל god קַנָּ֖א qannˌā קַנָּא jealous הֽוּא׃ hˈû הוּא he
34:14. noli adorare deum alienum Dominus Zelotes nomen eius Deus est aemulatorAdore not any strange god. The Lord his name is jealous, he is a jealous God.
14. for thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:
34:14. Do not be willing to worship any strange god. The jealous Lord is his name. God is a rival.
34:14. For thou shalt worship no other god: for the LORD, whose name [is] Jealous, [is] a jealous God:
For thou shalt worship no other god: for the LORD, whose name [is] Jealous, [is] a jealous God:

14: ибо ты не должен поклоняться богу иному, кроме Господа; потому что имя Его--ревнитель; Он Бог ревнитель.
34:14
οὐ ου not
γὰρ γαρ for
μὴ μη not
προσκυνήσητε προσκυνεω worship
θεῷ θεος God
ἑτέρῳ ετερος different; alternate
ο the
γὰρ γαρ for
κύριος κυριος lord; master
ο the
θεὸς θεος God
ζηλωτὸν ζηλωτος name; notable
θεὸς θεος God
ζηλωτής ζηλωτης.1 zealot
ἐστιν ειμι be
34:14
כִּ֛י kˈî כִּי that
לֹ֥א lˌō לֹא not
תִֽשְׁתַּחֲוֶ֖ה ṯˈištaḥᵃwˌeh חוה bow down
לְ lᵊ לְ to
אֵ֣ל ʔˈēl אֵל god
אַחֵ֑ר ʔaḥˈēr אַחֵר other
כִּ֤י kˈî כִּי that
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
קַנָּ֣א qannˈā קַנָּא jealous
שְׁמֹ֔ו šᵊmˈô שֵׁם name
אֵ֥ל ʔˌēl אֵל god
קַנָּ֖א qannˌā קַנָּא jealous
הֽוּא׃ hˈû הוּא he
34:14. noli adorare deum alienum Dominus Zelotes nomen eius Deus est aemulator
Adore not any strange god. The Lord his name is jealous, he is a jealous God.
34:14. Do not be willing to worship any strange god. The jealous Lord is his name. God is a rival.
34:14. For thou shalt worship no other god: for the LORD, whose name [is] Jealous, [is] a jealous God:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:14: worship: Exo 20:3-5; Deu 5:7; Mat 4:10
whose: Exo 34:5-7, Exo 33:19; Isa 9:6, Isa 57:15
jealous God: Exo 20:5; Deu 5:24, Deu 6:15, Deu 29:20, Deu 32:16, Deu 32:21; Jos 24:19; Nah 1:2; Co1 10:22
John Gill
34:14 For thou shall worship no other god,.... Than the Lord their God, the one only living and true God, which was the first command given to the people of Israel, and binding upon all men:
for the Lord whose name is Jealous, is a jealous God; his name and nature answer to one another; he admits of no rival or competitor in worship; he will not give his glory to another god, or one so called, nor his praise to graven images; and in this he is distinguished from all nominal and fictitious gods, who have many joined with them, and are rivals of them, which gives them no concern, because insensible; but it is otherwise with the Lord, who knows the dishonour done him, and resents it, and is as jealous of any worship being given to another, as the husband is of the honour of his marriage bed; for idolatry is spiritual adultery, as is suggested in the following verse.
34:1534:15: Գուցէ՛ դնիցեն ուխտ ընդ բնակիչս երկրին, եւ պոռնկիցին զկնի դից նոցա, եւ զոհիցեն աստուածոց նոցա. եւ կոչիցեն զքեզ՝ եւ ուտիցես ՚ի զոհից նոցա։
15 Չլինի թէ ձեր մարդիկ ուխտ կապեն այդ երկրի բնակիչների հետ եւ նրանց աստուածներին պաշտամունք մատուցելով՝ պոռնկանան, զոհեր մատուցեն նրանց աստուածներին, եւ նրանց հրաւէրն ընդունելով՝ չլինի թէ դու էլ ուտես նրանց զոհաբերած անասունների մսից,
15 Չըլլայ որ այն երկրին բնակիչներուն հետ ուխտ ընես եւ անոնք իրենց աստուածներուն ետեւէն երթալով պոռնկութիւն ըրած ատեննին ու իրենց աստուածներուն զոհ ըրած ատեննին քեզ կանչեն ու դուն անոնց զոհէն ուտես։
Գուցէ դնիցեն ուխտ ընդ բնակիչս երկրին, եւ պոռնկիցին զկնի դից նոցա, եւ զոհիցեն աստուածոց նոցա, եւ կոչիցեն զքեզ, եւ ուտիցես ի զոհից նոցա:

34:15: Գուցէ՛ դնիցեն ուխտ ընդ բնակիչս երկրին, եւ պոռնկիցին զկնի դից նոցա, եւ զոհիցեն աստուածոց նոցա. եւ կոչիցեն զքեզ՝ եւ ուտիցես ՚ի զոհից նոցա։
15 Չլինի թէ ձեր մարդիկ ուխտ կապեն այդ երկրի բնակիչների հետ եւ նրանց աստուածներին պաշտամունք մատուցելով՝ պոռնկանան, զոհեր մատուցեն նրանց աստուածներին, եւ նրանց հրաւէրն ընդունելով՝ չլինի թէ դու էլ ուտես նրանց զոհաբերած անասունների մսից,
15 Չըլլայ որ այն երկրին բնակիչներուն հետ ուխտ ընես եւ անոնք իրենց աստուածներուն ետեւէն երթալով պոռնկութիւն ըրած ատեննին ու իրենց աստուածներուն զոհ ըրած ատեննին քեզ կանչեն ու դուն անոնց զոհէն ուտես։
zohrab-1805▾ eastern-1994▾ western am▾
34:1515: Не вступай в союз с жителями той земли, чтобы, когда они будут блудодействовать вслед богов своих и приносить жертвы богам своим, не пригласили и тебя, и ты не вкусил бы жертвы их;
34:15 μήποτε μηποτε lest; unless θῇς τιθημι put; make διαθήκην διαθηκη covenant τοῖς ο the ἐγκαθημένοις εγκαθημαι to; toward ἀλλοφύλους αλλοφυλος foreigner ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ἐκπορνεύσωσιν εκπορνευω prostitute out / herself; depraved ὀπίσω οπισω in back; after τῶν ο the θεῶν θεος God αὐτῶν αυτος he; him καὶ και and; even θύσωσι θυω immolate; sacrifice τοῖς ο the θεοῖς θεος God αὐτῶν αυτος he; him καὶ και and; even καλέσωσίν καλεω call; invite σε σε.1 you καὶ και and; even φάγῃς φαγω swallow; eat τῶν ο the θυμάτων θυμα he; him
34:15 פֶּן־ pen- פֶּן lest תִּכְרֹ֥ת tiḵrˌōṯ כרת cut בְּרִ֖ית bᵊrˌîṯ בְּרִית covenant לְ lᵊ לְ to יֹושֵׁ֣ב yôšˈēv ישׁב sit הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and זָנ֣וּ׀ zānˈû זנה fornicate אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after אֱלֹֽהֵיהֶ֗ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s) וְ wᵊ וְ and זָבְחוּ֙ zāvᵊḥˌû זבח slaughter לֵ lē לְ to אלֹ֣הֵיהֶ֔ם ʔlˈōhêhˈem אֱלֹהִים god(s) וְ wᵊ וְ and קָרָ֣א qārˈā קרא call לְךָ֔ lᵊḵˈā לְ to וְ wᵊ וְ and אָכַלְתָּ֖ ʔāḵaltˌā אכל eat מִ mi מִן from זִּבְחֹֽו׃ zzivḥˈô זֶבַח sacrifice
34:15. ne ineas pactum cum hominibus illarum regionum ne cum fornicati fuerint cum diis suis et adoraverint simulacra eorum vocet te quispiam ut comedas de immolatisake no covenant with the men of those countries; lest, when they have committed fornication with their gods, and have adored their idols, some one call thee to eat of the things sacrificed.
15. lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee and thou eat of his sacrifice;
34:15. Do not enter into a pact with the men of those regions, lest, when they will have fornicated with their gods and worshiped their idols, someone might call upon you to eat from what was immolated.
34:15. Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and [one] call thee, and thou eat of his sacrifice;
Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and [one] call thee, and thou eat of his sacrifice:

15: Не вступай в союз с жителями той земли, чтобы, когда они будут блудодействовать вслед богов своих и приносить жертвы богам своим, не пригласили и тебя, и ты не вкусил бы жертвы их;
34:15
μήποτε μηποτε lest; unless
θῇς τιθημι put; make
διαθήκην διαθηκη covenant
τοῖς ο the
ἐγκαθημένοις εγκαθημαι to; toward
ἀλλοφύλους αλλοφυλος foreigner
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐκπορνεύσωσιν εκπορνευω prostitute out / herself; depraved
ὀπίσω οπισω in back; after
τῶν ο the
θεῶν θεος God
αὐτῶν αυτος he; him
καὶ και and; even
θύσωσι θυω immolate; sacrifice
τοῖς ο the
θεοῖς θεος God
αὐτῶν αυτος he; him
καὶ και and; even
καλέσωσίν καλεω call; invite
σε σε.1 you
καὶ και and; even
φάγῃς φαγω swallow; eat
τῶν ο the
θυμάτων θυμα he; him
34:15
פֶּן־ pen- פֶּן lest
תִּכְרֹ֥ת tiḵrˌōṯ כרת cut
בְּרִ֖ית bᵊrˌîṯ בְּרִית covenant
לְ lᵊ לְ to
יֹושֵׁ֣ב yôšˈēv ישׁב sit
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
זָנ֣וּ׀ zānˈû זנה fornicate
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
אֱלֹֽהֵיהֶ֗ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
זָבְחוּ֙ zāvᵊḥˌû זבח slaughter
לֵ לְ to
אלֹ֣הֵיהֶ֔ם ʔlˈōhêhˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
קָרָ֣א qārˈā קרא call
לְךָ֔ lᵊḵˈā לְ to
וְ wᵊ וְ and
אָכַלְתָּ֖ ʔāḵaltˌā אכל eat
מִ mi מִן from
זִּבְחֹֽו׃ zzivḥˈô זֶבַח sacrifice
34:15. ne ineas pactum cum hominibus illarum regionum ne cum fornicati fuerint cum diis suis et adoraverint simulacra eorum vocet te quispiam ut comedas de immolatis
ake no covenant with the men of those countries; lest, when they have committed fornication with their gods, and have adored their idols, some one call thee to eat of the things sacrificed.
34:15. Do not enter into a pact with the men of those regions, lest, when they will have fornicated with their gods and worshiped their idols, someone might call upon you to eat from what was immolated.
34:15. Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and [one] call thee, and thou eat of his sacrifice;
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Albert Barnes: Notes on the Bible - 1834
34:15-16
An expansion of Exo 34:12. The unfaithfulness of the nation to its covenant with Yahweh is here for the first time spoken of as a breach of the marriage bond. The metaphor is, in any case, a natural one, but it seems to gain point, if we suppose it to convey an allusion to the abominations connected with pagan worship, such as are spoken of in Num 25:1-3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:15: make: Exo 34:10, Exo 34:12, Exo 23:32; Deu 7:2
whoring: Lev 17:7, Lev 20:5, Lev 20:6; Num 15:39; Deu 31:16; Jdg 2:17; Psa 73:27; Jer 3:9; Ezr 6:9; Hos 4:12, Hos 9:1; Rev 17:1-5
call thee: Num 25:2; Co1 10:27
eat: Psa 106:28; Co1 8:4, Co1 8:7, Co1 8:10, Co1 10:20, Co1 10:21; Rev 2:20
John Gill
34:15 Lest thou make a covenant with the inhabitants of the land,.... A marriage covenant, taking their daughters in marriage to their sons, and "vice versa", as the following words show; here the caution is to be understood and the words supplied from Ex 34:12 and inserted and connected thus, "take heed to thyself, lest thou make", &c.
and they go a whoring after their gods; that is, the inhabitants of the land, and particularly those with whom the Israelites made a covenant, and entered into a marriage relation with, and perhaps on this condition, that they would abstain from idolatry; and yet, contrary to the obligation they laid themselves under, lust after their idols, and commit spiritual fornication or adultery with them, which is explained by the next clause:
and do sacrifice unto their gods; such as the first institutors of their idolatry enjoined, and their ancestors had observed, and were according to the rites and customs of the country:
and one call thee, and thou eat of his sacrifice; invite to eat of what remained, that was offered to the idol: hence it appears, that having feasts at sacrifices, and eating things offered to idols in a festival way, are very ancient practices; see 1Cor 10:27.
34:1634:16: Եւ առնուցուս ՚ի դստերաց նոցա ուստերաց քոց. եւ ՚ի դստերաց քոց՝ տացես ուստերաց նոցա. եւ պոռնկիցին դստերք քո զկնի նոցա, եւ պոռնկեցուցանիցեն զուստերս քո զկնի դի՛ցն իւրեանց[817]։ [817] ՚Ի լուս՛՛. Եւ մի առնուցուս... մի՛ տացես ուս՛՛։
16 քո տղաներին ամուսնացնես նրանց դուստրերի հետ, քո դուստրերին կնութեան տաս նրանց տղաներին, քո դուստրերը նրանց աստուածներին պաշտամունք մատուցելով՝ պոռնկանան ու պոռնկացնեն նաեւ քո՛ տղաներին՝ աստուածներին պաշտամունք մատուցելով:
16 Եւ չըլլայ որ անոնց աղջիկներէն քու որդիներուդ կին առնես ու անոնց աղջիկները իրենց աստուածներուն ետեւէն երթալով պոռնկութիւն ըրած ատեննին քու որդիներուդ ալ պոռնկութիւն ընել տան՝ իրենց աստուածներուն ետեւէն քալեցնելով։
Եւ առնուցուս ի դստերաց նոցա ուստերաց քոց, եւ [551]ի դստերաց քոց տացես ուստերաց նոցա, եւ պոռնկիցին դստերք քո զկնի նոցա``, եւ պոռնկեցուցանիցեն զուստերս քո զկնի դիցն իւրեանց:

34:16: Եւ առնուցուս ՚ի դստերաց նոցա ուստերաց քոց. եւ ՚ի դստերաց քոց՝ տացես ուստերաց նոցա. եւ պոռնկիցին դստերք քո զկնի նոցա, եւ պոռնկեցուցանիցեն զուստերս քո զկնի դի՛ցն իւրեանց[817]։
[817] ՚Ի լուս՛՛. Եւ մի առնուցուս... մի՛ տացես ուս՛՛։
16 քո տղաներին ամուսնացնես նրանց դուստրերի հետ, քո դուստրերին կնութեան տաս նրանց տղաներին, քո դուստրերը նրանց աստուածներին պաշտամունք մատուցելով՝ պոռնկանան ու պոռնկացնեն նաեւ քո՛ տղաներին՝ աստուածներին պաշտամունք մատուցելով:
16 Եւ չըլլայ որ անոնց աղջիկներէն քու որդիներուդ կին առնես ու անոնց աղջիկները իրենց աստուածներուն ետեւէն երթալով պոռնկութիւն ըրած ատեննին քու որդիներուդ ալ պոռնկութիւն ընել տան՝ իրենց աստուածներուն ետեւէն քալեցնելով։
zohrab-1805▾ eastern-1994▾ western am▾
34:1616: и не бери из дочерей их жен сынам своим, дабы дочери их, блудодействуя вслед богов своих, не ввели и сынов твоих в блужение вслед богов своих.
34:16 καὶ και and; even λάβῃς λαμβανω take; get τῶν ο the θυγατέρων θυγατηρ daughter αὐτῶν αυτος he; him τοῖς ο the υἱοῖς υιος son σου σου of you; your καὶ και and; even τῶν ο the θυγατέρων θυγατηρ daughter σου σου of you; your δῷς διδωμι give; deposit τοῖς ο the υἱοῖς υιος son αὐτῶν αυτος he; him καὶ και and; even ἐκπορνεύσωσιν εκπορνευω prostitute out / herself; depraved αἱ ο the θυγατέρες θυγατηρ daughter σου σου of you; your ὀπίσω οπισω in back; after τῶν ο the θεῶν θεος God αὐτῶν αυτος he; him καὶ και and; even ἐκπορνεύσωσιν εκπορνευω prostitute out / herself; depraved τοὺς ο the υἱούς υιος son σου σου of you; your ὀπίσω οπισω in back; after τῶν ο the θεῶν θεος God αὐτῶν αυτος he; him
34:16 וְ wᵊ וְ and לָקַחְתָּ֥ lāqaḥtˌā לקח take מִ mi מִן from בְּנֹתָ֖יו bbᵊnōṯˌāʸw בַּת daughter לְ lᵊ לְ to בָנֶ֑יךָ vānˈeʸḵā בֵּן son וְ wᵊ וְ and זָנ֣וּ zānˈû זנה fornicate בְנֹתָ֗יו vᵊnōṯˈāʸw בַּת daughter אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after אֱלֹ֣הֵיהֶ֔ן ʔᵉlˈōhêhˈen אֱלֹהִים god(s) וְ wᵊ וְ and הִזְנוּ֙ hiznˌû זנה fornicate אֶת־ ʔeṯ- אֵת [object marker] בָּנֶ֔יךָ bānˈeʸḵā בֵּן son אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after אֱלֹהֵיהֶֽן׃ ʔᵉlōhêhˈen אֱלֹהִים god(s)
34:16. nec uxorem de filiabus eorum accipies filiis tuis ne postquam ipsae fuerint fornicatae fornicari faciant et filios tuos in deos suosNeither shalt thou take of their daughters a wife for thy son, lest after they themselves have committed fornication, they make thy sons also to commit fornication with their gods.
16. and thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.
34:16. Neither shall you take a wife for your son from their daughters, lest, after they themselves have fornicated, they may cause your sons also to fornicate with their gods.
34:16. And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.
And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods:

16: и не бери из дочерей их жен сынам своим, дабы дочери их, блудодействуя вслед богов своих, не ввели и сынов твоих в блужение вслед богов своих.
34:16
καὶ και and; even
λάβῃς λαμβανω take; get
τῶν ο the
θυγατέρων θυγατηρ daughter
αὐτῶν αυτος he; him
τοῖς ο the
υἱοῖς υιος son
σου σου of you; your
καὶ και and; even
τῶν ο the
θυγατέρων θυγατηρ daughter
σου σου of you; your
δῷς διδωμι give; deposit
τοῖς ο the
υἱοῖς υιος son
αὐτῶν αυτος he; him
καὶ και and; even
ἐκπορνεύσωσιν εκπορνευω prostitute out / herself; depraved
αἱ ο the
θυγατέρες θυγατηρ daughter
σου σου of you; your
ὀπίσω οπισω in back; after
τῶν ο the
θεῶν θεος God
αὐτῶν αυτος he; him
καὶ και and; even
ἐκπορνεύσωσιν εκπορνευω prostitute out / herself; depraved
τοὺς ο the
υἱούς υιος son
σου σου of you; your
ὀπίσω οπισω in back; after
τῶν ο the
θεῶν θεος God
αὐτῶν αυτος he; him
34:16
וְ wᵊ וְ and
לָקַחְתָּ֥ lāqaḥtˌā לקח take
מִ mi מִן from
בְּנֹתָ֖יו bbᵊnōṯˌāʸw בַּת daughter
לְ lᵊ לְ to
בָנֶ֑יךָ vānˈeʸḵā בֵּן son
וְ wᵊ וְ and
זָנ֣וּ zānˈû זנה fornicate
בְנֹתָ֗יו vᵊnōṯˈāʸw בַּת daughter
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
אֱלֹ֣הֵיהֶ֔ן ʔᵉlˈōhêhˈen אֱלֹהִים god(s)
וְ wᵊ וְ and
הִזְנוּ֙ hiznˌû זנה fornicate
אֶת־ ʔeṯ- אֵת [object marker]
בָּנֶ֔יךָ bānˈeʸḵā בֵּן son
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
אֱלֹהֵיהֶֽן׃ ʔᵉlōhêhˈen אֱלֹהִים god(s)
34:16. nec uxorem de filiabus eorum accipies filiis tuis ne postquam ipsae fuerint fornicatae fornicari faciant et filios tuos in deos suos
Neither shalt thou take of their daughters a wife for thy son, lest after they themselves have committed fornication, they make thy sons also to commit fornication with their gods.
34:16. Neither shall you take a wife for your son from their daughters, lest, after they themselves have fornicated, they may cause your sons also to fornicate with their gods.
34:16. And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:16: Num 25:1, Num 25:2; Deu 7:3, Deu 7:4; Kg1 11:2-4; Ezr 9:2; Neh 13:23, Neh 13:25; Co2 6:14-17
John Gill
34:16 And thou take of their daughters unto thy sons,.... That is, marry them to them, which explains what is meant by making a covenant with them, entering into such a near relation, and joining families, and thus intermixing with one another:
and their daughters go a whoring after their gods; the worship of whom they have been trained up in from their infancy, and therefore hanker after them, and commit whoredom in a spiritual sense with them:
and make thy sons go a whoring after their gods; by the means of tempting and drawing them into idolatrous practices, as the wives of Solomon were a snare to him.
34:1734:17: Եւ աստուածս ձուլածոյս՝ մի՛ առնիցես քեզ։
17 Քեզ համար աստուածների կուռքեր չձուլես:
17 Քեզի ձուլածոյ աստուածներ մի՛ շիներ։
Եւ աստուածս ձուլածոյս մի՛ առնիցես քեզ:

34:17: Եւ աստուածս ձուլածոյս՝ մի՛ առնիցես քեզ։
17 Քեզ համար աստուածների կուռքեր չձուլես:
17 Քեզի ձուլածոյ աստուածներ մի՛ շիներ։
zohrab-1805▾ eastern-1994▾ western am▾
34:1717: Не делай себе богов литых.
34:17 καὶ και and; even θεοὺς θεος God χωνευτοὺς χωνευτος not ποιήσεις ποιεω do; make σεαυτῷ σεαυτου of yourself
34:17 אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) מַסֵּכָ֖ה massēḵˌā מַסֵּכָה molten image לֹ֥א lˌō לֹא not תַעֲשֶׂה־ ṯaʕᵃśeh- עשׂה make לָּֽךְ׃ llˈāḵ לְ to
34:17. deos conflatiles non facies tibiThou shalt not make to thyself any molten gods.
17. Thou shalt make thee no molten gods.
34:17. You shall not make for yourselves any molten gods.
34:17. Thou shalt make thee no molten gods.
Thou shalt make thee no molten gods:

17: Не делай себе богов литых.
34:17
καὶ και and; even
θεοὺς θεος God
χωνευτοὺς χωνευτος not
ποιήσεις ποιεω do; make
σεαυτῷ σεαυτου of yourself
34:17
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
מַסֵּכָ֖ה massēḵˌā מַסֵּכָה molten image
לֹ֥א lˌō לֹא not
תַעֲשֶׂה־ ṯaʕᵃśeh- עשׂה make
לָּֽךְ׃ llˈāḵ לְ to
34:17. deos conflatiles non facies tibi
Thou shalt not make to thyself any molten gods.
34:17. You shall not make for yourselves any molten gods.
34:17. Thou shalt make thee no molten gods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:17: Exo 32:8; Lev 19:4; Isa 46:6, Isa 46:7; Jer 10:14; Act 17:29, Act 19:26
Carl Friedrich Keil and Franz Delitzsch
34:17
The true way to worship Jehovah is then pointed out, first of all negatively, in the prohibition against making molten images, with an allusion to the worship of the golden calf, as evinced by the use of the expression מסּכה אלהי, which only occurs again in Lev 19:4, instead of the phrase "gods of silver and gold" (Ex 20:23); and then positively, by a command to observe the feast of Mazzoth and the consecration of the first-born connected with the Passover (see at Ex 13:2, Ex 13:11, and Ex 13:12), also the Sabbath (Ex 34:21), the feasts of Weeks and Ingathering, the appearance of the male members of the nation three times a year before the Lord (Ex 34:22, see at Ex 23:14-17), together with all the other instructions connected with them (Ex 34:25, Ex 34:26). Before the last, however, the promise is introduced, that after the expulsion of the Canaanites, Jehovah would enlarge the borders of Israel (cf. Ex 23:31), and make their land so secure, that when they went up to the Lord three times in the year, no one should desire their land, sc., because of the universal dread of the might of their God (Ex 23:27).
Geneva 1599
34:17 Thou shalt make thee no (e) molten gods.
(e) As gold, silver, brass, or anything that is molten: in this is condemned all types idols, no matter what they are made of.
John Gill
34:17 Thou shalt make thee no molten gods. Made of a melted liquid, whether gold, or silver, or brass, poured into a mould; and though graven images are not mentioned, they are included, a part being put for the whole, as appears not only from the injunction to break images in general, whether graven or molten, Ex 34:13 but from the second command, which expressly forbids the making and worshipping of them; but "molten" ones are particularly mentioned, because it is probable they were chiefly such the Canaanites worshipped, and especially, because the calf the Israelites had lately made and worshipped was a molten one.
34:1834:18: Զտօ՛ն բաղարջակերաց պահեսցես. զեւթն օր բաղա՛րջ կերիցես որպէս պատուիրեցի քեզ, ՚ի ժամանակի իւրում յամսեա՛նն կանխոց. զի յամսեանն կանխոց ելեր յԵգիպտոսէ։
18 Կը պահես Բաղարջակերաց տօնը. նոր բերք քաղելու ամսին, ինչպէս պատուիրել եմ քեզ, եօթը օր բաղարջ հաց կ’ուտես, քանի որ նոր բերք քաղելու ամսին ես դուրս եկել Եգիպտոսից:
18 Բաղարջակերաց տօնը պահէ՛. Ապիպ ամսուան որոշ ժամանակի մէջ, քեզի պատուիրածիս պէս, եօթը օր բաղարջ պիտի ուտես. վասն զի Ապիպ ամսուան մէջ Եգիպտոսէն ելար։
Զտօն բաղարջակերաց պահեսցես. զեւթն օր բաղարջ կերիցես, որպէս պատուիրեցի քեզ, ի ժամանակի իւրում յամսեանն կանխոց. զի յամսեանն կանխոց ելեր յԵգիպտոսէ:

34:18: Զտօ՛ն բաղարջակերաց պահեսցես. զեւթն օր բաղա՛րջ կերիցես որպէս պատուիրեցի քեզ, ՚ի ժամանակի իւրում յամսեա՛նն կանխոց. զի յամսեանն կանխոց ելեր յԵգիպտոսէ։
18 Կը պահես Բաղարջակերաց տօնը. նոր բերք քաղելու ամսին, ինչպէս պատուիրել եմ քեզ, եօթը օր բաղարջ հաց կ’ուտես, քանի որ նոր բերք քաղելու ամսին ես դուրս եկել Եգիպտոսից:
18 Բաղարջակերաց տօնը պահէ՛. Ապիպ ամսուան որոշ ժամանակի մէջ, քեզի պատուիրածիս պէս, եօթը օր բաղարջ պիտի ուտես. վասն զի Ապիպ ամսուան մէջ Եգիպտոսէն ելար։
zohrab-1805▾ eastern-1994▾ western am▾
34:1818: Праздник опресноков соблюдай: семь дней ешь пресный хлеб, как Я повелел тебе, в назначенное время месяца Авива, ибо в месяце Авиве вышел ты из Египта.
34:18 καὶ και and; even τὴν ο the ἑορτὴν εορτη festival; feast τῶν ο the ἀζύμων αζυμος unleavened; Feast of Unleavened Bread φυλάξῃ φυλασσω guard; keep ἑπτὰ επτα seven ἡμέρας ημερα day φάγῃ φαγω swallow; eat ἄζυμα αζυμος unleavened; Feast of Unleavened Bread καθάπερ καθαπερ exactly as ἐντέταλμαί εντελλομαι direct; enjoin σοι σοι you εἰς εις into; for τὸν ο the καιρὸν καιρος season; opportunity ἐν εν in μηνὶ μην.1 month τῶν ο the νέων νεος new; young ἐν εν in γὰρ γαρ for μηνὶ μην.1 month τῶν ο the νέων νεος new; young ἐξῆλθες εξερχομαι come out; go out ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
34:18 אֶת־ ʔeṯ- אֵת [object marker] חַ֣ג ḥˈaḡ חַג festival הַ ha הַ the מַּצֹּות֮ mmaṣṣôṯ מַצָּה matzah תִּשְׁמֹר֒ tišmˌōr שׁמר keep שִׁבְעַ֨ת šivʕˌaṯ שֶׁבַע seven יָמִ֜ים yāmˈîm יֹום day תֹּאכַ֤ל tōḵˈal אכל eat מַצֹּות֙ maṣṣôṯ מַצָּה matzah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּיתִ֔ךָ ṣiwwîṯˈiḵā צוה command לְ lᵊ לְ to מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָ hā הַ the אָבִ֑יב ʔāvˈîv אָבִיב ears כִּ֚י ˈkî כִּי that בְּ bᵊ בְּ in חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָֽ hˈā הַ the אָבִ֔יב ʔāvˈîv אָבִיב ears יָצָ֖אתָ yāṣˌāṯā יצא go out מִ mi מִן from מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
34:18. sollemnitatem azymorum custodies septem diebus vesceris azymis sicut praecepi tibi in tempore mensis novorum mense enim verni temporis egressus es de AegyptoThou shalt keep the feast of the unleavened bread. Seven days shalt thou eat unleavened bread, as I commanded thee in the time of the month of the new corn: for in the month of the spring time thou camest out from Egypt.
18. The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib: for in the month Abib thou camest out from Egypt.
34:18. You shall keep the solemnity of unleavened bread. For seven days, you shall eat unleavened bread, just as I instructed you, in the time of the month of what is new. For in the month of springtime you departed from Egypt.
34:18. The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.
The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt:

18: Праздник опресноков соблюдай: семь дней ешь пресный хлеб, как Я повелел тебе, в назначенное время месяца Авива, ибо в месяце Авиве вышел ты из Египта.
34:18
καὶ και and; even
τὴν ο the
ἑορτὴν εορτη festival; feast
τῶν ο the
ἀζύμων αζυμος unleavened; Feast of Unleavened Bread
φυλάξῃ φυλασσω guard; keep
ἑπτὰ επτα seven
ἡμέρας ημερα day
φάγῃ φαγω swallow; eat
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
καθάπερ καθαπερ exactly as
ἐντέταλμαί εντελλομαι direct; enjoin
σοι σοι you
εἰς εις into; for
τὸν ο the
καιρὸν καιρος season; opportunity
ἐν εν in
μηνὶ μην.1 month
τῶν ο the
νέων νεος new; young
ἐν εν in
γὰρ γαρ for
μηνὶ μην.1 month
τῶν ο the
νέων νεος new; young
ἐξῆλθες εξερχομαι come out; go out
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
34:18
אֶת־ ʔeṯ- אֵת [object marker]
חַ֣ג ḥˈaḡ חַג festival
הַ ha הַ the
מַּצֹּות֮ mmaṣṣôṯ מַצָּה matzah
תִּשְׁמֹר֒ tišmˌōr שׁמר keep
שִׁבְעַ֨ת šivʕˌaṯ שֶׁבַע seven
יָמִ֜ים yāmˈîm יֹום day
תֹּאכַ֤ל tōḵˈal אכל eat
מַצֹּות֙ maṣṣôṯ מַצָּה matzah
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוִּיתִ֔ךָ ṣiwwîṯˈiḵā צוה command
לְ lᵊ לְ to
מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָ הַ the
אָבִ֑יב ʔāvˈîv אָבִיב ears
כִּ֚י ˈkî כִּי that
בְּ bᵊ בְּ in
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָֽ hˈā הַ the
אָבִ֔יב ʔāvˈîv אָבִיב ears
יָצָ֖אתָ yāṣˌāṯā יצא go out
מִ mi מִן from
מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
34:18. sollemnitatem azymorum custodies septem diebus vesceris azymis sicut praecepi tibi in tempore mensis novorum mense enim verni temporis egressus es de Aegypto
Thou shalt keep the feast of the unleavened bread. Seven days shalt thou eat unleavened bread, as I commanded thee in the time of the month of the new corn: for in the month of the spring time thou camest out from Egypt.
34:18. You shall keep the solemnity of unleavened bread. For seven days, you shall eat unleavened bread, just as I instructed you, in the time of the month of what is new. For in the month of springtime you departed from Egypt.
34:18. The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: См. объяснение ст. 15: и д. гл. 12; 15: ст. 23: гл.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18-27: Solemn Feasts Appointed.B. C. 1491.
18 The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt. 19 All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male. 20 But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty. 21 Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest. 22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end. 23 Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel. 24 For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year. 25 Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning. 26 The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk. 27 And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.
Here is a repetition of several appointments made before, especially relating to their solemn feasts. When they had made the calf, they proclaimed a feast in honour of it; now, that they might never do so again, they are here charged with the observance of the feasts which God had instituted. Note, Men need not be drawn from their religion by the temptation of mirth, for we serve a Master that has abundantly provided for the joy of his servants: serious godliness is a continual feast, and joy in God always.
I. Once a week they must rest (v. 21), even in earing time, and in harvest, the most busy times of the year. All worldly business must give way to that holy rest; harvest-work will prosper the better for the religious observance of the sabbath-day in harvest-time. Hereby we must show that we prefer our communion with God, and our duty to him, before either the business or the joy of harvest.
II. Thrice a year they must feast (v. 23); they must then appear before the Lord, God, the God of Israel. In all our religious approaches to God, we must eye him as the Lord God, infinitely blessed, great, and glorious, that we may worship him with reverence and godly fear, as the God of Israel, a God in covenant with us, that we may be encouraged to trust in him, and to serve him cheerfully. We always are before God; but, in holy duties, we present ourselves before him, as servants to receive commands, as petitioners to sue for favours, and we have reason to do both with joy. But it might be suggested that, when all the males from every part of the country had gone up to worship in the place that God should choose, the country would be left exposed to the insults of their neighbours; and what would become of the poor women and children, and sick and aged, that were left at home? Trust God with them (v. 24): Neither shall any man desire thy land; not only they shall not invade it, but they shall not so much as think of invading it. Note, 1. All hearts are in God's hands, and under his check; he can lay a restraint, not only upon men's actions, but upon their desires. Canaan was a desirable land, and the neighbouring nations were greedy enough; and yet God says, "They shall not desire it." Let us check all sinful desires in our own hearts against God and his glory, and then trust him to check all sinful desires in the hearts of others against us and our interest. 2. The way of duty is the way of safety. If we serve God, he will preserve us; and those that venture for him shall never lose by him. While we are employed in God's work, and are attending upon him, we are taken under special protection, as noblemen and members of parliament are privileged from arrests.
III. The three feasts are here mentioned, with their appendages. 1. The passover, and the feast of unleavened bread, in remembrance of their deliverance out of Egypt; and to this is annexed the law of the redemption of the first-born, v. 18-20. This feast was instituted, ch. xii. 13, and urged again, ch. xxiii. 15. 2. The feast of weeks, that is, that of pentecost, seven weeks after the passover; and to this is annexed the law of the first-fruits. 3. The feast of in-gathering at the year's end, which was the feast of tabernacles (v. 22): of these also he had spoken before, ch. xxiii. 16. As to those laws repeated here (v. 25, 26), that against leaven relates to the passover, that of the first-fruits to the feast of pentecost, and therefore that against seething the kid in his mother's milk in all probability relates to the feast of in-gathering, at which God would not have them use that superstitious ceremony, which probably they had seen the Egyptians, or some other of the neighbouring nations, bless their harvests with.
IV. With these laws, here repeated, it is probable all that was said to him when he was before upon the mount was repeated likewise, and the model of the tabernacle shown him again, lest the ruffle and discomposure, which the golden calf had put him in to should have bereaved him of the ideas he had in mind of what he had seen and heard; also in token of a complete reconciliation, and to show that not one jot or tittle of the law should pass away, but that all should be carefully preserved by the great Mediator, who came not to destroy, but to fulfil, Matt. v. 17, 18. And in the close, 1. Moses is ordered to write these words (v. 27), that the people might be the better acquainted with them by a frequent perusal, and that they might be transmitted to the generations to come. We can never be enough thankful to God for the written word. 2. He is told that according to the tenour of these words God would make a covenant with Moses and Israel; not with Israel immediately, but with them in Moses a mediator. Thus the covenant of grace is made with believers through Christ, who is given for a covenant to the people, Isa. xlix. 8. And, as here the covenant was made according to the tenour of the command, so it is still; for we are by baptism brought into covenant, that we may be taught to observe all things whatsoever Christ has commanded us, Matt. xxviii. 19, 20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:18: Exo 12:15-20, Exo 13:4, Exo 13:6, Exo 13:7, Exo 23:15; Lev 23:6; Deu 16:1-4; Mar 14:1; Luk 22:1; Act 12:3
John Gill
34:18 The feast of unleavened bread shalt thou keep,.... Which was instituted at the time of their coming out of Egypt, and on that account, and then observed, Ex 12:15 and afterwards repeated, and the month expressed in which they were to keep it, and the reason of it, as it here follows; see Gill on Ex 13:15.
34:1934:19: Ամենայն արու որ բանայ զարգանդ՝ ի՛նձ լիցի, եւ ամենայն արուք անասնոյ քոյ[818], [818] Ոմանք. Ամենայն որ բանայ զար՛՛։
19 Ինձ պիտի պատկանեն բոլոր մարդկանց անդրանիկ արու զաւակները,
19 Ամէն մօրը արգանդը բացողը իմս է, նոյնպէս քու անասուններուդ ամէն արու առջինեկը, թէ՛ արջառ ըլլայ եւ թէ՛ ոչխար, իմս է։
Ամենայն [552]արու որ բանայ զարգանդ` ինձ լիցի, եւ ամենայն արուք անասնոյ քո, անդրանիկն արջառոյ եւ անդրանիկն ոչխարի:

34:19: Ամենայն արու որ բանայ զարգանդ՝ ի՛նձ լիցի, եւ ամենայն արուք անասնոյ քոյ[818],
[818] Ոմանք. Ամենայն որ բանայ զար՛՛։
19 Ինձ պիտի պատկանեն բոլոր մարդկանց անդրանիկ արու զաւակները,
19 Ամէն մօրը արգանդը բացողը իմս է, նոյնպէս քու անասուններուդ ամէն արու առջինեկը, թէ՛ արջառ ըլլայ եւ թէ՛ ոչխար, իմս է։
zohrab-1805▾ eastern-1994▾ western am▾
34:1919: Все, разверзающее ложесна, Мне, как и весь скот твой мужеского пола, разверзающий ложесна, из волов и овец;
34:19 πᾶν πας all; every διανοῖγον διανοιγω open thoroughly / wide μήτραν μητρα womb ἐμοί εμοι me τὰ ο the ἀρσενικά αρσενικος firstborn μόσχου μοσχος calf καὶ και and; even πρωτότοκον πρωτοτοκος firstborn προβάτου προβατον sheep
34:19 כָּל־ kol- כֹּל whole פֶּ֥טֶר pˌeṭer פֶּטֶר first-born רֶ֖חֶם rˌeḥem רֶחֶם womb לִ֑י lˈî לְ to וְ wᵊ וְ and כָֽל־ ḵˈol- כֹּל whole מִקְנְךָ֙ miqnᵊḵˌā מִקְנֶה purchase תִּזָּכָ֔ר tizzāḵˈār זכר remember פֶּ֖טֶר pˌeṭer פֶּטֶר first-born שֹׁ֥ור šˌôr שֹׁור bullock וָ wā וְ and שֶֽׂה׃ śˈeh שֶׂה lamb
34:19. omne quod aperit vulvam generis masculini meum erit de cunctis animantibus tam de bubus quam de ovibus meum eritAll of the male kind that openeth the womb, shall be mine. Of all beasts; both of oxen and of sheep, it shall be mine.
19. All that openeth the womb is mine; and all thy cattle that is male, the firstlings of ox and sheep.
34:19. All of the male kind, which open the womb, shall be mine: from all the animals, as much of oxen as of sheep, it shall be mine.
34:19. All that openeth the matrix [is] mine; and every firstling among thy cattle, [whether] ox or sheep, [that is male].
All that openeth the matrix [is] mine; and every firstling among thy cattle, [whether] ox or sheep:

19: Все, разверзающее ложесна, Мне, как и весь скот твой мужеского пола, разверзающий ложесна, из волов и овец;
34:19
πᾶν πας all; every
διανοῖγον διανοιγω open thoroughly / wide
μήτραν μητρα womb
ἐμοί εμοι me
τὰ ο the
ἀρσενικά αρσενικος firstborn
μόσχου μοσχος calf
καὶ και and; even
πρωτότοκον πρωτοτοκος firstborn
προβάτου προβατον sheep
34:19
כָּל־ kol- כֹּל whole
פֶּ֥טֶר pˌeṭer פֶּטֶר first-born
רֶ֖חֶם rˌeḥem רֶחֶם womb
לִ֑י lˈî לְ to
וְ wᵊ וְ and
כָֽל־ ḵˈol- כֹּל whole
מִקְנְךָ֙ miqnᵊḵˌā מִקְנֶה purchase
תִּזָּכָ֔ר tizzāḵˈār זכר remember
פֶּ֖טֶר pˌeṭer פֶּטֶר first-born
שֹׁ֥ור šˌôr שֹׁור bullock
וָ וְ and
שֶֽׂה׃ śˈeh שֶׂה lamb
34:19. omne quod aperit vulvam generis masculini meum erit de cunctis animantibus tam de bubus quam de ovibus meum erit
All of the male kind that openeth the womb, shall be mine. Of all beasts; both of oxen and of sheep, it shall be mine.
34:19. All of the male kind, which open the womb, shall be mine: from all the animals, as much of oxen as of sheep, it shall be mine.
34:19. All that openeth the matrix [is] mine; and every firstling among thy cattle, [whether] ox or sheep, [that is male].
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
19-20: См. толкование гл. 13, ст. 2, 13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:19: openeth: Exo 13:2, Exo 13:12, Exo 22:29; Num 18:15-17; Eze 44:30; Luk 2:23
John Gill
34:19 All that openeth the matrix is mine,.... Or "the womb", and therefore to be sanctified, and set apart for his use: this also was declared, and the law concerning it given, at the time of their coming out of Egypt, and here repeated; see Gill on Ex 13:2, Ex 13:12.
34:2034:20: անդրանիկն արջառոյ, եւ անդրանիկն ոչխարի։ եւ զանդրանիկն իշոյ՝ փրկեսցես գառամբ. ապա թէ ո՛չ փրկեսցես զնա՝ զգի՛նս նորա տայցես։ Զամենայն անդրանիկս որդւոց քոց փրկեսցե՛ս։ Եւ ձեռնունա՛յն առաջի իմ՝ մի՛ երեւեսցիս[819]։[819] Յօրինակին բառս՝ ձեռնունայն. կարմրադեղով նշանակի։
20 նաեւ՝ քո անասունների՝ արջառի ու ոչխարի առաջնածին արուները: Էշի առաջնածինին կը փոխանակես գառով, իսկ եթէ չփոխանակես այն, ինձ կը տաս դրա փոխարժէքը: Քո որդիների բոլոր անդրանիկների փրկագինը կը տաս ինձ: Իմ առաջ ձեռնունայն չերեւաս:
20 Բայց իշուն առջինեկը գառնուկով փրկէ՛ եւ եթէ չփրկես, այն ատեն անոր վիզը պէտք է կտրես։ Քու որդիներուդ ամէն առջինեկը փրկէ՛ ու մէ՛կը իմ առջեւս ձեռնունայն չերեւնայ։
Եւ զանդրանիկն իշոյ փրկեսցես գառամբ. ապա թէ ոչ փրկեսցես զնա, [553]զգինս նորա տացես``: Զամենայն անդրանիկս որդւոց քոց փրկեսցես. եւ ձեռնունայն առաջի իմ մի՛ երեւեսցին:

34:20: անդրանիկն արջառոյ, եւ անդրանիկն ոչխարի։ եւ զանդրանիկն իշոյ՝ փրկեսցես գառամբ. ապա թէ ո՛չ փրկեսցես զնա՝ զգի՛նս նորա տայցես։ Զամենայն անդրանիկս որդւոց քոց փրկեսցե՛ս։ Եւ ձեռնունա՛յն առաջի իմ՝ մի՛ երեւեսցիս[819]։
[819] Յօրինակին բառս՝ ձեռնունայն. կարմրադեղով նշանակի։
20 նաեւ՝ քո անասունների՝ արջառի ու ոչխարի առաջնածին արուները: Էշի առաջնածինին կը փոխանակես գառով, իսկ եթէ չփոխանակես այն, ինձ կը տաս դրա փոխարժէքը: Քո որդիների բոլոր անդրանիկների փրկագինը կը տաս ինձ: Իմ առաջ ձեռնունայն չերեւաս:
20 Բայց իշուն առջինեկը գառնուկով փրկէ՛ եւ եթէ չփրկես, այն ատեն անոր վիզը պէտք է կտրես։ Քու որդիներուդ ամէն առջինեկը փրկէ՛ ու մէ՛կը իմ առջեւս ձեռնունայն չերեւնայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:2020: первородное из ослов заменяй агнцем, а если не заменишь, то выкупи его; всех первенцев из сынов твоих выкупай; пусть не являются пред лице Мое с пустыми руками.
34:20 καὶ και and; even πρωτότοκον πρωτοτοκος firstborn ὑποζυγίου υποζυγιον beast of burden λυτρώσῃ λυτροω ransom προβάτῳ προβατον sheep ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not λυτρώσῃ λυτροω ransom αὐτό αυτος he; him τιμὴν τιμη honor; value δώσεις διδωμι give; deposit πᾶν πας all; every πρωτότοκον πρωτοτοκος firstborn τῶν ο the υἱῶν υιος son σου σου of you; your λυτρώσῃ λυτροω ransom οὐκ ου not ὀφθήσῃ οραω view; see ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine κενός κενος hollow; empty
34:20 וּ û וְ and פֶ֤טֶר fˈeṭer פֶּטֶר first-born חֲמֹור֙ ḥᵃmôr חֲמֹור he-ass תִּפְדֶּ֣ה tifdˈeh פדה buy off בְ vᵊ בְּ in שֶׂ֔ה śˈeh שֶׂה lamb וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not תִפְדֶּ֖ה ṯifdˌeh פדה buy off וַ wa וְ and עֲרַפְתֹּ֑ו ʕᵃraftˈô ערף break כֹּ֣ל kˈōl כֹּל whole בְּכֹ֤ור bᵊḵˈôr בְּכֹר first-born בָּנֶ֨יךָ֙ bānˈeʸḵā בֵּן son תִּפְדֶּ֔ה tifdˈeh פדה buy off וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֵרָא֥וּ yērāʔˌû ראה see פָנַ֖י fānˌay פָּנֶה face רֵיקָֽם׃ rêqˈām רֵיקָם with empty hands
34:20. primogenitum asini redimes ove sin autem nec pretium pro eo dederis occidetur primogenitum filiorum tuorum redimes nec apparebis in conspectu meo vacuusThe firstling of an ass thou shalt redeem with a sheep: but if thou wilt not give a price for it, it shall be slain. The firstborn of thy sons thou shalt redeem: neither shalt thou appear before me empty.
20. And the firstling of an ass thou shalt redeem with a lamb: and if thou wilt not redeem it, then thou shalt break its neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.
34:20. The firstborn of a donkey, you shall redeem with a sheep. But if you will not give a price for it, it shall be slain. The firstborn of your sons you shall redeem. You shall not appear empty in my sight.
34:20. But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem [him] not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.
But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem [him] not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty:

20: первородное из ослов заменяй агнцем, а если не заменишь, то выкупи его; всех первенцев из сынов твоих выкупай; пусть не являются пред лице Мое с пустыми руками.
34:20
καὶ και and; even
πρωτότοκον πρωτοτοκος firstborn
ὑποζυγίου υποζυγιον beast of burden
λυτρώσῃ λυτροω ransom
προβάτῳ προβατον sheep
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
λυτρώσῃ λυτροω ransom
αὐτό αυτος he; him
τιμὴν τιμη honor; value
δώσεις διδωμι give; deposit
πᾶν πας all; every
πρωτότοκον πρωτοτοκος firstborn
τῶν ο the
υἱῶν υιος son
σου σου of you; your
λυτρώσῃ λυτροω ransom
οὐκ ου not
ὀφθήσῃ οραω view; see
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
κενός κενος hollow; empty
34:20
וּ û וְ and
פֶ֤טֶר fˈeṭer פֶּטֶר first-born
חֲמֹור֙ ḥᵃmôr חֲמֹור he-ass
תִּפְדֶּ֣ה tifdˈeh פדה buy off
בְ vᵊ בְּ in
שֶׂ֔ה śˈeh שֶׂה lamb
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֥א lˌō לֹא not
תִפְדֶּ֖ה ṯifdˌeh פדה buy off
וַ wa וְ and
עֲרַפְתֹּ֑ו ʕᵃraftˈô ערף break
כֹּ֣ל kˈōl כֹּל whole
בְּכֹ֤ור bᵊḵˈôr בְּכֹר first-born
בָּנֶ֨יךָ֙ bānˈeʸḵā בֵּן son
תִּפְדֶּ֔ה tifdˈeh פדה buy off
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יֵרָא֥וּ yērāʔˌû ראה see
פָנַ֖י fānˌay פָּנֶה face
רֵיקָֽם׃ rêqˈām רֵיקָם with empty hands
34:20. primogenitum asini redimes ove sin autem nec pretium pro eo dederis occidetur primogenitum filiorum tuorum redimes nec apparebis in conspectu meo vacuus
The firstling of an ass thou shalt redeem with a sheep: but if thou wilt not give a price for it, it shall be slain. The firstborn of thy sons thou shalt redeem: neither shalt thou appear before me empty.
34:20. The firstborn of a donkey, you shall redeem with a sheep. But if you will not give a price for it, it shall be slain. The firstborn of your sons you shall redeem. You shall not appear empty in my sight.
34:20. But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem [him] not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:20: firstling: Exo 13:10; Num 18:15
lamb: or, kid
All the: Exo 13:15; Num 3:45-51
none: Exo 23:15; Deu 16:16; Sa1 9:7, Sa1 9:8; Sa2 24:24
Geneva 1599
34:20 But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem [him] not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me (f) empty.
(f) Without offering something.
John Gill
34:20 Every firstling of an ass thou shalt redeem,.... This goes along with the former; see Gill on Ex 13:13,
and none shall appear before me empty; at the grand festivals, the passover, pentecost, and tabernacles; see Gill on Ex 13:15.
34:2134:21: Զվե՛ց օր գործեսցես. եւ յաւուրն եւթներորդի հանգիցե՛ս. եւ ՚ի սերմանս եւ ՚ի հունձս՝ հանգիցե՛ս։
21 Վեց օր կ’աշխատես, իսկ եօթներորդ օրը կը հանգստանաս: Կը հանգստանաս նաեւ ցանքի ու հնձի ժամանակ:
21 Վեց օր պիտի գործես ու եօթներորդ օրը հանգստանաս. թէ՛ վարուցանի եւ թէ՛ հնձելու ատեն հանգստանաս։
Զվեց օր գործեսցես, եւ յաւուրն եւթներորդի հանգիցես. ի սերմանս եւ ի հունձս հանգիցես:

34:21: Զվե՛ց օր գործեսցես. եւ յաւուրն եւթներորդի հանգիցե՛ս. եւ ՚ի սերմանս եւ ՚ի հունձս՝ հանգիցե՛ս։
21 Վեց օր կ’աշխատես, իսկ եօթներորդ օրը կը հանգստանաս: Կը հանգստանաս նաեւ ցանքի ու հնձի ժամանակ:
21 Վեց օր պիտի գործես ու եօթներորդ օրը հանգստանաս. թէ՛ վարուցանի եւ թէ՛ հնձելու ատեն հանգստանաս։
zohrab-1805▾ eastern-1994▾ western am▾
34:2121: Шесть дней работай, а в седьмой день покойся; покойся и во время посева и жатвы.
34:21 ἓξ εξ six ἡμέρας ημερα day ἐργᾷ εργαζομαι work; perform τῇ ο the δὲ δε though; while ἑβδόμῃ εβδομος seventh καταπαύσεις καταπαυω rest τῷ ο the σπόρῳ σπορος grain καὶ και and; even τῷ ο the ἀμήτῳ αμητος rest
34:21 שֵׁ֤שֶׁת šˈēšeṯ שֵׁשׁ six יָמִים֙ yāmîm יֹום day תַּעֲבֹ֔ד taʕᵃvˈōḏ עבד work, serve וּ û וְ and בַ va בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh תִּשְׁבֹּ֑ת tišbˈōṯ שׁבת cease בֶּ be בְּ in † הַ the חָרִ֥ישׁ ḥārˌîš חָרִישׁ ploughing וּ û וְ and בַ va בְּ in † הַ the קָּצִ֖יר qqāṣˌîr קָצִיר harvest תִּשְׁבֹּֽת׃ tišbˈōṯ שׁבת cease
34:21. sex diebus operaberis die septimo cessabis arare et metereSix days shalt thou work, the seventh day thou shalt cease to plough and to reap.
21. Six days thou shalt work, but on the seventh day thou shalt rest: in plowing time and in harvest thou shalt rest.
34:21. For six days you shall work. On the seventh day you shall cease to cultivate and to harvest.
34:21. Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.
Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest:

21: Шесть дней работай, а в седьмой день покойся; покойся и во время посева и жатвы.
34:21
ἓξ εξ six
ἡμέρας ημερα day
ἐργᾷ εργαζομαι work; perform
τῇ ο the
δὲ δε though; while
ἑβδόμῃ εβδομος seventh
καταπαύσεις καταπαυω rest
τῷ ο the
σπόρῳ σπορος grain
καὶ και and; even
τῷ ο the
ἀμήτῳ αμητος rest
34:21
שֵׁ֤שֶׁת šˈēšeṯ שֵׁשׁ six
יָמִים֙ yāmîm יֹום day
תַּעֲבֹ֔ד taʕᵃvˈōḏ עבד work, serve
וּ û וְ and
בַ va בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh
תִּשְׁבֹּ֑ת tišbˈōṯ שׁבת cease
בֶּ be בְּ in
הַ the
חָרִ֥ישׁ ḥārˌîš חָרִישׁ ploughing
וּ û וְ and
בַ va בְּ in
הַ the
קָּצִ֖יר qqāṣˌîr קָצִיר harvest
תִּשְׁבֹּֽת׃ tišbˈōṯ שׁבת cease
34:21. sex diebus operaberis die septimo cessabis arare et metere
Six days shalt thou work, the seventh day thou shalt cease to plough and to reap.
34:21. For six days you shall work. On the seventh day you shall cease to cultivate and to harvest.
34:21. Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.
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
21: См. толкование 8–11: ст. 20: гл. Новым при повторении четвертой заповеди является увещание сохранять субботний покой и во время спешных полевых работ.
Adam Clarke: Commentary on the Bible - 1831
34:21: In earing time and in harvest thou shalt rest - This commandment is worthy of especial note; many break the Sabbath on the pretense of absolute necessity, because, if in harvest time the weather happens to be what is called bad, and the Sabbath day be fair and fine, they judge it perfectly lawful to employ that day in endeavoring to save the fruits of the field, and think that the goodness of the day beyond the preceding, is an indication from Providence that it should be thus employed. But is not the above command pointed directly against this? I have known this law often broken on this pretense, and have never been able to discover a single instance where the persons who acted thus succeeded one whit better than their more conscientious neighbors, who availed themselves of no such favorable circumstances, being determined to keep God's law, even to the prejudice of their secular interests; but no man ever yet ultimately suffered loss by a conscientious attachment to his duty to God. He who is willing and obedient, shall eat the good of the land; but God will ever distinguish those in his providence who respect his commandments.
Albert Barnes: Notes on the Bible - 1834
34:21
See Exo 20:9; Exo 23:12. There is here added to the commandment a particular caution respecting those times of year when the land calls for most labor. The old verb "to ear" (i. e. to plow) is genuine English.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:21: Six: Exo 20:9-11, Exo 23:12, Exo 35:2; Deu 5:12-15; Luk 13:14, Luk 23:56
earing: Gen 45:6; Deu 21:4; Sa1 8:12; Isa 30:24
John Gill
34:21 Six days shalt thou work, but on the seventh day thou shalt rest,.... This is the law of the seventh day sabbath, which is after repeated, to fix it in the minds and memories of the people, see Ex 20:10 and here it is added, which has not been mentioned before:
in earing and in harvest thou shall rest; that is, in the time of ploughing, and in the time of reaping and gathering in the harvest, which are both very busy seasons; the rest of the sabbath was not to be violated; such sort of works, though they might require haste and expedition, yet the sabbath was not to be broken on account of them: this is the common sense of the law, as it is understood; but Maimonides (o) gives another sense from their doctors, who say, it is forbidden to plough in the sixth year what cannot be reaped but in the seventh; and so likewise that it is forbidden to reap on the seventh year, that of which profit may be had on the eighth year, and this is founded on what the Scripture says, Ex 34:21 "in earing", &c. and they say, that here ploughing and harvest are not to be understood of the seventh day, because this is included in the general rule, "thou shalt not do any work"--they say, of that which is ploughed, whose reaping or harvest is forbidden, is the ploughing at the evening of the seventh year, and at the going out of the seventh; and know this, that the evening of the seventh is the sixth year, and the going out of the seventh is the eighth year, and so Jarchi on the text observes, that some of their Rabbins say, this is to be understood of the ploughing of the seventh year, the seventh year entering, and the harvest of the seventh year, at the going out of it; so that as there is a seventh day of rest, there is a year in which ploughing and harvest are forbidden; but there are others, he says, who say the text speaks only of the sabbath.
(o) In Misn. Sheviith, c. 14. sect. 1.
John Wesley
34:21 Here is a repetition of several appointments made before, especially relating to their solemn feasts: when they had made the calf they proclaimed a feast in honour of it; now, that they might never do so again, they are here charged with the observance of the feasts which God had instituted. Thou shalt rest, even in earing - time and in harvest - The most busy times of the year. All wordly business must give way to that holy rest: harvest - work will prosper the better for the religious observation of the sabbath - day in harvest - time. Hereby we must shew that we prefer our communion with God, before either the business or the joy of harvest.
34:2234:22: Եւ տօ՛ն եւթներորդաց արասցես ինձ, իսկզբանէ՛ հնձոց ցորենոյ։ եւ զտօն արմտեաց ամփոփելոյ՝ յընդմիջե՛լ տարւոյն[820]։ [820] Այլք. Իսկզբան հնձոց։
22 Եօթնօրեակի տօնը ինձ համար կը կատարես ցորենի հնձի սկզբում, իսկ բերքահաւաքի տօնը՝ տարուայ կէսին:
22 Շաբաթներուն, այսինքն ցորենի հունձքին երախայրիներուն տօնը ու տարուան վերջը՝ արմտիքները հաւաքելու տօնը բռնէ՛։
Եւ տօն եւթներորդաց արասցես [554]ինձ ի սկզբան հնձոց ցորենոյ, եւ զտօն արմտեաց ամփոփելոյ` [555]յընդմիջել տարւոյն:

34:22: Եւ տօ՛ն եւթներորդաց արասցես ինձ, իսկզբանէ՛ հնձոց ցորենոյ։ եւ զտօն արմտեաց ամփոփելոյ՝ յընդմիջե՛լ տարւոյն[820]։
[820] Այլք. Իսկզբան հնձոց։
22 Եօթնօրեակի տօնը ինձ համար կը կատարես ցորենի հնձի սկզբում, իսկ բերքահաւաքի տօնը՝ տարուայ կէսին:
22 Շաբաթներուն, այսինքն ցորենի հունձքին երախայրիներուն տօնը ու տարուան վերջը՝ արմտիքները հաւաքելու տօնը բռնէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
34:2222: И праздник седмиц совершай, праздник начатков жатвы пшеницы и праздник собирания [плодов] в конце года;
34:22 καὶ και and; even ἑορτὴν εορτη festival; feast ἑβδομάδων εβδομας do; make μοι μοι me ἀρχὴν αρχη origin; beginning θερισμοῦ θερισμος harvest πυρῶν πυρος and; even ἑορτὴν εορτη festival; feast συναγωγῆς συναγωγη gathering μεσοῦντος μεσοω middle τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period
34:22 וְ wᵊ וְ and חַ֤ג ḥˈaḡ חַג festival שָׁבֻעֹת֙ šāvuʕˌōṯ שָׁבוּעַ week תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make לְךָ֔ lᵊḵˈā לְ to בִּכּוּרֵ֖י bikkûrˌê בִּכּוּרִים first fruits קְצִ֣יר qᵊṣˈîr קָצִיר harvest חִטִּ֑ים ḥiṭṭˈîm חִטָּה wheat וְ wᵊ וְ and חַג֙ ḥˌaḡ חַג festival הָֽ hˈā הַ the אָסִ֔יף ʔāsˈîf אָסִיף harvesting תְּקוּפַ֖ת tᵊqûfˌaṯ תְּקוּפָה turning point הַ ha הַ the שָּׁנָֽה׃ ššānˈā שָׁנָה year
34:22. sollemnitatem ebdomadarum facies tibi in primitiis frugum messis tuae triticeae et sollemnitatem quando redeunte anni tempore cuncta condunturThou shalt keep the feast of weeks with the firstfruits of the corn of thy wheat harvest, and the feast when the time of the year returneth that all things are laid in.
22. And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.
34:22. You shall observe the Solemnity of Weeks with the first-fruits of the grain from the harvest of your wheat, and a Solemnity when the time of the year returns and everything is stored away.
34:22. And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.
And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year' s end:

22: И праздник седмиц совершай, праздник начатков жатвы пшеницы и праздник собирания [плодов] в конце года;
34:22
καὶ και and; even
ἑορτὴν εορτη festival; feast
ἑβδομάδων εβδομας do; make
μοι μοι me
ἀρχὴν αρχη origin; beginning
θερισμοῦ θερισμος harvest
πυρῶν πυρος and; even
ἑορτὴν εορτη festival; feast
συναγωγῆς συναγωγη gathering
μεσοῦντος μεσοω middle
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
34:22
וְ wᵊ וְ and
חַ֤ג ḥˈaḡ חַג festival
שָׁבֻעֹת֙ šāvuʕˌōṯ שָׁבוּעַ week
תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make
לְךָ֔ lᵊḵˈā לְ to
בִּכּוּרֵ֖י bikkûrˌê בִּכּוּרִים first fruits
קְצִ֣יר qᵊṣˈîr קָצִיר harvest
חִטִּ֑ים ḥiṭṭˈîm חִטָּה wheat
וְ wᵊ וְ and
חַג֙ ḥˌaḡ חַג festival
הָֽ hˈā הַ the
אָסִ֔יף ʔāsˈîf אָסִיף harvesting
תְּקוּפַ֖ת tᵊqûfˌaṯ תְּקוּפָה turning point
הַ ha הַ the
שָּׁנָֽה׃ ššānˈā שָׁנָה year
34:22. sollemnitatem ebdomadarum facies tibi in primitiis frugum messis tuae triticeae et sollemnitatem quando redeunte anni tempore cuncta conduntur
Thou shalt keep the feast of weeks with the firstfruits of the corn of thy wheat harvest, and the feast when the time of the year returneth that all things are laid in.
34:22. You shall observe the Solemnity of Weeks with the first-fruits of the grain from the harvest of your wheat, and a Solemnity when the time of the year returns and everything is stored away.
34:22. And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-24: См. толкование ст. 14–17: гл. 23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:22: feast of weeks: Exo 23:16; Num. 28:16-31, 29:12-39; Deu 16:10-15; Joh 7:2; Act 2:1
year's end: Heb. Rev_olution of the year
Geneva 1599
34:22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering (g) at the year's end.
(g) Which was in September, when the days got shorter, that is, the end of their calendar year.
John Gill
34:22 And thou shalt observe the feast of weeks,.... The feast of Pentecost, called the feast of weeks, because seven sabbaths or weeks, or fifty days, were to be reckoned from the day in the passover feast, on which the sheaf of the wave offering was brought, Lev 23:15 and which was also called the feast
of the first fruits of wheat harvest, to distinguish it from the barley harvest, at the time of the passover, when a sheaf of barley was the wave offering to the Lord; but at this two loaves or cakes of fine wheaten flour were brought as the first fruits of the wheat harvest, see Lev 23:17.
and the feast of ingathering at the year's end; which was the feast of tabernacles, called the feast of ingathering, because at this time all the fruits of the earth, the corn, wine, and oil, and all others were gathered in; and this was at the close of the old year, and at the beginning of the new, according to the ancient account, which made Tisri or September the first month in the year; See Gill on Ex 23:16.
34:2334:23: Երի՛ս ժամանակս ՚ի տարւոջ երեւեսցի ամենայն արու մանուկ քո առաջի Տեառն Աստուծոյ Իսրայէլի։
23 Տարին երեք անգամ քո բոլոր արու երեխաները[84] թող ներկայանան Իսրայէլի տէր Աստծուն, [84] 84. Մի քանի բնագրերում՝ տղամարդիկ:
23 Ձեր ամէն արու զաւակը տարին երեք անգամ Իսրայէլի Աստուծոյն, Եհովա Տէրոջը, առջեւ թող երեւնայ։
Երիս ժամանակս ի տարւոջ երեւեսցի ամենայն արու մանուկ քո առաջի Տեառն Աստուծոյ Իսրայելի:

34:23: Երի՛ս ժամանակս ՚ի տարւոջ երեւեսցի ամենայն արու մանուկ քո առաջի Տեառն Աստուծոյ Իսրայէլի։
23 Տարին երեք անգամ քո բոլոր արու երեխաները[84] թող ներկայանան Իսրայէլի տէր Աստծուն,
[84] 84. Մի քանի բնագրերում՝ տղամարդիկ:
23 Ձեր ամէն արու զաւակը տարին երեք անգամ Իսրայէլի Աստուծոյն, Եհովա Տէրոջը, առջեւ թող երեւնայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:2323: три раза в году должен являться весь мужеский пол твой пред лице Владыки, Господа Бога Израилева,
34:23 τρεῖς τρεις three καιροὺς καιρος season; opportunity τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period ὀφθήσεται οραω view; see πᾶν πας all; every ἀρσενικόν αρσενικος of you; your ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God Ισραηλ ισραηλ.1 Israel
34:23 שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three פְּעָמִ֖ים pᵊʕāmˌîm פַּעַם foot בַּ ba בְּ in † הַ the שָּׁנָ֑ה ššānˈā שָׁנָה year יֵרָאֶה֙ yērāʔˌeh ראה see כָּל־ kol- כֹּל whole זְכ֣וּרְךָ֔ zᵊḵˈûrᵊḵˈā זְכוּר male אֶת־ ʔeṯ- אֵת together with פְּנֵ֛י pᵊnˈê פָּנֶה face הָֽ hˈā הַ the אָדֹ֥ן׀ ʔāḏˌōn אָדֹון lord יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
34:23. tribus temporibus anni apparebit omne masculinum tuum in conspectu omnipotentis Domini Dei IsrahelThree times in the year all thy males shall appear in the sight of the almighty Lord the God of Israel.
23. Three times in the year shall all thy males appear before the Lord GOD, the God of Israel.
34:23. Three times a year, all your males shall appear in the sight of the Almighty, the Lord God of Israel.
34:23. Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.
Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel:

23: три раза в году должен являться весь мужеский пол твой пред лице Владыки, Господа Бога Израилева,
34:23
τρεῖς τρεις three
καιροὺς καιρος season; opportunity
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
ὀφθήσεται οραω view; see
πᾶν πας all; every
ἀρσενικόν αρσενικος of you; your
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
34:23
שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three
פְּעָמִ֖ים pᵊʕāmˌîm פַּעַם foot
בַּ ba בְּ in
הַ the
שָּׁנָ֑ה ššānˈā שָׁנָה year
יֵרָאֶה֙ yērāʔˌeh ראה see
כָּל־ kol- כֹּל whole
זְכ֣וּרְךָ֔ zᵊḵˈûrᵊḵˈā זְכוּר male
אֶת־ ʔeṯ- אֵת together with
פְּנֵ֛י pᵊnˈê פָּנֶה face
הָֽ hˈā הַ the
אָדֹ֥ן׀ ʔāḏˌōn אָדֹון lord
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
34:23. tribus temporibus anni apparebit omne masculinum tuum in conspectu omnipotentis Domini Dei Israhel
Three times in the year all thy males shall appear in the sight of the almighty Lord the God of Israel.
34:23. Three times a year, all your males shall appear in the sight of the Almighty, the Lord God of Israel.
34:23. Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.
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jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:23: Thrice: Exo 23:14, Exo 23:17; Deu 16:16; Psa 84:7
the God: Gen 32:28, Gen 33:20
John Gill
34:23 Thrice in the year shall all your men children appear before the Lord God,.... At the three above mentioned feasts; see Gill on Ex 23:17 here it is added:
the God of Israel; who had chosen them to be his special people, had redeemed them out of Egypt, and done great things for them since; had made a covenant with them, and had now renewed that covenant with them, and was their covenant God, and they his people, and so were under great obligations to present themselves unto him at the times appointed by him.
John Wesley
34:23 Thrice in the year shall all the men - children appear - But it might be suggested, when all the males slain every part were gone up to worship in the place that God should chuse, the country would he left exposed to the insults of their neighbours; and what would become of the poor women and children? Trust God with them.
34:2434:24: Քանզի մերժեցի՛ց զազգսն յերեսաց քոց. եւ ընդարձակեցից զսահմանս քո, եւ ո՛չոք իցէ որ ա՛կն դնիցէ երկրին քում, յորժամ ելանիցես երեւել առաջի Տեառն Աստուծոյ քոյ յերիս ժամանակս ՚ի տարւոջն[821]։ [821] Օրինակ մի. Տեառն Աստուծոյ Իսրայէլի. երիս ժամանակս։
24 որովհետեւ ես ազգեր պիտի հեռացնեմ քո մօտից, պիտի ընդարձակեմ քո սահմանները, ոչ ոք աչք չպիտի ունենայ քո երկրի վրայ, եթէ տարուայ մէջ երեք անգամ ներկայանաս տէր Աստծուն:
24 Վասն զի քու առջեւէդ ազգերը պիտի վռնտեմ եւ քու սահմաններդ պիտի ընդարձակեմ։ Տարին երեք անգամ քու Տէր Աստուծոյդ առջեւ երեւնալու ելած ատենդ մէ՛կը քու երկրիդ պիտի չցանկայ։
Քանզի մերժեցից զազգսն յերեսաց քոց. եւ ընդարձակեցից զսահմանս քո, եւ ոչ ոք իցէ որ ակն դնիցէ երկրին քում, յորժամ ելանիցես երեւել առաջի Տեառն Աստուծոյ քո երիս ժամանակս ի տարւոջ:

34:24: Քանզի մերժեցի՛ց զազգսն յերեսաց քոց. եւ ընդարձակեցից զսահմանս քո, եւ ո՛չոք իցէ որ ա՛կն դնիցէ երկրին քում, յորժամ ելանիցես երեւել առաջի Տեառն Աստուծոյ քոյ յերիս ժամանակս ՚ի տարւոջն[821]։
[821] Օրինակ մի. Տեառն Աստուծոյ Իսրայէլի. երիս ժամանակս։
24 որովհետեւ ես ազգեր պիտի հեռացնեմ քո մօտից, պիտի ընդարձակեմ քո սահմանները, ոչ ոք աչք չպիտի ունենայ քո երկրի վրայ, եթէ տարուայ մէջ երեք անգամ ներկայանաս տէր Աստծուն:
24 Վասն զի քու առջեւէդ ազգերը պիտի վռնտեմ եւ քու սահմաններդ պիտի ընդարձակեմ։ Տարին երեք անգամ քու Տէր Աստուծոյդ առջեւ երեւնալու ելած ատենդ մէ՛կը քու երկրիդ պիտի չցանկայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:2424: ибо Я прогоню народы от лица твоего и распространю пределы твои, и никто не пожелает земли твоей, если ты будешь являться пред лице Господа Бога твоего три раза в году.
34:24 ὅταν οταν when; once γὰρ γαρ for ἐκβάλω εκβαλλω expel; cast out τὰ ο the ἔθνη εθνος nation; caste πρὸ προ before; ahead of προσώπου προσωπον face; ahead of σου σου of you; your καὶ και and; even πλατύνω πλατυνω broaden τὰ ο the ὅριά οριον frontier σου σου of you; your οὐκ ου not ἐπιθυμήσει επιθυμεω long for; aspire οὐδεὶς ουδεις no one; not one τῆς ο the γῆς γη earth; land σου σου of you; your ἡνίκα ηνικα whenever; when ἂν αν perhaps; ever ἀναβαίνῃς αναβαινω step up; ascend ὀφθῆναι οραω view; see ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your τρεῖς τρεις three καιροὺς καιρος season; opportunity τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period
34:24 כִּֽי־ kˈî- כִּי that אֹורִ֤ישׁ ʔôrˈîš ירשׁ trample down גֹּויִם֙ gôyˌim גֹּוי people מִ mi מִן from פָּנֶ֔יךָ ppānˈeʸḵā פָּנֶה face וְ wᵊ וְ and הִרְחַבְתִּ֖י hirḥavtˌî רחב be wide אֶת־ ʔeṯ- אֵת [object marker] גְּבוּלֶ֑ךָ gᵊvûlˈeḵā גְּבוּל boundary וְ wᵊ וְ and לֹא־ lō- לֹא not יַחְמֹ֥ד yaḥmˌōḏ חמד desire אִישׁ֙ ʔîš אִישׁ man אֶֽת־ ʔˈeṯ- אֵת [object marker] אַרְצְךָ֔ ʔarṣᵊḵˈā אֶרֶץ earth בַּ ba בְּ in עֲלֹֽתְךָ֗ ʕᵃlˈōṯᵊḵˈā עלה ascend לֵ lē לְ to רָאֹות֙ rāʔôṯ ראה see אֶת־ ʔeṯ- אֵת together with פְּנֵי֙ pᵊnˌê פָּנֶה face יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three פְּעָמִ֖ים pᵊʕāmˌîm פַּעַם foot בַּ ba בְּ in † הַ the שָּׁנָֽה׃ ššānˈā שָׁנָה year
34:24. cum enim tulero gentes a facie tua et dilatavero terminos tuos nullus insidiabitur terrae tuae ascendente te et apparente in conspectu Domini Dei tui ter in annoFor when I shall have taken away the nations from thy face, and shall have enlarged thy borders, no man shall lie in wait against thy land when thou shalt go up, and appear in the sight of the Lord thy God thrice in a year.
24. For I will cast out nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou goest up to appear before the LORD thy God three times in the year.
34:24. For when I will have taken away the nations before your face, and enlarged your borders, no one shall lie in wait against your land when you will go up to appear in the sight of the Lord your God, three times a year.
34:24. For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.
For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year:

24: ибо Я прогоню народы от лица твоего и распространю пределы твои, и никто не пожелает земли твоей, если ты будешь являться пред лице Господа Бога твоего три раза в году.
34:24
ὅταν οταν when; once
γὰρ γαρ for
ἐκβάλω εκβαλλω expel; cast out
τὰ ο the
ἔθνη εθνος nation; caste
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
πλατύνω πλατυνω broaden
τὰ ο the
ὅριά οριον frontier
σου σου of you; your
οὐκ ου not
ἐπιθυμήσει επιθυμεω long for; aspire
οὐδεὶς ουδεις no one; not one
τῆς ο the
γῆς γη earth; land
σου σου of you; your
ἡνίκα ηνικα whenever; when
ἂν αν perhaps; ever
ἀναβαίνῃς αναβαινω step up; ascend
ὀφθῆναι οραω view; see
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
τρεῖς τρεις three
καιροὺς καιρος season; opportunity
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
34:24
כִּֽי־ kˈî- כִּי that
אֹורִ֤ישׁ ʔôrˈîš ירשׁ trample down
גֹּויִם֙ gôyˌim גֹּוי people
מִ mi מִן from
פָּנֶ֔יךָ ppānˈeʸḵā פָּנֶה face
וְ wᵊ וְ and
הִרְחַבְתִּ֖י hirḥavtˌî רחב be wide
אֶת־ ʔeṯ- אֵת [object marker]
גְּבוּלֶ֑ךָ gᵊvûlˈeḵā גְּבוּל boundary
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יַחְמֹ֥ד yaḥmˌōḏ חמד desire
אִישׁ֙ ʔîš אִישׁ man
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אַרְצְךָ֔ ʔarṣᵊḵˈā אֶרֶץ earth
בַּ ba בְּ in
עֲלֹֽתְךָ֗ ʕᵃlˈōṯᵊḵˈā עלה ascend
לֵ לְ to
רָאֹות֙ rāʔôṯ ראה see
אֶת־ ʔeṯ- אֵת together with
פְּנֵי֙ pᵊnˌê פָּנֶה face
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three
פְּעָמִ֖ים pᵊʕāmˌîm פַּעַם foot
בַּ ba בְּ in
הַ the
שָּׁנָֽה׃ ššānˈā שָׁנָה year
34:24. cum enim tulero gentes a facie tua et dilatavero terminos tuos nullus insidiabitur terrae tuae ascendente te et apparente in conspectu Domini Dei tui ter in anno
For when I shall have taken away the nations from thy face, and shall have enlarged thy borders, no man shall lie in wait against thy land when thou shalt go up, and appear in the sight of the Lord thy God thrice in a year.
34:24. For when I will have taken away the nations before your face, and enlarged your borders, no one shall lie in wait against your land when you will go up to appear in the sight of the Lord your God, three times a year.
34:24. For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.
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jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:24: Neither shall any man desire thy land - What a manifest proof was this of the power and particular providence of God! How easy would it have been for the surrounding nations to have taken possession of the whole Israelitish land, with all their fenced cities, when there were none left to protect them but women and children! Was not this a standing proof of the Divine origin of their religion, and a barrier which no deistical mind could possibly surmount! Thrice every year did God work an especial miracle for the protection of his people; controlling even the very desires of their enemies, that they might not so much as meditate evil against them. They who have God for their protector have a sure refuge; and how true is the proverb, The path of duty is the way of safety! While these people went up to Jerusalem to keep the Lord's ordinances, he kept their families in peace, and their land in safety.
Albert Barnes: Notes on the Bible - 1834
34:24
Neither shall any man desire etc. - Intended to encourage such as might fear the consequences of obeying the divine law in attending to their religious duties. Compare Pro 16:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:24: I will: Exo 34:11, Exo 23:27-30, Exo 33:2; Lev 18:24; Deu 7:1; Psa 78:55, Psa 80:8
enlarge: Exo 23:31; Deu 12:20, Deu 19:8; Ch1 4:10
desire: Gen 35:5; Ch2 17:10; Job 1:10; Pro 16:7; Act 18:10
Geneva 1599
34:24 For I will cast out the nations before thee, and enlarge thy borders: neither shall any man (h) desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.
(h) God promises to defend them and theirs, who obey his commandment.
John Gill
34:24 For I will cast out the nations before thee,.... Who are particularly mentioned, Ex 34:11 and therefore they need not be in any fear of them, when they should go up to the appointed place, and appear before the Lord; for to this they were not obliged, until they were come into the land of Canaan, and the inhabitants driven out before them:
and enlarge thy borders; so that as they should have no enemies within them, to hinder and molest them, or discourage and deter them from attendance on the Lord at such set times, so they would be set at a great distance from them, that they should have nothing to fear from them; and should it be objected that at such times, when only women and children were left at home, and their borders were defenceless, it would be a proper opportunity for their enemies to invade them, it is further promised:
neither, shall any man desire thy land; though it is a desirable land; and their neighbours, and especially the old inhabitants of it, envied the happiness of the Israelites, and could not but wish it was in their possession; yet God, who has the hearts of all men in his hands, and can direct their thoughts, and turn the inclinations of their minds, and influence their affections, and engage them with other objects, promises that they should not think of an invasion of them, or have their minds, and the desires and affections of their hearts, in the least turned that way at these seasons, whatever they might have at other times; even
when thou shall go up to appear before the Lord thy God thrice in a year; at the feasts before mentioned, which was a most wonderful display of the power and providence of God.
John Wesley
34:24 Neither shalt any man desire thy land - Not only they shall not invade it, but they shall not so much as think of invading it. What a standing Miracle was this, for so many Generations?
34:2534:25: Մի՛ զենուցուս ՚ի վերայ խմորելոյ զարիւն զոհից իմոց. եւ մի՛ ելանիցէ յայգ զենո՛ւմն տօնի զատկի։
25 Ինձ զոհաբերած անասունի արիւնը թթխմորով հացի վրայ չթափես, եւ զատկի տօնի զոհը մինչեւ առաւօտ չմնայ:
25 Իմ զոհերս խմորեալ հացով պէտք չէ նուիրես* ու զատկի տօնին զոհը մինչեւ առտու պէտք չէ մնայ։
Մի՛ զենուցուս ի վերայ խմորելոյ զարիւն զոհից իմոց, եւ մի՛ ելանիցէ յայգ զենումն տօնի զատկի:

34:25: Մի՛ զենուցուս ՚ի վերայ խմորելոյ զարիւն զոհից իմոց. եւ մի՛ ելանիցէ յայգ զենո՛ւմն տօնի զատկի։
25 Ինձ զոհաբերած անասունի արիւնը թթխմորով հացի վրայ չթափես, եւ զատկի տօնի զոհը մինչեւ առաւօտ չմնայ:
25 Իմ զոհերս խմորեալ հացով պէտք չէ նուիրես* ու զատկի տօնին զոհը մինչեւ առտու պէտք չէ մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:2525: Не изливай крови жертвы Моей на квасное, и жертва праздника Пасхи не должна переночевать до утра.
34:25 οὐ ου not σφάξεις σφαζω slaughter ἐπὶ επι in; on ζύμῃ ζυμη leaven αἷμα αιμα blood; bloodstreams θυμιαμάτων θυμιαμα incense μου μου of me; mine καὶ και and; even οὐ ου not κοιμηθήσεται κοιμαω doze; fall asleep εἰς εις into; for τὸ ο the πρωὶ πρωι early θύματα θυμα the ἑορτῆς εορτη festival; feast τοῦ ο the πασχα πασχα Passover
34:25 לֹֽא־ lˈō- לֹא not תִשְׁחַ֥ט ṯišḥˌaṭ שׁחט slaughter עַל־ ʕal- עַל upon חָמֵ֖ץ ḥāmˌēṣ חָמֵץ leaven דַּם־ dam- דָּם blood זִבְחִ֑י zivḥˈî זֶבַח sacrifice וְ wᵊ וְ and לֹא־ lō- לֹא not יָלִ֣ין yālˈîn לין lodge לַ la לְ to † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning זֶ֖בַח zˌevaḥ זֶבַח sacrifice חַ֥ג ḥˌaḡ חַג festival הַ ha הַ the פָּֽסַח׃ ppˈāsaḥ פֶּסַח Passover
34:25. non immolabis super fermento sanguinem hostiae meae neque residebit mane de victima sollemnitatis phaseThou shalt not offer the blood of my sacrifice upon leaven; neither shall there remain in the morning any thing of the victim of the solemnity of the Phase.
25. Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the sacrifice of the feast of the passover be left unto the morning.
34:25. You shall not immolate the blood of my victim over leaven; and there shall not remain, in the morning, any of the victim of the Solemnity of the Passover.
34:25. Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.
Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning:

25: Не изливай крови жертвы Моей на квасное, и жертва праздника Пасхи не должна переночевать до утра.
34:25
οὐ ου not
σφάξεις σφαζω slaughter
ἐπὶ επι in; on
ζύμῃ ζυμη leaven
αἷμα αιμα blood; bloodstreams
θυμιαμάτων θυμιαμα incense
μου μου of me; mine
καὶ και and; even
οὐ ου not
κοιμηθήσεται κοιμαω doze; fall asleep
εἰς εις into; for
τὸ ο the
πρωὶ πρωι early
θύματα θυμα the
ἑορτῆς εορτη festival; feast
τοῦ ο the
πασχα πασχα Passover
34:25
לֹֽא־ lˈō- לֹא not
תִשְׁחַ֥ט ṯišḥˌaṭ שׁחט slaughter
עַל־ ʕal- עַל upon
חָמֵ֖ץ ḥāmˌēṣ חָמֵץ leaven
דַּם־ dam- דָּם blood
זִבְחִ֑י zivḥˈî זֶבַח sacrifice
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יָלִ֣ין yālˈîn לין lodge
לַ la לְ to
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
זֶ֖בַח zˌevaḥ זֶבַח sacrifice
חַ֥ג ḥˌaḡ חַג festival
הַ ha הַ the
פָּֽסַח׃ ppˈāsaḥ פֶּסַח Passover
34:25. non immolabis super fermento sanguinem hostiae meae neque residebit mane de victima sollemnitatis phase
Thou shalt not offer the blood of my sacrifice upon leaven; neither shall there remain in the morning any thing of the victim of the solemnity of the Phase.
34:25. You shall not immolate the blood of my victim over leaven; and there shall not remain, in the morning, any of the victim of the Solemnity of the Passover.
34:25. Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: См. толкование ст. 18–19: гл. 23.
Adam Clarke: Commentary on the Bible - 1831
34:25: The blood of my sacrifice - That is, the paschal lamb. See Clarke on Exo 23:18 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:25: leaven: Exo 12:20, Exo 23:18; Deu 16:3; Co1 5:7, Co1 5:8
be left: Exo 12:10, Exo 23:18, Exo 29:34; Lev 7:15; Num 9:12
John Gill
34:25 Thou shall not offer the blood of my sacrifice with leaven,.... That is, not kill the passover, while there was any leaven in their houses; so the Targum of Jonathan; see Gill on Ex 23:18.
neither shall the sacrifice of the feast of passover be left unto the morning; neither any of the flesh, nor of the fat of the passover lamb: if any were left, it was to be burnt, see Ex 12:10.
34:2634:26: Զառաջին արմտիս երկրի քոյ՝ տարցի՛ս ՚ի տուն Տեառն Աստուծոյ քոյ։ Մի՛ եփեսցես զգառն ՚ի կաթն մօր իւրոյ։
26 Քո երկրի առաջին բերքը կը տանես քո տէր Աստծու տունը: Գառը իր մօր կաթի մէջ չեփես»:
26 Քու երկրիդ երախայրիներուն առաջինները քու Տէր Աստուծոյդ տունը պէտք է բերես։Ուլը իր մօրը կաթին մէջ պէտք չէ եփես»։
Զառաջին արմտիս երկրի քո տարցիս ի տուն Տեառն Աստուծոյ քո: Մի՛ եփեսցես [556]զգառն ի կաթն մօր իւրոյ:

34:26: Զառաջին արմտիս երկրի քոյ՝ տարցի՛ս ՚ի տուն Տեառն Աստուծոյ քոյ։ Մի՛ եփեսցես զգառն ՚ի կաթն մօր իւրոյ։
26 Քո երկրի առաջին բերքը կը տանես քո տէր Աստծու տունը: Գառը իր մօր կաթի մէջ չեփես»:
26 Քու երկրիդ երախայրիներուն առաջինները քու Տէր Աստուծոյդ տունը պէտք է բերես։
Ուլը իր մօրը կաթին մէջ պէտք չէ եփես»։
zohrab-1805▾ eastern-1994▾ western am▾
34:2626: Самые первые плоды земли твоей принеси в дом Господа Бога твоего. Не вари козленка в молоке матери его.
34:26 τὰ ο the πρωτογενήματα πρωτογενημα the γῆς γη earth; land σου σου of you; your θήσεις τιθημι put; make εἰς εις into; for τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your οὐ ου not προσοίσεις προσφερω offer; bring to ἄρνα αρην lamb ἐν εν in γάλακτι γαλα milk μητρὸς μητηρ mother αὐτοῦ αυτος he; him
34:26 רֵאשִׁ֗ית rēšˈîṯ רֵאשִׁית beginning בִּכּוּרֵי֙ bikkûrˌê בִּכּוּרִים first fruits אַדְמָ֣תְךָ֔ ʔaḏmˈāṯᵊḵˈā אֲדָמָה soil תָּבִ֕יא tāvˈî בוא come בֵּ֖ית bˌêṯ בַּיִת house יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לֹא־ lō- לֹא not תְבַשֵּׁ֥ל ṯᵊvaššˌēl בשׁל boil גְּדִ֖י gᵊḏˌî גְּדִי goat בַּ ba בְּ in חֲלֵ֥ב ḥᵃlˌēv חָלָב milk אִמֹּֽו׃ פ ʔimmˈô . f אֵם mother
34:26. primitias frugum terrae tuae offeres in domum Domini Dei tui non coques hedum in lacte matris suaeThe first of the fruits of thy ground thou shalt offer in the house of the Lord thy God. Thou shalt not boil a kid in the milk of his dam.
26. The first of the firstfruits of thy ground thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.
34:26. The first of the fruits of your land you shall offer in the house of the Lord your God. You shall not boil a young goat in the milk of its mother.”
34:26. The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.
The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother' s milk:

26: Самые первые плоды земли твоей принеси в дом Господа Бога твоего. Не вари козленка в молоке матери его.
34:26
τὰ ο the
πρωτογενήματα πρωτογενημα the
γῆς γη earth; land
σου σου of you; your
θήσεις τιθημι put; make
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
οὐ ου not
προσοίσεις προσφερω offer; bring to
ἄρνα αρην lamb
ἐν εν in
γάλακτι γαλα milk
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
34:26
רֵאשִׁ֗ית rēšˈîṯ רֵאשִׁית beginning
בִּכּוּרֵי֙ bikkûrˌê בִּכּוּרִים first fruits
אַדְמָ֣תְךָ֔ ʔaḏmˈāṯᵊḵˈā אֲדָמָה soil
תָּבִ֕יא tāvˈî בוא come
בֵּ֖ית bˌêṯ בַּיִת house
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
לֹא־ lō- לֹא not
תְבַשֵּׁ֥ל ṯᵊvaššˌēl בשׁל boil
גְּדִ֖י gᵊḏˌî גְּדִי goat
בַּ ba בְּ in
חֲלֵ֥ב ḥᵃlˌēv חָלָב milk
אִמֹּֽו׃ פ ʔimmˈô . f אֵם mother
34:26. primitias frugum terrae tuae offeres in domum Domini Dei tui non coques hedum in lacte matris suae
The first of the fruits of thy ground thou shalt offer in the house of the Lord thy God. Thou shalt not boil a kid in the milk of his dam.
34:26. The first of the fruits of your land you shall offer in the house of the Lord your God. You shall not boil a young goat in the milk of its mother.”
34:26. The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:26: Thou shalt not seethe a kid in his mother's milk - See this amply considered Exo 23:19 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:26: first: Exo 23:19; Deu 26:2, Deu 26:10; Pro 3:9, Pro 3:10; Mat 6:33; Co1 15:20; Jam 1:18
seethe: Exo 23:19; Deu 14:21
Geneva 1599
34:26 The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not (i) seethe a kid in his mother's milk.
(i) See (Ex 23:19; Deut 14:21).
John Gill
34:26 The first of the firstfruits of thy land thou shalt bring,.... This, and another law in this verse, concerning not seething a kid in his mother's milk, are repeated from Ex 23:19. See Gill on Ex 23:19.
34:2734:27: Եւ ասէ Տէր ցՄովսէս. Գրեա՛ դու քեզ զպատգամսդ զայդոսիկ. զի այդո՛ւ բանիւ դնիցեմ ուխտ ընդ քեզ՝ եւ ընդ իս Իսրայէլ[822]։ [822] Ոմանք. Դնեմ ընդ. եւ ոմանք՝ դնիցի,Իսկ առ այլս ամենեսին պակասի. եւ ընդիս Իսրայէլ։
27 Տէրն այնուհետեւ ասաց Մովսէսին «Գրի՛ առ այդ պատգամները, որովհետեւ այդ խօսքերով եմ ես ուխտ կապում քեզ հետ եւ Իսրայէլի հետ»:
27 Տէրը ըսաւ Մովսէսին. «Գրէ՛ այս խօսքերը. վասն զի այս խօսքերուն համեմատ քեզի հետ ու Իսրայէլին հետ ուխտ ըրի»։
Եւ ասէ Տէր ցՄովսէս. Գրեա դու քեզ զպատգամսդ զայդոսիկ. զի այդու բանիւ դնիցեմ ուխտ ընդ քեզ եւ ընդ [557]իս:

34:27: Եւ ասէ Տէր ցՄովսէս. Գրեա՛ դու քեզ զպատգամսդ զայդոսիկ. զի այդո՛ւ բանիւ դնիցեմ ուխտ ընդ քեզ՝ եւ ընդ իս Իսրայէլ[822]։
[822] Ոմանք. Դնեմ ընդ. եւ ոմանք՝ դնիցի,Իսկ առ այլս ամենեսին պակասի. եւ ընդիս Իսրայէլ։
27 Տէրն այնուհետեւ ասաց Մովսէսին «Գրի՛ առ այդ պատգամները, որովհետեւ այդ խօսքերով եմ ես ուխտ կապում քեզ հետ եւ Իսրայէլի հետ»:
27 Տէրը ըսաւ Մովսէսին. «Գրէ՛ այս խօսքերը. վասն զի այս խօսքերուն համեմատ քեզի հետ ու Իսրայէլին հետ ուխտ ըրի»։
zohrab-1805▾ eastern-1994▾ western am▾
34:2727: И сказал Господь Моисею: напиши себе слова сии, ибо в сих словах Я заключаю завет с тобою и с Израилем.
34:27 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs γράψον γραφω write σεαυτῷ σεαυτου of yourself τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he ἐπὶ επι in; on γὰρ γαρ for τῶν ο the λόγων λογος word; log τούτων ουτος this; he τέθειμαί τιθημι put; make σοι σοι you διαθήκην διαθηκη covenant καὶ και and; even τῷ ο the Ισραηλ ισραηλ.1 Israel
34:27 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כְּתָב־ kᵊṯov- כתב write לְךָ֖ lᵊḵˌā לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these כִּ֞י kˈî כִּי that עַל־ ʕal- עַל upon פִּ֣י׀ pˈî פֶּה mouth הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֗לֶּה ʔˈēlleh אֵלֶּה these כָּרַ֧תִּי kārˈattî כרת cut אִתְּךָ֛ ʔittᵊḵˈā אֵת together with בְּרִ֖ית bᵊrˌîṯ בְּרִית covenant וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
34:27. dixitque Dominus ad Mosen scribe tibi verba haec quibus et tecum et cum Israhel pepigi foedusAnd the Lord said to Moses: Write thee these words, by which I have made a covenant both with thee and with Israel.
27. And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.
34:27. And the Lord said to Moses, “Write these words to you, through which I have formed a covenant, both with you and with Israel.”
34:27. And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.
And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel:

27: И сказал Господь Моисею: напиши себе слова сии, ибо в сих словах Я заключаю завет с тобою и с Израилем.
34:27
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
γράψον γραφω write
σεαυτῷ σεαυτου of yourself
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
ἐπὶ επι in; on
γὰρ γαρ for
τῶν ο the
λόγων λογος word; log
τούτων ουτος this; he
τέθειμαί τιθημι put; make
σοι σοι you
διαθήκην διαθηκη covenant
καὶ και and; even
τῷ ο the
Ισραηλ ισραηλ.1 Israel
34:27
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
כְּתָב־ kᵊṯov- כתב write
לְךָ֖ lᵊḵˌā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
כִּ֞י kˈî כִּי that
עַל־ ʕal- עַל upon
פִּ֣י׀ pˈî פֶּה mouth
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
כָּרַ֧תִּי kārˈattî כרת cut
אִתְּךָ֛ ʔittᵊḵˈā אֵת together with
בְּרִ֖ית bᵊrˌîṯ בְּרִית covenant
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
34:27. dixitque Dominus ad Mosen scribe tibi verba haec quibus et tecum et cum Israhel pepigi foedus
And the Lord said to Moses: Write thee these words, by which I have made a covenant both with thee and with Israel.
34:27. And the Lord said to Moses, “Write these words to you, through which I have formed a covenant, both with you and with Israel.”
34:27. And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Требуя от народа веры в Иегову и проведения ее в жизнь (праздники, посвящение первенцев), перечисленные в настоящем случае законы напоминали ему основные начала и требования теократии, а потому были достаточны — для восстановления завета.
Adam Clarke: Commentary on the Bible - 1831
34:27: Write thou these words - Either a transcript of the whole law now delivered, or the words included from Exo 34:11 to Exo 34:26. God certainly wrote the ten words on both sets of tables. Moses either wrote a transcript of these and the accompanying precepts for the use of the people, or he wrote the precepts themselves in addition to the ten commandments which were written by the finger of God. See Clarke on Exo 34:1 (note). Allowing this mode of interpretation, the accompanying precepts were, probably, what was written on the back side of the tables by Moses; the ten commandments, what were written on the front by the finger of Jehovah: for we must pay but little attention to the supposition of the rabbins, that the letters on each table were cut through the stone, so as to be legible on each side. See Clarke on Exo 32:15 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:27: Write: Exo 17:14, Exo 24:4, Exo 24:7; Deu 31:9
I have: Exo 34:10; Deu 4:13, Deu 31:9
Carl Friedrich Keil and Franz Delitzsch
34:27
Moses was to write down these words, like the covenant rights and laws that had been given before (Ex 24:4, Ex 24:7), because Jehovah had concluded the covenant with Moses and Israel according to the tenor of them. By the renewed adoption of the nation, the covenant in ch. 24 was eo ipso restored; so that no fresh conclusion of this covenant was necessary, and the writing down of the fundamental conditions of the covenant was merely intended as a proof of its restoration. It does not appear in the least degree "irreconcilable," therefore, with the writing down of the covenant rights before Knobel).
Ex 34:28
Moses remained upon the mountain forty days, just as on the former occasion (cf. Ex 24:18). "And He (Jehovah) wrote upon the tables the ten covenant words" (see at Ex 34:1).
Ex 34:29-35
The sight of the glory of Jehovah, though only of the back or reflection of it, produced such an effect upon Moses' face, that the skin of it shone, though without Moses observing it. When he came down from the mountain with the tables of the law in his hand, and the skin of his face shone אתּו בּדבּרו, i.e., on account of his talking with God, Aaron and the people were afraid to go near him when they saw the brightness of his face. But Moses called them to him, - Viz. first of all Aaron and the princes of the congregation to speak to them, and then all the people to give them the commandments of Jehovah; but on doing this (Ex 34:33), he put a veil upon (before) his face, and only took it away when he went in before Jehovah to speak with Him, and then, when he came out (from the Lord out of the tabernacle, of course after the erection of the tabernacle), he made known His commands to the people. But while doing this, he put the veil upon his face again, and always wore it in his ordinary intercourse with the people (Ex 34:34, Ex 34:35). This reflection of the splendour thrown back by the glory of God was henceforth to serve as the most striking proof of the confidential relation in which Moses stood to Jehovah, and to set forth the glory of the office which Moses filled. The Apostle Paul embraces this view in 2Cor 3:7., and lays stress upon the fact that the glory was to be done away, which he was quite justified in doing, although nothing is said in the Old Testament about the glory being transient, from the simple fact that Moses died. The apostle refers to it for the purpose of contrasting the perishable glory of the law with the far higher and imperishable glory of the Gospel. At the same time he regards the veil which covered Moses' face as a symbol of the obscuring of the truth revealed in the Old Testament. But this does not exhaust the significance of this splendour. The office could only confer such glory upon the possessor by virtue of the glory of the blessings which it contained, and conveyed to those for whom it was established. Consequently, the brilliant light on Moses' face also set forth the glory of the Old Covenant, and was intended both for Moses and the people as a foresight and pledge of the glory to which Jehovah had called, and would eventually exalt, the people of His possession.
John Gill
34:27 And the Lord said unto Moses,.... Being still with him on the mount:
write thou these words; expressed in the preceding verses, from Ex 34:11, as he before had written in a book all those laws, contained in Ex 21:1 called the book of the covenant, Ex 24:4 and which perhaps might be destroyed, as well as the two tables were broken; and therefore upon the renewal of the covenant here, there is a repetition made of the principal laws before given, which are ordered also to be written in a book, which may very well be called by the same name, since it follows:
for after the tenor of these words I have made a covenant with thee and with Israel, with Moses, as their representative and mediator, and with them represented by him: what is above related carries in it the form of a covenant between them, God having declared on his part what he would do for them, and what laws and rules he required to be observed on their part; which Moses assented to in their name, and was ordered to write them down, that he might repeat them to them.
Robert Jamieson, A. R. Fausset and David Brown
34:27 And the Lord said unto Moses, Write thou these words--that is, the ceremonial and judicial injunctions comprehended above (Exo. 34:11-26); while the rewriting of the ten commandments on the newly prepared slabs was done by God Himself (compare Deut 10:1-4).
34:2834:28: Եւ էր Մովսէս առաջի Տեառն զքառասուն տիւ եւ զքառասուն գիշեր. հաց ո՛չ եկեր, եւ ջուր ո՛չ արբ. եւ գրեաց ՚ի վերայ տախտակացն զբանս ուխտի՝ զտասն պատգամացն։
28 Մովսէսը Տիրոջ հետ էր քառասուն օր ու քառասուն գիշեր: Նա հաց չկերաւ, ջուր չխմեց եւ տախտակների վրայ գրի առաւ ուխտի խօսքերը՝ տասը պատուիրանները:
28 Մովսէս հոն կեցաւ Տէրոջը հետ քառասուն օր ու քառասուն գիշեր։ Ո՛չ հաց կերաւ, ո՛չ ալ ջուր խմեց։ Տախտակներուն վրայ ուխտին խօսքերը գրեց, այսինքն տասը պատուիրանքները։
Եւ էր Մովսէս առաջի Տեառն զքառասուն տիւ եւ զքառասուն գիշեր. հաց ոչ եկեր եւ ջուր ոչ արբ. եւ գրեաց ի վերայ տախտակացն զբանս ուխտի զտասն պատգամացն:

34:28: Եւ էր Մովսէս առաջի Տեառն զքառասուն տիւ եւ զքառասուն գիշեր. հաց ո՛չ եկեր, եւ ջուր ո՛չ արբ. եւ գրեաց ՚ի վերայ տախտակացն զբանս ուխտի՝ զտասն պատգամացն։
28 Մովսէսը Տիրոջ հետ էր քառասուն օր ու քառասուն գիշեր: Նա հաց չկերաւ, ջուր չխմեց եւ տախտակների վրայ գրի առաւ ուխտի խօսքերը՝ տասը պատուիրանները:
28 Մովսէս հոն կեցաւ Տէրոջը հետ քառասուն օր ու քառասուն գիշեր։ Ո՛չ հաց կերաւ, ո՛չ ալ ջուր խմեց։ Տախտակներուն վրայ ուխտին խօսքերը գրեց, այսինքն տասը պատուիրանքները։
zohrab-1805▾ eastern-1994▾ western am▾
34:2828: И пробыл там [Моисей] у Господа сорок дней и сорок ночей, хлеба не ел и воды не пил; и написал на скрижалях слова завета, десятословие.
34:28 καὶ και and; even ἦν ειμι be ἐκεῖ εκει there Μωυσῆς μωσευς Mōseus; Mosefs ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τεσσαράκοντα τεσσαρακοντα forty ἡμέρας ημερα day καὶ και and; even τεσσαράκοντα τεσσαρακοντα forty νύκτας νυξ night ἄρτον αρτος bread; loaves οὖκ ου not ἔφαγεν φαγω swallow; eat καὶ και and; even ὕδωρ υδωρ water οὐκ ου not ἔπιεν πινω drink καὶ και and; even ἔγραψεν γραφω write τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he ἐπὶ επι in; on τῶν ο the πλακῶν πλαξ plaque; tablet τῆς ο the διαθήκης διαθηκη covenant τοὺς ο the δέκα δεκα ten λόγους λογος word; log
34:28 וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be שָׁ֣ם šˈām שָׁם there עִם־ ʕim- עִם with יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four יֹום֙ yôm יֹום day וְ wᵊ וְ and אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four לַ֔יְלָה lˈaylā לַיְלָה night לֶ֚חֶם ˈleḥem לֶחֶם bread לֹ֣א lˈō לֹא not אָכַ֔ל ʔāḵˈal אכל eat וּ û וְ and מַ֖יִם mˌayim מַיִם water לֹ֣א lˈō לֹא not שָׁתָ֑ה šāṯˈā שׁתה drink וַ wa וְ and יִּכְתֹּ֣ב yyiḵtˈōv כתב write עַל־ ʕal- עַל upon הַ ha הַ the לֻּחֹ֗ת lluḥˈōṯ לוּחַ tablet אֵ֚ת ˈʔēṯ אֵת [object marker] דִּבְרֵ֣י divrˈê דָּבָר word הַ ha הַ the בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant עֲשֶׂ֖רֶת ʕᵃśˌereṯ עֲשָׂרָה ten הַ ha הַ the דְּבָרִֽים׃ ddᵊvārˈîm דָּבָר word
34:28. fecit ergo ibi cum Domino quadraginta dies et quadraginta noctes panem non comedit et aquam non bibit et scripsit in tabulis verba foederis decemAnd he was there with the Lord forty days and forty nights: he neither ate bread nor drank water, and he wrote upon the tables the ten words of the covenant.
28. And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.
34:28. Therefore, he was in that place with the Lord for forty days and forty nights; he did not eat bread and he did not drink water, and he wrote on the tablets the ten words of the covenant.
34:28. And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.
And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments:

28: И пробыл там [Моисей] у Господа сорок дней и сорок ночей, хлеба не ел и воды не пил; и написал на скрижалях слова завета, десятословие.
34:28
καὶ και and; even
ἦν ειμι be
ἐκεῖ εκει there
Μωυσῆς μωσευς Mōseus; Mosefs
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
τεσσαράκοντα τεσσαρακοντα forty
ἡμέρας ημερα day
καὶ και and; even
τεσσαράκοντα τεσσαρακοντα forty
νύκτας νυξ night
ἄρτον αρτος bread; loaves
οὖκ ου not
ἔφαγεν φαγω swallow; eat
καὶ και and; even
ὕδωρ υδωρ water
οὐκ ου not
ἔπιεν πινω drink
καὶ και and; even
ἔγραψεν γραφω write
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
ἐπὶ επι in; on
τῶν ο the
πλακῶν πλαξ plaque; tablet
τῆς ο the
διαθήκης διαθηκη covenant
τοὺς ο the
δέκα δεκα ten
λόγους λογος word; log
34:28
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
שָׁ֣ם šˈām שָׁם there
עִם־ ʕim- עִם with
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four
יֹום֙ yôm יֹום day
וְ wᵊ וְ and
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
לַ֔יְלָה lˈaylā לַיְלָה night
לֶ֚חֶם ˈleḥem לֶחֶם bread
לֹ֣א lˈō לֹא not
אָכַ֔ל ʔāḵˈal אכל eat
וּ û וְ and
מַ֖יִם mˌayim מַיִם water
לֹ֣א lˈō לֹא not
שָׁתָ֑ה šāṯˈā שׁתה drink
וַ wa וְ and
יִּכְתֹּ֣ב yyiḵtˈōv כתב write
עַל־ ʕal- עַל upon
הַ ha הַ the
לֻּחֹ֗ת lluḥˈōṯ לוּחַ tablet
אֵ֚ת ˈʔēṯ אֵת [object marker]
דִּבְרֵ֣י divrˈê דָּבָר word
הַ ha הַ the
בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant
עֲשֶׂ֖רֶת ʕᵃśˌereṯ עֲשָׂרָה ten
הַ ha הַ the
דְּבָרִֽים׃ ddᵊvārˈîm דָּבָר word
34:28. fecit ergo ibi cum Domino quadraginta dies et quadraginta noctes panem non comedit et aquam non bibit et scripsit in tabulis verba foederis decem
And he was there with the Lord forty days and forty nights: he neither ate bread nor drank water, and he wrote upon the tables the ten words of the covenant.
34:28. Therefore, he was in that place with the Lord for forty days and forty nights; he did not eat bread and he did not drink water, and he wrote on the tablets the ten words of the covenant.
34:28. And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-29: Исходившее от лица Моисея сияние было результатом приближения к Богу: оно просветлило и очистило плоть пророка.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28: The Veil of Moses.B. C. 1491.
28 And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments. 29 And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him. 30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him. 31 And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them. 32 And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai. 33 And till Moses had done speaking with them, he put a vail on his face. 34 But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded. 35 And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him.
Here is, I. The continuance of Moses in the mount, where he was miraculously sustained, v. 28. He was there in very intimate communion with God, without interruption, forty days and forty nights, and did not think it long. When we are weary of an hour or two spent in attendance upon God and adoration of him, we should think how many days and nights Moses spent with him, and of the eternal day we hope to spend in praising him. During all this time Moses did neither eat nor drink. Though he had before been kept so long fasting, yet he did not, this second time, take up so many days' provision along with him, but believed that man lives not by bread alone, and encouraged himself with the experience he had of the truth of it. So long he continued without meat and drink (and probably without sleep too), for, 1. The power of God supported him, that he did not need it. He who made the body can nourish it without ordinary means, which he uses, but is not tied to. The life is more than meat. 2. His communion with God entertained him, so that he did not desire it. He had meat to eat which the world knew not of, for it was his meat and drink to hear the word of God and pray. The abundant satisfaction his soul had in the word of God and the visions of the Almighty made him forget the body and the pleasures of it. When God would treat his favourite Moses, it was not with meat and drink, but with his light, law, and love, with the knowledge of himself and his will; then man did indeed eat angels' food. See what we should value as the truest pleasure. The kingdom of God is not meat and drink, neither the abundance nor delicacy of food, but righteousness and peace and joy in the Holy Ghost. As Moses, so Elijah and Christ, fasted forty days and forty nights. The more dead we are to the delights of sense the better prepared we are for the pleasures of heaven.
II. The coming down of Moses from the mount, greatly enriched and miraculously adorned.
1. He came down enriched with the best treasure; for he brought in his hands the two tables of the law, written with the finger of God, v. 28, 29. It is a great favour to have the law given us; this favour was shown to Israel, Ps. cxlvii. 19, 20. It is a great honour to be employed in delivering God's law to others; this honour was done to Moses.
2. He came down adorned with the best beauty; for the skin of his face shone, v. 29. This time of his being in the mount he heard only what he had heard before, but he saw more of the glory of God, which having with open face beheld, he was in some measure changed into the same image from glory to glory, 2 Cor. iii. 18. The last time he came down from the mount with the glory of a magistrate, to frown upon and chastise Israel's idolatry; now with the glory of an angel, with tidings of peace and reconciliation. Then he came with a rod, now with the spirit of meekness. Now,
(1.) This may be looked upon, [1.] As a great honour done to Moses, that the people might never again question his mission nor think nor speak lightly of him. He carried his credentials in his very countenance, which, some think, retained, as long as he lived, some remainders of this glory, which perhaps contributed to the vigour of his old age; that eye could not wax dim which had seen God, nor that face become wrinkled which had shone with his glory. The Israelites could not look him in the face but they must there read his commission. Thus it was done to the man whom the King of kings did delight to honour. Yet, after this, they murmured against him; for the most sensible proofs will not of themselves conquer an obstinate infidelity. The shining of Moses's face was a great honour to him; yet that was no glory, in comparison with the glory which excelled. We read of our Lord Jesus, not only that his face shone as the sun, but his whole body also, for his raiment was white and glistering, Luke ix. 29. But, when he came down from the mount, he quite laid aside that glory, it being his will that we should walk by faith, not by sight. [2.] It was also a great favour to the people, and an encouragement to them, that God put this glory upon him, who was their intercessor, thereby giving them assurance that he was accepted, and they through him. Thus the advancement of Christ, our advocate with the Father, is the great support of our faith. [3.] It was the effect of his sight of God. Communion with God, First, Makes the face to shine in true honour. Serious godliness puts a lustre upon a man's countenance, such as commands esteem and affection. Secondly, It should make the face to shine in universal holiness. When we have been in the mount with God, we should let our light shine before men, in humility, meekness, and all the instances of a heavenly conversation; thus must the beauty of the Lord our God be upon us, even the beauty of holiness, that all we converse with may take knowledge of us that we have been with Jesus, Acts iv. 13.
(2.) Concerning the shining of Moses's face observe here, [1.] Moses was not aware of it himself: He wist not that the skin of his face shone, v. 29. Thus, First, It is the infelicity of some that, though their faces shine in true grace, yet they do not know it, to take the comfort of it. Their friends see much of God in them, but they themselves are ready to think they have no grace. Secondly, It is the humility of others that, though their faces shine in eminent gifts and usefulness, yet they do not know it, to be puffed up with it. Whatever beauty God puts upon us, we should still be filled with a humble sense of our own unworthiness, and manifold infirmities, as will make us even overlook and forget that which makes our faces shine. [2.] Aaron and the children of Israel saw it, and were afraid, v. 30. The truth of it was attested by a multitude of witnesses, who were also conscious of the terror of it. It not only dazzled their eyes, but struck such an awe upon them as obliged them to retire. Probably they doubted whether it were a token of God's favour or of his displeasure; and, though it seemed most likely to be a good omen, yet, being conscious of guilt, they feared the worst, especially remembering the posture Moses found them in when he came last down from the mount. Holiness will command reverence; but the sense of sin makes men afraid of their friends, and even of that which really is a favour to them. [3.] Moses put a veil upon his face, when he perceived that it shone, v. 33, 35. First, This teaches us all a lesson of modesty and humility. We must be content to have our excellences obscured, and a veil drawn over them, not coveting to make a fair show in the flesh. Those that are truly desirous to be owned and accepted of God will likewise desire not to be taken notice of nor applauded by men. Qui bene latuit, bene vixit--There is a laudable concealment. Secondly, It teaches ministers to accommodate themselves to the capacities of people, and to preach to them as they are able to bear it. Let all that art and all that learning be veiled which tend to amusement rather than edification, and let the strong condescend to the infirmities of the weak. Thirdly, This veil signified the darkness of that dispensation. The ceremonial institutions had in them much of Christ, much of the grace of the gospel, but a veil was drawn over it, so that the children of Israel could not distinctly and stedfastly see those good things to come which the law had the shadow of. It was beauty veiled, gold in the mine, a pearl in the shell; but, thanks be to God, by the gospel life and immortality are brought to light, the veil is taken away from off the Old Testament; yet still it remains upon the hearts of those who shut their eyes against the light. Thus the apostle expounds this passage, 2 Cor. iii. 13-15. [4.] When Moses went in before the Lord, to speak with him in the tabernacle of meeting, he put off the veil, v. 34. Then there was no occasion for it, and, before God, every man does and must appear unveiled; for all things are naked and open before the eyes of him with whom we have to do, and it is folly for us to think of concealing or disguising any thing. Every veil must be thrown aside when we come to present ourselves unto the Lord. This signified also, as it is explained (2 Cor. iii. 16), that when a soul turns to the Lord the veil shall be taken away, and with open face it may behold his glory. And when we shall come before the Lord in heaven, to be there for ever speaking with him, the veil shall not only be taken off from the divine glory, but from our hearts and eyes, that we may see as we are seen, and know as we are known.
Adam Clarke: Commentary on the Bible - 1831
34:28: Forty days and forty nights - See Clarke's note on Exo 24:18.
Albert Barnes: Notes on the Bible - 1834
34:28: He wrote - i. e. Yahweh wrote Exo 34:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:28: forty days: Exo 24:18; Deu 9:9, Deu 9:18, Deu 9:25
he wrote: Exo 34:1, Exo 31:18, Exo 32:16; Deu 4:13, Deu 10:2-4; Co2 3:7
commandments: Heb. words
Geneva 1599
34:28 And he was there with the LORD (k) forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.
(k) This miracle was to confirm the authority of the law, and should not be followed any more than other miracles.
John Gill
34:28 And he was there with the Lord forty days and forty nights,.... These were other forty days and nights, besides those he had been with the Lord, when he came down and broke the two tables in his hand, on sight of the idolatry of the people; yea, not only the Jewish writers think that he was on the mount three times forty days and forty nights, but also several learned Christian writers, as Dr. Lightfoot (p) and others; and it seems plain that he went up to the mountain three times, Ex 24:15 and it is not improbable that he was each time so long there; about the first and third times there can be no doubt, see Ex 24:18 and the text before us; and at the second time, when he went up to make reconciliation for the people, Ex 32:30 he says, that he fell down before the Lord, as at the first forty days and forty nights, Deut 9:18 and from the seventh day of the month Sivan, the day after the giving of the law, to the tenth of Tisri, on which day he now descended, are just so many days:
he did neither eat bread nor drink water: and it is very likely slept not, he being supported without either of these by the power of God; and having such nearness of communion with God, and his mind taken up with what he heard and saw, he had no thoughts of, nor desires and cravings after such things, as well as he stood in no need of them; all which must be ascribed to the miraculous interposition of God in the support of him; see Gill on Ex 24:18.
and he wrote on the tables the words of the covenant, the ten commandments; not Moses, for these were tables of stone, which he could not write or engrave upon without proper instruments, which it does not appear he had with him on the mount; but it was God that wrote them, who, in Ex 34:1 says he would write them, and from Deut 10:2 we are assured he did.
(p) Works, vol. 1. p. 715, 716.
John Wesley
34:28 He wrote - God.
Robert Jamieson, A. R. Fausset and David Brown
34:28 he was there with the Lord forty days and forty nights--as long as formerly [Ex 24:18], being sustained for the execution of his special duties by the miraculous power of God. A special cause is assigned for his protracted fast on this second occasion (Deut 9:18).
34:2934:29: Մինչդեռ իջանէր Մովսէս ՚ի լեռնէն Սինայ, եւ երկոքին տախտակքն ուխտի ՚ի ձեռս Մովսիսի էին։ եւ յիջանել իւրում ՚ի լեռնէ անտի, ո՛չ գիտէր Մովսէս եթէ փառաւորեալ իցէ տեսիլ գունոյ երեսաց նորա ՚ի խօսել նորա ընդ նմա։
29 Երբ Մովսէսն իջնում էր Սինա լեռից, ուխտի երկու տախտակները Մովսէսի ձեռքին էին: Լեռից իջնելիս Մովսէսը չգիտէր, որ Տիրոջ հետ խօսելու պատճառով իր երեսը ճառագում է:
29 Երբ Մովսէս լեռնէն իջաւ, վկայութեան երկու տախտակները իր ձեռքն էին։ Մովսէս իր երեսին մորթին լուսափայլ ըլլալը չէր գիտեր, երբ Տէրը իրեն հետ խօսեցաւ։
Մինչդեռ իջանէր Մովսէս ի լեռնէն Սինայ, եւ երկոքին տախտակքն ուխտի ի ձեռս Մովսիսի էին, եւ յիջանել իւրում ի լեռնէ անտի` ոչ գիտէր Մովսէս եթէ [558]փառաւորեալ իցէ տեսիլ գունոյ`` երեսաց նորա ի խօսել նորա ընդ նմա:

34:29: Մինչդեռ իջանէր Մովսէս ՚ի լեռնէն Սինայ, եւ երկոքին տախտակքն ուխտի ՚ի ձեռս Մովսիսի էին։ եւ յիջանել իւրում ՚ի լեռնէ անտի, ո՛չ գիտէր Մովսէս եթէ փառաւորեալ իցէ տեսիլ գունոյ երեսաց նորա ՚ի խօսել նորա ընդ նմա։
29 Երբ Մովսէսն իջնում էր Սինա լեռից, ուխտի երկու տախտակները Մովսէսի ձեռքին էին: Լեռից իջնելիս Մովսէսը չգիտէր, որ Տիրոջ հետ խօսելու պատճառով իր երեսը ճառագում է:
29 Երբ Մովսէս լեռնէն իջաւ, վկայութեան երկու տախտակները իր ձեռքն էին։ Մովսէս իր երեսին մորթին լուսափայլ ըլլալը չէր գիտեր, երբ Տէրը իրեն հետ խօսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
34:2929: Когда сходил Моисей с горы Синая, и две скрижали откровения были в руке у Моисея при сошествии его с горы, то Моисей не знал, что лице его стало сиять лучами оттого, что [Бог] говорил с ним.
34:29 ὡς ως.1 as; how δὲ δε though; while κατέβαινεν καταβαινω step down; descend Μωυσῆς μωσευς Mōseus; Mosefs ἐκ εκ from; out of τοῦ ο the ὄρους ορος mountain; mount καὶ και and; even αἱ ο the δύο δυο two πλάκες πλαξ plaque; tablet ἐπὶ επι in; on τῶν ο the χειρῶν χειρ hand Μωυσῆ μωσευς Mōseus; Mosefs καταβαίνοντος καταβαινω step down; descend δὲ δε though; while αὐτοῦ αυτος he; him ἐκ εκ from; out of τοῦ ο the ὄρους ορος mountain; mount Μωυσῆς μωσευς Mōseus; Mosefs οὐκ ου not ᾔδει οιδα aware ὅτι οτι since; that δεδόξασται δοξαζω glorify ἡ ο the ὄψις οψις sight; face τοῦ ο the χρώματος χρωμα the προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him ἐν εν in τῷ ο the λαλεῖν λαλεω talk; speak αὐτὸν αυτος he; him αὐτῷ αυτος he; him
34:29 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בְּ bᵊ בְּ in רֶ֤דֶת rˈeḏeṯ ירד descend מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses מֵ mē מִן from הַ֣ר hˈar הַר mountain סִינַ֔י sînˈay סִינַי Sinai וּ û וְ and שְׁנֵ֨י šᵊnˌê שְׁנַיִם two לֻחֹ֤ת luḥˈōṯ לוּחַ tablet הָֽ hˈā הַ the עֵדֻת֙ ʕēḏˌuṯ עֵדוּת reminder בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses בְּ bᵊ בְּ in רִדְתֹּ֖ו riḏtˌô ירד descend מִן־ min- מִן from הָ hā הַ the הָ֑ר hˈār הַר mountain וּ û וְ and מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses לֹֽא־ lˈō- לֹא not יָדַ֗ע yāḏˈaʕ ידע know כִּ֥י kˌî כִּי that קָרַ֛ן qārˈan קרן shine עֹ֥ור ʕˌôr עֹור skin פָּנָ֖יו pānˌāʸw פָּנֶה face בְּ bᵊ בְּ in דַבְּרֹ֥ו ḏabbᵊrˌô דבר speak אִתֹּֽו׃ ʔittˈô אֵת together with
34:29. cumque descenderet Moses de monte Sinai tenebat duas tabulas testimonii et ignorabat quod cornuta esset facies sua ex consortio sermonis DeiAnd when Moses came down from the Mount Sinai, he held the two tables of the testimony, and he knew not that his face was horned from the conversation of the Lord.
29. And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone by reason of his speaking with him.
34:29. And when Moses descended from Mount Sinai, he held the two tablets of the testimony, and he did not know that his face was radiant from the sharing of words with the Lord.
34:29. And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.
And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him:

29: Когда сходил Моисей с горы Синая, и две скрижали откровения были в руке у Моисея при сошествии его с горы, то Моисей не знал, что лице его стало сиять лучами оттого, что [Бог] говорил с ним.
34:29
ὡς ως.1 as; how
δὲ δε though; while
κατέβαινεν καταβαινω step down; descend
Μωυσῆς μωσευς Mōseus; Mosefs
ἐκ εκ from; out of
τοῦ ο the
ὄρους ορος mountain; mount
καὶ και and; even
αἱ ο the
δύο δυο two
πλάκες πλαξ plaque; tablet
ἐπὶ επι in; on
τῶν ο the
χειρῶν χειρ hand
Μωυσῆ μωσευς Mōseus; Mosefs
καταβαίνοντος καταβαινω step down; descend
δὲ δε though; while
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
ὄρους ορος mountain; mount
Μωυσῆς μωσευς Mōseus; Mosefs
οὐκ ου not
ᾔδει οιδα aware
ὅτι οτι since; that
δεδόξασται δοξαζω glorify
ο the
ὄψις οψις sight; face
τοῦ ο the
χρώματος χρωμα the
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
λαλεῖν λαλεω talk; speak
αὐτὸν αυτος he; him
αὐτῷ αυτος he; him
34:29
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בְּ bᵊ בְּ in
רֶ֤דֶת rˈeḏeṯ ירד descend
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
מֵ מִן from
הַ֣ר hˈar הַר mountain
סִינַ֔י sînˈay סִינַי Sinai
וּ û וְ and
שְׁנֵ֨י šᵊnˌê שְׁנַיִם two
לֻחֹ֤ת luḥˈōṯ לוּחַ tablet
הָֽ hˈā הַ the
עֵדֻת֙ ʕēḏˌuṯ עֵדוּת reminder
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
בְּ bᵊ בְּ in
רִדְתֹּ֖ו riḏtˌô ירד descend
מִן־ min- מִן from
הָ הַ the
הָ֑ר hˈār הַר mountain
וּ û וְ and
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
לֹֽא־ lˈō- לֹא not
יָדַ֗ע yāḏˈaʕ ידע know
כִּ֥י kˌî כִּי that
קָרַ֛ן qārˈan קרן shine
עֹ֥ור ʕˌôr עֹור skin
פָּנָ֖יו pānˌāʸw פָּנֶה face
בְּ bᵊ בְּ in
דַבְּרֹ֥ו ḏabbᵊrˌô דבר speak
אִתֹּֽו׃ ʔittˈô אֵת together with
34:29. cumque descenderet Moses de monte Sinai tenebat duas tabulas testimonii et ignorabat quod cornuta esset facies sua ex consortio sermonis Dei
And when Moses came down from the Mount Sinai, he held the two tables of the testimony, and he knew not that his face was horned from the conversation of the Lord.
34:29. And when Moses descended from Mount Sinai, he held the two tablets of the testimony, and he did not know that his face was radiant from the sharing of words with the Lord.
34:29. And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.
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Adam Clarke: Commentary on the Bible - 1831
34:29: The skin of his face shone - קרן karan, was horned: having been long in familiar intercourse with his Maker, his flesh, as well as his soul, was penetrated with the effulgence of the Divine glory, and his looks expressed the light and life which dwelt within. Probably Moses appeared now as he did when, in our Lord's transfiguration, he was seen with Elijah on the mount, Matthew 17. As the original word קרן karan signifies to shine out, to dart forth, as horns on the head of an animal, or rays of light reflected from a polished surface, we may suppose that the heavenly glory which filled the soul of this holy man darted out from his face in coruscations, in that manner in which light is generally represented. The Vulgate renders the passage, et ignorabat quod cornuta esset facies sua, "and he did not know that his face was horned;" which version, misunderstood, has induced painters in general to represent Moses with two very large horns, one proceeding from each temple. But we might naturally ask, while they were indulging themselves in such fancies, why only two horns? for it is very likely that there were hundreds of these radiations, proceeding at once from the face of Moses. It was no doubt from this very circumstance that almost all the nations of the world who have heard of this transaction, have agreed in representing those men to whom they attributed extraordinary sanctity, and whom they supposed to have had familiar intercourse with the Deity, with a lucid nimbus or glory round their heads. This has prevailed both in the east and in the west; not only the Greek and Roman saints, or eminent persons, are thus represented, but those also among the Mohammedans, Hindoos, and Chinese.
Albert Barnes: Notes on the Bible - 1834
34:29: The two tables of testimony - Compare Exo 31:18.
The skin of his face shone - Compare Mat 17:2. The brightness of the Eternal Glory, though Moses had witnessed it only in a modified manner Exo 33:22-23, was so reflected in his face, that Aaron and the people were stricken with awe, and feared to approach him until he gave them words of encouragement.
The word translated "shine" is closely connected with a word translated "horn"; and hence, the Latin version and others have rendered the verb "to be horned." From this rendering of the word has arisen the popular representation of Moses with horns on his forehead; e. g. in Michaelangelo's statue at Rome.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:29: am 2513, bc 1491, An, Ex, Is, 1, Elul
Two tables: Exo 32:15
wist: Exo 16:15; Jos 2:4, Jos 8:14; Jdg 16:20; Mar 9:6, Mar 14:40; Luk 2:49; Joh 5:13; Act 12:9, Act 23:5
the skin: Mat 17:2; Luk 9:29; Act 6:15; Co2 3:7-9, Co2 3:13; Rev 1:16, Rev 10:1
face shone: As the original word karan, signifies to shine out, or dart forth, as horns on the head of an animal, or rays of light reflected from a polished surface, we may suppose that the heavenly glory which filled the soul of this holy man, darted out from his face in coruscations, in the manner in which light is generally represented. The Vulgate renders it, et ignorabat quod cornuta esset facies sua, "and he did not know that his face was horned;" which version, misunderstood, has induced painters to represent Moses with two very large horns, one proceeding from each temple!
John Gill
34:29 And it came to pass, when Moses came down Mount Sinai,.... Which was on the day of atonement, according to Jarchi, that is, the tenth of Tisri, or September; and so the Jewish chronologers (q) fix his descent on this day:
with the two tables of testimony in Moses's hand; the two tables he carried up, on which God had wrote the law, called "the testimony", being a testification and declaration of his will to the children of Israel:
when he came down from the mount, that Moses wist not that the skin of his face shone, while he talked with him: the Targum of Jonathan is,"Moses knew not that the splendour of the form of his face was become illustrious, which he had from the brightness of the glory of the Shechinah of the Lord, at the time he talked with him.''And this the apostle calls "the glory of his countenance", 2Cor 3:7 the glory of the Lord as it passed before him, when in the cleft of the rock, and that degree of it he was admitted to the sight of, while conversing with God, during his stay on the mount forty days and forty nights, left a shining glory on his countenance; which while he was with God he could not be at all sensible of, the glory of God so infinitely surpassing that; and when he came down the mount, as he could not see his own face without a glass, so though the rays of light and glory that darted from his face were so bright and strong, that they might have been observed by him, yet his mind was so intent on what he had seen and heard, that he took no notice of them. The Vulgate Latin version renders it very wrongly, "that his face was horned", which has given occasion to painters to represent him in a ridiculous manner, as having horns coming out of his forehead; though the word has the signification of an horn, and the meaning of that version, as of others, may only be, that the skin of his face "darted out rays" (r) like horns, such as the rays of the sun appear to be like to the eye, see Hab 3:4 hence Jupiter Ammon, the same with the sun, is described as having horns (s); and so Bacchus, who is supposed to be the same with Moses, is represented as having a horned face (t). Now this glory was left on the countenance of Moses, to show that he had had communion with God, and that the law he brought with him was from him; and to signify the glory of it, and to command awe and reverence, and make men afraid to break it.
(q) Seder Olam Rabba, c. 6. p. 19. (r) "radios ejacularetur", Tigurine version; "in modum cornu radiaret", Munster, Fagius, "vel rediasset", Vatablus; "splendere instar cornu", Drusius; so Karnon * in the Arabic language signifies the rays of the sun. * Golius, col. 1896. Castel. col. 3455. (s) Vid. Diodor. Sicul. l. 3. p. 201. Macrob. Saturnal. l. 1. c. 21. (t) Diodor. Sicul. l. 4. p. 212. so Orpheus calls Bacchus, Hymn. p. 126. and Horace ascribes to him, "cornu decorum", Carmin. l. 2. Ode 19.
John Wesley
34:29 The skin of his face shone - This time of his being in the mount he heard only the same he had heard before. But he saw more of the glory of God, which having with open face beheld, he was in some measure changed into the same image. This was a great honour done to Moses, that the people might never again question his mission, or think or speak slightly of him. He carried his credentials in his very countenance, some think as long as he lived, he retained some remainders of this glory, which perhaps contributed to the vigour of his old age; that eye could not wax dim which had seen God, nor that face wrinkle which had shone with his glory.
Robert Jamieson, A. R. Fausset and David Brown
34:29 Moses wist not that the skin of his face shone while he talked with him--It was an intimation of the exalted presence into which he had been admitted and of the glory he had witnessed (2Cor 3:18); and in that view, it was a badge of his high office as the ambassador of God. No testimonial needed to be produced. He bore his credentials on his very face; and whether this extraordinary effulgence was a permanent or merely temporary distinction, it cannot be doubted that this reflected glory was given him as an honor before all the people.
34:3034:30: Եւ ետես Ահարոն եւ ամենայն որդիքն Իսրայէլի զՄովսէս. եւ էր փառաւորեալ տեսիլ գունոյ երեսաց նորա. եւ երկեան մերձենալ ՚ի նա[823]։ [823] Յօրինակին բանս. Էր փառաւորեալ տեսիլ գունոյ երեսաց նորա. կարմրադեղով նշանակի։
30 Ահարոնն ու բոլոր իսրայէլացիները, տեսնելով Մովսէսի ճառագող երեսը, վախեցան մօտենալ նրան:
30 Ահարոն ու Իսրայէլի բոլոր որդիները տեսան Մովսէսը։ Անոր երեսին մորթը լուսափայլ էր, ուստի անոր մօտենալու վախցան։
Եւ ետես Ահարոն եւ ամենայն որդիքն Իսրայելի զՄովսէս, եւ [559]էր փառաւորեալ տեսիլ գունոյ`` երեսաց նորա, եւ երկեան մերձենալ ի նա:

34:30: Եւ ետես Ահարոն եւ ամենայն որդիքն Իսրայէլի զՄովսէս. եւ էր փառաւորեալ տեսիլ գունոյ երեսաց նորա. եւ երկեան մերձենալ ՚ի նա[823]։
[823] Յօրինակին բանս. Էր փառաւորեալ տեսիլ գունոյ երեսաց նորա. կարմրադեղով նշանակի։
30 Ահարոնն ու բոլոր իսրայէլացիները, տեսնելով Մովսէսի ճառագող երեսը, վախեցան մօտենալ նրան:
30 Ահարոն ու Իսրայէլի բոլոր որդիները տեսան Մովսէսը։ Անոր երեսին մորթը լուսափայլ էր, ուստի անոր մօտենալու վախցան։
zohrab-1805▾ eastern-1994▾ western am▾
34:3030: И увидел Моисея Аарон и все сыны Израилевы, и вот, лице его сияет, и боялись подойти к нему.
34:30 καὶ και and; even εἶδεν οραω view; see Ααρων ααρων Aarōn; Aaron καὶ και and; even πάντες πας all; every οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older Ισραηλ ισραηλ.1 Israel τὸν ο the Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even ἦν ειμι be δεδοξασμένη δοξαζω glorify ἡ ο the ὄψις οψις sight; face τοῦ ο the χρώματος χρωμα the προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even ἐφοβήθησαν φοβεω afraid; fear ἐγγίσαι εγγιζω get close; near αὐτοῦ αυτος he; him
34:30 וַ wa וְ and יַּ֨רְא yyˌar ראה see אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בְּנֵ֤י bᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold קָרַ֖ן qārˌan קרן shine עֹ֣ור ʕˈôr עֹור skin פָּנָ֑יו pānˈāʸw פָּנֶה face וַ wa וְ and יִּֽירְא֖וּ yyˈîrᵊʔˌû ירא fear מִ mi מִן from גֶּ֥שֶׁת ggˌešeṯ נגשׁ approach אֵלָֽיו׃ ʔēlˈāʸw אֶל to
34:30. videntes autem Aaron et filii Israhel cornutam Mosi faciem timuerunt prope accedereAnd Aaron and the children of Israel seeing the face of Moses horned, were afraid to come near.
30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.
34:30. Then Aaron and the sons of Israel, seeing that the face of Moses was radiant, were afraid to approach close by.
34:30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.
And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him:

30: И увидел Моисея Аарон и все сыны Израилевы, и вот, лице его сияет, и боялись подойти к нему.
34:30
καὶ και and; even
εἶδεν οραω view; see
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
πάντες πας all; every
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
Ισραηλ ισραηλ.1 Israel
τὸν ο the
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
ἦν ειμι be
δεδοξασμένη δοξαζω glorify
ο the
ὄψις οψις sight; face
τοῦ ο the
χρώματος χρωμα the
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
ἐφοβήθησαν φοβεω afraid; fear
ἐγγίσαι εγγιζω get close; near
αὐτοῦ αυτος he; him
34:30
וַ wa וְ and
יַּ֨רְא yyˌar ראה see
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בְּנֵ֤י bᵊnˈê בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
קָרַ֖ן qārˌan קרן shine
עֹ֣ור ʕˈôr עֹור skin
פָּנָ֑יו pānˈāʸw פָּנֶה face
וַ wa וְ and
יִּֽירְא֖וּ yyˈîrᵊʔˌû ירא fear
מִ mi מִן from
גֶּ֥שֶׁת ggˌešeṯ נגשׁ approach
אֵלָֽיו׃ ʔēlˈāʸw אֶל to
34:30. videntes autem Aaron et filii Israhel cornutam Mosi faciem timuerunt prope accedere
And Aaron and the children of Israel seeing the face of Moses horned, were afraid to come near.
34:30. Then Aaron and the sons of Israel, seeing that the face of Moses was radiant, were afraid to approach close by.
34:30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-32: Во время синайского законодательства народ не мог вынести близости к себе Всевышнего и потому просил Моисея говорить с ним вместо Бога (20:19). Его в своей среде он усматривает теперь в сиянии лица пророка, не смеет приблизится к нему, как не смел приблизиться к горе (20:18).
Adam Clarke: Commentary on the Bible - 1831
34:30: They were afraid to come nigh him - A sight of his face alarmed them; their consciences were still guilty from their late transgression, and they had not yet received the atonement. The very appearance of superior sanctity often awes the guilty into respect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:30: afraid: Num 12:8; Mar 9:3, Mar 9:15; Luk 5:8
John Gill
34:30 And when Aaron and all the children of Israel saw Moses,.... Who very probably met him at the bottom of the mount; these Israelites with Aaron were the princes, as Aben Ezra seems rightly to interpret it, and as appears from the following verse; for Moses could not well be seen by the whole body of the people at once, upon his descent from the mount:
behold, the skin of his face shone; darted out rays of light and glory all around it, much perhaps in the same manner as the glory about our Lord, and others, is painted by the Romanists:
and they were afraid to come nigh him; there was something so majestic and striking in it; and perhaps they could not tell whether it foreboded good or evil to them; and this may signify, that as by the light of the law sin is discovered, it fills with a sense of wrath and fear of damnation; and being the ministration of condemnation and death, it is terrifying and killing, though it has a glory in it.
John Wesley
34:30 And Aaron and the children of Israel saw it, and were afraid - It not only dazzled their eyes, but struck such an awe upon them as obliged them to retire. Probably they doubted whether it was a token of God's favour, or of his displeasure.
Robert Jamieson, A. R. Fausset and David Brown
34:30 they were afraid to come nigh him--Their fear arose from a sense of guilt--the beaming radiance of his countenance made him appear to their awe-struck consciences a flaming minister of heaven.
34:3134:31: Եւ կոչեաց զնոսա Մովսէս. եւ դարձան առ նա Ահարոն եւ ամենայն իշխանք ժողովրդեանն. եւ խօսեցաւ Մովսէս ընդ նոսա։
31 Մովսէսը կանչեց նրանց. Ահարոնն ու ժողովրդի բոլոր առաջնորդները գնացին նրա մօտ, եւ Մովսէսը խօսեց նրանց հետ:
31 Բայց Մովսէս կանչեց զանոնք։ Ահարոն ու ժողովուրդին բոլոր իշխանները դարձան անոր ու Մովսէս խօսեցաւ անոնց հետ։
Եւ կոչեաց զնոսա Մովսէս, եւ դարձան առ նա Ահարոն եւ ամենայն իշխանք ժողովրդեանն, եւ խօսեցաւ Մովսէս ընդ նոսա:

34:31: Եւ կոչեաց զնոսա Մովսէս. եւ դարձան առ նա Ահարոն եւ ամենայն իշխանք ժողովրդեանն. եւ խօսեցաւ Մովսէս ընդ նոսա։
31 Մովսէսը կանչեց նրանց. Ահարոնն ու ժողովրդի բոլոր առաջնորդները գնացին նրա մօտ, եւ Մովսէսը խօսեց նրանց հետ:
31 Բայց Մովսէս կանչեց զանոնք։ Ահարոն ու ժողովուրդին բոլոր իշխանները դարձան անոր ու Մովսէս խօսեցաւ անոնց հետ։
zohrab-1805▾ eastern-1994▾ western am▾
34:3131: И призвал их Моисей, и пришли к нему Аарон и все начальники общества, и разговаривал Моисей с ними.
34:31 καὶ και and; even ἐκάλεσεν καλεω call; invite αὐτοὺς αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ἐπεστράφησαν επιστρεφω turn around; return πρὸς προς to; toward αὐτὸν αυτος he; him Ααρων ααρων Aarōn; Aaron καὶ και and; even πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler τῆς ο the συναγωγῆς συναγωγη gathering καὶ και and; even ἐλάλησεν λαλεω talk; speak αὐτοῖς αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs
34:31 וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יָּשֻׁ֧בוּ yyāšˈuvû שׁוב return אֵלָ֛יו ʔēlˈāʸw אֶל to אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the נְּשִׂאִ֖ים nnᵊśiʔˌîm נָשִׂיא chief בָּ bā בְּ in † הַ the עֵדָ֑ה ʕēḏˈā עֵדָה gathering וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses אֲלֵהֶֽם׃ ʔᵃlēhˈem אֶל to
34:31. vocatique ab eo reversi sunt tam Aaron quam principes synagogae et postquam locutus estnd being called by him, they returned, both Aaron and the rulers of the congregation. And after that he spoke to them,
31. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses spake to them.
34:31. And being called by him, they turned back, both Aaron and the leaders of the assembly. And after he had spoken to them,
34:31. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.
And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them:

31: И призвал их Моисей, и пришли к нему Аарон и все начальники общества, и разговаривал Моисей с ними.
34:31
καὶ και and; even
ἐκάλεσεν καλεω call; invite
αὐτοὺς αυτος he; him
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
ἐπεστράφησαν επιστρεφω turn around; return
πρὸς προς to; toward
αὐτὸν αυτος he; him
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἄρχοντες αρχων ruling; ruler
τῆς ο the
συναγωγῆς συναγωγη gathering
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
αὐτοῖς αυτος he; him
Μωυσῆς μωσευς Mōseus; Mosefs
34:31
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יָּשֻׁ֧בוּ yyāšˈuvû שׁוב return
אֵלָ֛יו ʔēlˈāʸw אֶל to
אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
נְּשִׂאִ֖ים nnᵊśiʔˌîm נָשִׂיא chief
בָּ בְּ in
הַ the
עֵדָ֑ה ʕēḏˈā עֵדָה gathering
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
אֲלֵהֶֽם׃ ʔᵃlēhˈem אֶל to
34:31. vocatique ab eo reversi sunt tam Aaron quam principes synagogae et postquam locutus est
nd being called by him, they returned, both Aaron and the rulers of the congregation. And after that he spoke to them,
34:31. And being called by him, they turned back, both Aaron and the leaders of the assembly. And after he had spoken to them,
34:31. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:31: called: Exo 3:15, Exo 24:1-3
and Moses talked: Gen 45:3, Gen 45:15
John Gill
34:31 And Moses called unto them,.... Who, as it appears by what follows, on sight of him were so terrified, that they did not proceed on to meet him, but went back, and therefore he called unto them to return and come forward:
and Aaron and all the rulers of the congregation returned unto him; knowing him by his voice, and encouraged by his call of them, who before might take him to be something more than human, some glorious form, one of the heavenly angels appearing in this manner:
and Moses talked with them; after he had put a vail on his face, of which there is an account in the following verses. He talked with them friendly, and told them all that had happened to him in the mount; what a glorious sight he had been indulged with; what a proclamation of the grace and goodness of God had been made to him; and what laws and ordinances God had enjoined him and them the observance of.
34:3234:32: Եւ ապա մերձեցան առ նա ամենայն որդիքն Իսրայէլի։ եւ պատմեաց նոցա զամենայն զոր խօսեցաւ ընդ նմա Տէր ՚ի լերինն Սինայ։
32 Ապա նրան մօտեցան բոլոր իսրայէլացիները, եւ Մովսէսը պատմեց նրանց այն ամէնը, ինչ Տէրը խօսել էր իր հետ Սինա լերան վրայ:
32 Անկէ ետքը Իսրայէլի բոլոր որդիները մօտեցան։ Պատմեց անոնց ամէն ինչ որ Տէրը խօսեր էր իրեն Սինա լեռը։
Եւ ապա մերձեցան առ նա ամենայն որդիքն Իսրայելի. եւ պատմեաց նոցա զամենայն զոր խօսեցաւ ընդ նմա Տէր ի լերինն Սինայ:

34:32: Եւ ապա մերձեցան առ նա ամենայն որդիքն Իսրայէլի։ եւ պատմեաց նոցա զամենայն զոր խօսեցաւ ընդ նմա Տէր ՚ի լերինն Սինայ։
32 Ապա նրան մօտեցան բոլոր իսրայէլացիները, եւ Մովսէսը պատմեց նրանց այն ամէնը, ինչ Տէրը խօսել էր իր հետ Սինա լերան վրայ:
32 Անկէ ետքը Իսրայէլի բոլոր որդիները մօտեցան։ Պատմեց անոնց ամէն ինչ որ Տէրը խօսեր էր իրեն Սինա լեռը։
zohrab-1805▾ eastern-1994▾ western am▾
34:3232: После сего приблизились все сыны Израилевы, и он заповедал им все, что говорил ему Господь на горе Синае.
34:32 καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he προσῆλθον προσερχομαι approach; go ahead πρὸς προς to; toward αὐτὸν αυτος he; him πάντες πας all; every οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin αὐτοῖς αυτος he; him πάντα πας all; every ὅσα οσος as much as; as many as ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward αὐτὸν αυτος he; him ἐν εν in τῷ ο the ὄρει ορος mountain; mount Σινα σινα Sina
34:32 וְ wᵊ וְ and אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֥ן ḵˌēn כֵּן thus נִגְּשׁ֖וּ niggᵊšˌû נגשׁ approach כָּל־ kol- כֹּל whole בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יְצַוֵּ֕ם yᵊṣawwˈēm צוה command אֵת֩ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֧ר dibbˈer דבר speak יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אִתֹּ֖ו ʔittˌô אֵת together with בְּ bᵊ בְּ in הַ֥ר hˌar הַר mountain סִינָֽי׃ sînˈāy סִינַי Sinai
34:32. venerunt ad eum etiam omnes filii Israhel quibus praecepit cuncta quae audierat a Domino in monte SinaiAnd all the children of Israel came to him: and he gave them in commandment all that he had heard of the Lord on Mount Sinai.
32. And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.
34:32. all the sons of Israel also now came to him. And he instructed them in all the things that he had heard from the Lord on Mount Sinai.
34:32. And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.
And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai:

32: После сего приблизились все сыны Израилевы, и он заповедал им все, что говорил ему Господь на горе Синае.
34:32
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
προσῆλθον προσερχομαι approach; go ahead
πρὸς προς to; toward
αὐτὸν αυτος he; him
πάντες πας all; every
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
αὐτὸν αυτος he; him
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
Σινα σινα Sina
34:32
וְ wᵊ וְ and
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֥ן ḵˌēn כֵּן thus
נִגְּשׁ֖וּ niggᵊšˌû נגשׁ approach
כָּל־ kol- כֹּל whole
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יְצַוֵּ֕ם yᵊṣawwˈēm צוה command
אֵת֩ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֧ר dibbˈer דבר speak
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אִתֹּ֖ו ʔittˌô אֵת together with
בְּ bᵊ בְּ in
הַ֥ר hˌar הַר mountain
סִינָֽי׃ sînˈāy סִינַי Sinai
34:32. venerunt ad eum etiam omnes filii Israhel quibus praecepit cuncta quae audierat a Domino in monte Sinai
And all the children of Israel came to him: and he gave them in commandment all that he had heard of the Lord on Mount Sinai.
34:32. all the sons of Israel also now came to him. And he instructed them in all the things that he had heard from the Lord on Mount Sinai.
34:32. And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:32: he gave: Exo 21:1; Num 15:40; Kg1 22:14; Mat 28:20; Co1 11:23, Co1 15:3
John Gill
34:32 And afterward all the children of Israel came nigh,.... That is, after Aaron and the rulers had had a conversation with Moses, then the whole body of the people by turns were admitted to come before him, and hear the laws of God from him:
and he gave them in commandment all that the Lord had spoken with him on Mount Sinai; besides the two tables of stone, and the testimony written on them, he gave them all the other commands he was ordered to write in a book, and which are recorded in this chapter; he kept back nothing from them, but enjoined them to keep all the Lord had commanded.
34:3334:33: Եւ իբրեւ դադարեաց ՚ի խօսելոյ անտի ընդ նոսա. արկ պատրուակ զերեսօք իւրովք[824]։ [824] Յօրինակին բառս պատրուակ, կարմ՛՛ նշա՛՛։
33[85] Երբ Մովսէսը նրանց հաղորդած իր խօսքը վերջացրեց, երեսը ծածկեց քօղով: [85] 85. Եբրայերէնում հակառակ իմաստն ունի:
33 Մովսէս մինչեւ անոնց հետ խօսիլը լմնցնելը՝ իր երեսը քօղ դրաւ։
[560]Եւ իբրեւ դադարեաց ի խօսելոյ անտի ընդ նոսա, արկ`` պատրուակ զերեսօք իւրովք:

34:33: Եւ իբրեւ դադարեաց ՚ի խօսելոյ անտի ընդ նոսա. արկ պատրուակ զերեսօք իւրովք[824]։
[824] Յօրինակին բառս պատրուակ, կարմ՛՛ նշա՛՛։
33[85] Երբ Մովսէսը նրանց հաղորդած իր խօսքը վերջացրեց, երեսը ծածկեց քօղով:
[85] 85. Եբրայերէնում հակառակ իմաստն ունի:
33 Մովսէս մինչեւ անոնց հետ խօսիլը լմնցնելը՝ իր երեսը քօղ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
34:3333: И когда Моисей перестал разговаривать с ними, то положил на лице свое покрывало.
34:33 καὶ και and; even ἐπειδὴ επειδη since in fact κατέπαυσεν καταπαυω rest λαλῶν λαλεω talk; speak πρὸς προς to; toward αὐτούς αυτος he; him ἐπέθηκεν επιτιθημι put on; put another ἐπὶ επι in; on τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him κάλυμμα καλυμμα covering
34:33 וַ wa וְ and יְכַ֣ל yᵊḵˈal כלה be complete מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses מִ mi מִן from דַּבֵּ֖ר ddabbˌēr דבר speak אִתָּ֑ם ʔittˈām אֵת together with וַ wa וְ and יִּתֵּ֥ן yyittˌēn נתן give עַל־ ʕal- עַל upon פָּנָ֖יו pānˌāʸw פָּנֶה face מַסְוֶֽה׃ maswˈeh מַסְוֶה mask
34:33. impletisque sermonibus posuit velamen super faciem suamAnd having done speaking, he put a veil upon his face.
33. And when Moses had done speaking with them, he put a veil on his face.
34:33. And having completed these words, he placed a veil over his face.
34:33. And [till] Moses had done speaking with them, he put a vail on his face.
And [till] Moses had done speaking with them, he put a vail on his face:

33: И когда Моисей перестал разговаривать с ними, то положил на лице свое покрывало.
34:33
καὶ και and; even
ἐπειδὴ επειδη since in fact
κατέπαυσεν καταπαυω rest
λαλῶν λαλεω talk; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
ἐπέθηκεν επιτιθημι put on; put another
ἐπὶ επι in; on
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
κάλυμμα καλυμμα covering
34:33
וַ wa וְ and
יְכַ֣ל yᵊḵˈal כלה be complete
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
מִ mi מִן from
דַּבֵּ֖ר ddabbˌēr דבר speak
אִתָּ֑ם ʔittˈām אֵת together with
וַ wa וְ and
יִּתֵּ֥ן yyittˌēn נתן give
עַל־ ʕal- עַל upon
פָּנָ֖יו pānˌāʸw פָּנֶה face
מַסְוֶֽה׃ maswˈeh מַסְוֶה mask
34:33. impletisque sermonibus posuit velamen super faciem suam
And having done speaking, he put a veil upon his face.
34:33. And having completed these words, he placed a veil over his face.
34:33. And [till] Moses had done speaking with them, he put a vail on his face.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
33-35: Подобное настроение не покидало народ и во все последующее время: «и видели сыны Израилевы, что сияет лицо Моисеево» (ср. ст. 30), и потому при возвещении откровения Моисей носил покрывало.
Adam Clarke: Commentary on the Bible - 1831
34:33: And till Moses had done speaking - The meaning of the verse appears to be this: As often as Moses spoke in public to the people, he put the veil on his face, because they could not bear to look on the brightness of his countenance; but when he entered into the tabernacle to converse with the Lord, he removed this veil, Exo 34:34. St. Paul, Co2 3:7, etc., makes a very important use of the transactions recorded in this place. He represents the brightness of the face of Moses as emblematical of the glory or excellence of that dispensation; but he shows that however glorious or excellent that was, it had no glory when compared with the superior excellence of the Gospel. As Moses was glorious in the eyes of the Israelites, but that glory was absorbed and lost in the splendor of God when he entered into the tabernacle, or went to meet the Lord upon the mount; so the brightness and excellence of the Mosaic dispensation are eclipsed and absorbed in the transcendent brightness or excellence of the Gospel of Christ. One was the shadow, the other is the substance. One showed Sin in its exceeding sinfulness, together with the justice and immaculate purity of God; but, in and of itself, made no provision for pardon or sanctification. The other exhibits Jesus, the Lamb of God, typified by all the sacrifices under the law, putting away sin by the sacrifice of himself, reconciling God to man and man to God, diffusing his Spirit through the souls of believers, and cleansing the very thoughts of their hearts by his inspiration, and causing them to perfect holiness in the fear of God. The one seems to shut heaven against mankind, because by the law was the knowledge, not the cure, of Sin; the other opens the kingdom of heaven to all believers. The former was a ministration of death, the latter a dispensation of life. The former ministered terror, so that even the high priest was afraid to approach, the people withdrew and stood afar off, and even Moses, the mediator of it, exceedingly feared and trembled; by the latter we have boldness to enter into the holiest through the blood of Jesus, who is the end of the law for righteousness - justification, to every one that believeth. The former gives a partial view of the Divine nature; the latter shows God as he is,
"Full orbed, in his whole round of rays complete."
The apostle farther considers the veil on the face of Moses, as being emblematical of the metaphorical nature of the different rites and ceremonies of the Mosaic dispensation, each covering some spiritual meaning or a spiritual subject; and that the Jews did not lift the veil to penetrate the spiritual sense, and did not look to the end of the commandment, which was to be abolished, but rested in the letter or literal meaning, which conferred neither light nor life.
He considers the veil also as being emblematical of that state of intellectual darkness into which the Jewish people, by their rejection of the Gospel, were plunged, and from which they have never yet been recovered. When a Jew, even at the present day, reads the law in the synagogue, he puts over his head an oblong woolen veil, with four tassels at the four corners, which is called the taled or thaled. This is a very remarkable circumstance, as it appears to be an emblem of the intellectual veil referred to by the apostle, which is still upon their hearts when Moses is read, and which prevents them from looking to the end of that which God designed should be abrogated, and which has been abolished by the introduction of the Gospel. The veil is upon their hearts, and prevents the light of the glory of God from shining into them; but we all, says the apostle, speaking of believers in Christ, with open face, without any veil, beholding as in a glass the glory of God, are changed into the same image, from glory to glory, as by the Spirit of the Lord; Co2 3:18. Reader, dost thou know this excellence of the religion of Christ? Once thou wert darkness; art thou now light in the Lord? Art thou still under the letter that killeth, or under the Spirit that giveth life? Art thou a slave to sin or a servant of Christ? Is the veil on thy heart, or hast thou found redemption in his blood, the remission of sins? Knowest thou not these things? Then may God pity, enlighten, and save thee!
Albert Barnes: Notes on the Bible - 1834
34:33: Paul refers to this passage as showing forth the glory of the law, though it was but a "ministration of condemnation," and was to be done away, in order to enhance the glory of the gospel, "the ministration of the spirit," which is concealed by no veil from the eyes of believers, and is to last foRev_er Co2 3:7-15.

34:33
When rather than until should be supplied. Moses did not wear the veil when he was speaking to the people, but when he was silent. See Exo 34:35.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:33: a veil: Rom 10:4; Co2 3:13-18, Co2 4:4-6
John Gill
34:33 And till Moses had done speaking with them,.... Not when he had done, as the Septuagint version, for then there would have been no occasion for it; but when he first began to speak to Aaron and the "rulers", and continued to speak to the congregation until he had finished what he had to say; even he did what follows, as soon as he perceived there was a glory on his face, which they could not bear to look at:
he put a vail on his face; something that covered it in a good measure, a mask, or linen cloth, or some such thing. The obscurity of the law may be signified by this vail, both of the moral and ceremonial law; the moral law, which though it makes known the mind and will of God, with respect to what is to be done, or not done, yet not with respect to the affair of life and salvation: it makes known the one God as the object of worship, but gives no account of a trinity of persons in the Godhead; no hint of God in Christ, nor revelation of the Son of God; no view of a Saviour, no notion of pardon; nor does it point out the righteousness of Christ unto us; nor do we from it hear anything of the Spirit of God, and his grace, nor of eternal life and glory: the ceremonial law, and its ordinances, did give some light into evangelical things, and did point out Christ, and the blessings of his grace, yet but darkly and obscurely; they were shadows of good things to come, and gave some dark and distant views of them, but were not so much as the image of the things, and did not bring them near, and set them in a clear light: likewise this vail may be an emblem of the darkness of the minds of men, with respect to the law, and the knowledge of divine things; especially of the Jews, who, as the apostle says, "could not steadfastly look at the end of that which is abolished": of the ceremonial law, which is disannulled, the end of which was Christ; he is the end for which it was made, the scope or mark at which it aimed, the term in which it issued, and in whom it had its complete fulfilment; but this they had not a perfect view of, and could not steadfastly behold: the moral law also is in some sense abolished by Christ, as the ministration of Moses, as a covenant of works, and as to the curse and condemnation of it to those that believe; and Christ he is the end of this, the fulfilling end of it, by conformity of nature, and obedience of life unto it, and by suffering the penalty of it; but such was the blindness of the Jews, that they were ignorant of the nature of this law, of the spirituality and perfection of it, of its use to convince men of sin, to condemn for it, but not to justify from it; were ignorant of the righteousness of God which the law required, and of Christ, and of the way of life and righteousness by him; and so of the Spirit of God, and his work, and of the mysteries of the Gospel, and of the books of the Old Testament; see 2Cor 3:14.
John Wesley
34:33 And Moses put a veil upon his face - This veil signified the darkness of that dispensation; the ceremonial institutions had in them much of Christ and the gospel, but a veil was drawn over it, so that the children of Israel could not distinctly and steadfastly see those good things to come which the law had a shadow of. It was beauty veiled, gold in the mine, a pearl in the shell; but thanks be to God, by the gospel, the veil is taken away from off the old testament; yet still it remains upon the hearts of those who shut their eyes against the light.
Robert Jamieson, A. R. Fausset and David Brown
34:33 he put a veil on his face--That veil was with the greatest propriety removed when speaking with the Lord, for every one appears unveiled to the eye of Omniscience; but it was replaced on returning to the people--and this was emblematic of the dark and shadowy character of that dispensation (2Cor 3:13-14).
34:3434:34: Իբրեւ մտանէր Մովսէս առաջի Տեառն խօսել ընդ նմա, մերկանա՛յր զպատրուակն մինչեւ այսրէն ելանելոյ։ եւ իբրեւ ելանէր՝ խօսէր ընդ ամենայն որդիսն Իսրայէլի զոր միանգամ պատուիրեաց նմա Տէր։
34 Երբ Մովսէսը Տիրոջ հետ խօսելու համար ներկայանում էր նրան, հանում էր քօղը մինչեւ այնտեղից հեռանալը: Եւ երբ հեռանում էր այնտեղից, նա բոլոր իսրայէլացիներին հաղորդում էր այն, ինչ Տէրը հրամայել էր իրեն:
34 Բայց Մովսէս Տէրոջը առջեւ, անոր հետ խօսելու մտած ատենը, մինչեւ դուրս ելլելը քօղը կը վերցնէր, ետքը դուրս կ’ելլէր ու իրեն պատուիրուածը Իսրայէլի որդիներուն կը յայտնէր։
Իբրեւ մտանէր Մովսէս առաջի Տեառն խօսել ընդ նմա, մերկանայր զպատրուակն մինչեւ այսրէն ելանելոյ. եւ իբրեւ ելանէր, խօսէր ընդ ամենայն որդիսն Իսրայելի զոր միանգամ պատուիրեաց նմա Տէր:

34:34: Իբրեւ մտանէր Մովսէս առաջի Տեառն խօսել ընդ նմա, մերկանա՛յր զպատրուակն մինչեւ այսրէն ելանելոյ։ եւ իբրեւ ելանէր՝ խօսէր ընդ ամենայն որդիսն Իսրայէլի զոր միանգամ պատուիրեաց նմա Տէր։
34 Երբ Մովսէսը Տիրոջ հետ խօսելու համար ներկայանում էր նրան, հանում էր քօղը մինչեւ այնտեղից հեռանալը: Եւ երբ հեռանում էր այնտեղից, նա բոլոր իսրայէլացիներին հաղորդում էր այն, ինչ Տէրը հրամայել էր իրեն:
34 Բայց Մովսէս Տէրոջը առջեւ, անոր հետ խօսելու մտած ատենը, մինչեւ դուրս ելլելը քօղը կը վերցնէր, ետքը դուրս կ’ելլէր ու իրեն պատուիրուածը Իսրայէլի որդիներուն կը յայտնէր։
zohrab-1805▾ eastern-1994▾ western am▾
34:3434: Когда же входил Моисей пред лице Господа, чтобы говорить с Ним, тогда снимал покрывало, доколе не выходил; а выйдя пересказывал сынам Израилевым все, что заповедано было.
34:34 ἡνίκα ηνικα whenever; when δ᾿ δε though; while ἂν αν perhaps; ever εἰσεπορεύετο εισπορευομαι intrude; travel into Μωυσῆς μωσευς Mōseus; Mosefs ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master λαλεῖν λαλεω talk; speak αὐτῷ αυτος he; him περιῃρεῖτο περιαιρεω disconnect; remove τὸ ο the κάλυμμα καλυμμα covering ἕως εως till; until τοῦ ο the ἐκπορεύεσθαι εκπορευομαι emerge; travel out καὶ και and; even ἐξελθὼν εξερχομαι come out; go out ἐλάλει λαλεω talk; speak πᾶσιν πας all; every τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ὅσα οσος as much as; as many as ἐνετείλατο εντελλομαι direct; enjoin αὐτῷ αυτος he; him κύριος κυριος lord; master
34:34 וּ û וְ and בְ vᵊ בְּ in בֹ֨א vˌō בוא come מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to דַבֵּ֣ר ḏabbˈēr דבר speak אִתֹּ֔ו ʔittˈô אֵת together with יָסִ֥יר yāsˌîr סור turn aside אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּסְוֶ֖ה mmaswˌeh מַסְוֶה mask עַד־ ʕaḏ- עַד unto צֵאתֹ֑ו ṣēṯˈô יצא go out וְ wᵊ וְ and יָצָ֗א yāṣˈā יצא go out וְ wᵊ וְ and דִבֶּר֙ ḏibbˌer דבר speak אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵ֖ת ʔˌēṯ אֵת [object marker] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יְצֻוֶּֽה׃ yᵊṣuwwˈeh צוה command
34:34. quod ingressus ad Dominum et loquens cum eo auferebat donec exiret et tunc loquebatur ad filios Israhel omnia quae sibi fuerant imperataBut when he went in to the Lord, and spoke with him, he took it away until he came forth, and then he spoke to the children of Israel all things that had been commanded him.
34. But when Moses went in before the LORD to speak with him, he took the veil off, until he came out; and he came out, and spake unto the children of Israel that which he was commanded;
34:34. But when he entered to the Lord and was speaking with him, he took it off, until he exited. And then he spoke to the sons of Israel all that had been commanded to him.
34:34. But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel [that] which he was commanded.
But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel [that] which he was commanded:

34: Когда же входил Моисей пред лице Господа, чтобы говорить с Ним, тогда снимал покрывало, доколе не выходил; а выйдя пересказывал сынам Израилевым все, что заповедано было.
34:34
ἡνίκα ηνικα whenever; when
δ᾿ δε though; while
ἂν αν perhaps; ever
εἰσεπορεύετο εισπορευομαι intrude; travel into
Μωυσῆς μωσευς Mōseus; Mosefs
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
λαλεῖν λαλεω talk; speak
αὐτῷ αυτος he; him
περιῃρεῖτο περιαιρεω disconnect; remove
τὸ ο the
κάλυμμα καλυμμα covering
ἕως εως till; until
τοῦ ο the
ἐκπορεύεσθαι εκπορευομαι emerge; travel out
καὶ και and; even
ἐξελθὼν εξερχομαι come out; go out
ἐλάλει λαλεω talk; speak
πᾶσιν πας all; every
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ὅσα οσος as much as; as many as
ἐνετείλατο εντελλομαι direct; enjoin
αὐτῷ αυτος he; him
κύριος κυριος lord; master
34:34
וּ û וְ and
בְ vᵊ בְּ in
בֹ֨א vˌō בוא come
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
דַבֵּ֣ר ḏabbˈēr דבר speak
אִתֹּ֔ו ʔittˈô אֵת together with
יָסִ֥יר yāsˌîr סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּסְוֶ֖ה mmaswˌeh מַסְוֶה mask
עַד־ ʕaḏ- עַד unto
צֵאתֹ֑ו ṣēṯˈô יצא go out
וְ wᵊ וְ and
יָצָ֗א yāṣˈā יצא go out
וְ wᵊ וְ and
דִבֶּר֙ ḏibbˌer דבר speak
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֵ֖ת ʔˌēṯ אֵת [object marker]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יְצֻוֶּֽה׃ yᵊṣuwwˈeh צוה command
34:34. quod ingressus ad Dominum et loquens cum eo auferebat donec exiret et tunc loquebatur ad filios Israhel omnia quae sibi fuerant imperata
But when he went in to the Lord, and spoke with him, he took it away until he came forth, and then he spoke to the children of Israel all things that had been commanded him.
34:34. But when he entered to the Lord and was speaking with him, he took it off, until he exited. And then he spoke to the sons of Israel all that had been commanded to him.
34:34. But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel [that] which he was commanded.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
34:34
Moses went in - i. e. to the tent of meeting.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:34: he took: Co2 3:16; Heb 4:16, Heb 10:19-22
Geneva 1599
34:34 But when Moses went in (m) before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel [that] which he was commanded.
(m) Which was in the tabernacle of the congregation.
John Gill
34:34 But when Moses went in before the Lord to speak with him,.... Went into the tabernacle to converse with him, to pray unto him, and inquire about any matter of difficulty respecting the people of Israel he was concerned for, which he often did:
he took the vail off until he came out: and so when men are truly converted, and turn to the Lord, the vail of darkness and unbelief is removed, and the true light shines, in which they see things in another light than they did before; and when they come into his presence, they come with hearts opened and unveiled, all things being naked and open to him with whom they have to do; and particularly saints under the Gospel dispensation, with an open face, as in a glass, behold the glory of the Lord; and when they get to heaven, they will then see face to face, and know as they are known, 2Cor 3:16,
and he came out, and spake unto the children of Israel that which he was commanded; this respects not the present time of his coming down from the mount, or out of the tabernacle with the law and commands now given, for these he had already declared; but after times, and all such times when he went in to the Lord to inquire of him his mind and will concerning certain things, in which the people wanted information, when, upon his return, he acquainted them with whatsoever the Lord ordered to be done.
John Wesley
34:34 When he went before the Lord, he put off the veil - Every veil must be thrown aside when we go to present ourselves unto the Lord. This signified also, as it is explained, 2Cor 3:16, that when a soul turns to the Lord, the veil shall be taken away, that with open face it may behold his glory.
34:3534:35: Եւ տեսանէին որդիքն Իսրայէլի զերեսն Մովսիսի զի փառաւորեալ էր տեսիլ գունոյ երեսաց նորա. եւ արկանէր Մովսէս պատրուակ ՚ի վերայ երեսաց իւրոց, մինչեւ անդրէն մտանելոյ եւ խօսելոյ ընդ նմա[825]։[825] Այլք. Եւ տեսին որդիքն Իսրայէլի։ Ուր ոմանք. Զերեսսն։
35 Իսրայէլացիները տեսնում էին, որ Մովսէսի երեսը ճառագում է: Մովսէսն այն ժամանակ քօղով ծածկում էր երեսը մինչեւ խօսելու համար նրա մօտ մտնելը:
35 Իսրայէլի որդիները Մովսէսին նայեցան տեսան թէ՝ անոր երեսին մորթը լուսափայլ էր։ Մովսէս իր երեսը քօղով կը ծածկէր, մինչեւ Անոր հետ խօսելու մտնելը։
Եւ տեսին որդիքն Իսրայելի զերեսսն Մովսիսի զի [561]փառաւորեալ էր տեսիլ գունոյ`` երեսաց նորա. եւ արկանէր Մովսէս պատրուակ ի վերայ երեսաց իւրոց, մինչեւ անդրէն մտանելոյ եւ խօսելոյ ընդ նմա:

34:35: Եւ տեսանէին որդիքն Իսրայէլի զերեսն Մովսիսի զի փառաւորեալ էր տեսիլ գունոյ երեսաց նորա. եւ արկանէր Մովսէս պատրուակ ՚ի վերայ երեսաց իւրոց, մինչեւ անդրէն մտանելոյ եւ խօսելոյ ընդ նմա[825]։
[825] Այլք. Եւ տեսին որդիքն Իսրայէլի։ Ուր ոմանք. Զերեսսն։
35 Իսրայէլացիները տեսնում էին, որ Մովսէսի երեսը ճառագում է: Մովսէսն այն ժամանակ քօղով ծածկում էր երեսը մինչեւ խօսելու համար նրա մօտ մտնելը:
35 Իսրայէլի որդիները Մովսէսին նայեցան տեսան թէ՝ անոր երեսին մորթը լուսափայլ էր։ Մովսէս իր երեսը քօղով կը ծածկէր, մինչեւ Անոր հետ խօսելու մտնելը։
zohrab-1805▾ eastern-1994▾ western am▾
34:3535: И видели сыны Израилевы, что сияет лице Моисеево, и Моисей опять полагал покрывало на лице свое, доколе не входил говорить с Ним.
34:35 καὶ και and; even εἶδον οραω view; see οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὸ ο the πρόσωπον προσωπον face; ahead of Μωυσῆ μωσευς Mōseus; Mosefs ὅτι οτι since; that δεδόξασται δοξαζω glorify καὶ και and; even περιέθηκεν περιτιθημι put around / on Μωυσῆς μωσευς Mōseus; Mosefs κάλυμμα καλυμμα covering ἐπὶ επι in; on τὸ ο the πρόσωπον προσωπον face; ahead of ἑαυτοῦ εαυτου of himself; his own ἕως εως till; until ἂν αν perhaps; ever εἰσέλθῃ εισερχομαι enter; go in συλλαλεῖν συλλαλεω converse; confer αὐτῷ αυτος he; him
34:35 וְ wᵊ וְ and רָא֤וּ rāʔˈû ראה see בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֣י pᵊnˈê פָּנֶה face מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כִּ֣י kˈî כִּי that קָרַ֔ן qārˈan קרן shine עֹ֖ור ʕˌôr עֹור skin פְּנֵ֣י pᵊnˈê פָּנֶה face מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and הֵשִׁ֨יב hēšˌîv שׁוב return מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּסְוֶה֙ mmaswˌeh מַסְוֶה mask עַל־ ʕal- עַל upon פָּנָ֔יו pānˈāʸw פָּנֶה face עַד־ ʕaḏ- עַד unto בֹּאֹ֖ו bōʔˌô בוא come לְ lᵊ לְ to דַבֵּ֥ר ḏabbˌēr דבר speak אִתֹּֽו׃ ס ʔittˈô . s אֵת together with
34:35. qui videbant faciem egredientis Mosi esse cornutam sed operiebat rursus ille faciem suam si quando loquebatur ad eosAnd they saw that the face of Moses when he came out was horned, but he covered his face again, if at any time he spoke to them.
35. and the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the veil upon his face again, until he went in to speak with him.
34:35. And they saw that the face of Moses, when he came out, was radiant, but he covered his face again, whenever he spoke to them.
34:35. And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him.
And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him:

35: И видели сыны Израилевы, что сияет лице Моисеево, и Моисей опять полагал покрывало на лице свое, доколе не входил говорить с Ним.
34:35
καὶ και and; even
εἶδον οραω view; see
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τὸ ο the
πρόσωπον προσωπον face; ahead of
Μωυσῆ μωσευς Mōseus; Mosefs
ὅτι οτι since; that
δεδόξασται δοξαζω glorify
καὶ και and; even
περιέθηκεν περιτιθημι put around / on
Μωυσῆς μωσευς Mōseus; Mosefs
κάλυμμα καλυμμα covering
ἐπὶ επι in; on
τὸ ο the
πρόσωπον προσωπον face; ahead of
ἑαυτοῦ εαυτου of himself; his own
ἕως εως till; until
ἂν αν perhaps; ever
εἰσέλθῃ εισερχομαι enter; go in
συλλαλεῖν συλλαλεω converse; confer
αὐτῷ αυτος he; him
34:35
וְ wᵊ וְ and
רָא֤וּ rāʔˈû ראה see
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
פְּנֵ֣י pᵊnˈê פָּנֶה face
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
כִּ֣י kˈî כִּי that
קָרַ֔ן qārˈan קרן shine
עֹ֖ור ʕˌôr עֹור skin
פְּנֵ֣י pᵊnˈê פָּנֶה face
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
הֵשִׁ֨יב hēšˌîv שׁוב return
מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּסְוֶה֙ mmaswˌeh מַסְוֶה mask
עַל־ ʕal- עַל upon
פָּנָ֔יו pānˈāʸw פָּנֶה face
עַד־ ʕaḏ- עַד unto
בֹּאֹ֖ו bōʔˌô בוא come
לְ lᵊ לְ to
דַבֵּ֥ר ḏabbˌēr דבר speak
אִתֹּֽו׃ ס ʔittˈô . s אֵת together with
34:35. qui videbant faciem egredientis Mosi esse cornutam sed operiebat rursus ille faciem suam si quando loquebatur ad eos
And they saw that the face of Moses when he came out was horned, but he covered his face again, if at any time he spoke to them.
34:35. And they saw that the face of Moses, when he came out, was radiant, but he covered his face again, whenever he spoke to them.
34:35. And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:35: Exo 34:29, Exo 34:30; Ecc 8:1; Dan 12:3; Mat 5:16, Mat 13:43; Joh 5:35; Phi 2:15
John Gill
34:35 And the children of Israel saw the face of Moses, that the skin of Moses's face shone,.... That is, not only when he came down from the mount, but whenever he came out of the tabernacle, where he had been inquiring of God, and conversing with him:
and Moses put the vail upon his face again, until he went in to speak with him; this he did from time to time, when he came out from the Lord he put on his vail, and when he went in again, he put it off. How long this brightness on his countenance remained, cannot be said with any certainty; Saadiah Gaon says, it did not remove from him to the day of his death: hence it is said, "his eye was not dim, nor his natural force abated", Deut 34:7 and Aben Ezra seems to approve of it; and it is the opinion of many great and learned men, that it continued as long as he lived.