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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter, I. Continues and concludes God's discourse with Moses at the bush concerning this great affair of bringing Israel out of Egypt. 1. Moses objects the people's unbelief (ver. 1), and God answers that objection by giving him a power to work miracles, (1.) To turn his rod into a serpent, and then into a rod again, ver. 2-5. (2.) To make his hand leprous, and then whole again, ver. 6-8. (3.) To turn the water into blood, ver. 9. 2. Moses objects his own slowness of speech (ver. 10), and begs to be excused (ver. 13); but God answers this objection, (1.) By promising him his presence, ver. 11, 12. (2.) By joining Aaron in commission with him, ver. 14-16. (3.) By putting an honour upon the very staff in his hand, ver. 17. II. It begins Moses's execution of his commission. 1. He obtains leave of his father-in-law to return into Egypt, ver. 18. 2. He receives further instructions and encouragements from God, ver. 19, 21-23. 3. He hastens his departure, and takes his family with him, ver. 20. 4. He meets with some difficulty in the way about the circumcising of his son, ver. 24-26. 5. He has the satisfaction of meeting his brother Aaron, ver. 27, 28. 6. He produces his commission before the elders of Israel, to their great joy, ver. 29-31. And thus the wheels were set a going towards that great deliverance.
Adam Clarke: Commentary on the Bible - 1831
Moses continuing to express his fear that the Israelites would not credit his Divine mission, Exo 4:1; God, to strengthen his faith, and to assure him that his countrymen would believe him, changed his rod into a serpent, and the serpent into a rod, Exo 4:2-5; made his hand leprous, and afterwards restored it, Exo 4:6, Exo 4:7; intimating that he had now endued him with power to work such miracles, and that the Israelites would believe, Exo 4:8; and farther assures him that he should have power to turn the water into blood, Exo 4:9. Moses excuses himself on the ground of his not being eloquent, Exo 4:10, and God reproves him for his unbelief, and promises to give him supernatural assistance, Exo 4:11, Exo 4:12. Moses expressing his utter unwillingness to go on any account, God is angry, and then promises to give him his brother Aaron to be his spokesman, Exo 4:13-16, and appoints his rod to be the instrument of working miracles, Exo 4:17. Moses returns to his relative Jethro, and requests liberty to visit his brethren in Egypt, and is permitted, Exo 4:18. God appears to him in Midian, and assures him that the Egyptians who sought his life were dead, Exo 4:19. Moses, with his wife and children, set out on their journey to Egypt, Exo 4:20. God instructs him what he shall say to Pharaoh, Exo 4:21-23. He is in danger of losing his life, because he had not circumcised his son, Exo 4:24. Zipporah immediately circumcising the child, Moses escapes unhurt, Exo 4:25, Exo 4:26. Aaron is commanded to go and meet his brother Moses; he goes and meets him at Horeb, Exo 4:27. Moses informs him of the commission he had received from God, Exo 4:28. They both go to their brethren, deliver their message, and work miracles, Exo 4:29, Exo 4:30. The people believe and adore God, Exo 4:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 4:1, Moses's rod is turned into a serpent; Exo 4:6, His hand is leprous; Exo 4:10, He is loath to be sent; Exo 4:13, Aaron is appointed to assist him; Exo 4:18, Moses departs from Jethro; Exo 4:21, God's message to Pharaoh; Exo 4:24, Zipporah circumcises her son; Exo 4:27, Aaron is sent to meet Moses; Exo 4:29, The people believe them.
John Gill
INTRODUCTION TO EXODUS 4
This chapter is a continuation of the discourse that passed between God and Moses; and here Moses makes other objections to his mission; one is taken from the unbelief of the people of Israel, which is removed by giving him power to work miracles, by turning the rod in his hand into a serpent, and then into a rod again; and by putting his hand into his bosom at one time, when it became leprous, and again into the same place, when it became sound and whole, and by turning the water of the river into blood, Ex 4:1, another objection is formed from his want of eloquence, which is answered with an assurance, that God, that made man's mouth, would be with his mouth, and teach him what to say; and besides, Aaron his brother, who was an eloquent man, should be his spokesman, Ex 4:10 upon which he returned to Midian, and having obtained leave of his father-in-law to depart from thence, he took his wife and his sons, and returned to Egypt, Ex 4:18 at which time he received some fresh instructions from the Lord what he should do before Pharaoh, and what he should say unto him, Ex 4:21 then follows an account of what befell him by the way, because of the circumcision of his son, Ex 4:24 and the chapter is closed with an account of the meeting of Moses and Aaron, and of their gathering the elders of Israel together, to whom the commission of Moses was opened, and signs done before them, to which they gave credit, and expressed their joy and thankfulness, Ex 4:27.
4:14:1: Պատասխանի ետ Մովսէս՝ եւ ասէ. Եթէ չհաւատայցեն ինձ, եւ ո՛չ լուիցեն ձայնի իմում, քանզի ասիցեն, թէ չի՛ք երեւեալ քեզ Աստուծոյ. զի՞նչ ասացից ցնոսա[522]։ [522] Այլք. Եթէ ո՛չ հաւատայցեն ինձ։
1 Պատասխան տուեց Մովսէսն ու ասաց. «Եթէ ինձ չհաւատան, իմ ասածը չլսեն, (քանի որ նրանք կարող են ասել, թէ՝ Աստուած քեզ չի երեւացել), ես ի՞նչ ասեմ նրանց»:
4 Մովսէս պատասխան տուաւ ու ըսաւ. «Բայց անոնք ինծի պիտի չհաւատան, ոչ ալ իմ ձայնիս մտիկ պիտի ընեն. քանզի պիտի ըսեն թէ՝ ‘Տէրը քեզի չերեւցաւ’»։
Պատասխանի ետ Մովսէս եւ ասէ. Եթէ ոչ հաւատայցեն ինձ, եւ ոչ լուիցեն ձայնի իմում. քանզի ասիցեն թէ չիք երեւեալ քեզ [44]Աստուծոյ, զի՞նչ ասացից ցնոսա:

4:1: Պատասխանի ետ Մովսէս՝ եւ ասէ. Եթէ չհաւատայցեն ինձ, եւ ո՛չ լուիցեն ձայնի իմում, քանզի ասիցեն, թէ չի՛ք երեւեալ քեզ Աստուծոյ. զի՞նչ ասացից ցնոսա[522]։
[522] Այլք. Եթէ ո՛չ հաւատայցեն ինձ։
1 Պատասխան տուեց Մովսէսն ու ասաց. «Եթէ ինձ չհաւատան, իմ ասածը չլսեն, (քանի որ նրանք կարող են ասել, թէ՝ Աստուած քեզ չի երեւացել), ես ի՞նչ ասեմ նրանց»:
4 Մովսէս պատասխան տուաւ ու ըսաւ. «Բայց անոնք ինծի պիտի չհաւատան, ոչ ալ իմ ձայնիս մտիկ պիտի ընեն. քանզի պիտի ըսեն թէ՝ ‘Տէրը քեզի չերեւցաւ’»։
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4:11: И отвечал Моисей и сказал: а если они не поверят мне и не послушают голоса моего и скажут: не явился тебе Господь?
4:1 ἀπεκρίθη αποκρινομαι respond δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even εἶπεν επω say; speak ἐὰν εαν and if; unless οὖν ουν then μὴ μη not πιστεύσωσίν πιστευω believe; entrust μοι μοι me μηδὲ μηδε while not; nor εἰσακούσωσιν εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine ἐροῦσιν ερεω.1 state; mentioned γὰρ γαρ for ὅτι οτι since; that οὐκ ου not ὦπταί οραω view; see σοι σοι you ὁ ο the θεός θεος God τί τις.1 who?; what? ἐρῶ ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him
4:1 וַ wa וְ and יַּ֤עַן yyˈaʕan ענה answer מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say וְ wᵊ וְ and הֵן֙ hˌēn הֵן behold לֹֽא־ lˈō- לֹא not יַאֲמִ֣ינוּ yaʔᵃmˈînû אמן be firm לִ֔י lˈî לְ to וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִשְׁמְע֖וּ yišmᵊʕˌû שׁמע hear בְּ bᵊ בְּ in קֹלִ֑י qōlˈî קֹול sound כִּ֣י kˈî כִּי that יֹֽאמְר֔וּ yˈōmᵊrˈû אמר say לֹֽא־ lˈō- לֹא not נִרְאָ֥ה nirʔˌā ראה see אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:1. respondens Moses ait non credent mihi neque audient vocem meam sed dicent non apparuit tibi DominusMoses answered, and said: They will not believe me, nor hear my voice, but they will say: The Lord hath not appeared to thee.
1. And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee.
And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee:

1: И отвечал Моисей и сказал: а если они не поверят мне и не послушают голоса моего и скажут: не явился тебе Господь?
4:1
ἀπεκρίθη αποκρινομαι respond
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
εἶπεν επω say; speak
ἐὰν εαν and if; unless
οὖν ουν then
μὴ μη not
πιστεύσωσίν πιστευω believe; entrust
μοι μοι me
μηδὲ μηδε while not; nor
εἰσακούσωσιν εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
ἐροῦσιν ερεω.1 state; mentioned
γὰρ γαρ for
ὅτι οτι since; that
οὐκ ου not
ὦπταί οραω view; see
σοι σοι you
ὁ ο the
θεός θεος God
τί τις.1 who?; what?
ἐρῶ ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
4:1
וַ wa וְ and
יַּ֤עַן yyˈaʕan ענה answer
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
וַ wa וְ and
יֹּ֔אמֶר yyˈōmer אמר say
וְ wᵊ וְ and
הֵן֙ hˌēn הֵן behold
לֹֽא־ lˈō- לֹא not
יַאֲמִ֣ינוּ yaʔᵃmˈînû אמן be firm
לִ֔י lˈî לְ to
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִשְׁמְע֖וּ yišmᵊʕˌû שׁמע hear
בְּ bᵊ בְּ in
קֹלִ֑י qōlˈî קֹול sound
כִּ֣י kˈî כִּי that
יֹֽאמְר֔וּ yˈōmᵊrˈû אמר say
לֹֽא־ lˈō- לֹא not
נִרְאָ֥ה nirʔˌā ראה see
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:1. respondens Moses ait non credent mihi neque audient vocem meam sed dicent non apparuit tibi Dominus
Moses answered, and said: They will not believe me, nor hear my voice, but they will say: The Lord hath not appeared to thee.
1. And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Новым, третьим по счету, основанием для отказа со стороны Моисея является соображение, что израильтяне не признают его за божественного посланника, а примут за простого самозванца: «скажут: не явился тебе Господь».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-17: The Objections of Moses Overruled.B. C. 1491.
1 And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee. 2 And the LORD said unto him, What is that in thine hand? And he said, A rod. 3 And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. 4 And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand: 5 That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee. 6 And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. 7 And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh. 8 And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. 9 And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.
It was a very great honour that Moses was called to when God commissioned him to bring Israel out of Egypt; yet he is with difficulty persuaded to accept the commission, and does it at last with great reluctance, which we should rather impute to a humble diffidence of himself and his own sufficiency than to any unbelieving distrust of God and his word and power. Note, Those whom God designs for preferment he clothes with humility; the most fit for service are the least forward.
I. Moses objects that in all probability the people would not hearken to his voice (v. 1), that is, they would not take his bare word, unless he showed them some sign, which he had not been yet instructed to do. This objection cannot be justified, because it contradicts what God had said (ch. iii. 18), They shall hearken to thy voice. If God says, They will, does it become Moses to say, They will not? Surely he means, "Perhaps they will not at first, or some of them will not." If there should be some gainsayers among them who would question his commission, how should he deal with them? And what course should he take to convince them? He remembered how they had once rejected him, and feared it would be so again. Note, 1. Present discouragements often arise from former disappointments. 2. Wise and good men have sometimes a worse opinion of people than they deserve. Moses sad (v. 1), They will not believe me; and yet he was happily mistaken, for it is said (v. 31), The people believed; but then the signs which God appointed in answer to this objection were first wrought in their sight.
II. God empowers him to work miracles, directs him to three particularly, two of which were now immediately wrought for his own satisfaction. Note, True miracles are the most convincing external proofs of a divine mission attested by them. Therefore our Saviour often appealed to his works (as John v. 36), and Nicodemus owns himself convinced by them, John iii. 2. And here Moses, having a special commission given him as a judge and lawgiver to Israel, has this seal affixed to his commission, and comes supported by these credentials.
1. The rod in his hand is made the subject of a miracle, a double miracle: it is but thrown out of his hand and it becomes a serpent; he resumes it and it becomes a rod again, v. 2-4. Now, (1.) Here was a divine power manifested in the change itself, that a dry stick should be turned into a living serpent, a lively one, so formidable a one that Moses himself, on whom, it should seem, it turned in some threatening manner, fled from before it, though we may suppose, in that desert, serpents were no strange things to him; but what was produced miraculously was always the best and strongest of the kind, as the water turned to wine: and, then, that this living serpent should be turned into a dry stick again, this was the Lord's doing. (2.) Here was an honour put upon Moses, that this change was wrought upon his throwing it down and taking it up, without any spell, or charm, or incantation: his being empowered thus to act under God, out of the common course of nature and providence, was a demonstration of his authority, under God, to settle a new dispensation of the kingdom of grace. We cannot imagine that the God of truth would delegate such a power as this to an impostor. (3.) There was a significancy in the miracle itself. Pharaoh had turned the rod of Israel into a serpent, representing them as dangerous (ch. i. 10), causing their belly to cleave to the dust, and seeking their ruin; but now they should be turned into a rod again: or, thus Pharaoh had turned the rod of government into the serpent of oppression, from which Moses had himself fled into Midian; but by the agency of Moses the scene was altered again. (4.) There was a direct tendency in it to convince the children of Israel that Moses was indeed sent of God to do what he did, v. 5. Miracles were for signs to those that believed not, 1 Cor. xiv. 22.
2. His hand itself is next made the subject of a miracle. He puts it once into his bosom, and takes it out leprous; he puts it again into the same place, and takes it out well, v. 6, 7. This signified, (1.) That Moses, by the power of God, should bring sore diseases upon Egypt, and that, at his prayer, they should be removed. (2.) That whereas the Israelites in Egypt had become leprous, polluted by sin, and almost consumed by oppression (a leper is as one dead, Num. xii. 12), by being taken into the bosom of Moses they should be cleansed and cured, and have all their grievances redressed. (3.) That Moses was not to work miracles by his own power, nor for his own praise, but by the power of God and for his glory; the leprous hand of Moses does forever exclude boasting. Now it was supposed that, if the former sign did not convince, this latter would. Note, God is willing more abundantly to show the truth of his word, and is not sparing in his proofs; the multitude and variety of the miracles corroborate the evidence.
3. He is directed, when he shall come to Egypt, to turn some of the water of the river into blood, v. 9. This was done, at first, as a sign, but, not gaining due credit with Pharaoh, the whole river was afterwards turned into blood, and then it became a plague. He is ordered to work this miracle in case they would not be convinced by the other two. Note, Unbelief shall be left inexcusable, and convicted of a wilful obstinacy. As to the people of Israel, God had said (ch. iii. 18), They shall hearken; yet he appoints these miracles to be wrought for their conviction, for he that has ordained the end has ordained the means.
Adam Clarke: Commentary on the Bible - 1831
4:1: They will not believe me - As if he had said, Unless I be enabled to work miracles, and give them proofs by extraordinary works as well as by words, they will not believe that thou hast sent me.
Albert Barnes: Notes on the Bible - 1834
4:1: With this chapter begins the series of miracles which resulted in the deliverance of Israel. The first miracle was performed to remove the first obstacle, namely, the reluctance of Moses, conscious of his own weakness, and of the enormous power with which he would have to contend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: Exo 4:31, Exo 2:14, Exo 3:18; Jer 1:6; Eze 3:14; Act 7:25
Carl Friedrich Keil and Franz Delitzsch
4:1
Moses now started a fresh difficulty: the Israelites would not believe that Jehovah had appeared to him. There was so far a reason for this difficulty, that from the time of Jacob-an interval, therefore, of 430 years - God had never appeared to any Israelite. God therefore removed it by giving him three signs by which he might attest his divine mission to his people. These three signs were intended indeed for the Israelites, to convince them of the reality of the appearance of Jehovah to Moses; at the same time, as even Ephraem Syrus observed, they also served to strengthen Moses' faith, and dissipate his fears as to the result of his mission. For it was apparent enough that Moses did not possess true and entire confidence in God, from the fact that he still raised this difficulty, and distrusted the divine assurance, "They will hearken to thy voice," Ex 3:18). And finally, these signs were intended for Pharaoh, as is stated in Ex 4:21; and to him the אתות (σημεῖα) were to become מפתים (τέρατα). By these signs Moses was installed as the servant of Jehovah (Ex 14:31), and furnished with divine power, with which he could and was to appear before the children of Israel and Pharaoh as the messenger of Jehovah. The character of the three signs corresponded to this intention.
Ex 4:2-5
The First Sign. - The turning of Moses' staff into a serpent, which became a staff again when Moses took it by the tail, had reference to the calling of Moses. The staff in his hand was his shepherd's crook (מזּה Ex 4:2, for מה־זה, in this place alone), and represented his calling as a shepherd. At the bidding of God he threw it upon the ground, and the staff became a serpent, before which Moses fled. The giving up of his shepherd-life would expose him to dangers, from which he would desire to escape. At the same time, there was more implied in the figure of a serpent than danger which merely threatened his life. The serpent had been the constant enemy of the seed of the woman (Gen 3), and represented the power of the wicked one which prevailed in Egypt. The explanation in Pirke Elieser, c. 40, points to this: ideo Deum hoc signum Mosi ostendisse, quia sicut serpens mordet et morte afficit homines, ita quoque Pharao et Aegyptii mordebant et necabant Israelitas. But at the bidding of God, Moses seized the serpent by the tail, and received his staff again as "the rod of God," with which he smote Egypt with great plagues. From this sign the people of Israel would necessarily perceive, that Jehovah had not only called Moses to be the leader of Israel, but had endowed him with the power to overcome the serpent-like cunning and the might of Egypt; in other words, they would "believe that Jehovah, the God of the fathers, had appeared to him." (On the special meaning of this sign for Pharaoh, see Ex 7:10.)
Ex 4:6-8
The Second Sign. - Moses' hand became leprous, and was afterwards cleansed again. The expression כּשּׁלג מצרעת, covered with leprosy like snow, refers to the white leprosy (vid., Lev 13:3). - "Was turned again as his flesh;" i.e., was restored, became healthy, or clean like the rest of his body. So far as the meaning of this sign is concerned, Moses' hand has been explained in a perfectly arbitrary manner as representing the Israelitish nation, and his bosom as representing first Egypt, and then Canaan, as the hiding-place of Israel. If the shepherd's staff represented Moses' calling, the hand was that which directed or ruled the calling. It is in the bosom that the nurse carried the sucking child (Num 11:12), the shepherd the lambs (Is 40:11), and the sacred singer the many nations, from whom he has suffered reproach and injury (Ps 89:50). So Moses also carried his people in his bosom, i.e., in his heart: of that his first appearance in Egypt was a proof (Ex 2:11-12). But now he was to set his hand to deliver them from the reproach and bondage of Egypt. He put (הביא) his hand into his bosom, and his hand was covered with leprosy. The nation was like a leper, who defiled every one that touched him. The leprosy represented not only "the servitude and contemptuous treatment of the Israelites in Egypt" (Kurtz), but the ἀσέβεια of the Egyptians also, as Theodoret expresses it, or rather the impurity of Egypt in which Israel was sunken. This Moses soon discovered (cf. Ex 5:17.), and on more than one occasion afterwards (cf. Num 11); so that he had to complain to Jehovah, "Wherefore hast Thou afflicted Thy servant, that Thou layest the burden of all this people upon me?...Have I conceived all this people, that Thou shouldest say to me, Carry them in thy bosom?" (Num 11:11-12). But God had the power to purify the nation from this leprosy, and would endow His servant Moses with that power. At the command of God, Moses put his hand, now covered with leprosy, once more into his bosom, and drew it out quite cleansed. This was what Moses was to learn by the sign; whilst Israel also learned that God both could and would deliver it, through the cleansed hand of Moses, from all its bodily and spiritual misery. The object of the first miracle was to exhibit Moses as the man whom Jehovah had called to be the leader of His people; that of the second, to show that, as the messenger of Jehovah, he was furnished with the necessary power for the execution of this calling. In this sense God says, in Ex 4:8, "If they will not hearken to the voice of the first sign, they will believe the voice of the latter sign." A voice is ascribed to the sign, as being a clear witness to the divine mission of the person performing it. (Ps 105:27).
Ex 4:9
The Third Sign. - If the first two signs should not be sufficient to lead the people to believe in the divine mission of Moses, he was to give them one more practical demonstration of the power which he had received to overcome the might and gods of Egypt. He was to take of the water of the Nile (the river, Gen 41:1) and pour it upon the dry land, and it would become blood (the second והיוּ is a resumption of the first, cf. Ex 12:41). The Nile received divine honours as the source of every good and all prosperity in the natural life of Egypt, and was even identified with Osiris (cf. Hengstenberg, Egypt and the Books of Moses, p. 109 transl.). If Moses therefore had power to turn the life-distributing water of the Nile into blood, he must also have received power to destroy Pharaoh and his gods. Israel was to learn this from the sign, whilst Pharaoh and the Egyptians were afterwards to experience this might of Jehovah in the form of punishment (Ex 7:15.). Thus Moses as not only entrusted with the word of God, but also endowed with the power of God; and as he was the first God-sent prophet, so was he also the first worker of miracles, and in this capacity a type of the Apostle of our profession (Heb 3:1), even the God-man, Christ Jesus.
Geneva 1599
4:1 And Moses answered and said, a] But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee.
(a) God bears with Moses doubting, because he was not completely without faith.
John Gill
4:1 And Moses answered and said,.... In reference to what Jehovah had declared to him in the latter end of the preceding chapter:
but, behold, they will not believe me, nor hearken to my voice; this seems to contradict what God had said to him, Ex 3:18 that they would hearken to his voice; but it can hardly be thought, that so good a man, and so great a prophet as Moses was, would directly fly in the face of God, and expressly contradict what he had said. To reconcile this it may be observed, that what the Lord says respects only the elders of Israel, this all the people; or Jehovah's meaning may be, and so this of Moses, that neither the one nor the other would regard his bare word, without some sign or miracle being wrought; for as his call was extraordinary, so it required something extraordinary to be done that it might be credited:
for they will say, the Lord hath not appeared unto me: in the bush, as he would affirm he did, and might do it with the greatest assurance; yet the thing being so marvellous, and they not eyewitnesses of it, might distrust the truth of it, or be backward to receive it on his bare word; and this Moses might rather fear would be the case, from the experience he had had of them forty years ago, when it was more likely for him to have been a deliverer of them.
John Wesley
4:1 They will not hearken to my voice - That is, they would not take his bare word, unless he shewed them some sign. He remembered how they had once rejected him, and feared it would be so again.
Robert Jamieson, A. R. Fausset and David Brown
4:1 MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
But, behold--Hebrew, "If," "perhaps," "they will not believe me."--What evidence can I produce of my divine mission? There was still a want of full confidence, not in the character and divine power of his employer, but in His presence and power always accompanying him. He insinuated that his communication might be rejected and he himself treated as an impostor.
4:24:2: Ասէ ցնա Տէր. Զի՞նչ է այդ որ ՚ի ձեռին քում է։ Եւ նա ասէ. Գաւազան։
2 Տէրն ասաց նրան. «Այդ ի՞նչ է քո ձեռքին»: Սա ասաց. «Գաւազան»:
2 Եւ Տէրը ըսաւ անոր. «Այդ քու ձեռքինդ ի՞նչ է»։ Անիկա ըսաւ. «Գաւազան»։
Ասէ ցնա Տէր. Զի՞նչ է այդ որ ի ձեռին քում է: Եւ նա ասէ` Գաւազան:

4:2: Ասէ ցնա Տէր. Զի՞նչ է այդ որ ՚ի ձեռին քում է։ Եւ նա ասէ. Գաւազան։
2 Տէրն ասաց նրան. «Այդ ի՞նչ է քո ձեռքին»: Սա ասաց. «Գաւազան»:
2 Եւ Տէրը ըսաւ անոր. «Այդ քու ձեռքինդ ի՞նչ է»։ Անիկա ըսաւ. «Գաւազան»։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: И сказал ему Господь: что это в руке у тебя? Он отвечал: жезл.
4:2 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him κύριος κυριος lord; master τί τις.1 who?; what? τοῦτό ουτος this; he ἐστιν ειμι be τὸ ο the ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your ὁ ο the δὲ δε though; while εἶπεν επω say; speak ῥάβδος ραβδος rod
4:2 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say אֵלָ֛יו ʔēlˈāʸw אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מַהמ *mah- מָה what זֶּ֣הזה *zzˈeh זֶה this בְ vᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say מַטֶּֽה׃ maṭṭˈeh מַטֶּה staff
4:2. dixit ergo ad eum quid est hoc quod tenes in manu tua respondit virgaThen he said to him: What is that thou holdest in thy hand? He answered: A rod.
2. And the LORD said unto him, What is that in thine hand? And he said, A rod.
And the LORD said unto him, What [is] that in thine hand? And he said, A rod:

2: И сказал ему Господь: что это в руке у тебя? Он отвечал: жезл.
4:2
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
κύριος κυριος lord; master
τί τις.1 who?; what?
τοῦτό ουτος this; he
ἐστιν ειμι be
τὸ ο the
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
ὁ ο the
δὲ δε though; while
εἶπεν επω say; speak
ῥάβδος ραβδος rod
4:2
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
אֵלָ֛יו ʔēlˈāʸw אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מַהמ
*mah- מָה what
זֶּ֣הזה
*zzˈeh זֶה this
בְ vᵊ בְּ in
יָדֶ֑ךָ yāḏˈeḵā יָד hand
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
מַטֶּֽה׃ maṭṭˈeh מַטֶּה staff
4:2. dixit ergo ad eum quid est hoc quod tenes in manu tua respondit virga
Then he said to him: What is that thou holdest in thy hand? He answered: A rod.
2. And the LORD said unto him, What is that in thine hand? And he said, A rod.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-9: Будучи вполне законной, новая причина отказа не может однако служить неустранимым препятствием к исполнению возложенного на Моисея поручения. Он наделяется силой чудотворения, которая должна убедить народ, что пред ним не простой человек, тем более самозванец, а посланник Божий (ст. 5, 30–31).
Adam Clarke: Commentary on the Bible - 1831
4:2: A rod - מתה matteh, a staff, probably his shepherd's crook; see Lev 27:32. As it was made the instrument of working many miracles, it was afterwards called the rod of God; see Exo 4:20.
Albert Barnes: Notes on the Bible - 1834
4:2: A rod - The word seems to denote the long staff which on Egyptian monuments is borne by men in positions of authority. It was usually made of acacia wood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: a rod: Exo 4:17, Exo 4:20; Gen 30:37; Lev 27:32; Psa 110:2; Isa 11:4; Mic 7:14
John Gill
4:2 And the Lord said unto him,.... Not reproving him for contradicting him, or showing any diffidence of what he had said; but rather as approving the hint he gave of having some sign or miracle wrought, to command from the Israelites an assent unto him, as commissioned of God to deliver them:
what is that in thine hand? which question is put, not as being ignorant of what it was, but to lead on to what he had further to say, and to the working of the miracle:
and he said, a rod; or staff, such as shepherds use in the management of their flocks, for Moses was now feeding the flock of his father-in-law; but Aben Ezra seems rather to think it was a walking staff, such as ancient men lean upon, since Moses did not go to Pharaoh after the manner of a shepherd; yea, it may be added, he went with the authority of a prince or ruler of Israel, and even with the authority of the ambassador of the King of kings.
John Wesley
4:2 A rod - Or staff.
Robert Jamieson, A. R. Fausset and David Brown
4:2 the Lord said, . . . What is that in thine hand?--The question was put not to elicit information which God required, but to draw the particular attention of Moses.
A rod--probably the shepherd's crook--among the Arabs, a long staff, with a curved head, varying from three to six feet in length.
4:34:3: Եւ ասէ. Ընկեա՛ զդա ՚ի գետին։ Եւ ընկէց զնա ՚ի գետին։ Եւ եղեւ օձ, եւ փախեաւ Մովսէս ՚ի նմանէն։
3 Նա ասաց. «Գետի՛ն գցիր դա»: Մովսէսը գետին գցեց գաւազանը, այն օձ դարձաւ, եւ Մովսէսը փախաւ դրանից:
3 Աստուած ըսաւ. «Գետինը ձգէ զայն»։ Անիկա գետինը ձգեց ու օձ եղաւ։ Մովսէս անոր առջեւէն փախաւ։
Եւ ասէ. Ընկեա զդա ի գետին: Եւ ընկէց զնա ի գետին, եւ եղեւ օձ, եւ փախեաւ Մովսէս ի նմանէն:

4:3: Եւ ասէ. Ընկեա՛ զդա ՚ի գետին։ Եւ ընկէց զնա ՚ի գետին։ Եւ եղեւ օձ, եւ փախեաւ Մովսէս ՚ի նմանէն։
3 Նա ասաց. «Գետի՛ն գցիր դա»: Մովսէսը գետին գցեց գաւազանը, այն օձ դարձաւ, եւ Մովսէսը փախաւ դրանից:
3 Աստուած ըսաւ. «Գետինը ձգէ զայն»։ Անիկա գետինը ձգեց ու օձ եղաւ։ Մովսէս անոր առջեւէն փախաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: [Господь] сказал: брось его на землю. Он бросил его на землю, и жезл превратился в змея, и Моисей побежал от него.
4:3 καὶ και and; even εἶπεν επω say; speak ῥῖψον ριπτω fling; disperse αὐτὴν αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even ἔρριψεν ριπτω fling; disperse αὐτὴν αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even ἐγένετο γινομαι happen; become ὄφις οφις serpent καὶ και and; even ἔφυγεν φευγω flee Μωυσῆς μωσευς Mōseus; Mosefs ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
4:3 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הַשְׁלִיכֵ֣הוּ hašlîḵˈēhû שׁלך throw אַ֔רְצָה ʔˈarṣā אֶרֶץ earth וַ wa וְ and יַּשְׁלִיכֵ֥הוּ yyašlîḵˌēhû שׁלך throw אַ֖רְצָה ʔˌarṣā אֶרֶץ earth וַ wa וְ and יְהִ֣י yᵊhˈî היה be לְ lᵊ לְ to נָחָ֑שׁ nāḥˈāš נָחָשׁ serpent וַ wa וְ and יָּ֥נָס yyˌānos נוס flee מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses מִ mi מִן from פָּנָֽיו׃ ppānˈāʸw פָּנֶה face
4:3. ait proice eam in terram proiecit et versa est in colubrum ita ut fugeret MosesAnd the Lord said: Cast it down upon the ground. He cast it down, and it was turned into a serpent, so that Moses fled from it.
3. And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it.
And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it:

3: [Господь] сказал: брось его на землю. Он бросил его на землю, и жезл превратился в змея, и Моисей побежал от него.
4:3
καὶ και and; even
εἶπεν επω say; speak
ῥῖψον ριπτω fling; disperse
αὐτὴν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἔρριψεν ριπτω fling; disperse
αὐτὴν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἐγένετο γινομαι happen; become
ὄφις οφις serpent
καὶ και and; even
ἔφυγεν φευγω flee
Μωυσῆς μωσευς Mōseus; Mosefs
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
4:3
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
הַשְׁלִיכֵ֣הוּ hašlîḵˈēhû שׁלך throw
אַ֔רְצָה ʔˈarṣā אֶרֶץ earth
וַ wa וְ and
יַּשְׁלִיכֵ֥הוּ yyašlîḵˌēhû שׁלך throw
אַ֖רְצָה ʔˌarṣā אֶרֶץ earth
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
לְ lᵊ לְ to
נָחָ֑שׁ nāḥˈāš נָחָשׁ serpent
וַ wa וְ and
יָּ֥נָס yyˌānos נוס flee
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
מִ mi מִן from
פָּנָֽיו׃ ppānˈāʸw פָּנֶה face
4:3. ait proice eam in terram proiecit et versa est in colubrum ita ut fugeret Moses
And the Lord said: Cast it down upon the ground. He cast it down, and it was turned into a serpent, so that Moses fled from it.
3. And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it.
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Adam Clarke: Commentary on the Bible - 1831
4:3: A serpent - Of what sort we know not, as the word נחש nachash is a general name for serpents, and also means several other things, see Gen 3:1 : but it was either of a kind that he had not seen before, or one that he knew to be dangerous; for it is said, he fled from before it. Some suppose the staff was changed into a crocodile; see Clarke on Exo 7:10 (note).
Albert Barnes: Notes on the Bible - 1834
4:3: A serpent - This miracle had a meaning which Moses could not mistake. The serpent was probably the basilisk or Uraeus, the Cobra. This was the symbol of royal and divine power on the diadem of every Pharaoh. The conversion of the rod was not merely a portent, it was a sign, at once a pledge and representation of victory over the king and gods of Egypt!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: it became: Exo 4:17, Exo 7:10-15; Amo 5:19
John Gill
4:3 And he said, cast it on the ground,.... That is, the rod or staff:
and he cast it on the ground, and it became a serpent; not in appearance only, but in reality, it was changed into a real living serpent; for God, who is the author of nature, can change the nature of things as he pleases; nor is it to be supposed that he would only make it look to the sight as if it was one, by working upon the fancy and imagination to think it was one, when it was not; no doubt but it was as really turned into a true serpent, as the water was turned really and truly into wine by our Lord; this was the first miracle that ever was wrought, that we know of. Dr. Lightfoot (h) observes, that as a serpent was the fittest emblem of the devil, Gen 3:1 so was it a sign that Moses did not these miracles by the power of the devil, but had a power over and beyond him, when he could thus deal with the serpent at his pleasure, as to make his rod a serpent, and the serpent a rod, as he saw good:
and Moses fled from before it; the Jews say (i) it was a fiery serpent, but for this they have no warrant: however, without supposing that it might be terrible and frightful, inasmuch as a common serpent is very disagreeable to men, and such an uncommon and extraordinary one must be very surprising, to see a staff become a serpent, a living one, crawling and leaping about, and perhaps turning itself towards Moses, whose staff it had been. Philo the Jew (k) says, it was a dragon, an exceeding large one.
(h) Works, vol. 1. p. 702. (i) Pirke Eliezer, c. 40. (k) De Vita Mosls, l. 1. 614.
4:44:4: Եւ ասէ Տէր ցՄովսէս. Ձգեա՛ զձեռն քո՝ եւ բո՛ւռն հար զտտանէն։ Եւ ձգեաց Մովսէս զձեռն իւր, եւ բուռն եհար զտտանէն. եւ եղեւ գաւազան ՚ի ձեռին նորա։
4 Տէրն ասաց Մովսէսին. «Երկարի՛ր ձեռքդ եւ բռնի՛ր դրա պոչից»: Նա երկարեց ձեռքն ու բռնեց պոչից, եւ օձը գաւազան դարձաւ իր ձեռքում:
4 Տէրը ըսաւ Մովսէսին. «Ձեռքդ երկնցուր ու պոչէն բռնէ»։ Անիկա իր ձեռքը երկնցուց ու զանիկա բռնեց եւ գաւազան եղաւ իր ձեռքին մէջ։
Եւ ասէ Տէր ցՄովսէս. Ձգեա զձեռն քո եւ բուռն հար զտտանէն: Եւ ձգեաց զձեռն իւր եւ բուռն եհար զտտանէն, եւ եղեւ գաւազան ի ձեռին նորա:

4:4: Եւ ասէ Տէր ցՄովսէս. Ձգեա՛ զձեռն քո՝ եւ բո՛ւռն հար զտտանէն։ Եւ ձգեաց Մովսէս զձեռն իւր, եւ բուռն եհար զտտանէն. եւ եղեւ գաւազան ՚ի ձեռին նորա։
4 Տէրն ասաց Մովսէսին. «Երկարի՛ր ձեռքդ եւ բռնի՛ր դրա պոչից»: Նա երկարեց ձեռքն ու բռնեց պոչից, եւ օձը գաւազան դարձաւ իր ձեռքում:
4 Տէրը ըսաւ Մովսէսին. «Ձեռքդ երկնցուր ու պոչէն բռնէ»։ Անիկա իր ձեռքը երկնցուց ու զանիկա բռնեց եւ գաւազան եղաւ իր ձեռքին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
4:44: И сказал Господь Моисею: простри руку твою и возьми его за хвост. Он простер руку свою, и взял его; и он стал жезлом в руке его.
4:4 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἔκτεινον εκτεινω extend τὴν ο the χεῖρα χειρ hand καὶ και and; even ἐπιλαβοῦ επιλαμβανομαι take hold / after τῆς ο the κέρκου κερκος extend οὖν ουν then τὴν ο the χεῖρα χειρ hand ἐπελάβετο επιλαμβανομαι take hold / after τῆς ο the κέρκου κερκος and; even ἐγένετο γινομαι happen; become ῥάβδος ραβδος rod ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him
4:4 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses שְׁלַח֙ šᵊlˌaḥ שׁלח send יָֽדְךָ֔ yˈāḏᵊḵˈā יָד hand וֶ we וְ and אֱחֹ֖ז ʔᵉḥˌōz אחז seize בִּ bi בְּ in זְנָבֹ֑ו zᵊnāvˈô זָנָב tail וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send יָדֹו֙ yāḏˌô יָד hand וַ wa וְ and יַּ֣חֲזֶק yyˈaḥᵃzeq חזק be strong בֹּ֔ו bˈô בְּ in וַ wa וְ and יְהִ֥י yᵊhˌî היה be לְ lᵊ לְ to מַטֶּ֖ה maṭṭˌeh מַטֶּה staff בְּ bᵊ בְּ in כַפֹּֽו׃ ḵappˈô כַּף palm
4:4. dixitque Dominus extende manum tuam et adprehende caudam eius extendit et tenuit versaque est in virgamAnd the Lord said: Put out thy hand, and take it by the tail. He put forth his hand, and took hold of it, and it was turned into a rod.
4. And the LORD said unto Moses, Put forth thine hand, and take it by the tail: ( and he put forth his hand, and laid hold of it, and it became a rod in his hand:)
And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand:

4: И сказал Господь Моисею: простри руку твою и возьми его за хвост. Он простер руку свою, и взял его; и он стал жезлом в руке его.
4:4
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἔκτεινον εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
καὶ και and; even
ἐπιλαβοῦ επιλαμβανομαι take hold / after
τῆς ο the
κέρκου κερκος extend
οὖν ουν then
τὴν ο the
χεῖρα χειρ hand
ἐπελάβετο επιλαμβανομαι take hold / after
τῆς ο the
κέρκου κερκος and; even
ἐγένετο γινομαι happen; become
ῥάβδος ραβδος rod
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
4:4
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
שְׁלַח֙ šᵊlˌaḥ שׁלח send
יָֽדְךָ֔ yˈāḏᵊḵˈā יָד hand
וֶ we וְ and
אֱחֹ֖ז ʔᵉḥˌōz אחז seize
בִּ bi בְּ in
זְנָבֹ֑ו zᵊnāvˈô זָנָב tail
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
יָדֹו֙ yāḏˌô יָד hand
וַ wa וְ and
יַּ֣חֲזֶק yyˈaḥᵃzeq חזק be strong
בֹּ֔ו bˈô בְּ in
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
לְ lᵊ לְ to
מַטֶּ֖ה maṭṭˌeh מַטֶּה staff
בְּ bᵊ בְּ in
כַפֹּֽו׃ ḵappˈô כַּף palm
4:4. dixitque Dominus extende manum tuam et adprehende caudam eius extendit et tenuit versaque est in virgam
And the Lord said: Put out thy hand, and take it by the tail. He put forth his hand, and took hold of it, and it was turned into a rod.
4. And the LORD said unto Moses, Put forth thine hand, and take it by the tail: ( and he put forth his hand, and laid hold of it, and it became a rod in his hand:)
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Adam Clarke: Commentary on the Bible - 1831
4:4: He put forth his hand, and caught it - Considering the light in which Moses had viewed this serpent, it required considerable faith to induce him thus implicitly to obey the command of God; but he obeyed, and the noxious serpent became instantly the miraculous rod in his hand! Implicit faith and obedience conquer all difficulties; and he who believes in God, and obeys him in all things, has really nothing to fear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: put forth: Gen 22:1, Gen 22:2; Psa 91:13; Mar 16:18; Luk 10:19; Act 28:3-6
And he put: Joh 2:5
John Gill
4:4 And the Lord said to Moses, put forth thy hand, and take it by the tail,.... Which to do might seem most dangerous, since it might turn upon him and bite him; this was ordered, partly that Moses might be assured it was really a serpent, and not in appearance only; and partly to try his courage, and it suggested to him, that he need not be afraid of it, it would not hurt him: the above learned doctor observes (l), that he is commanded to take it by the tail; for to meddle with the serpent's head belonged not to Moses, but to Christ that spake to him out of the bush:
and he put forth his hand, and caught it, and it became a rod in his hand; as it was before. Some think this refers to the threefold state of the Israelites, first to their flourishing estate under Joseph, when they were as a rod or staff, then to their dejected state, by this rod cast to the ground, and become a serpent, and lastly to their restoration and liberty, by its becoming a rod again: others refer it to Christ, who is the power of God, and the rod of his strength, and who in his state of humiliation was like this rod, cast to the ground and became a serpent, of which the brazen serpent was a type, and who by his resurrection from the dead regained his former power; but perhaps they may be most right who think it refers to the service and ministry of Moses, which seemed terrible to him at first, like a hurtful serpent, from which he fled; but after he was confirmed by the word of God, he readily undertook it.
(l) De Vita Mosis, l. 1. 614.
4:54:5: Զի հաւատասցեն քեզ՝ թէ երեւեալ է քեզ Տէր Աստուած հարցն նոցա. Աստուած Աբրաամու, եւ Աստուած Սահակայ, եւ Աստուած Յակոբայ։
5 «Այդպէս կ’անես, որպէսզի քեզ հաւատան, որ քեզ երեւացել է նրանց հայրերի Աստուածը՝ Աբրահամի Աստուածը, Իսահակի Աստուածը եւ Յակոբի Աստուածը»:
5 «Ասով պիտի հաւատան թէ իրենց հայրերուն Տէր Աստուածը, Աբրահամին Աստուածը, Իսահակին Աստուածը ու Յակոբին Աստուածը երեւցաւ քեզի»։
Զի հաւատասցեն քեզ թէ երեւեալ է քեզ Տէր Աստուած հարցն նոցա, Աստուած Աբրահամու եւ Աստուած Իսահակայ եւ Աստուած Յակոբայ:

4:5: Զի հաւատասցեն քեզ՝ թէ երեւեալ է քեզ Տէր Աստուած հարցն նոցա. Աստուած Աբրաամու, եւ Աստուած Սահակայ, եւ Աստուած Յակոբայ։
5 «Այդպէս կ’անես, որպէսզի քեզ հաւատան, որ քեզ երեւացել է նրանց հայրերի Աստուածը՝ Աբրահամի Աստուածը, Իսահակի Աստուածը եւ Յակոբի Աստուածը»:
5 «Ասով պիտի հաւատան թէ իրենց հայրերուն Տէր Աստուածը, Աբրահամին Աստուածը, Իսահակին Աստուածը ու Յակոբին Աստուածը երեւցաւ քեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
4:55: Это для того, чтобы поверили, что явился тебе Господь, Бог отцов их, Бог Авраама, Бог Исаака и Бог Иакова.
4:5 ἵνα ινα so; that πιστεύσωσίν πιστευω believe; entrust σοι σοι you ὅτι οτι since; that ὦπταί οραω view; see σοι σοι you κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the πατέρων πατηρ father αὐτῶν αυτος he; him θεὸς θεος God Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even θεὸς θεος God Ισαακ ισαακ Isaak καὶ και and; even θεὸς θεος God Ιακωβ ιακωβ Iakōb; Iakov
4:5 לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of יַאֲמִ֔ינוּ yaʔᵃmˈînû אמן be firm כִּֽי־ kˈî- כִּי that נִרְאָ֥ה nirʔˌā ראה see אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹתָ֑ם ʔᵃvōṯˈām אָב father אֱלֹהֵ֧י ʔᵉlōhˈê אֱלֹהִים god(s) אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac וֵ wē וְ and אלֹהֵ֥י ʔlōhˌê אֱלֹהִים god(s) יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
4:5. ut credant inquit quod apparuerit tibi Dominus Deus patrum tuorum Deus Abraham Deus Isaac Deus IacobThat they may believe, saith he, that the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to thee.
5. that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.
That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee:

5: Это для того, чтобы поверили, что явился тебе Господь, Бог отцов их, Бог Авраама, Бог Исаака и Бог Иакова.
4:5
ἵνα ινα so; that
πιστεύσωσίν πιστευω believe; entrust
σοι σοι you
ὅτι οτι since; that
ὦπταί οραω view; see
σοι σοι you
κύριος κυριος lord; master
ὁ ο the
θεὸς θεος God
τῶν ο the
πατέρων πατηρ father
αὐτῶν αυτος he; him
θεὸς θεος God
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
θεὸς θεος God
Ισαακ ισαακ Isaak
καὶ και and; even
θεὸς θεος God
Ιακωβ ιακωβ Iakōb; Iakov
4:5
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
יַאֲמִ֔ינוּ yaʔᵃmˈînû אמן be firm
כִּֽי־ kˈî- כִּי that
נִרְאָ֥ה nirʔˌā ראה see
אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
אֲבֹתָ֑ם ʔᵃvōṯˈām אָב father
אֱלֹהֵ֧י ʔᵉlōhˈê אֱלֹהִים god(s)
אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac
וֵ wē וְ and
אלֹהֵ֥י ʔlōhˌê אֱלֹהִים god(s)
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
4:5. ut credant inquit quod apparuerit tibi Dominus Deus patrum tuorum Deus Abraham Deus Isaac Deus Iacob
That they may believe, saith he, that the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to thee.
5. that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.
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Adam Clarke: Commentary on the Bible - 1831
4:5: That they may believe - This is an example of what is called an imperfect or unfinished speech, several of which occur in the sacred writings. It may be thus supplied: Do this before them, that they may believe that the Lord hath appeared unto thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: That they: Exo 4:1, Exo 3:18, Exo 4:31, Exo 19:9; Ch2 20:20; Isa 7:9; Joh 5:36, Joh 11:15, Joh 11:42, Joh 20:27, Joh 20:31
the Lord: Exo 3:15; Gen 12:7, Gen 17:1, Gen 18:1, Gen 26:2, Gen 48:3; Jer 31:3; Act 7:2
Geneva 1599
4:5 (b) That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.
(b) This power to work miracles was to confirm his doctrine, and to assure him of his vocation.
John Gill
4:5 That they may believe,.... The elders and people of Israel; for this miracle was wrought not for the confirmation of Moses's faith; for, as Aben Ezra observes, the sign of the burning bush was given to him to confirm his faith, that it was God that appeared to him, and called him to this work; but this was wrought to confirm the faith of the Israelites in his divine mission:
that the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee; See Gill on Ex 3:6.
John Wesley
4:5 That they may believe - An imperfect sentence to be thus compleated, This thou shalt do, before them, that they may believe.
4:64:6: Ասէ ցնա դարձեալ Տէր. Ա՛րկ զձեռն քո ՚ի ծոց քո։ Եւ արկ զձեռն իւր ՚ի ծոց իւր, եւ եհան զնա ՚ի ծոցոյ իւրմէ, եւ եղեւ ձեռն նորա բորոտ իբրեւ զձիւն։
6 Տէրը նորից ասաց նրան. «Ձեռքդ ծոցդ դի՛ր»: Նա ձեռքը դրեց իր ծոցը, ապա հանեց այն իր ծոցից, եւ ձեռքը ձեան նման սպիտակեց, ինչպէս բորոտների մօտ է լինում:
6 Տէրը դարձեալ ըսաւ անոր. «Հիմա քու ձեռքդ ծոցդ դիր»։ Անիկա իր ձեռքը ծոցը դրաւ եւ երբ դուրս հանեց, ահա իր ձեռքը ձիւնի պէս ճերմակ՝ բորոտ եղաւ։
Ասէ ցնա դարձեալ Տէր. Արկ զձեռն քո ի ծոց քո: Եւ արկ զձեռն իւր ի ծոց իւր, եւ եհան զնա ի ծոցոյ իւրմէ, եւ եղեւ ձեռն նորա բորոտ իբրեւ զձիւն:

4:6: Ասէ ցնա դարձեալ Տէր. Ա՛րկ զձեռն քո ՚ի ծոց քո։ Եւ արկ զձեռն իւր ՚ի ծոց իւր, եւ եհան զնա ՚ի ծոցոյ իւրմէ, եւ եղեւ ձեռն նորա բորոտ իբրեւ զձիւն։
6 Տէրը նորից ասաց նրան. «Ձեռքդ ծոցդ դի՛ր»: Նա ձեռքը դրեց իր ծոցը, ապա հանեց այն իր ծոցից, եւ ձեռքը ձեան նման սպիտակեց, ինչպէս բորոտների մօտ է լինում:
6 Տէրը դարձեալ ըսաւ անոր. «Հիմա քու ձեռքդ ծոցդ դիր»։ Անիկա իր ձեռքը ծոցը դրաւ եւ երբ դուրս հանեց, ահա իր ձեռքը ձիւնի պէս ճերմակ՝ բորոտ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: Еще сказал ему Господь: положи руку твою к себе в пазуху. И он положил руку свою к себе в пазуху, вынул ее, и вот, рука его побелела от проказы, как снег.
4:6 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him κύριος κυριος lord; master πάλιν παλιν again εἰσένεγκε εισφερω bring in τὴν ο the χεῖρά χειρ hand σου σου of you; your εἰς εις into; for τὸν ο the κόλπον κολπος bosom; bay σου σου of you; your καὶ και and; even εἰσήνεγκεν εισφερω bring in τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the κόλπον κολπος bosom; bay αὐτοῦ αυτος he; him καὶ και and; even ἐξήνεγκεν εκφερω bring out / forth; carry out τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐκ εκ from; out of τοῦ ο the κόλπου κολπος bosom; bay αὐτοῦ αυτος he; him καὶ και and; even ἐγενήθη γινομαι happen; become ἡ ο the χεὶρ χειρ hand αὐτοῦ αυτος he; him ὡσεὶ ωσει as if; about χιών χιων snow
4:6 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH לֹ֜ו lˈô לְ to עֹ֗וד ʕˈôḏ עֹוד duration הָֽבֵא־ hˈāvē- בוא come נָ֤א nˈā נָא yeah יָֽדְךָ֙ yˈāḏᵊḵā יָד hand בְּ bᵊ בְּ in חֵיקֶ֔ךָ ḥêqˈeḵā חֵיק lap וַ wa וְ and יָּבֵ֥א yyāvˌē בוא come יָדֹ֖ו yāḏˌô יָד hand בְּ bᵊ בְּ in חֵיקֹ֑ו ḥêqˈô חֵיק lap וַ wa וְ and יֹּ֣וצִאָ֔הּ yyˈôṣiʔˈāh יצא go out וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold יָדֹ֖ו yāḏˌô יָד hand מְצֹרַ֥עַת mᵊṣōrˌaʕaṯ צרע have skin-disease כַּ ka כְּ as † הַ the שָּֽׁלֶג׃ ššˈāleḡ שֶׁלֶג snow
4:6. dixitque Dominus rursum mitte manum in sinum tuum quam cum misisset in sinum protulit leprosam instar nivisAnd the Lord said again: Put thy hand into thy bosom. And when he had put it into his bosom, he brought it forth leprous as snow.
6. And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous, as snow.
And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand [was] leprous as snow:

6: Еще сказал ему Господь: положи руку твою к себе в пазуху. И он положил руку свою к себе в пазуху, вынул ее, и вот, рука его побелела от проказы, как снег.
4:6
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
κύριος κυριος lord; master
πάλιν παλιν again
εἰσένεγκε εισφερω bring in
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
εἰς εις into; for
τὸν ο the
κόλπον κολπος bosom; bay
σου σου of you; your
καὶ και and; even
εἰσήνεγκεν εισφερω bring in
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸν ο the
κόλπον κολπος bosom; bay
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξήνεγκεν εκφερω bring out / forth; carry out
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
κόλπου κολπος bosom; bay
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἡ ο the
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
ὡσεὶ ωσει as if; about
χιών χιων snow
4:6
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
לֹ֜ו lˈô לְ to
עֹ֗וד ʕˈôḏ עֹוד duration
הָֽבֵא־ hˈāvē- בוא come
נָ֤א nˈā נָא yeah
יָֽדְךָ֙ yˈāḏᵊḵā יָד hand
בְּ bᵊ בְּ in
חֵיקֶ֔ךָ ḥêqˈeḵā חֵיק lap
וַ wa וְ and
יָּבֵ֥א yyāvˌē בוא come
יָדֹ֖ו yāḏˌô יָד hand
בְּ bᵊ בְּ in
חֵיקֹ֑ו ḥêqˈô חֵיק lap
וַ wa וְ and
יֹּ֣וצִאָ֔הּ yyˈôṣiʔˈāh יצא go out
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
יָדֹ֖ו yāḏˌô יָד hand
מְצֹרַ֥עַת mᵊṣōrˌaʕaṯ צרע have skin-disease
כַּ ka כְּ as
† הַ the
שָּֽׁלֶג׃ ššˈāleḡ שֶׁלֶג snow
4:6. dixitque Dominus rursum mitte manum in sinum tuum quam cum misisset in sinum protulit leprosam instar nivis
And the Lord said again: Put thy hand into thy bosom. And when he had put it into his bosom, he brought it forth leprous as snow.
6. And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous, as snow.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:6: His hand was leprous as snow - That is, the leprosy spread itself over the whole body in thin white scales; and from this appearance it has its Greek name λεπρα, from λεπις, a scale. Dr. Mead says, "I have seen a remarkable case of this in a countryman, whose whole body was so miserably seized with it, that his skin was shining as if covered with snow; and as the surfuraceous scales were daily rubbed off, the flesh appeared quick or raw underneath." The leprosy, at least among the Jews, was a most inveterate and contagious disorder, and deemed by them incurable. Among the heathens it was considered as inflicted by their gods, and it was supposed that they alone could remove it. It is certain that a similar belief prevailed among the Israelites; hence, when the king of Syria sent his general Naaman, to the king of Israel to cure him of his leprosy, he rent his clothes, saying, Amos I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? Kg2 5:7. This appears, therefore, to be the reason why God chose this sign, as the instantaneous infliction and removal of this disease were demonstrations which all would allow of the sovereign power of God. We need, therefore, seek for no other reasons for this miracle: the sole reason is sufficiently obvious.
Albert Barnes: Notes on the Bible - 1834
4:6: Leprous - The instantaneous production and cure of the most malignant and subtle disease known to the Israelites was a sign of their danger if they resisted the command, and of their deliverance if they obeyed it. The infliction and cure were always regarded as special proofs of a divine intervention.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: leprous as snow: Num 12:10; Kg2 5:27
John Gill
4:6 And the Lord said furthermore unto him,.... Continued his discourse, and gave him another sign:
put now thine hand into thy bosom. And he put his hand into his bosom; within his coat, under that part of the garment next to his breast:
and when he took it out, behold, his hand was leprous as snow; that is, white as snow, as the Targums of Onkelos and Jonathan, through the leprosy that was upon it; it was a leprosy of the white sort, and which is reckoned the worst and most difficult to be cured, see Lev 13:3. It is highly probable that this gave rise to the story told by several Heathen writers, as Manetho (m), Lysimachus (n), Trogus (o), and Tacitus (p), that Moses and the Israelites were drove out of Egypt by the advice of an oracle, because they had the leprosy, itch, and other impure diseases upon them.
(m) Apud Joseph. contr. Apion. l. 1. c. 26. (n) Apud. ib. c. 34. (o) Justin e Trogo, l. 36. c. 2. (p) Hist. l. 5. c. 3.
John Wesley
4:6 His hand was leprous, as snow - For whiteness. This signified, That Moses, by the power of God, should bring sore diseases upon Egypt, that at his prayer they should be removed. And that whereas the Israelites in Egypt were become leprous, polluted by sin, and almost consumed by oppression, by being taken into the bosom of Moses they should be cleansed and cured.
Robert Jamieson, A. R. Fausset and David Brown
4:6 Put now thine hand into thy bosom--the open part of his outer robe, worn about the girdle.
4:74:7: Եւ ասէ ցնա. Ա՛րկ զձեռն քո ՚ի ծոց քո։ Եւ արկ զձեռն իւր ՚ի ծոց իւր։ Եւ եհան զնա ՚ի ծոցոյ իւրմէ, եւ դարձեալ անդրէն ՚ի նոյն հաստատեցաւ ՚ի գո՛յն մարմնոյ իւրոյ։
7 Աստուած ասաց. «Ձեռքդ ծոցդ դի՛ր»: Նա ձեռքը դրեց իր ծոցը, յետոյ հանեց այն իր ծոցից, եւ ձեռքը վերստացաւ իր մարմնի նախկին գոյնը:
7 Եւ Տէրը ըսաւ. «Ձեռքդ նորէն ծոցդ դիր»։ Անիկա նորէն իր ձեռքը ծոցը դրաւ եւ երբ ծոցէն հանեց, ահա նորէն իր բնական մարմնին պէս եղաւ։
Եւ ասէ. Արկ զձեռն քո ի ծոց քո: Եւ արկ զձեռն իւր ի ծոց իւր, եւ եհան զնա ի ծոցոյ իւրմէ, եւ դարձեալ անդրէն ի նոյն հաստատեցաւ ի գոյն մարմնոյ իւրոյ:

4:7: Եւ ասէ ցնա. Ա՛րկ զձեռն քո ՚ի ծոց քո։ Եւ արկ զձեռն իւր ՚ի ծոց իւր։ Եւ եհան զնա ՚ի ծոցոյ իւրմէ, եւ դարձեալ անդրէն ՚ի նոյն հաստատեցաւ ՚ի գո՛յն մարմնոյ իւրոյ։
7 Աստուած ասաց. «Ձեռքդ ծոցդ դի՛ր»: Նա ձեռքը դրեց իր ծոցը, յետոյ հանեց այն իր ծոցից, եւ ձեռքը վերստացաւ իր մարմնի նախկին գոյնը:
7 Եւ Տէրը ըսաւ. «Ձեռքդ նորէն ծոցդ դիր»։ Անիկա նորէն իր ձեռքը ծոցը դրաւ եւ երբ ծոցէն հանեց, ահա նորէն իր բնական մարմնին պէս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: [Еще] сказал: положи опять руку твою к себе в пазуху. И он положил руку свою к себе в пазуху; и вынул ее из пазухи своей, и вот, она опять стала такою же, как тело его.
4:7 καὶ και and; even εἶπεν επω say; speak πάλιν παλιν again εἰσένεγκε εισφερω bring in τὴν ο the χεῖρά χειρ hand σου σου of you; your εἰς εις into; for τὸν ο the κόλπον κολπος bosom; bay σου σου of you; your καὶ και and; even εἰσήνεγκεν εισφερω bring in τὴν ο the χεῖρα χειρ hand εἰς εις into; for τὸν ο the κόλπον κολπος bosom; bay αὐτοῦ αυτος he; him καὶ και and; even ἐξήνεγκεν εκφερω bring out / forth; carry out αὐτὴν αυτος he; him ἐκ εκ from; out of τοῦ ο the κόλπου κολπος bosom; bay αὐτοῦ αυτος he; him καὶ και and; even πάλιν παλιν again ἀπεκατέστη αποκαθιστημι restore; pay εἰς εις into; for τὴν ο the χρόαν χροα the σαρκὸς σαρξ flesh αὐτοῦ αυτος he; him
4:7 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הָשֵׁ֤ב hāšˈēv שׁוב return יָֽדְךָ֙ yˈāḏᵊḵā יָד hand אֶל־ ʔel- אֶל to חֵיקֶ֔ךָ ḥêqˈeḵā חֵיק lap וַ wa וְ and יָּ֥שֶׁב yyˌāšev שׁוב return יָדֹ֖ו yāḏˌô יָד hand אֶל־ ʔel- אֶל to חֵיקֹ֑ו ḥêqˈô חֵיק lap וַ wa וְ and יֹּֽוצִאָהּ֙ yyˈôṣiʔāh יצא go out מֵֽ mˈē מִן from חֵיקֹ֔ו ḥêqˈô חֵיק lap וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold שָׁ֖בָה šˌāvā שׁוב return כִּ ki כְּ as בְשָׂרֹֽו׃ vᵊśārˈô בָּשָׂר flesh
4:7. retrahe ait manum in sinum tuum retraxit et protulit iterum et erat similis carni reliquaeAnd he said: Put back thy hand into thy bosom. He put it back, and brought it out again, and it was like the other flesh.
7. And he said, Put thine hand into thy bosom again. ( And he put his hand into his bosom again; and when he took it out of his bosom, behold, it was turned again as his flesh.)
And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his [other] flesh:

7: [Еще] сказал: положи опять руку твою к себе в пазуху. И он положил руку свою к себе в пазуху; и вынул ее из пазухи своей, и вот, она опять стала такою же, как тело его.
4:7
καὶ και and; even
εἶπεν επω say; speak
πάλιν παλιν again
εἰσένεγκε εισφερω bring in
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
εἰς εις into; for
τὸν ο the
κόλπον κολπος bosom; bay
σου σου of you; your
καὶ και and; even
εἰσήνεγκεν εισφερω bring in
τὴν ο the
χεῖρα χειρ hand
εἰς εις into; for
τὸν ο the
κόλπον κολπος bosom; bay
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξήνεγκεν εκφερω bring out / forth; carry out
αὐτὴν αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
κόλπου κολπος bosom; bay
αὐτοῦ αυτος he; him
καὶ και and; even
πάλιν παλιν again
ἀπεκατέστη αποκαθιστημι restore; pay
εἰς εις into; for
τὴν ο the
χρόαν χροα the
σαρκὸς σαρξ flesh
αὐτοῦ αυτος he; him
4:7
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הָשֵׁ֤ב hāšˈēv שׁוב return
יָֽדְךָ֙ yˈāḏᵊḵā יָד hand
אֶל־ ʔel- אֶל to
חֵיקֶ֔ךָ ḥêqˈeḵā חֵיק lap
וַ wa וְ and
יָּ֥שֶׁב yyˌāšev שׁוב return
יָדֹ֖ו yāḏˌô יָד hand
אֶל־ ʔel- אֶל to
חֵיקֹ֑ו ḥêqˈô חֵיק lap
וַ wa וְ and
יֹּֽוצִאָהּ֙ yyˈôṣiʔāh יצא go out
מֵֽ mˈē מִן from
חֵיקֹ֔ו ḥêqˈô חֵיק lap
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
שָׁ֖בָה šˌāvā שׁוב return
כִּ ki כְּ as
בְשָׂרֹֽו׃ vᵊśārˈô בָּשָׂר flesh
4:7. retrahe ait manum in sinum tuum retraxit et protulit iterum et erat similis carni reliquae
And he said: Put back thy hand into thy bosom. He put it back, and brought it out again, and it was like the other flesh.
7. And he said, Put thine hand into thy bosom again. ( And he put his hand into his bosom again; and when he took it out of his bosom, behold, it was turned again as his flesh.)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: it was turned: Num 12:13, Num 12:14; Deu 32:39; Kg2 5:14; Mat 8:3
John Gill
4:7 And he said, put thine hand into thy bosom again,.... With the leprosy on it:
and he put his hand into his bosom again, and plucked it out of his bosom; quickly after he had put it in:
and, behold, it was turned again as his other flesh; it was cured of the leprosy, and recovered its colour, and was as sound as before, and as any other part of his body. This was a very astonishing miracle, that he should be at once smote with a leprosy; that this should be only in his hand, and not in any other part of his body; and that it should be cured immediately, without the use of any means; and by this miracle Moses, and the Israelites, might be instructed and confirmed in the power of God, that he that could so suddenly inflict such a disease, and so easily cure it, was able to deliver them out of captivity, which was as death; and that however until Moses might be in himself to be a deliverer of the people, signified by his weak and leprous hand, yet being quickened and strengthened by the Lord, would be able to answer to the character; though, after all, the deliverance must be imputed not to his hand and power, but to the mighty hand and power of God.
4:84:8: Եթէ ո՛չ հաւատայցեն քեզ՝ եւ ո՛չ լուիցեն ձայնի առաջնոյ նշանին, հաւատասցեն քեզ ձայնի երկրորդի՛ նշանիդ։
8 Աստուած ասաց. «Եթէ չհաւատան քեզ եւ չունկնդրեն առաջին նշանի ձայնին, ապա կը հաւատան քո երկրորդ նշանին:
8 «Եթէ քեզի չհաւատան ու առաջին նշանին մտիկ չընեն, երկրորդ նշանին պիտի հաւատան։
Եթէ ոչ հաւատայցեն քեզ եւ ոչ լուիցեն ձայնի առաջնոյ նշանին, հաւատասցեն քեզ ձայնի երկրորդի նշանիդ:

4:8: Եթէ ո՛չ հաւատայցեն քեզ՝ եւ ո՛չ լուիցեն ձայնի առաջնոյ նշանին, հաւատասցեն քեզ ձայնի երկրորդի՛ նշանիդ։
8 Աստուած ասաց. «Եթէ չհաւատան քեզ եւ չունկնդրեն առաջին նշանի ձայնին, ապա կը հաւատան քո երկրորդ նշանին:
8 «Եթէ քեզի չհաւատան ու առաջին նշանին մտիկ չընեն, երկրորդ նշանին պիտի հաւատան։
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Если они не поверят тебе и не послушают голоса первого знамения, то поверят голосу знамения другого;
4:8 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not πιστεύσωσίν πιστευω believe; entrust σοι σοι you μηδὲ μηδε while not; nor εἰσακούσωσιν εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound τοῦ ο the σημείου σημειον sign τοῦ ο the πρώτου πρωτος first; foremost πιστεύσουσίν πιστευω believe; entrust σοι σοι you τῆς ο the φωνῆς φωνη voice; sound τοῦ ο the σημείου σημειον sign τοῦ ο the ἐσχάτου εσχατος last; farthest part
4:8 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not יַאֲמִ֣ינוּ yaʔᵃmˈînû אמן be firm לָ֔ךְ lˈāḵ לְ to וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִשְׁמְע֔וּ yišmᵊʕˈû שׁמע hear לְ lᵊ לְ to קֹ֖ל qˌōl קֹול sound הָ hā הַ the אֹ֣ת ʔˈōṯ אֹות sign הָ hā הַ the רִאשֹׁ֑ון rišˈôn רִאשֹׁון first וְ wᵊ וְ and הֶֽאֱמִ֔ינוּ hˈeʔᵉmˈînû אמן be firm לְ lᵊ לְ to קֹ֖ל qˌōl קֹול sound הָ hā הַ the אֹ֥ת ʔˌōṯ אֹות sign הָ hā הַ the אַחֲרֹֽון׃ ʔaḥᵃrˈôn אַחֲרֹון at the back
4:8. si non crediderint inquit tibi neque audierint sermonem signi prioris credent verbo signi sequentisIf they will not believe thee, saith he, nor hear the voice of the former sign, they will believe the word of the latter sign.
8. And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.
And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign:

8: Если они не поверят тебе и не послушают голоса первого знамения, то поверят голосу знамения другого;
4:8
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
πιστεύσωσίν πιστευω believe; entrust
σοι σοι you
μηδὲ μηδε while not; nor
εἰσακούσωσιν εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
τοῦ ο the
σημείου σημειον sign
τοῦ ο the
πρώτου πρωτος first; foremost
πιστεύσουσίν πιστευω believe; entrust
σοι σοι you
τῆς ο the
φωνῆς φωνη voice; sound
τοῦ ο the
σημείου σημειον sign
τοῦ ο the
ἐσχάτου εσχατος last; farthest part
4:8
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
יַאֲמִ֣ינוּ yaʔᵃmˈînû אמן be firm
לָ֔ךְ lˈāḵ לְ to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִשְׁמְע֔וּ yišmᵊʕˈû שׁמע hear
לְ lᵊ לְ to
קֹ֖ל qˌōl קֹול sound
הָ hā הַ the
אֹ֣ת ʔˈōṯ אֹות sign
הָ hā הַ the
רִאשֹׁ֑ון rišˈôn רִאשֹׁון first
וְ wᵊ וְ and
הֶֽאֱמִ֔ינוּ hˈeʔᵉmˈînû אמן be firm
לְ lᵊ לְ to
קֹ֖ל qˌōl קֹול sound
הָ hā הַ the
אֹ֥ת ʔˌōṯ אֹות sign
הָ hā הַ the
אַחֲרֹֽון׃ ʔaḥᵃrˈôn אַחֲרֹון at the back
4:8. si non crediderint inquit tibi neque audierint sermonem signi prioris credent verbo signi sequentis
If they will not believe thee, saith he, nor hear the voice of the former sign, they will believe the word of the latter sign.
8. And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:8: If they will not believe - the voice of the first sign, etc. - Probably intimating that some would be more difficult to be persuaded than others: some would yield to the evidence of the first miracle; others would hesitate till they had seen the second; and others would not believe till they had seen the water of the Nile turned into blood, when poured upon the dry land; Exo 4:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: if they: Exo 4:30, Exo 4:31; Isa 28:10; Joh 12:37
that they: Deu 32:39; Kg2 5:7; Job 5:18
John Gill
4:8 And it shall come to pass, if they will not believe thee,.... Will not give credit to the commission he had from God, but question the truth of it:
neither hearken to the voice of the first sign; which miracle wrought, spoke plain enough that he that wrought it, or for whose sake it was wrought, must be one come from God, or such a miracle would never be wrought by him or for him; but should any of the Israelites be still incredulous, it is supposed:
that they will believe the voice of the latter sign; which had a voice in it commanding belief that he was a messenger of God; the first sign respects his rod, the other his hand.
John Wesley
4:8 The voice of the first sign - God's works have a voice to speak to us, which we must diligently observe.
4:94:9: Եւ եղիցի եթէ ո՛չ հաւատասցեն երկոցունց նշանացդ այդոցիկ, եւ ո՛չ լուիցեն ձայնի քում, առցես դու ՚ի ջրոյ գետոյն՝ եւ հեղցես ՚ի ցամաքի. եւ եղիցի ջուրն՝ զոր առնուցուս ՚ի գետոյն, արիւն ՚ի ցամաքին[523]։ [523] Ոմանք. Առցես ջուր ՚ի գետոյն՝ եւ հեղ՛՛... ՚ի գետոյ անտի՝ արիւն ՚ի ցա՛՛։
9 Եթէ պատահի, որ չհաւատան երկու նշաններին էլ, չանսան քո ասածին, ապա գետից ջուր կը վերցնես, կը թափես գետին, եւ գետից քո առած ջուրը գետնի վրայ արիւն կը դառնայ»:
9 Իսկ եթէ այս երկու նշաններուն ալ չհաւատան ու քու ձայնիդ ալ մտիկ չընեն՝ գետին ջուրէն ա՛ռ ու ցամաք գետինը թափէ՛։ Այն ջուրը որ գետէն առիր, ցամաքին վրայ արիւն պիտի ըլլայ»։
Եւ եղիցի եթէ ոչ հաւատասցեն երկոցունց նշանացդ այդոցիկ, եւ ոչ լուիցեն ձայնի քում, առցես դու ի ջրոյ գետոյն եւ հեղցես ի ցամաքի, եւ եղիցի ջուրն զոր առնուցուս ի գետոյ անտի` արիւն ի ցամաքին:

4:9: Եւ եղիցի եթէ ո՛չ հաւատասցեն երկոցունց նշանացդ այդոցիկ, եւ ո՛չ լուիցեն ձայնի քում, առցես դու ՚ի ջրոյ գետոյն՝ եւ հեղցես ՚ի ցամաքի. եւ եղիցի ջուրն՝ զոր առնուցուս ՚ի գետոյն, արիւն ՚ի ցամաքին[523]։
[523] Ոմանք. Առցես ջուր ՚ի գետոյն՝ եւ հեղ՛՛... ՚ի գետոյ անտի՝ արիւն ՚ի ցա՛՛։
9 Եթէ պատահի, որ չհաւատան երկու նշաններին էլ, չանսան քո ասածին, ապա գետից ջուր կը վերցնես, կը թափես գետին, եւ գետից քո առած ջուրը գետնի վրայ արիւն կը դառնայ»:
9 Իսկ եթէ այս երկու նշաններուն ալ չհաւատան ու քու ձայնիդ ալ մտիկ չընեն՝ գետին ջուրէն ա՛ռ ու ցամաք գետինը թափէ՛։ Այն ջուրը որ գետէն առիր, ցամաքին վրայ արիւն պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: если же не поверят и двум сим знамениям и не послушают голоса твоего, то возьми воды [из] реки и вылей на сушу; и вода, взятая из реки, сделается кровью на суше.
4:9 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless μὴ μη not πιστεύσωσίν πιστευω believe; entrust σοι σοι you τοῖς ο the δυσὶ δυο two σημείοις σημειον sign τούτοις ουτος this; he μηδὲ μηδε while not; nor εἰσακούσωσιν εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound σου σου of you; your λήμψῃ λαμβανω take; get ἀπὸ απο from; away τοῦ ο the ὕδατος υδωρ water τοῦ ο the ποταμοῦ ποταμος river καὶ και and; even ἐκχεεῖς εκχεω pour out; drained ἐπὶ επι in; on τὸ ο the ξηρόν ξηρος withered; dry καὶ και and; even ἔσται ειμι be τὸ ο the ὕδωρ υδωρ water ὃ ος who; what ἐὰν εαν and if; unless λάβῃς λαμβανω take; get ἀπὸ απο from; away τοῦ ο the ποταμοῦ ποταμος river αἷμα αιμα blood; bloodstreams ἐπὶ επι in; on τοῦ ο the ξηροῦ ξηρος withered; dry
4:9 וְ wᵊ וְ and הָיָ֡ה hāyˈā היה be אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not יַאֲמִ֡ינוּ yaʔᵃmˈînû אמן be firm גַּם֩ gˌam גַּם even לִ li לְ to שְׁנֵ֨י šᵊnˌê שְׁנַיִם two הָ hā הַ the אֹתֹ֜ות ʔōṯˈôṯ אֹות sign הָ hā הַ the אֵ֗לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and לֹ֤א lˈō לֹא not יִשְׁמְעוּן֙ yišmᵊʕûn שׁמע hear לְ lᵊ לְ to קֹלֶ֔ךָ qōlˈeḵā קֹול sound וְ wᵊ וְ and לָקַחְתָּ֙ lāqaḥtˌā לקח take מִ mi מִן from מֵּימֵ֣י mmêmˈê מַיִם water הַ ha הַ the יְאֹ֔ר yᵊʔˈōr יְאֹר Nile וְ wᵊ וְ and שָׁפַכְתָּ֖ šāfaḵtˌā שׁפך pour הַ ha הַ the יַּבָּשָׁ֑ה yyabbāšˈā יַבָּשָׁה dry land וְ wᵊ וְ and הָי֤וּ hāyˈû היה be הַ ha הַ the מַּ֨יִם֙ mmˈayim מַיִם water אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּקַּ֣ח tiqqˈaḥ לקח take מִן־ min- מִן from הַ ha הַ the יְאֹ֔ר yᵊʔˈōr יְאֹר Nile וְ wᵊ וְ and הָי֥וּ hāyˌû היה be לְ lᵊ לְ to דָ֖ם ḏˌām דָּם blood בַּ ba בְּ in † הַ the יַּבָּֽשֶׁת׃ yyabbˈāšeṯ יַבֶּשֶׁת dry land
4:9. quod si nec duobus quidem his signis crediderint neque audierint vocem tuam sume aquam fluminis et effunde eam super aridam et quicquid hauseris de fluvio vertetur in sanguinemBut if they will not even believe these two signs, nor hear thy voice: take of the river water, and pour it out upon the dry land, and whatsoever thou drawest out of the river, shall be turned into blood.
9. And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.
And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour [it] upon the dry [land]: and the water which thou takest out of the river shall become blood upon the dry:

9: если же не поверят и двум сим знамениям и не послушают голоса твоего, то возьми воды [из] реки и вылей на сушу; и вода, взятая из реки, сделается кровью на суше.
4:9
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
μὴ μη not
πιστεύσωσίν πιστευω believe; entrust
σοι σοι you
τοῖς ο the
δυσὶ δυο two
σημείοις σημειον sign
τούτοις ουτος this; he
μηδὲ μηδε while not; nor
εἰσακούσωσιν εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
σου σου of you; your
λήμψῃ λαμβανω take; get
ἀπὸ απο from; away
τοῦ ο the
ὕδατος υδωρ water
τοῦ ο the
ποταμοῦ ποταμος river
καὶ και and; even
ἐκχεεῖς εκχεω pour out; drained
ἐπὶ επι in; on
τὸ ο the
ξηρόν ξηρος withered; dry
καὶ και and; even
ἔσται ειμι be
τὸ ο the
ὕδωρ υδωρ water
ὃ ος who; what
ἐὰν εαν and if; unless
λάβῃς λαμβανω take; get
ἀπὸ απο from; away
τοῦ ο the
ποταμοῦ ποταμος river
αἷμα αιμα blood; bloodstreams
ἐπὶ επι in; on
τοῦ ο the
ξηροῦ ξηρος withered; dry
4:9
וְ wᵊ וְ and
הָיָ֡ה hāyˈā היה be
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
יַאֲמִ֡ינוּ yaʔᵃmˈînû אמן be firm
גַּם֩ gˌam גַּם even
לִ li לְ to
שְׁנֵ֨י šᵊnˌê שְׁנַיִם two
הָ hā הַ the
אֹתֹ֜ות ʔōṯˈôṯ אֹות sign
הָ hā הַ the
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יִשְׁמְעוּן֙ yišmᵊʕûn שׁמע hear
לְ lᵊ לְ to
קֹלֶ֔ךָ qōlˈeḵā קֹול sound
וְ wᵊ וְ and
לָקַחְתָּ֙ lāqaḥtˌā לקח take
מִ mi מִן from
מֵּימֵ֣י mmêmˈê מַיִם water
הַ ha הַ the
יְאֹ֔ר yᵊʔˈōr יְאֹר Nile
וְ wᵊ וְ and
שָׁפַכְתָּ֖ šāfaḵtˌā שׁפך pour
הַ ha הַ the
יַּבָּשָׁ֑ה yyabbāšˈā יַבָּשָׁה dry land
וְ wᵊ וְ and
הָי֤וּ hāyˈû היה be
הַ ha הַ the
מַּ֨יִם֙ mmˈayim מַיִם water
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּקַּ֣ח tiqqˈaḥ לקח take
מִן־ min- מִן from
הַ ha הַ the
יְאֹ֔ר yᵊʔˈōr יְאֹר Nile
וְ wᵊ וְ and
הָי֥וּ hāyˌû היה be
לְ lᵊ לְ to
דָ֖ם ḏˌām דָּם blood
בַּ ba בְּ in
† הַ the
יַּבָּֽשֶׁת׃ yyabbˈāšeṯ יַבֶּשֶׁת dry land
4:9. quod si nec duobus quidem his signis crediderint neque audierint vocem tuam sume aquam fluminis et effunde eam super aridam et quicquid hauseris de fluvio vertetur in sanguinem
But if they will not even believe these two signs, nor hear thy voice: take of the river water, and pour it out upon the dry land, and whatsoever thou drawest out of the river, shall be turned into blood.
9. And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: the water: Exo 7:19
shall become: Heb. shall be, and shall be
blood: Exo 1:22, Exo 7:19-25; Mat 7:2
Geneva 1599
4:9 And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the (c) water of the river, and pour [it] upon the dry [land]: and the water which thou takest out of the river shall become blood upon the dry [land].
(c) Because these three signs should be sufficient witnesses to prove that Moses should deliver God's people.
John Gill
4:9 And it shall come to pass, if they will not believe also these two signs,.... Performed before their eyes; for these were done over again when Moses came into Egypt to the Israelites, and yet some of them might still remain unbelievers to his commission, and so to the voice of these signs, which loudly called for their faith:
neither hearken unto thy voice; affirming he came from God, and was sent to be the deliverer of them:
that thou shalt take of the water of the river; of the river Nile, when he should come into Egypt; wherefore Josephus (q) is mistaken when he intimates that this was done at the same time with the other signs; and was water he took near at hand and poured on the ground: but Philo (r) truly refers this to Egypt, where it was done, as it ought to be:
and pour it upon the dry land, and the water which thou takest out of the river shall become blood upon the dry land; by which it would appear how easily the Lord could destroy the land of Egypt, and make it a barren land, whose fertility was owing to the overflow of the river Nile as a means; and this would be a specimen also of what he would do hereafter, in turning the waters of the river into blood, thereby avenging the blood of innocent babes drowned there by the Egyptians.
(q) Antiqu. l. 2. c. 12. sect. 3. (r) De Vita Mosis, l. 1. p. 614.
Robert Jamieson, A. R. Fausset and David Brown
4:9 take of the water of the river--Nile. Those miracles, two of which were wrought then, and the third to be performed on his arrival in Goshen, were at first designed to encourage him as satisfactory proofs of his divine mission, and to be repeated for the special confirmation of his embassy before the Israelites.
4:104:10: Եւ ասէ Մովսէս ցՏէր. Աղաչե՛մ զքեզ Տէր, չե՛մ բաւական, որպէս թէ յերեկէ եւ յեռանտէ, եւ ո՛չ յորմէհետէ սկսար խօսել ընդ ծառայի քում. զի նրբաձա՛յն եւ ծանրալեզո՛ւ եմ ես[524]։ [524] Ոմանք. Որպէս թէ յերեկ եւ յեռանտ։
10 Մովսէսն ասաց Տիրոջը. «Աղաչում եմ քեզ, Տէ՛ր, մինչեւ օրս ես պերճախօս չեմ եղել, ոչ իսկ երբ սկսեցիր խօսել քո ծառայի հետ, որովհետեւ անվարժ եմ խօսում, ծանրախօս եմ»:
10 Մովսէս ըսաւ Տէրոջը. «Ո՜հ, Տէ՛ր իմ, ես ճարտարախօս չեմ ո՛չ երէկ, ո՛չ միւս օր եւ ո՛չ ալ ծառայիդ հետ խօսելէդ յետոյ, հապա ես ծանրախօս ու ծանրալեզու եմ»։
Եւ ասէ Մովսէս ցՏէր. Աղաչեմ զքեզ, Տէր, չեմ [45]բաւական, որպէս թէ`` յերիկէ եւ յեռանդէ, եւ ոչ յորմէ հետէ սկսար խօսել ընդ ծառայի քում. զի նրբաձայն եւ ծանրալեզու եմ ես:

4:10: Եւ ասէ Մովսէս ցՏէր. Աղաչե՛մ զքեզ Տէր, չե՛մ բաւական, որպէս թէ յերեկէ եւ յեռանտէ, եւ ո՛չ յորմէհետէ սկսար խօսել ընդ ծառայի քում. զի նրբաձա՛յն եւ ծանրալեզո՛ւ եմ ես[524]։
[524] Ոմանք. Որպէս թէ յերեկ եւ յեռանտ։
10 Մովսէսն ասաց Տիրոջը. «Աղաչում եմ քեզ, Տէ՛ր, մինչեւ օրս ես պերճախօս չեմ եղել, ոչ իսկ երբ սկսեցիր խօսել քո ծառայի հետ, որովհետեւ անվարժ եմ խօսում, ծանրախօս եմ»:
10 Մովսէս ըսաւ Տէրոջը. «Ո՜հ, Տէ՛ր իմ, ես ճարտարախօս չեմ ո՛չ երէկ, ո՛չ միւս օր եւ ո՛չ ալ ծառայիդ հետ խօսելէդ յետոյ, հապա ես ծանրախօս ու ծանրալեզու եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: И сказал Моисей Господу: о, Господи! человек я не речистый, [и] [таков был] и вчера и третьего дня, и когда Ты начал говорить с рабом Твоим: я тяжело говорю и косноязычен.
4:10 εἶπεν επω say; speak δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward κύριον κυριος lord; master δέομαι δεομαι petition κύριε κυριος lord; master οὐχ ου not ἱκανός ικανος adequate; sufficient εἰμι ειμι be πρὸ προ before; ahead of τῆς ο the ἐχθὲς χθες yesterday οὐδὲ ουδε not even; neither πρὸ προ before; ahead of τῆς ο the τρίτης τριτος third ἡμέρας ημερα day οὐδὲ ουδε not even; neither ἀφ᾿ απο from; away οὗ ος who; what ἤρξω αρχω rule; begin λαλεῖν λαλεω talk; speak τῷ ο the θεράποντί θεραπων minister σου σου of you; your ἰσχνόφωνος ισχνοφωνος and; even βραδύγλωσσος βραδυγλωσσος I εἰμι ειμι be
4:10 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to יְהוָה֮ [yᵊhwāh] יְהוָה YHWH בִּ֣י bˈî בִּי upon me אֲדֹנָי֒ ʔᵃḏōnˌāy אֲדֹנָי Lord לֹא֩ lˌō לֹא not אִ֨ישׁ ʔˌîš אִישׁ man דְּבָרִ֜ים dᵊvārˈîm דָּבָר word אָנֹ֗כִי ʔānˈōḵî אָנֹכִי i גַּ֤ם gˈam גַּם even מִ mi מִן from תְּמֹול֙ ttᵊmôl תְּמֹול yesterday גַּ֣ם gˈam גַּם even מִ mi מִן from שִּׁלְשֹׁ֔ם ššilšˈōm שִׁלְשֹׁום day before yesterday גַּ֛ם gˈam גַּם even מֵ mē מִן from אָ֥ז ʔˌāz אָז then דַּבֶּרְךָ dabberᵊḵˌā דבר speak אֶל־ ʔel- אֶל to עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant כִּ֧י kˈî כִּי that כְבַד־ ḵᵊvaḏ- כָּבֵד heavy פֶּ֛ה pˈeh פֶּה mouth וּ û וְ and כְבַ֥ד ḵᵊvˌaḏ כָּבֵד heavy לָשֹׁ֖ון lāšˌôn לָשֹׁון tongue אָנֹֽכִי׃ ʔānˈōḵî אָנֹכִי i
4:10. ait Moses obsecro Domine non sum eloquens ab heri et nudius tertius et ex quo locutus es ad servum tuum inpeditioris et tardioris linguae sumMoses said: I beseech thee, Lord, I am not eloquent from yesterday and the day before; and since thou hast spoken to thy servant, I have more impediment and slowness of tongue.
10. And Moses said unto the LORD, Oh Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: for I am slow of speech, and of a slow tongue.
And Moses said unto the LORD, O my Lord, I [am] not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I [am] slow of speech, and of a slow tongue:

10: И сказал Моисей Господу: о, Господи! человек я не речистый, [и] [таков был] и вчера и третьего дня, и когда Ты начал говорить с рабом Твоим: я тяжело говорю и косноязычен.
4:10
εἶπεν επω say; speak
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
κύριον κυριος lord; master
δέομαι δεομαι petition
κύριε κυριος lord; master
οὐχ ου not
ἱκανός ικανος adequate; sufficient
εἰμι ειμι be
πρὸ προ before; ahead of
τῆς ο the
ἐχθὲς χθες yesterday
οὐδὲ ουδε not even; neither
πρὸ προ before; ahead of
τῆς ο the
τρίτης τριτος third
ἡμέρας ημερα day
οὐδὲ ουδε not even; neither
ἀφ᾿ απο from; away
οὗ ος who; what
ἤρξω αρχω rule; begin
λαλεῖν λαλεω talk; speak
τῷ ο the
θεράποντί θεραπων minister
σου σου of you; your
ἰσχνόφωνος ισχνοφωνος and; even
βραδύγλωσσος βραδυγλωσσος I
εἰμι ειμι be
4:10
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
בִּ֣י bˈî בִּי upon me
אֲדֹנָי֒ ʔᵃḏōnˌāy אֲדֹנָי Lord
לֹא֩ lˌō לֹא not
אִ֨ישׁ ʔˌîš אִישׁ man
דְּבָרִ֜ים dᵊvārˈîm דָּבָר word
אָנֹ֗כִי ʔānˈōḵî אָנֹכִי i
גַּ֤ם gˈam גַּם even
מִ mi מִן from
תְּמֹול֙ ttᵊmôl תְּמֹול yesterday
גַּ֣ם gˈam גַּם even
מִ mi מִן from
שִּׁלְשֹׁ֔ם ššilšˈōm שִׁלְשֹׁום day before yesterday
גַּ֛ם gˈam גַּם even
מֵ mē מִן from
אָ֥ז ʔˌāz אָז then
דַּבֶּרְךָ dabberᵊḵˌā דבר speak
אֶל־ ʔel- אֶל to
עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant
כִּ֧י kˈî כִּי that
כְבַד־ ḵᵊvaḏ- כָּבֵד heavy
פֶּ֛ה pˈeh פֶּה mouth
וּ û וְ and
כְבַ֥ד ḵᵊvˌaḏ כָּבֵד heavy
לָשֹׁ֖ון lāšˌôn לָשֹׁון tongue
אָנֹֽכִי׃ ʔānˈōḵî אָנֹכִי i
4:10. ait Moses obsecro Domine non sum eloquens ab heri et nudius tertius et ex quo locutus es ad servum tuum inpeditioris et tardioris linguae sum
Moses said: I beseech thee, Lord, I am not eloquent from yesterday and the day before; and since thou hast spoken to thy servant, I have more impediment and slowness of tongue.
10. And Moses said unto the LORD, Oh Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: for I am slow of speech, and of a slow tongue.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-17: Только что состоявшееся совершение трех чудес внушило, может быть, Моисею мысль, что Господь подобным же чудом устранит его природный недостаток — косноязычие. Страдающий им «вчера и третьего дня», т. е. более или менее продолжительный срок (Дан 13:15; 1: Мак 9:44), Моисей не может взять на себя выполнение обязанностей посланника Божия, так как своей заикающейся речью («не речистый человек я») не в состоянии произвести должного впечатления на народ и фараона (6:12; Иер 1:6).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue. 11 And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD? 12 Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. 13 And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send. 14 And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. 15 And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. 16 And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. 17 And thou shalt take this rod in thine hand, wherewith thou shalt do signs.
Moses still continues backward to the service for which God had designed him, even to a fault; for now we can no longer impute it to his humility and modesty, but must own that here was too much of cowardice, slothfulness, and unbelief in it. Observe here,
I. How Moses endeavours to excuse himself from the work.
1. He pleads that he was no good spokesman: O my Lord! I am not eloquent, v. 10. He was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought, and solid judgment, but had not a voluble tongue, or ready utterance, and therefore he thought himself unfit to speak before great men about great affairs, and in danger of being run down by the Egyptians. Observe, (1.) We must not judge of men by the readiness and fluency of their discourse. Moses was mighty in word (Acts vii. 22), and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew (Deut. xxxii. 2), though he did not deliver himself with that readiness, ease, and elegance, that some do, who have not the tenth part of his sense. St. Paul's speech was contemptible, 2 Cor. x. 10. A great deal of wisdom and true worth is concealed by a slow tongue. (2.) God is pleased sometimes to make choice of those as his messengers who have fewest of the advantages of art or nature, that his grace in them may appear the more glorious. Christ's disciples were no orators, till the Spirit made them such.
2. When this plea was overruled, and all his excuses were answered, he begged that God would send somebody else on this errand and leave him to keep sheep in Midian (v. 13): "Send by any hand but mine; thou canst certainly find one much more fit." Note, An unwilling mind will take up with a sorry excuse rather than none, and is willing to devolve those services upon others that have any thing of difficulty or danger in them.
II. How God condescends to answer all his excuses. Though the anger of the Lord was kindled against him (v. 14), yet he continued to reason with him, till he had overcome him. Note, Even self-diffidence, when it grows into an extreme--when it either hinders us from duty or clogs us in duty, or when it discourages our dependence upon the grace of God--is very displeasing to him. God justly resents our backwardness to serve him, and has reason to take it ill; for he is such a benefactor as is before-hand with us, and such a rewarder as will not be behind-hand with us. Note further, God is justly displeased with those whom yet he does not reject: he vouchsafes to reason the case even with his froward children, and overcomes them, as he did Moses here, with grace and kindness.
1. To balance the weakness of Moses, he here reminds him of his own power, v. 11. (1.) His power in that concerning which Moses made the objection: Who has made man's mouth? Have not I the Lord? Moses knew that God made man, but he must be reminded now that God made man's mouth. An eye to God as Creator would help us over a great many of the difficulties which lie in the way of our duty, Ps. cxxiv. 8. God, as the author of nature, has given us the power and faculty of speaking; and from him, as the fountain of gifts and graces, comes the faculty of speaking well, the mouth and wisdom (Luke xxi. 15), the tongue of the learned (Isa. l. 4); he pours grace into the lips, Ps. xlv. 2. (2.) His power in general over the other faculties. Who but God makes the dumb and the deaf, the seeing and the blind? [1.] The perfections of our faculties are his work, he makes the seeing; he formed the eye (Ps. xciv. 9); he opens the understanding, the eye of the mind, Luke xxiv. 45. [2.] Their imperfections are from him too; he make the dumb, and deaf, and blind. Is there any evil of this kind, and the Lord has not done it? No doubt he has, and always in wisdom and righteousness, and for his own glory, John ix. 3. Pharaoh and the Egyptians were made deaf and blind spiritually, as Isa. vi. 9, 10. But God knew how to manage them, and get himself honour upon them.
2. To encourage him in this great undertaking, he repeats the promise of his presence, not only in general, I will be with thee (ch. iii. 12), but in particular, "I will be with thy mouth, so that the imperfection in thy speech shall be no prejudice to thy message." It does not appear that God did immediately remove the infirmity, whatever it was; but he did that which was equivalent, he taught him what to say, and then let the matter recommend itself: if others spoke more gracefully, none spoke more powerfully. Note, Those whom God employs to speak for him ought to depend upon him for instructions, and it shall be given them what they shall speak, Matt. x. 19.
3. He joins Aaron in commission with him. He promises that Aaron shall meet him opportunely, and that he will be glad to see him, they having not seen one another (it is likely) for many years, v. 14. He directs him to make use of Aaron as his spokesman, v. 16. God might have laid Moses wholly aside, for his backwardness to be employed; but he considered his frame, and ordered him an assistant. Observe, (1.) Two are better than one, Eccl. iv. 9. God will have his two witnesses (Rev. xi. 3), that out of their mouths every word may be established. (2.) Aaron was the brother of Moses, divine wisdom so ordering it, that their natural affection one to another might strengthen their union in the joint execution of their commission. Christ sent his disciples two and two, and some of the couples were brothers. (3.) Aaron was the elder brother, and yet he was willing to be employed under Moses in this affair, because God would have it so. (4.) Aaron could speak well, and yet was far inferior to Moses in wisdom. God dispenses his gifts variously to the children of men, that we may see our need one of another, and each may contribute something to the good of the body, 1 Cor. xii. 21. The tongue of Aaron, with the head and heart of Moses, would make one completely fit for this embassy. (5.) God promises, I will be with thy mouth, and with his mouth. Even Aaron, that could speak well, yet could not speak to purpose unless God was with his mouth; without the constant aids of divine grace the best gifts will fail.
4. He bids him take the rod with him in his hand (v. 17), to intimate that he must bring about his undertaking rather by acting than by speaking; the signs he should work with this rod might abundantly supply the want of eloquence; one miracle would do him better service than all the rhetoric in the world. Take this rod, the rod he carried as a shepherd, that he might not be ashamed of that mean condition out of which God called him. This rod must be his staff of authority, and must be to him in stead both of sword and sceptre.
Adam Clarke: Commentary on the Bible - 1831
4:10: I am not eloquent - לא איש דברים lo ish debarim, I am not a man of words; a periphrasis common in the Scriptures. So Job 11:2, איש שפתים ish sephathayim, a man of lips, signifies one that is talkative. Psa 140:11, איש לשון ish lashon, a man of tongue, signifies a prattler. But how could it be said that Moses was not eloquent, when St. Stephen asserts, Act 7:22, that he was mighty in words as well as in deeds? There are three ways of solving this difficulty:
1. Moses might have had some natural infirmity, of a late standing, which at that time rendered it impossible for him to speak readily, and which he afterwards overcame; so that though he was not then a man of words, yet he might afterwards have been mighty in words as well as deeds.
2. It is possible he was not intimately acquainted with the Hebrew tongue, so as to speak clearly and distinctly in it. The first forty years of his life he had spent in Egypt, chiefly at court; and though it is very probable there was an affinity between the two languages, yet they certainly were not the same. The last forty he had spent in Midian, and it is not likely that the pure Hebrew tongue prevailed there, though it is probable that a dialect of it was there spoken. On these accounts Moses might find it difficult to express himself with that readiness and persuasive flow of language, which he might deem essentially necessary on such a momentous occasion; as he would frequently be obliged to consult his memory for proper expressions, which would necessarily produce frequent hesitation, and general slowness of utterance, which he might think would ill suit an ambassador of God.
3. Though Moses was slow of speech, yet when acting as the messenger of God his word was with power, for at his command the plagues came and the plagues were stayed; thus was he mighty in words as well as in deeds: and this is probably the meaning of St. Stephen.
By the expression, neither heretofore, nor since thou hast spoken unto thy servant, he might possibly mean that the natural inaptitude to speak readily, which he had felt, he continued to feel, even since God had begun to discover himself; for though he had wrought several miracles for him, yet he had not healed this infirmity. See Clarke on Exo 6:12 (note).
Albert Barnes: Notes on the Bible - 1834
4:10: Eloquent - See the margin. The double expression "slow of speech (Eze 3:5 margin) and of a slow tongue" seems to imply a difficulty both in finding words and in giving them utterance, a very natural result of so long a period of a shepherd's life, passed in a foreign land.
Since thou hast spoken - This expression seems to imply that some short time had intervened between this address and the first communication of the divine purpose to Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: eloquent: Heb. a man of words, Exo 4:1; Job 12:2; Co1 2:1-4; Co2 10:10, Co2 11:6
heretofore: Heb. since yesterday, nor since the third day, slow of speech Exo 6:12; Jer 1:6; Act 7:22
Carl Friedrich Keil and Franz Delitzsch
4:10
Moses raised another difficulty. "I am not a man of words," he said (i.e., I do not possess the gift of speech), "but am heavy in mouth and heavy in tongue" (i.e., I find a difficulty in the use of mouth and tongue, not exactly "stammering"); and that "both of yesterday and the day before" (i.e., from the very first, Gen 31:2), "and also since Thy speaking to Thy servant." Moses meant to say, "I neither possess the gift of speech by nature, nor have I received it since Thou hast spoken to me."
Ex 4:11-12
Jehovah both could and would provide for this defect. He had made man's mouth, and He made dumb or deaf, seeing or blind. He possessed unlimited power over all the senses, could give them or take them away; and He would be with Moses' mouth, and teach him what he was to say, i.e., impart to him the necessary qualification both as to matter and mode. - Moses' difficulties were now all exhausted, and removed by the assurances of God. But this only brought to light the secret reason in his heart. He did not wish to undertake the divine mission.
Ex 4:13
"Send, I pray Thee," he says, "by whom Thou wilt send;" i.e., carry out Thy mission by whomsoever Thou wilt. בּיד שׁלח: to carry out a mission through any one, originally with accus. rei (1Kings 16:20; 2Kings 11:14), then without the object, as here, "to send a person" (cf. 2Kings 12:25; 3Kings 2:25). Before תּשׁלח the word אשׁר is omitted, which stands with בּיד in the construct state (vid., Ges. 123, 3). The anger of God was now excited by this groundless opposition. But as this unwillingness also arose from weakness of the flesh, the mercy of God came to the help of his weakness, and He referred Moses to his brother Aaron, who could speak well, and would address the people for him (Ex 4:14-17). Aaron is called הלּוי, the Levite, from his lineage, possibly with reference to the primary signification of לוה "to connect one's self" (Baumgarten), but not with any allusion to the future calling of the tribe of Levi (Rashi and Calvin). הוּא ידבּר דּבּר speak will he. The inf. abs. gives emphasis to the verb, and the position of הוּא to the subject. He both can and will speak, if thou dost not know it.
Ex 4:14-17
And Aaron is quite ready to do so. He is already coming to meet thee, and is glad to see thee. The statement in Ex 4:27, where Jehovah directs Aaron to go and meet Moses, is not at variance with this. They can both be reconciled in the following simple manner: "As soon as Aaron heard that his brother had left Midian, he went to meet him of his own accord, and then God showed him by what road he must go to find him, viz., towards the desert" (R. Mose ben Nachman). - "Put the words" (sc., which I have told thee) "into his mouth;" and I will support both thee and him in speaking. "He will be mouth to thee, and thou shalt be God to him." Cf. Ex 7:1, "Thy brother Aaron shall be thy prophet." Aaron would stand in the same relation to Moses, as a prophet to God: the prophet only spoke what God inspired him with, and Moses should be the inspiring God to him. The Targum softens down the word "God" into "master, teacher." Moses was called God, as being the possessor and medium of the divine word. As Luther explains it, "Whoever possesses and believes the word of God, possesses the Spirit and power of God, and also the divine wisdom, truth, heart, mind, and everything that belongs to God." In Ex 4:17, the plural "signs" points to the penal wonders that followed; for only one of the three signs given to Moses was performed with the rod.
Ex 4:18
In consequence of this appearance of God, Moses took leave of his father-in-law to return to his brethren in Egypt, though without telling him the real object of his journey, no doubt because Jethro had not the mind to understand such a divine revelation, though he subsequently recognised the miracles that God wrought for Israel (Exo 18). By the "brethren" we are to understand not merely the nearer relatives of Moses, or the family of Amram, but the Israelites generally. Considering the oppression under which they were suffering at the time of Moses' flight, the question might naturally arise, whether they were still living, and had not been altogether exterminated.
John Gill
4:10 And Moses said unto the Lord,.... Notwithstanding the above miracles, he seems unwilling to go on the Lord's errand to Pharaoh and to the Israelites, and therefore invents a new objection after all his other objections had been sufficiently answered:
I am not eloquent; or "a man of words" (s), that has words at command, that can speak well readily, and gracefully; such an one, he intimates, was proper to be sent to a king's court, that was an orator, that could make fine speeches, and handsome addresses, for which he was not qualified:
neither heretofore, nor since thou hast spoken to thy servant; neither in his younger years had he ever been an eloquent man, nor was there any alteration in him in that respect, since God had given him this call:
but I am slow of speech, and of a slow tongue; had some impediment in his speech, could not freely and easily bring out his words, or rightly pronounce them; so Lucian (t) the Heathen calls Moses slow tongued, or one slow of speech, and uses the same word the Septuagint does here, which version perhaps he had seen, and from thence took it.
(s) "vir verborum", Paguinus, Montanus, Piscator, Ainsworth. (t) In Philopatride.
John Wesley
4:10 O my Lord, I am not eloquent - He was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought and solid judgment, but had not a voluble tongue, nor ready utterance; and therefore he thought himself unfit to speak before great men, and about great affairs. Moses was mighty in word, Acts 7:22, and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew, Deut 32:2, though he did not deliver himself with that readiness, ease and fineness that some do.
Robert Jamieson, A. R. Fausset and David Brown
4:10 I am not eloquent--It is supposed that Moses labored under a natural defect of utterance or had a difficulty in the free and fluent expression of his ideas in the Egyptian language, which he had long disused. This new objection was also overruled, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be freed from the responsibility.
4:114:11: Եւ ասէ Տէր ցՄովսէս. Ո՛վ ետ բերան մարդոյ, կամ ո՛վ արար զխուլն եւ զհամր, զականին եւ զկոյր, ո՛չ ապաքէն ե՞ս Աստուած։
11 Տէրն ասաց Մովսէսին. «Ո՞վ է մարդուն բերան տուել, կամ ո՞վ է ստեղծել խուլին ու համրին, տեսնողին ու կոյրին: Մի՞թէ ոչ ես՝ Աստուածս:
11 Եւ Տէրը ըսաւ անոր. «Ո՞վ տուաւ մարդուն բերան, կամ ո՞վ ըրաւ համրը կամ խուլը կամ աչք ունեցողը կամ կոյրը. չէ՞ որ ես՝ Տէրս։
Եւ ասէ Տէր ցՄովսէս. Ո՞վ ետ բերան մարդոյ, կամ ո՞վ արար զխուլն եւ զհամր, զականին եւ զկոյր, ո՞չ ապաքէն ես [46]Աստուած:

4:11: Եւ ասէ Տէր ցՄովսէս. Ո՛վ ետ բերան մարդոյ, կամ ո՛վ արար զխուլն եւ զհամր, զականին եւ զկոյր, ո՛չ ապաքէն ե՞ս Աստուած։
11 Տէրն ասաց Մովսէսին. «Ո՞վ է մարդուն բերան տուել, կամ ո՞վ է ստեղծել խուլին ու համրին, տեսնողին ու կոյրին: Մի՞թէ ոչ ես՝ Աստուածս:
11 Եւ Տէրը ըսաւ անոր. «Ո՞վ տուաւ մարդուն բերան, կամ ո՞վ ըրաւ համրը կամ խուլը կամ աչք ունեցողը կամ կոյրը. չէ՞ որ ես՝ Տէրս։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: Господь сказал: кто дал уста человеку? кто делает немым, или глухим, или зрячим, или слепым? не Я ли Господь?
4:11 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs τίς τις.1 who?; what? ἔδωκεν διδωμι give; deposit στόμα στομα mouth; edge ἀνθρώπῳ ανθρωπος person; human καὶ και and; even τίς τις.1 who?; what? ἐποίησεν ποιεω do; make δύσκωφον δυσκωφος and; even κωφόν κωφος mute; dull βλέποντα βλεπω look; see καὶ και and; even τυφλόν τυφλος blind οὐκ ου not ἐγὼ εγω I ὁ ο the θεός θεος God
4:11 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלָ֗יו ʔēlˈāʸw אֶל to מִ֣י mˈî מִי who שָׂ֣ם śˈām שׂים put פֶּה֮ peh פֶּה mouth לָֽ lˈā לְ to † הַ the אָדָם֒ ʔāḏˌām אָדָם human, mankind אֹ֚ו ˈʔô אֹו or מִֽי־ mˈî- מִי who יָשׂ֣וּם yāśˈûm שׂים put אִלֵּ֔ם ʔillˈēm אִלֵּם speechless אֹ֣ו ʔˈô אֹו or חֵרֵ֔שׁ ḥērˈēš חֵרֵשׁ deaf אֹ֥ו ʔˌô אֹו or פִקֵּ֖חַ fiqqˌēₐḥ פִּקֵּחַ clear-sighted אֹ֣ו ʔˈô אֹו or עִוֵּ֑ר ʕiwwˈēr עִוֵּר blind הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:11. dixit Dominus ad eum quis fecit os hominis aut quis fabricatus est mutum et surdum videntem et caecum nonne egoThe Lord said to him: Who made man's mouth? or who made the dumb and the deaf, the seeing and the blind? did not I?
11. And the LORD said unto him, Who hath made man’s mouth? or who maketh dumb, or deaf, or seeing, or blind? is it not I the LORD?
And the LORD said unto him, Who hath made man' s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD:

11: Господь сказал: кто дал уста человеку? кто делает немым, или глухим, или зрячим, или слепым? не Я ли Господь?
4:11
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
τίς τις.1 who?; what?
ἔδωκεν διδωμι give; deposit
στόμα στομα mouth; edge
ἀνθρώπῳ ανθρωπος person; human
καὶ και and; even
τίς τις.1 who?; what?
ἐποίησεν ποιεω do; make
δύσκωφον δυσκωφος and; even
κωφόν κωφος mute; dull
βλέποντα βλεπω look; see
καὶ και and; even
τυφλόν τυφλος blind
οὐκ ου not
ἐγὼ εγω I
ὁ ο the
θεός θεος God
4:11
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֵלָ֗יו ʔēlˈāʸw אֶל to
מִ֣י mˈî מִי who
שָׂ֣ם śˈām שׂים put
פֶּה֮ peh פֶּה mouth
לָֽ lˈā לְ to
† הַ the
אָדָם֒ ʔāḏˌām אָדָם human, mankind
אֹ֚ו ˈʔô אֹו or
מִֽי־ mˈî- מִי who
יָשׂ֣וּם yāśˈûm שׂים put
אִלֵּ֔ם ʔillˈēm אִלֵּם speechless
אֹ֣ו ʔˈô אֹו or
חֵרֵ֔שׁ ḥērˈēš חֵרֵשׁ deaf
אֹ֥ו ʔˌô אֹו or
פִקֵּ֖חַ fiqqˌēₐḥ פִּקֵּחַ clear-sighted
אֹ֣ו ʔˈô אֹו or
עִוֵּ֑ר ʕiwwˈēr עִוֵּר blind
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:11. dixit Dominus ad eum quis fecit os hominis aut quis fabricatus est mutum et surdum videntem et caecum nonne ego
The Lord said to him: Who made man's mouth? or who made the dumb and the deaf, the seeing and the blind? did not I?
11. And the LORD said unto him, Who hath made man’s mouth? or who maketh dumb, or deaf, or seeing, or blind? is it not I the LORD?
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Adam Clarke: Commentary on the Bible - 1831
4:11: Who hath made man's mouth? etc. - Cannot he who formed the mouth, the whole organs of speech, and hath given the gift of speech also, cannot he give utterance? God can take away those gifts and restore them again. Do not provoke him: he who created the eye, the ear, and the mouth, hath also made the blind, the deaf, and the dumb.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: Gen 18:14; Psa 51:15, Psa 94:9, Psa 146:8; Isa 6:7, Isa 35:5, Isa 35:6, Isa 42:7; Jer 1:6, Jer 1:9; Eze 3:26, Eze 3:27, Eze 33:22; Amo 3:6
John Gill
4:11 And the Lord said unto him, who hath made man's mouth?.... Made that itself, and put in it the power and faculty of speech, even into the mouth of the first man, Adam, as the Targum of Jonathan; and so of every other man, did not the Lord do it? none else could, and therefore he that made it, and made it capable of speaking, could remove any impediments in it, and cause it to speak freely and fluently:
or who maketh the dumb, or deaf, or the seeing, or the blind? have not I, the Lord? as all the senses, and the perfection of them, are from him, so all the imperfections in them are according to his good pleasure; what he suffers to be, and can remedy when he thinks fit: it is he that gives the seeing eye and hearing ear, can and does make blind and deaf, that gives also the speaking mouth, and makes that dumb, and can open it again as he pleases! and what is it that he cannot do?
4:124:12: Եւ արդ՝ ե՛րթ, եւ ե՛ս բացից զբերան քո. եւ խելամո՛ւտ արարից զքեզ՝ զոր պա՛րտ իցէ խօսել։
12 Արդ, գնա՛, ես կը բացեմ քո բերանը, քեզ կը սովորեցնեմ, որ ասես այն, ինչ պէտք է ասել»:
12 Ուստի գնա՛ հիմա ու ես՝ քու բերնիդ հետ պիտի ըլլամ եւ քեզի պիտի սորվեցնեմ ինչ որ պիտի խօսիս»։
Եւ արդ երթ, եւ ես բացից զբերան քո եւ խելամուտ արարից զքեզ զոր պարտ իցէ խօսել:

4:12: Եւ արդ՝ ե՛րթ, եւ ե՛ս բացից զբերան քո. եւ խելամո՛ւտ արարից զքեզ՝ զոր պա՛րտ իցէ խօսել։
12 Արդ, գնա՛, ես կը բացեմ քո բերանը, քեզ կը սովորեցնեմ, որ ասես այն, ինչ պէտք է ասել»:
12 Ուստի գնա՛ հիմա ու ես՝ քու բերնիդ հետ պիտի ըլլամ եւ քեզի պիտի սորվեցնեմ ինչ որ պիտի խօսիս»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: итак пойди, и Я буду при устах твоих и научу тебя, что тебе говорить.
4:12 καὶ και and; even νῦν νυν now; present πορεύου πορευομαι travel; go καὶ και and; even ἐγὼ εγω I ἀνοίξω ανοιγω open up τὸ ο the στόμα στομα mouth; edge σου σου of you; your καὶ και and; even συμβιβάσω συμβιβαζω conclude; reconcile σε σε.1 you ὃ ος who; what μέλλεις μελλω about to; impending λαλῆσαι λαλεω talk; speak
4:12 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now לֵ֑ךְ lˈēḵ הלך walk וְ wᵊ וְ and אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i אֶֽהְיֶ֣ה ʔˈehyˈeh היה be עִם־ ʕim- עִם with פִּ֔יךָ pˈîḵā פֶּה mouth וְ wᵊ וְ and הֹורֵיתִ֖יךָ hôrêṯˌîḵā ירה teach אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תְּדַבֵּֽר׃ tᵊḏabbˈēr דבר speak
4:12. perge igitur et ego ero in ore tuo doceboque te quid loquarisGo therefore, and I will be in thy mouth; and I will teach thee what thou shalt speak.
12. Now therefore go, and I will be with thy mouth, and teach thee what thou shalt speak.
Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say:

12: итак пойди, и Я буду при устах твоих и научу тебя, что тебе говорить.
4:12
καὶ και and; even
νῦν νυν now; present
πορεύου πορευομαι travel; go
καὶ και and; even
ἐγὼ εγω I
ἀνοίξω ανοιγω open up
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
καὶ και and; even
συμβιβάσω συμβιβαζω conclude; reconcile
σε σε.1 you
ὃ ος who; what
μέλλεις μελλω about to; impending
λαλῆσαι λαλεω talk; speak
4:12
וְ wᵊ וְ and
עַתָּ֖ה ʕattˌā עַתָּה now
לֵ֑ךְ lˈēḵ הלך walk
וְ wᵊ וְ and
אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i
אֶֽהְיֶ֣ה ʔˈehyˈeh היה be
עִם־ ʕim- עִם with
פִּ֔יךָ pˈîḵā פֶּה mouth
וְ wᵊ וְ and
הֹורֵיתִ֖יךָ hôrêṯˌîḵā ירה teach
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תְּדַבֵּֽר׃ tᵊḏabbˈēr דבר speak
4:12. perge igitur et ego ero in ore tuo doceboque te quid loquaris
Go therefore, and I will be in thy mouth; and I will teach thee what thou shalt speak.
12. Now therefore go, and I will be with thy mouth, and teach thee what thou shalt speak.
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Adam Clarke: Commentary on the Bible - 1831
4:12: I will be with thy mouth - The Chaldee translates, My Word, meimeri, shall be with thy mouth. And Jonathan ben Uzziel paraphrases, I and my Word will be with the speech of thy mouth. See Clarke on Gen 15:1 (note), and Lev 25:10 (note).
Albert Barnes: Notes on the Bible - 1834
4:12: Compare with this our Lord's promise to His Apostles; Mat 10:19; Mar 13:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: Psa 25:4, Psa 25:5, Psa 32:9, Psa 143:10; Isa 49:2, Isa 50:4; Jer 1:9; Mat 10:19, Mat 10:20; Mar 13:11; Luk 11:1, Luk 12:11, Luk 12:12, Luk 21:14, Luk 21:15; Joh 14:26; Eph 6:19
John Gill
4:12 Now therefore go, and I will be with thy mouth,.... And put words into it, and cause it to speak readily and powerfully; and so it appears that he was mighty in words, as well as in deeds, Acts 7:22,
and teach thee what thou shalt say; to Pharaoh, to the Israelites, and to Aaron, that was to speak for him, as is hereafter observed.
4:134:13: Եւ ասէ. Աղաչե՛մ զքեզ Տէր. ա՛ռ քեզ ՚ի ձեռն զա՛յլ ոք զօրաւոր՝ զոր առաքիցես։
13 Մովսէսն ասաց. «Աղաչում եմ քեզ, Տէ՛ր, մի այլ կարող մարդու ընտրիր, նրան ուղարկիր»:
13 Անիկա ըսաւ. «Ո՜հ, Տէ՛ր իմ, կ’աղաչեմ, այս պատգամը որո՛ւ ձեռքով ղրկել կ’ուզես՝ ղրկէ»։
Եւ ասէ. Աղաչեմ զքեզ, Տէր, առ քեզ ի ձեռն զայլ ոք [47]զօրաւոր զոր առաքիցես:

4:13: Եւ ասէ. Աղաչե՛մ զքեզ Տէր. ա՛ռ քեզ ՚ի ձեռն զա՛յլ ոք զօրաւոր՝ զոր առաքիցես։
13 Մովսէսն ասաց. «Աղաչում եմ քեզ, Տէ՛ր, մի այլ կարող մարդու ընտրիր, նրան ուղարկիր»:
13 Անիկա ըսաւ. «Ո՜հ, Տէ՛ր իմ, կ’աղաչեմ, այս պատգամը որո՛ւ ձեռքով ղրկել կ’ուզես՝ ղրկէ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: [Моисей] сказал: Господи! пошли другого, кого можешь послать.
4:13 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs δέομαι δεομαι petition κύριε κυριος lord; master προχείρισαι προχειριζομαι hand forth; make ready δυνάμενον δυναμαι able; can ἄλλον αλλος another; else ὃν ος who; what ἀποστελεῖς αποστελλω send off / away
4:13 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say בִּ֣י bˈî בִּי upon me אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord שְֽׁלַֽח־ šᵊˈlˈaḥ- שׁלח send נָ֖א nˌā נָא yeah בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand תִּשְׁלָֽח׃ tišlˈāḥ שׁלח send
4:13. at ille obsecro inquit Domine mitte quem missurus esBut he said: I beseech thee, Lord, send whom thou wilt send.
13. And he said, Oh Lord, send, I pray thee, by the hand of him whom thou wilt send.
And he said, O my Lord, send, I pray thee, by the hand [of him whom] thou wilt send:

13: [Моисей] сказал: Господи! пошли другого, кого можешь послать.
4:13
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
δέομαι δεομαι petition
κύριε κυριος lord; master
προχείρισαι προχειριζομαι hand forth; make ready
δυνάμενον δυναμαι able; can
ἄλλον αλλος another; else
ὃν ος who; what
ἀποστελεῖς αποστελλω send off / away
4:13
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
בִּ֣י bˈî בִּי upon me
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
שְֽׁלַֽח־ šᵊˈlˈaḥ- שׁלח send
נָ֖א nˌā נָא yeah
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
תִּשְׁלָֽח׃ tišlˈāḥ שׁלח send
4:13. at ille obsecro inquit Domine mitte quem missurus es
But he said: I beseech thee, Lord, send whom thou wilt send.
13. And he said, Oh Lord, send, I pray thee, by the hand of him whom thou wilt send.
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Adam Clarke: Commentary on the Bible - 1831
4:13: Send - by the hand of him whom thou wilt send - Many commentators, both ancient and modern, have thought that Moses prays here for the immediate mission of the Messiah; as if he had said: "Lord, thou hast purposed to send this glorious person at some time or other, I beseech thee send him now, for who can be sufficient to deliver and rule this people but himself alone?" The Hebrew שלח נא ביד תשלח shelach na beyad tishlach literally translated is, Send now (or, I beseech thee) by the hand thou wilt send; which seems to intimate, Send a person more fit for the work than I am. So the Septuagint: Προχειρισαι δυναμενον αλλον, ὁν αποστελεις· Elect another powerful person, whom thou wilt send. It is right to find out the Messiah wherever he is mentioned in the Old Testament; but to press scriptures into this service which have not an obvious tendency that way, is both improper and dangerous. I am firmly of opinion that Moses had no reference to the Messiah when he spoke these words.
Albert Barnes: Notes on the Bible - 1834
4:13: And he said - The reluctance of Moses is in accordance with the inner law of man's spiritual development, and specially with his own character; but, under the circumstances, it indicated a weakness of faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: send: Exo 4:1, Exo 23:20; Gen 24:7, Gen 48:16; Jdg 2:1; Kg1 19:4; Jer 1:6, Jer 20:9; Eze 3:14, Eze 3:15; Jon 1:3, Jon 1:6; Mat 13:41; Joh 6:29
wilt send: or, shouldest
Geneva 1599
4:13 And he said, O my Lord, send, I pray thee, by the hand [of him whom] thou (d) wilt send.
(d) That is, the Messiah: or some other, that is more suitable than I.
John Gill
4:13 And he said, O my Lord,.... Acknowledging his dominion, his sovereignty, his power to do the above things: or "on me, O Lord" (u), be the blame for making such objections; or on me let this work be devolved, since it is thy pleasure:
send, I pray thee, by the hand of him whom thou wilt send. Many of the ancient Christian fathers understand it of the Messiah that was to be sent, and as if Moses thought this was a fit time for the sending of him: and so Cocceius is of opinion, that nothing better can be understood, than that Moses desired that God would rather send him, whom Israel expected to be sent, even the Angel that should go before them; of whose mission see Ex 23:20, but no particular person is intended, unless himself; and the common interpretation is, that God would send a more fit and proper person than he was; and that he would rather send anyone but him, and entreats to be excused; but I see not why this may not be understood of Moses assenting to his mission, and acquiescing in the will of God; as if he should say, since it must be so, the will of the Lord be done, let him send by whom he will, and since it is his pleasure to send by me, I submit; what may seem to contradict this is, the Lord's anger and resentment expressed in the following words; but that might be notwithstanding, since Moses had been so backward and reluctant, and made so many objections before he consented.
(u) "in me", Oleaster.
John Wesley
4:13 Send by whom thou wilt send - By any but me.
4:144:14: Եւ բարկացաւ Տէր սրտմտութեամբ ՚ի վերայ Մովսիսի՝ եւ ասէ. Ո՞չ աւանիկ կայ Ահարոն եղբայր քո Ղեւտացի. գիտեմ զի խօսելո՜վ խօսեսցի նա ընդ քեզ։ Եւ ահա նա ելցէ ընդ առաջ քո, եւ ՚ի տեսանելն զքեզ բերկրեսցի՛ ՚ի միտս իւր։
14 Տէրը խիստ բարկացաւ Մովսէսի վրայ ու ասաց. «Մի՞թէ ղեւտացի Ահարոնը քո եղբայրը չէ: Գիտեմ, որ նա քո փոխարէն փայլուն կը խօսի: Նա քեզ ընդառաջ կ’ելնի եւ քեզ տեսնելով՝ ամբողջ հոգով կ’ուրախանայ:
14 Տէրոջը բարկութիւնը բորբոքեցաւ Մովսէսին դէմ ու ըսաւ. «Ղեւտացի Ահարոնը քու եղբայրդ չէ՞. ես գիտեմ որ անիկա ճարտարախօս է. նաեւ ահա անիկա քեզ դիմաւորելու պիտի ելլէ։ Քեզ տեսածին պէս իր սրտին մէջ պիտի ուրախանայ։
Եւ բարկացաւ Տէր սրտմտութեամբ ի վերայ Մովսիսի եւ ասէ. Ո՞չ աւանիկ կայ Ահարոն եղբայր քո Ղեւտացի. գիտեմ զի խօսելով խօսեսցի նա [48]ընդ քեզ``. եւ ահա նա ելցէ ընդ առաջ քո, եւ ի տեսանելն զքեզ բերկրեսցի ի միտս իւր:

4:14: Եւ բարկացաւ Տէր սրտմտութեամբ ՚ի վերայ Մովսիսի՝ եւ ասէ. Ո՞չ աւանիկ կայ Ահարոն եղբայր քո Ղեւտացի. գիտեմ զի խօսելո՜վ խօսեսցի նա ընդ քեզ։ Եւ ահա նա ելցէ ընդ առաջ քո, եւ ՚ի տեսանելն զքեզ բերկրեսցի՛ ՚ի միտս իւր։
14 Տէրը խիստ բարկացաւ Մովսէսի վրայ ու ասաց. «Մի՞թէ ղեւտացի Ահարոնը քո եղբայրը չէ: Գիտեմ, որ նա քո փոխարէն փայլուն կը խօսի: Նա քեզ ընդառաջ կ’ելնի եւ քեզ տեսնելով՝ ամբողջ հոգով կ’ուրախանայ:
14 Տէրոջը բարկութիւնը բորբոքեցաւ Մովսէսին դէմ ու ըսաւ. «Ղեւտացի Ահարոնը քու եղբայրդ չէ՞. ես գիտեմ որ անիկա ճարտարախօս է. նաեւ ահա անիկա քեզ դիմաւորելու պիտի ելլէ։ Քեզ տեսածին պէս իր սրտին մէջ պիտի ուրախանայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: И возгорелся гнев Господень на Моисея, и Он сказал: разве нет у тебя Аарона брата, Левитянина? Я знаю, что он может говорить, и вот, он выйдет навстречу тебе, и, увидев тебя, возрадуется в сердце своем;
4:14 καὶ και and; even θυμωθεὶς θυμοω provoke; be / get angry ὀργῇ οργη passion; temperament κύριος κυριος lord; master ἐπὶ επι in; on Μωυσῆν μωσευς Mōseus; Mosefs εἶπεν επω say; speak οὐκ ου not ἰδοὺ ιδου see!; here I am Ααρων ααρων Aarōn; Aaron ὁ ο the ἀδελφός αδελφος brother σου σου of you; your ὁ ο the Λευίτης λευιτης Leuΐtēs; Leitis ἐπίσταμαι επισταμαι well aware; stand over ὅτι οτι since; that λαλῶν λαλεω talk; speak λαλήσει λαλεω talk; speak αὐτός αυτος he; him σοι σοι you καὶ και and; even ἰδοὺ ιδου see!; here I am αὐτὸς αυτος he; him ἐξελεύσεται εξερχομαι come out; go out εἰς εις into; for συνάντησίν συναντησις meeting σοι σοι you καὶ και and; even ἰδών οραω view; see σε σε.1 you χαρήσεται χαιρω rejoice; hail ἐν εν in ἑαυτῷ εαυτου of himself; his own
4:14 וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֨ף ʔˌaf אַף nose יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הֲ hᵃ הֲ [interrogative] לֹ֨א lˌō לֹא not אַהֲרֹ֤ן ʔahᵃrˈōn אַהֲרֹן Aaron אָחִ֨יךָ֙ ʔāḥˈîḵā אָח brother הַ ha הַ the לֵּוִ֔י llēwˈî לֵוִי Levite יָדַ֕עְתִּי yāḏˈaʕtî ידע know כִּֽי־ kˈî- כִּי that דַבֵּ֥ר ḏabbˌēr דבר speak יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak ה֑וּא hˈû הוּא he וְ wᵊ וְ and גַ֤ם ḡˈam גַּם even הִנֵּה־ hinnē- הִנֵּה behold הוּא֙ hû הוּא he יֹצֵ֣א yōṣˈē יצא go out לִ li לְ to קְרָאתֶ֔ךָ qᵊrāṯˈeḵā קרא encounter וְ wᵊ וְ and רָאֲךָ֖ rāʔᵃḵˌā ראה see וְ wᵊ וְ and שָׂמַ֥ח śāmˌaḥ שׂמח rejoice בְּ bᵊ בְּ in לִבֹּֽו׃ libbˈô לֵב heart
4:14. iratus Dominus in Mosen ait Aaron frater tuus Levites scio quod eloquens sit ecce ipse egreditur in occursum tuum vidensque te laetabitur cordeThe Lord being angry at Moses, said: Aaron the Levite is thy brother, I know that he is eloquent: behold he cometh forth to meet thee, and seeing thee, shall be glad at heart.
14. And the anger of the LORD was kindled against Moses, and he said, Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.
And the anger of the LORD was kindled against Moses, and he said, [Is] not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart:

14: И возгорелся гнев Господень на Моисея, и Он сказал: разве нет у тебя Аарона брата, Левитянина? Я знаю, что он может говорить, и вот, он выйдет навстречу тебе, и, увидев тебя, возрадуется в сердце своем;
4:14
καὶ και and; even
θυμωθεὶς θυμοω provoke; be / get angry
ὀργῇ οργη passion; temperament
κύριος κυριος lord; master
ἐπὶ επι in; on
Μωυσῆν μωσευς Mōseus; Mosefs
εἶπεν επω say; speak
οὐκ ου not
ἰδοὺ ιδου see!; here I am
Ααρων ααρων Aarōn; Aaron
ὁ ο the
ἀδελφός αδελφος brother
σου σου of you; your
ὁ ο the
Λευίτης λευιτης Leuΐtēs; Leitis
ἐπίσταμαι επισταμαι well aware; stand over
ὅτι οτι since; that
λαλῶν λαλεω talk; speak
λαλήσει λαλεω talk; speak
αὐτός αυτος he; him
σοι σοι you
καὶ και and; even
ἰδοὺ ιδου see!; here I am
αὐτὸς αυτος he; him
ἐξελεύσεται εξερχομαι come out; go out
εἰς εις into; for
συνάντησίν συναντησις meeting
σοι σοι you
καὶ και and; even
ἰδών οραω view; see
σε σε.1 you
χαρήσεται χαιρω rejoice; hail
ἐν εν in
ἑαυτῷ εαυτου of himself; his own
4:14
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֨ף ʔˌaf אַף nose
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
הֲ hᵃ הֲ [interrogative]
לֹ֨א lˌō לֹא not
אַהֲרֹ֤ן ʔahᵃrˈōn אַהֲרֹן Aaron
אָחִ֨יךָ֙ ʔāḥˈîḵā אָח brother
הַ ha הַ the
לֵּוִ֔י llēwˈî לֵוִי Levite
יָדַ֕עְתִּי yāḏˈaʕtî ידע know
כִּֽי־ kˈî- כִּי that
דַבֵּ֥ר ḏabbˌēr דבר speak
יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak
ה֑וּא hˈû הוּא he
וְ wᵊ וְ and
גַ֤ם ḡˈam גַּם even
הִנֵּה־ hinnē- הִנֵּה behold
הוּא֙ hû הוּא he
יֹצֵ֣א yōṣˈē יצא go out
לִ li לְ to
קְרָאתֶ֔ךָ qᵊrāṯˈeḵā קרא encounter
וְ wᵊ וְ and
רָאֲךָ֖ rāʔᵃḵˌā ראה see
וְ wᵊ וְ and
שָׂמַ֥ח śāmˌaḥ שׂמח rejoice
בְּ bᵊ בְּ in
לִבֹּֽו׃ libbˈô לֵב heart
4:14. iratus Dominus in Mosen ait Aaron frater tuus Levites scio quod eloquens sit ecce ipse egreditur in occursum tuum vidensque te laetabitur corde
The Lord being angry at Moses, said: Aaron the Levite is thy brother, I know that he is eloquent: behold he cometh forth to meet thee, and seeing thee, shall be glad at heart.
14. And the anger of the LORD was kindled against Moses, and he said, Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:14: And the anger of the Lord was kindled against Moses - Surely this would not have been the case had he only in modesty, and from a deep sense of his own unfitness, desired that the Messiah should be preferred before him. But the whole connection shows that this interpretation is unfounded.
Is not Aaron the Levite thy brother? - Houbigant endeavors to prove from this that Moses, in Exo 4:13, did pray for the immediate mission of the Messiah, and that God gives him here a reason why this could not be, because the Levitical priesthood was to precede the priesthood of our Lord. Is not Aaron the Levite, etc. Must not the ministry of Aaron be first established, before the other can take place? Why then ask for that which is contrary to the Divine counsel? From the opinion of so great a critic as Houbigant no man would wish to dissent, except through necessity: however, I must say that it does appear to me that his view of these verses is fanciful, and the arguments by which he supports it are insufficient to establish his point.
I know that he can speak well - ידעתי כי דבר ידבר הוא yadati ki dabber yedabber hu, I know that in speaking he will speak. That is, he is apt to talk, and has a ready utterance.
He cometh forth to meet thee - He shall meet thee at my mount, (Exo 4:27), shall rejoice in thy mission, and most heartily co-operate with thee in all things. A necessary assurance, to prevent Moses from suspecting that Aaron, who was his elder brother, would envy his superior call and office.
Albert Barnes: Notes on the Bible - 1834
4:14: Anger - The words of Moses Exo 4:13 indicated more than a consciousness of infirmity; somewhat of vehemence and stubbornness.
Aaron - This is the first mention of Aaron. The words "he can speak well," probably imply that Aaron had both the power and will to speak. Aaron is here called "the Levite," with reference, it may be, to the future consecration of this tribe.
He cometh forth - i. e. is on the eve of setting forth. Not that Aaron was already on the way, but that he had the intention of going to his brother, probably because the enemies of Moses were now dead. See Exo 4:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: anger: Sa2 6:7; Kg1 11:9; Ch1 21:7; Luk 9:59, Luk 9:60; Act 15:28; Phi 2:21
cometh: Exo 4:17; Sa1 10:1-7; Mar 14:13-15; Co2 2:13, Co2 7:6, Co2 7:7; Th1 3:6, Th1 3:7
Geneva 1599
4:14 And the (e) anger of the LORD was kindled against Moses, and he said, [Is] not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.
(e) Though we provoke God justly to anger, yet he will never reject his own.
John Gill
4:14 And the anger of the Lord was kindled against Moses,.... For the objections, excuses, and delays he made with respect to his mission. In what way this anger was expressed is not easy to say, whether by not removing the impediment of his speech, or not giving him the priesthood, which Jarchi thinks he otherwise would have had, and Aaron been only a Levite, as he is called in the next clause; or whether it was by joining Aaron to him, and so lessening his honour in this embassy, though that seems to be done to encourage him; or by not suffering him to lead the children of Israel into the land of Canaan, which yet is ascribed to another cause. However, though the Lord was angry with Moses, yet without any change of affection to him, he still retained and expressed a great regard to him; did not reject him from his service as he might have done, but employed him, and preferred him to his elder brother. Moses shows himself to be a faithful historian in recording his own weaknesses, and the displeasure of God at them:
and he said, is not Aaron the Levite thy brother; he was, and his elder brother, he was born three years before him, Ex 7:7 though Justin (w), an Heathen writer, says he was his son, and calls his name Aruas, and speaks of him as an Egyptian priest, and that he was made king after Moses's death; hence, he says, was the custom with the Jews for the same persons to be kings and priests; in all which he is mistaken. But Artapanus (x), another Heathen writer, calls him the brother of Moses, and by his right name, Aaron; and says it was by his advice Moses fled into Arabia, and speaks of his meeting him afterwards, when he was sent to the king of Egypt. Aaron is called the Levite, because he was a descendant of Levi, and yet so was Moses; perhaps this is added here, to distinguish him from others of the same name in other families, as Aben Ezra thinks; for as for what Jarchi suggests, as before, is without any foundation; and it is much more likely that Moses added this title to him, in his account of this affair, because he was the first of the tribe of Levi that was employed in the priestly office:
I know that he can speak well; or "in speaking speak" (y), speak very freely, fluently, in an eloquent manner; in which he was an eminent type of Christ, who is our advocate with the father, and has the tongue of the learned to speak a word in season; and does speak and plead for the conversion of his people, for the comfort of them, for the discoveries of pardoning grace and mercy to them; and for the carrying on the work of grace in them, and their perseverance to the end, and for their eternal glorification. The prayer in Jn 17:1 is a specimen of this:
and also, behold, he cometh forth to meet thee; having had an intimation from God of Moses's call to come into Egypt, and deliver his people from their bondage, he immediately set out to meet him, whereby he showed more faith, zeal, and courage, than Moses did; and this is said to animate him, and was a new sign, and would be a fresh confirmation of his faith, when he should see it accomplished, as he did:
and when he seeth thee, he will be glad in his heart: sincerely glad, and not only secretly so, but would express his cordial joy with his lips; not only because of his having a sight of his brother once more, whom he had not seen for forty years past, but because of his coming on such an errand from God, to deliver the people of Israel; and therefore, as he would express such gladness on this occasion, it became Moses to engage in this work with the utmost pleasure and cheerfulness.
(w) E Trogo, l. 36. c. 2. (x) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 433, 434. (y) "loquendo loquetur", Pagninus, Montanus, Vatablus, Drusius.
John Wesley
4:14 And the anger of the Lord was kindled against him - Even self - diffidence when it grows into an extreme, when it either hinders us from duty, or clogs us in duty, is very displeasing to him.
Robert Jamieson, A. R. Fausset and David Brown
4:14 the anger of the Lord was kindled against Moses--The Divine Being is not subject to ebullitions of passion; but His displeasure was manifested by transferring the honor of the priesthood, which would otherwise have been bestowed on Moses, to Aaron, who was from this time destined to be the head of the house of Levi (1Chron 23:13). Marvellous had been His condescension and patience in dealing with Moses; and now every remaining scruple was removed by the unexpected and welcome intelligence that his brother Aaron was to be his colleague. God knew from the beginning what Moses would do, but He reserves this motive to the last as the strongest to rouse his languid heart, and Moses now fully and cordially complied with the call. If we are surprised at his backwardness amidst all the signs and promises that were given him, we must admire his candor and honesty in recording it.
4:154:15: Եւ խօսեսցի՛ս ընդ նմա, եւ տացե՛ս զպատգամս իմ ՚ի բերան նորա. եւ ես բացից զբերան քո եւ զբերան նորա, եւ խելամո՛ւտ արարից զձեզ՝ զի՞նչ առնիցէք։
15 Կը խօսես նրա հետ եւ իմ պատգամները կը դնես նրա շրթներին: Ես կը բացեմ քո բերանն ու նրա բերանը, ձեզ կը սովորեցնեմ այն, ինչ պէտք է անէք:
15 Դուն խօսէ՛ անոր ու անոր բերանը խօսքեր դիր եւ ես քու բերնիդ ու անոր բերնին հետ պիտի ըլլամ ու ձեզի պիտի սորվեցնեմ ինչ որ պիտի ըսէք։
Եւ խօսեսցիս ընդ նմա, եւ տացես զպատգամս իմ ի բերան նորա. եւ ես բացից զբերան քո եւ զբերան նորա, եւ խելամուտ արարից զձեզ զինչ առնիցէք:

4:15: Եւ խօսեսցի՛ս ընդ նմա, եւ տացե՛ս զպատգամս իմ ՚ի բերան նորա. եւ ես բացից զբերան քո եւ զբերան նորա, եւ խելամո՛ւտ արարից զձեզ՝ զի՞նչ առնիցէք։
15 Կը խօսես նրա հետ եւ իմ պատգամները կը դնես նրա շրթներին: Ես կը բացեմ քո բերանն ու նրա բերանը, ձեզ կը սովորեցնեմ այն, ինչ պէտք է անէք:
15 Դուն խօսէ՛ անոր ու անոր բերանը խօսքեր դիր եւ ես քու բերնիդ ու անոր բերնին հետ պիտի ըլլամ ու ձեզի պիտի սորվեցնեմ ինչ որ պիտի ըսէք։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: ты будешь ему говорить и влагать слова в уста его, а Я буду при устах твоих и при устах его и буду учить вас, что вам делать;
4:15 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even δώσεις διδωμι give; deposit τὰ ο the ῥήματά ρημα statement; phrase μου μου of me; mine εἰς εις into; for τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him καὶ και and; even ἐγὼ εγω I ἀνοίξω ανοιγω open up τὸ ο the στόμα στομα mouth; edge σου σου of you; your καὶ και and; even τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him καὶ και and; even συμβιβάσω συμβιβαζω conclude; reconcile ὑμᾶς υμας you ἃ ος who; what ποιήσετε ποιεω do; make
4:15 וְ wᵊ וְ and דִבַּרְתָּ֣ ḏibbartˈā דבר speak אֵלָ֔יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and שַׂמְתָּ֥ śamtˌā שׂים put אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word בְּ bᵊ בְּ in פִ֑יו fˈiʸw פֶּה mouth וְ wᵊ וְ and אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i אֶֽהְיֶ֤ה ʔˈehyˈeh היה be עִם־ ʕim- עִם with פִּ֨יךָ֙ pˈîḵā פֶּה mouth וְ wᵊ וְ and עִם־ ʕim- עִם with פִּ֔יהוּ pˈîhû פֶּה mouth וְ wᵊ וְ and הֹורֵיתִ֣י hôrêṯˈî ירה teach אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] אֵ֖ת ʔˌēṯ אֵת [object marker] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תַּעֲשֽׂוּן׃ taʕᵃśˈûn עשׂה make
4:15. loquere ad eum et pone verba mea in ore eius ego ero in ore tuo et in ore illius et ostendam vobis quid agere debeatisSpeak to him, and put my words in his mouth: and I will be in thy mouth, and in his month, and will shew you what you must do.
15. And thou shalt speak unto him, and put the words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.
And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do:

15: ты будешь ему говорить и влагать слова в уста его, а Я буду при устах твоих и при устах его и буду учить вас, что вам делать;
4:15
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
δώσεις διδωμι give; deposit
τὰ ο the
ῥήματά ρημα statement; phrase
μου μου of me; mine
εἰς εις into; for
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγὼ εγω I
ἀνοίξω ανοιγω open up
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
καὶ και and; even
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
καὶ και and; even
συμβιβάσω συμβιβαζω conclude; reconcile
ὑμᾶς υμας you
ἃ ος who; what
ποιήσετε ποιεω do; make
4:15
וְ wᵊ וְ and
דִבַּרְתָּ֣ ḏibbartˈā דבר speak
אֵלָ֔יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
שַׂמְתָּ֥ śamtˌā שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
בְּ bᵊ בְּ in
פִ֑יו fˈiʸw פֶּה mouth
וְ wᵊ וְ and
אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i
אֶֽהְיֶ֤ה ʔˈehyˈeh היה be
עִם־ ʕim- עִם with
פִּ֨יךָ֙ pˈîḵā פֶּה mouth
וְ wᵊ וְ and
עִם־ ʕim- עִם with
פִּ֔יהוּ pˈîhû פֶּה mouth
וְ wᵊ וְ and
הֹורֵיתִ֣י hôrêṯˈî ירה teach
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
אֵ֖ת ʔˌēṯ אֵת [object marker]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תַּעֲשֽׂוּן׃ taʕᵃśˈûn עשׂה make
4:15. loquere ad eum et pone verba mea in ore eius ego ero in ore tuo et in ore illius et ostendam vobis quid agere debeatis
Speak to him, and put my words in his mouth: and I will be in thy mouth, and in his month, and will shew you what you must do.
15. And thou shalt speak unto him, and put the words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:15: I will be with thy mouth, and with his mouth - Ye shall be both, in all things which I appoint you to do in this business, under the continual inspiration of the Most High.
Albert Barnes: Notes on the Bible - 1834
4:15: Thou shalt speak - Moses thus retains his position as "mediator;" the word comes to him first, he transmits it to his brother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: and put: Exo 7:1, Exo 7:2; Sa2 14:3; Isa 51:16, Isa 59:21
and I: Num 22:38, Num 23:5, Num 23:12, Num 23:16; Deu 18:18; Isa 51:16; Jer 1:9; Mat 28:20; Luk 21:15; Co1 11:23, Co1 15:1
will teach: Deu 5:31
Geneva 1599
4:15 And thou shalt speak unto him, and (f) put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.
(f) You will instruct him what to say.
John Gill
4:15 And thou shalt speak unto him, and put words in his mouth,.... Or "things" (z), the matter and substance of what he should say, who being a man of words, an eloquent man, and a good spokesman, would put them into proper language, and express them fluently:
and I will be with thy mouth, and with his mouth, and will teach you what ye shall do; or speak what Moses should say to Aaron, and what Aaron should say to Pharaoh, and to the people of Israel; so that as Aaron was under Moses, and at his direction, they were both dependent on the Lord, and under his direction; and the one, as well as the other, needed his assistance, even Aaron that could speak well. Moses furnished him with matter, he put it into words, and both were instructed and influenced by the Lord what they should say and do.
(z) .
John Wesley
4:15 I will be with thy mouth and with his mouth - Even Aaron that could speak well, yet could not speak to purpose, unless God were with his mouth; without the constant aids of divine grace, the best gifts will fail.
4:164:16: Եւ նա՛ խօսեսցի առ ՚ի քէն ընդ ժողովրդեանն։ Եւ նա եղիցի քեզ բերան. եւ դու եղիցես նմա յաստուածակոյս կողմանէ[525]։ [525] Այլք. Եւ նա եղիցի քո բերան։
16 Ժողովրդի հետ քո փոխարէն նա կը խօսի, նա կը լինի քո խօսափողը, իսկ դու նրա համար կը լինես ներշնչող Աստուած:
16 Եւ քու տեղդ անիկա թող խօսի ժողովուրդին եւ անիկա քեզի բերնի տեղ ըլլայ ու դուն անոր աստուծոյ տեղ ըլլաս։
Եւ նա խօսեսցի առ ի քէն ընդ ժողովրդեանն. եւ նա եղիցի քեզ բերան, եւ դու եղիցես նմա յաստուածակոյս կողմանէ:

4:16: Եւ նա՛ խօսեսցի առ ՚ի քէն ընդ ժողովրդեանն։ Եւ նա եղիցի քեզ բերան. եւ դու եղիցես նմա յաստուածակոյս կողմանէ[525]։
[525] Այլք. Եւ նա եղիցի քո բերան։
16 Ժողովրդի հետ քո փոխարէն նա կը խօսի, նա կը լինի քո խօսափողը, իսկ դու նրա համար կը լինես ներշնչող Աստուած:
16 Եւ քու տեղդ անիկա թող խօսի ժողովուրդին եւ անիկա քեզի բերնի տեղ ըլլայ ու դուն անոր աստուծոյ տեղ ըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: и будет говорить он вместо тебя к народу; итак он будет твоими устами, а ты будешь ему вместо Бога;
4:16 καὶ και and; even αὐτός αυτος he; him σοι σοι you προσλαλήσει προσλαλεω talk to πρὸς προς to; toward τὸν ο the λαόν λαος populace; population καὶ και and; even αὐτὸς αυτος he; him ἔσται ειμι be σου σου of you; your στόμα στομα mouth; edge σὺ συ you δὲ δε though; while αὐτῷ αυτος he; him ἔσῃ ειμι be τὰ ο the πρὸς προς to; toward τὸν ο the θεόν θεος God
4:16 וְ wᵊ וְ and דִבֶּר־ ḏibber- דבר speak ה֥וּא hˌû הוּא he לְךָ֖ lᵊḵˌā לְ to אֶל־ ʔel- אֶל to הָ hā הַ the עָ֑ם ʕˈām עַם people וְ wᵊ וְ and הָ֤יָה hˈāyā היה be הוּא֙ hû הוּא he יִֽהְיֶה־ yˈihyeh- היה be לְּךָ֣ llᵊḵˈā לְ to לְ lᵊ לְ to פֶ֔ה fˈeh פֶּה mouth וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you תִּֽהְיֶה־ tˈihyeh- היה be לֹּ֥ו llˌô לְ to לֵֽ lˈē לְ to אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
4:16. ipse loquetur pro te ad populum et erit os tuum tu autem eris ei in his quae ad Deum pertinentHe shall speak in thy stead to the people, and shall be thy mouth: but thou shalt be to him in those things that pertain to God.
16. And he shall be thy spokesman unto the people: and it shall come to pass, that he shall be to thee a mouth, and thou shalt be to him as God.
And he shall be thy spokesman unto the people: and he shall be, [even] he shall be to thee instead of a mouth, and thou shalt be to him instead of God:

16: и будет говорить он вместо тебя к народу; итак он будет твоими устами, а ты будешь ему вместо Бога;
4:16
καὶ και and; even
αὐτός αυτος he; him
σοι σοι you
προσλαλήσει προσλαλεω talk to
πρὸς προς to; toward
τὸν ο the
λαόν λαος populace; population
καὶ και and; even
αὐτὸς αυτος he; him
ἔσται ειμι be
σου σου of you; your
στόμα στομα mouth; edge
σὺ συ you
δὲ δε though; while
αὐτῷ αυτος he; him
ἔσῃ ειμι be
τὰ ο the
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
4:16
וְ wᵊ וְ and
דִבֶּר־ ḏibber- דבר speak
ה֥וּא hˌû הוּא he
לְךָ֖ lᵊḵˌā לְ to
אֶל־ ʔel- אֶל to
הָ hā הַ the
עָ֑ם ʕˈām עַם people
וְ wᵊ וְ and
הָ֤יָה hˈāyā היה be
הוּא֙ hû הוּא he
יִֽהְיֶה־ yˈihyeh- היה be
לְּךָ֣ llᵊḵˈā לְ to
לְ lᵊ לְ to
פֶ֔ה fˈeh פֶּה mouth
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
תִּֽהְיֶה־ tˈihyeh- היה be
לֹּ֥ו llˌô לְ to
לֵֽ lˈē לְ to
אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
4:16. ipse loquetur pro te ad populum et erit os tuum tu autem eris ei in his quae ad Deum pertinent
He shall speak in thy stead to the people, and shall be thy mouth: but thou shalt be to him in those things that pertain to God.
16. And he shall be thy spokesman unto the people: and it shall come to pass, that he shall be to thee a mouth, and thou shalt be to him as God.
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Adam Clarke: Commentary on the Bible - 1831
4:16: He shall be thy spokesman - Literally, He shall speak for thee (or in thy stead) to the people.
He shall be to thee instead of a mouth - He shall convey every message to the people; and thou shalt be to him instead of God - thou shalt deliver to him what I communicate to thee.
Albert Barnes: Notes on the Bible - 1834
4:16: Instead of a mouth - We may bear in mind Aaron's unbroken habitude of speaking Hebrew and his probable familiarity with Egyptian.
Instead of God - The word "God" is used of persons who represent the Deity, as kings or judges, and it is understood in this sense here: "Thou shalt be to him a master."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: Exo 7:1, Exo 7:2, Exo 18:19; Psa 82:6; Joh 10:34, Joh 10:35
Geneva 1599
4:16 And he shall be thy spokesman unto the people: and he shall be, [even] he shall be to thee instead of a mouth, and thou shalt be to him instead of (g) God.
(g) Meaning, as a wise counsellor and full of God's spirit.
John Gill
4:16 And he shall be thy spokesman unto the people,.... And open to them Moses's commission from God, and the end of his mission into Egypt, and to them, and declare what signs had been, and would be done, in confirmation of it:
and he shall be, even he shall be to thee instead of a mouth; or an interpreter, as all the Targums explain it, and so Jarchi; as he was an orator and master of language, he should speak to the people for Moses, and explain his sense and meaning, and put it into plain, proper, easy language, to be understood by the people; and this may be done where a different language is not spoken, but the same in plainer words, in more pertinent expressions, and better pronounced, and this is repeated for the certainty of it:
and thou shall be to him instead of God; Aaron was to stand between Moses and the people, and speak for him; and Moses was to stand between God and Aaron, and in God's stead, and tell him what orders he had received from him, and which he should communicate; and so some Jewish writers (a) interpret it of his being to him instead of a master or teacher, one that received doctrine from the Lord, and instructed him in it, and taught him the mind and will of God: or, as Onkelos paraphrases it; "for a prince", and so Jarchi, a civil magistrate, one that had the power of life and death; the administration of civil affairs belonged to Moses, and Aaron, though the elder brother, was subject to him; and in this sense Moses was a god to him; and so in after times, the judges of Israel, they that sat in Moses's chair, were called gods, Ps 82:1.
(a) Targum Jon. Jerus. & Abendana in loc.
John Wesley
4:16 Instead of God - To teach and to command him.
4:174:17: Եւ զգաւազանդ որ դարձաւ յօձ՝ առցե՛ս ՚ի ձեռին քում, որով արասցես նշանս։
17 Այն գաւազանը, որ օձ դարձաւ, կ’առնես ձեռքդ եւ դրանով նշաններ կը գործես»:
17 Եւ այս գաւազանը ձեռքդ առ, որպէս զի անով նշանները ընես»։
Եւ զգաւազանդ [49]որ դարձաւ յօձ`` առցես ի ձեռին քում, որով արասցես նշանս:

4:17: Եւ զգաւազանդ որ դարձաւ յօձ՝ առցե՛ս ՚ի ձեռին քում, որով արասցես նշանս։
17 Այն գաւազանը, որ օձ դարձաւ, կ’առնես ձեռքդ եւ դրանով նշաններ կը գործես»:
17 Եւ այս գաւազանը ձեռքդ առ, որպէս զի անով նշանները ընես»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: и жезл сей возьми в руку твою: им ты будешь творить знамения.
4:17 καὶ και and; even τὴν ο the ῥάβδον ραβδος rod ταύτην ουτος this; he τὴν ο the στραφεῖσαν στρεφω turn; turned around εἰς εις into; for ὄφιν οφις serpent λήμψῃ λαμβανω take; get ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your ἐν εν in ᾗ ος who; what ποιήσεις ποιεω do; make ἐν εν in αὐτῇ αυτος he; him τὰ ο the σημεῖα σημειον sign
4:17 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּטֶּ֥ה mmaṭṭˌeh מַטֶּה staff הַ ha הַ the זֶּ֖ה zzˌeh זֶה this תִּקַּ֣ח tiqqˈaḥ לקח take בְּ bᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make בֹּ֖ו bˌô בְּ in אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֹתֹֽת׃ פ ʔōṯˈōṯ . f אֹות sign
4:17. virgam quoque hanc sume in manu tua in qua facturus es signaAnd take this rod in thy hand. wherewith thou shalt do the signs.
17. And thou shalt take in thine hand this rod, wherewith thou shalt do the signs.
And thou shalt take this rod in thine hand, wherewith thou shalt do signs:

17: и жезл сей возьми в руку твою: им ты будешь творить знамения.
4:17
καὶ και and; even
τὴν ο the
ῥάβδον ραβδος rod
ταύτην ουτος this; he
τὴν ο the
στραφεῖσαν στρεφω turn; turned around
εἰς εις into; for
ὄφιν οφις serpent
λήμψῃ λαμβανω take; get
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
ἐν εν in
ᾗ ος who; what
ποιήσεις ποιεω do; make
ἐν εν in
αὐτῇ αυτος he; him
τὰ ο the
σημεῖα σημειον sign
4:17
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּטֶּ֥ה mmaṭṭˌeh מַטֶּה staff
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
תִּקַּ֣ח tiqqˈaḥ לקח take
בְּ bᵊ בְּ in
יָדֶ֑ךָ yāḏˈeḵā יָד hand
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make
בֹּ֖ו bˌô בְּ in
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
אֹתֹֽת׃ פ ʔōṯˈōṯ . f אֹות sign
4:17. virgam quoque hanc sume in manu tua in qua facturus es signa
And take this rod in thy hand. wherewith thou shalt do the signs.
17. And thou shalt take in thine hand this rod, wherewith thou shalt do the signs.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
4:17: Thou shalt take this rod - From the story of Moses's rod the heathens have invented the fables of the thyrsus of Bacchus, and the caduceus of Mercury. Cicero reckons five Bacchuses, one of which, according to Orpheus, was born of the river Nile; but, according to the common opinion, he was born on the banks of that river. Bacchus is expressly said to have been exposed on the river Nile, hence he is called Nilus, both by Diodorus and Macrobius; and in the hymns of Orpheus he is named Myses, because he was drawn out of the water. He is represented by the poets as being very beautiful, and an illustrious warrior; they report him to have overrun all Arabia with a numerous army both of men and women. He is said also to have been an eminent law-giver, and to have written his laws on two tables. He always carried in his hand the thyrsus, a rod wreathed with serpents, and by which he is reported to have wrought many miracles. Any person acquainted with the birth and exploits of the poetic Bacchus will at once perceive them to be all borrowed from the life and acts of Moses, as recorded in the Pentateuch; and it would be losing time to show the parallel, by quoting passages from the book of Exodus.
The caduceus or rod of Mercury is well known in poetic fables. It is another copy Of the rod of Moses. He also is reported to have wrought a multitude of miracles by this rod; and particularly he is said to kill and make alive, to send souls to the invisible world and bring them back from thence. Homer represents Mercury taking his rod to work miracles precisely in the same way as God commands Moses to take his.
Ἑρμης δε ψυχας Κυλληνιος εξεκαλειτο
Ανδρων μνηστηρων· εχε δε ῬΑΒΔΟΝ μετα χερσιν
Καλην, χρυσειην, τῃ τ' ανδρων ομματα θελγει,
Ὡν εθελει, τους δ' αυτε και ὑπνωοντας εγειρει.
Odyss., lib. xxiv., ver. 1.
Cyllenian Hermes now call'd forth the souls
Of all the suitors; with his golden Wand
Of power, to seal in balmy sleep whose eyes
Soe'er he will, and open them again.
Cowper.
Virgil copies Homer, but carries the parallel farther, tradition having probably furnished him with more particulars; but in both we may see a disguised copy of the sacred history, from which indeed the Greek and Roman poets borrowed most of their beauties.
Tum Virgam Capit: hac animas ille evocat Orco
Pallentes, alias sub tristia Tartara mittit;
Dat somnos, adimitque, et lumina morte resignat
Illa fretus agit, ventos, et turbida tranat. Aeneid, lib. iv., ver. 242.
But first he grasps within his awful hand
The mark of sovereign power, the magic wand;
With this he draws the ghosts from hollow graves,
With this he drives them down the Stygian waves;
With this he seals in sleep the wakeful sight,
And eyes, though closed in death, restores to light.
Thus arm'd, the god begins his airy race,
And drives the racking clouds along the liquid space.
Dryden.
Many other resemblances between the rod of the poets and that of Moses, the learned reader will readily recollect. These specimens may be deemed sufficient.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: Exo 4:2, Exo 7:9, Exo 7:19; Co1 1:27
John Gill
4:17 And thou shall take this rod in thine hand,.... Which he then had in his hand, and was no other than his shepherd's staff:
wherewith thou shall do signs: wondrous things, meaning the ten plagues inflicted on Egypt.
John Wesley
4:17 Take this rod - The staff or crook he carried as a shepherd, that he might not be ashamed of that mean condition out of which God called him. This rod must be his staff of authority, and must be to him instead, both of sword and sceptre.
4:184:18: Գնա՛ց Մովսէս՝ եւ դարձաւ առ Յոթոր աներ իւր՝ եւ ասէ ցնա. Դարձայց եւ երթայց առ եղբարս իմ որ յԵգիպտոս, եւ տեսից, թէ տակաւին կենդանի՞ իցեն։ Եւ ասէ Յոթոր ցՄովսէս. Ո՛ղջ երթ։
18 Մովսէսը գնաց իր աներոջ՝ Յոթորի մօտ ու ասաց նրան. «Վերադառնամ Եգիպտոսում գտնուող իմ եղբայրների մօտ եւ տեսնեմ, թէ տակաւին կենդանի՞ են»: Յոթորն ասաց Մովսէսին. «Բարի ճանապարհ»:
18 Մովսէս գնաց իր Յոթոր աներոջը ու ըսաւ անոր. «Հիմա երթամ Եգիպտոսի մէջ եղող եղբայրներուս եւ նայիմ թէ տակաւին ո՞ղջ են անոնք»։ Յոթոր ըսաւ Մովսէսին. «Գնա՛ խաղաղութեամբ»։
Գնաց Մովսէս եւ դարձաւ առ Յոթոր աներ իւր եւ ասէ ցնա. Դարձայց եւ երթայց առ եղբարս իմ որ յԵգիպտոս, եւ տեսից, թէ տակաւին կենդանի՞ իցեն: Եւ ասէ Յոթոր ցՄովսէս. Ողջ երթ:

4:18: Գնա՛ց Մովսէս՝ եւ դարձաւ առ Յոթոր աներ իւր՝ եւ ասէ ցնա. Դարձայց եւ երթայց առ եղբարս իմ որ յԵգիպտոս, եւ տեսից, թէ տակաւին կենդանի՞ իցեն։ Եւ ասէ Յոթոր ցՄովսէս. Ո՛ղջ երթ։
18 Մովսէսը գնաց իր աներոջ՝ Յոթորի մօտ ու ասաց նրան. «Վերադառնամ Եգիպտոսում գտնուող իմ եղբայրների մօտ եւ տեսնեմ, թէ տակաւին կենդանի՞ են»: Յոթորն ասաց Մովսէսին. «Բարի ճանապարհ»:
18 Մովսէս գնաց իր Յոթոր աներոջը ու ըսաւ անոր. «Հիմա երթամ Եգիպտոսի մէջ եղող եղբայրներուս եւ նայիմ թէ տակաւին ո՞ղջ են անոնք»։ Յոթոր ըսաւ Մովսէսին. «Գնա՛ խաղաղութեամբ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: И пошел Моисей, и возвратился к Иофору, тестю своему, и сказал ему: пойду я, и возвращусь к братьям моим, которые в Египте, и посмотрю, живы ли еще они? И сказал Иофор Моисею: иди с миром.
4:18 ἐπορεύθη πορευομαι travel; go δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate πρὸς προς to; toward Ιοθορ ιοθορ the γαμβρὸν γαμβρος he; him καὶ και and; even λέγει λεγω tell; declare πορεύσομαι πορευομαι travel; go καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate πρὸς προς to; toward τοὺς ο the ἀδελφούς αδελφος brother μου μου of me; mine τοὺς ο the ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even ὄψομαι οραω view; see εἰ ει if; whether ἔτι ετι yet; still ζῶσιν ζαω live; alive καὶ και and; even εἶπεν επω say; speak Ιοθορ ιοθορ Mōseus; Mosefs βάδιζε βαδιζω healthy
4:18 וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יָּ֣שָׁב׀ yyˈāšov שׁוב return אֶל־ ʔel- אֶל to יֶ֣תֶר yˈeṯer יֶתֶר Jether חֹֽתְנֹ֗ו ḥˈōṯᵊnˈô חתן be father-in-law וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to אֵ֣לְכָה ʔˈēlᵊḵā הלך walk נָּ֗א nnˈā נָא yeah וְ wᵊ וְ and אָשׁ֨וּבָה֙ ʔāšˈûvā שׁוב return אֶל־ ʔel- אֶל to אַחַ֣י ʔaḥˈay אָח brother אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בְּ bᵊ בְּ in מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and אֶרְאֶ֖ה ʔerʔˌeh ראה see הַ ha הֲ [interrogative] עֹודָ֣ם ʕôḏˈām עֹוד duration חַיִּ֑ים ḥayyˈîm חַי alive וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say יִתְרֹ֛ו yiṯrˈô יִתְרֹו Jethro לְ lᵊ לְ to מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses לֵ֥ךְ lˌēḵ הלך walk לְ lᵊ לְ to שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
4:18. abiit Moses et reversus est ad Iethro cognatum suum dixitque ei vadam et revertar ad fratres meos in Aegyptum ut videam si adhuc vivunt cui ait Iethro vade in paceMoses went his way, and returned to Jethro his father in law, and said to him; I will go and return to my brethren into Egypt, that I may see if they be yet alive. And Jethro said to him: Go in peace.
18. And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.
And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which [are] in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace:

18: И пошел Моисей, и возвратился к Иофору, тестю своему, и сказал ему: пойду я, и возвращусь к братьям моим, которые в Египте, и посмотрю, живы ли еще они? И сказал Иофор Моисею: иди с миром.
4:18
ἐπορεύθη πορευομαι travel; go
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
πρὸς προς to; toward
Ιοθορ ιοθορ the
γαμβρὸν γαμβρος he; him
καὶ και and; even
λέγει λεγω tell; declare
πορεύσομαι πορευομαι travel; go
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
πρὸς προς to; toward
τοὺς ο the
ἀδελφούς αδελφος brother
μου μου of me; mine
τοὺς ο the
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ὄψομαι οραω view; see
εἰ ει if; whether
ἔτι ετι yet; still
ζῶσιν ζαω live; alive
καὶ και and; even
εἶπεν επω say; speak
Ιοθορ ιοθορ Mōseus; Mosefs
βάδιζε βαδιζω healthy
4:18
וַ wa וְ and
יֵּ֨לֶךְ yyˌēleḵ הלך walk
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יָּ֣שָׁב׀ yyˈāšov שׁוב return
אֶל־ ʔel- אֶל to
יֶ֣תֶר yˈeṯer יֶתֶר Jether
חֹֽתְנֹ֗ו ḥˈōṯᵊnˈô חתן be father-in-law
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לֹו֙ lˌô לְ to
אֵ֣לְכָה ʔˈēlᵊḵā הלך walk
נָּ֗א nnˈā נָא yeah
וְ wᵊ וְ and
אָשׁ֨וּבָה֙ ʔāšˈûvā שׁוב return
אֶל־ ʔel- אֶל to
אַחַ֣י ʔaḥˈay אָח brother
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בְּ bᵊ בְּ in
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
אֶרְאֶ֖ה ʔerʔˌeh ראה see
הַ ha הֲ [interrogative]
עֹודָ֣ם ʕôḏˈām עֹוד duration
חַיִּ֑ים ḥayyˈîm חַי alive
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
יִתְרֹ֛ו yiṯrˈô יִתְרֹו Jethro
לְ lᵊ לְ to
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
לֵ֥ךְ lˌēḵ הלך walk
לְ lᵊ לְ to
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
4:18. abiit Moses et reversus est ad Iethro cognatum suum dixitque ei vadam et revertar ad fratres meos in Aegyptum ut videam si adhuc vivunt cui ait Iethro vade in pace
Moses went his way, and returned to Jethro his father in law, and said to him; I will go and return to my brethren into Egypt, that I may see if they be yet alive. And Jethro said to him: Go in peace.
18. And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Причина, по которой Моисей не открывает Иофору истинной цели своего путешествия в Египет, заключается или в его смирении, или же, как думают некоторые, в не совсем близких отношениях к своему тестю.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18-23: Moses Returns in Egypt.B. C. 1491.
18 And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace. 19 And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life. 20 And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand. 21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. 22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: 23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.
Here, I. Moses obtains leave of his father-in-law to return into Egypt, v. 18. His father-in-law had been kind to him when he was a stranger, and therefore he would not be so uncivil as to leave his family, nor so unjust as to leave his service, without giving him notice. Note, The honour of being admitted into communion with God, and of being employed for him, does not exempt us from the duties of our relations and callings in this world. Moses said nothing to his father-in-law (for aught that appears) of the glorious manifestation of God to him; such favours we are to be thankful for to God, but not to boast of before men.
II. He receives from God further encouragements and directions in his work. After God had appeared to him in the bush to settle a correspondence, it should seem, he often spoke to him, as there was occasion, with less overwhelming solemnity. And, 1. He assures Moses that the coasts were clear. Whatever new enemies he might make by his undertaking, his old enemies were all dead, all that sought his life, v. 19. Perhaps some secret fear of falling into their hands was at the bottom of Moses's backwardness to go to Egypt, though he was not willing to own it, but pleaded unworthiness, insufficiency, want of elocution, &c. Note, God knows all the temptations his people lie under, and how to arm them against their secret fears, Ps. cxlii. 3. 2. He orders him to do the miracles, not only before the elders of Israel, but before Pharaoh, v. 21. There were some alive perhaps in the court of Pharaoh who remembered Moses when he was the son of Pharaoh's daughter, and had many a time called him a fool for deserting the honours of that relation; but he is now sent back to court, clad with greater powers than Pharaoh's daughter could have advanced him to, so that it might appear he was no loser by his choice: this wonder-working rod did more adorn the hand of Moses than the sceptre of Egypt could have done. Note, Those that look with contempt upon worldly honours shall be recompensed with the honour that cometh from God, which is the true honour. 3. That Pharaoh's obstinacy might be no surprise nor discouragement to him, God tells him before that he would harden his heart. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites, and shut up the bowels of his compassion from them; and now God, in a way of righteous judgment, hardens his heart against the conviction of the miracles, and the terror of the plagues. Note, Ministers must expect with many to labour in vain: we must not think it strange if we meet with those who will not be wrought upon by the strongest arguments and fairest reasonings; yet our judgment is with the Lord. 4. Words are put into his mouth with which to address Pharaoh, v. 22, 23. God had promised him (v. 12), I will teach thee what thou shalt say; and here he does teach him. (1.) He must deliver his message in the name of the great Jehovah: Thus saith the Lord; this is the first time that preface is used by any man which afterwards is used so frequently by all the prophets: whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord. (2.) He must let Pharaoh know Israel's relation to God, and God's concern for Israel. Is Israel a servant? is he a home-born slave? Jer. ii. 14. "No, Israel is my son, my firstborn, precious in my sight, honourable, and dear to me, not to be thus insulted and abused." (3.) He must demand a discharge for them: "Let my son go; not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am very jealous for. It is my son, my son that serves me, and therefore must be spared, must be pleaded for," Mal. iii. 17. (4.) He must threaten Pharaoh with the death of the first-born of Egypt, in case of a refusal: I will slay thy son, even thy firstborn. As men deal with God's people, let them expect to be themselves dealt with; with the froward he will wrestle.
III. Moses addresses himself to this expedition. When God had assured him (v. 19) that the men were dead who sought his life, immediately it follows (v. 20), he took his wife, and his sons, and set out for Egypt. Note, Though corruption may object much against the services God calls us to, yet grace will get the upper hand, and will be obedient to the heavenly vision.
Adam Clarke: Commentary on the Bible - 1831
4:18: Let me go, I pray thee, and return unto my brethren - Moses, having received his commission from God, and directions how to execute it, returned to his father-in-law, and asked permission to visit his family and brethren in Egypt, without giving him any intimation of the great errand on which he was going. His keeping this secret has been attributed to his singular modesty: but however true it might be that Moses was a truly humble and modest man, yet his prudence alone was sufficient to have induced him to observe silence on this subject; for, if once imparted to the family of his father-in-law, the news might have reached Egypt before he could get thither, and a general alarm among the Egyptians would in all probability have been the consequence; as fame would not fail to represent Moses as coming to stir up sedition and rebellion, and the whole nation would have been armed against them. It was therefore essentially necessary that the business should be kept secret.
In the Septuagint and Coptic the following addition is made to this verse: Μετα δε τας ἡμερας τας πολλας εκινας ετελευτησεν ὁ βασιλευς Αιγυπτου· After these many days, the king of Egypt died. This was probably an ancient gloss or side note, which in process of time crept into the text, as it appeared to throw light on the following verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: Jethro: Heb. Jether, Exo 3:1
Let me go: Ti1 6:1
and see: Gen 45:3; Act 15:36
Go in peace: Sa1 1:17; Luk 7:50; Act 16:36; In the LXX and Coptic, the following addition is made to this verse: Μετα δε τας ημερας τας πολλας εκεινας ετελευτησεν ο βασιλευς Αιγυπτου, "After these many days, the king of Egypt died." This was probably an ancient side-note, which crept into the text, as it appeared to throw light on the next verse.
John Gill
4:18 And Moses went and returned to Jethro his father in law,.... With his flock of sheep he kept, Ex 3:1, and said unto him:
let me go, I pray thee, and return to my brethren which are in Egypt; the Israelites, who were so by nation and religion; as Jethro had been kind and beneficent to him, he did not choose to leave him without his knowledge and consent, and especially to take away his wife and children without it:
and see whether they be yet alive; it seems by this that Moses had heard nothing of them during the forty years he lived in Midian, which may be thought strange, since it was not very far from Egypt; and besides the Midianites traded in Egypt, as we learn from Gen 37:28 but this must be ascribed to the providence of God, that so ordered it, that there should be no intercourse between him and his brethren, that so no step might be taken by them for their deliverance until the set time was come. Moses did not acquaint his father-in-law with the principal reason of his request, nor of his chief end in going into Egypt, which it might not be proper to acquaint him with, he being of another nation, though a good man; and lest he should use any arguments to dissuade Moses from going, who now having got clear of his diffidence and distrust, was determined upon it: though some ascribe this to his modesty in not telling Jethro of the glorious and wonderful appearance of God to him, and of the honour he had conferred on him to be the deliverer and governor of the people of Israel:
and Jethro said to Moses, go in peace; he judged his request reasonable, and gave his full consent to it, and wished him health and prosperity in his journey.
Robert Jamieson, A. R. Fausset and David Brown
4:18 Moses . . . returned to Jethro--Being in his service, it was right to obtain his consent, but Moses evinced piety, humility, and prudence, in not divulging the special object of his journey.
4:194:19: Եւ յետ աւուրցն բազմաց այնոցիկ վախճանեցա՛ւ արքայն Եգիպտացւոց։ Եւ ասէ Տէր ցՄովսէս ՚ի Մադիամ. Գնա՛ եւ երթ յԵգիպտոս, զի մեռան ամենայն արք որ խնդրէին զանձն քո։
19 Այս դէպքերից բազում օրեր անց, երբ վախճանուել էր եգիպտացիների արքան, Տէրը Մադիամում ասաց Մովսէսին. «Գնա՛, վերադարձի՛ր Եգիպտոս, որովհետեւ արդէն մեռել են բոլոր նրանք, ովքեր ուզում էին խլել քո կեանքը»:
19 Տէրը Մադիամի մէջ ըսաւ Մովսէսին. «Գնա՛, Եգիպտոս դարձի՛ր. վասն զի քու կեանքդ փնտռող բոլոր մարդիկը մեռան»։
Եւ [50]յետ աւուրցն բազմաց այնոցիկ վախճանեցաւ արքայն Եգիպտացւոց. եւ`` ասէ Տէր ցՄովսէս ի Մադիամ. Գնա եւ երթ յԵգիպտոս, զի մեռան ամենայն արք որ խնդրէին զանձն քո:

4:19: Եւ յետ աւուրցն բազմաց այնոցիկ վախճանեցա՛ւ արքայն Եգիպտացւոց։ Եւ ասէ Տէր ցՄովսէս ՚ի Մադիամ. Գնա՛ եւ երթ յԵգիպտոս, զի մեռան ամենայն արք որ խնդրէին զանձն քո։
19 Այս դէպքերից բազում օրեր անց, երբ վախճանուել էր եգիպտացիների արքան, Տէրը Մադիամում ասաց Մովսէսին. «Գնա՛, վերադարձի՛ր Եգիպտոս, որովհետեւ արդէն մեռել են բոլոր նրանք, ովքեր ուզում էին խլել քո կեանքը»:
19 Տէրը Մադիամի մէջ ըսաւ Մովսէսին. «Գնա՛, Եգիպտոս դարձի՛ր. վասն զի քու կեանքդ փնտռող բոլոր մարդիկը մեռան»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: И сказал Господь Моисею в [земле] Мадиамской: пойди, возвратись в Египет, ибо умерли все, искавшие души твоей.
4:19 μετὰ μετα with; amid δὲ δε though; while τὰς ο the ἡμέρας ημερα day τὰς ο the πολλὰς πολυς much; many ἐκείνας εκεινος that ἐτελεύτησεν τελευταω meet an end ὁ ο the βασιλεὺς βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἐν εν in Μαδιαμ μαδιαν Madian; Mathian βάδιζε βαδιζω go off; go away εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos τεθνήκασιν θνησκω die; departed γὰρ γαρ for πάντες πας all; every οἱ ο the ζητοῦντές ζητεω seek; desire σου σου of you; your τὴν ο the ψυχήν ψυχη soul
4:19 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses בְּ bᵊ בְּ in מִדְיָ֔ן miḏyˈān מִדְיָן Midian לֵ֖ךְ lˌēḵ הלך walk שֻׁ֣ב šˈuv שׁוב return מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt כִּי־ kî- כִּי that מֵ֨תוּ֙ mˈēṯû מות die כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man הַֽ hˈa הַ the מְבַקְשִׁ֖ים mᵊvaqšˌîm בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
4:19. dixit ergo Dominus ad Mosen in Madian vade revertere in Aegyptum mortui sunt omnes qui quaerebant animam tuamAnd the Lord said to Moses, in Madian: Go, and return into Egypt; for they are all dead that sought thy life.
19. And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life.
And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life:

19: И сказал Господь Моисею в [земле] Мадиамской: пойди, возвратись в Египет, ибо умерли все, искавшие души твоей.
4:19
μετὰ μετα with; amid
δὲ δε though; while
τὰς ο the
ἡμέρας ημερα day
τὰς ο the
πολλὰς πολυς much; many
ἐκείνας εκεινος that
ἐτελεύτησεν τελευταω meet an end
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἐν εν in
Μαδιαμ μαδιαν Madian; Mathian
βάδιζε βαδιζω go off; go away
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
τεθνήκασιν θνησκω die; departed
γὰρ γαρ for
πάντες πας all; every
οἱ ο the
ζητοῦντές ζητεω seek; desire
σου σου of you; your
τὴν ο the
ψυχήν ψυχη soul
4:19
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
בְּ bᵊ בְּ in
מִדְיָ֔ן miḏyˈān מִדְיָן Midian
לֵ֖ךְ lˌēḵ הלך walk
שֻׁ֣ב šˈuv שׁוב return
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
כִּי־ kî- כִּי that
מֵ֨תוּ֙ mˈēṯû מות die
כָּל־ kol- כֹּל whole
הָ֣ hˈā הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
הַֽ hˈa הַ the
מְבַקְשִׁ֖ים mᵊvaqšˌîm בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
4:19. dixit ergo Dominus ad Mosen in Madian vade revertere in Aegyptum mortui sunt omnes qui quaerebant animam tuam
And the Lord said to Moses, in Madian: Go, and return into Egypt; for they are all dead that sought thy life.
19. And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Созревшая в душе Моисея решимость отправиться в Египет могла ослабляться мыслью о возможности преследования за совершенное им убийство египтянина (2:12, 15), — опасением за собственную жизнь. Ввиду этого, укрепляя его в намерении двинуться в путь, Господь в новом явлении и говорит, что возникшие в его душе опасения напрасны: «умерли все, искавшие души твоей».
Adam Clarke: Commentary on the Bible - 1831
4:19: In Midian - This was a new revelation, and appears to have taken place after Moses returned to his father-in-law previous to his departure for Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: Midian: A country in Arabia Petrea, on the eastern coast of the Red Sea, near Mount Sinai. This place is still called by the Arabs the Land of Midian, or of Jethro. Abulfeda, speaking of Midian, says, "Madyan is a city, in ruins, on the shore of the Red Sea, on the opposite side to Tabuc, from which it is distant about six days' journey. At Midian may be seen the famous well at which Moses watered the flocks of Shoaib (Jethro). This city was the capital of the tribe of Midian in the days of the Israelites."
for all: Exo 2:15, Exo 2:23; Mat 2:20
Carl Friedrich Keil and Franz Delitzsch
4:19
Return of Moses to Egypt. - Ex 4:19-23. On leaving Midian, Moses received another communication from God with reference to his mission to Pharaoh. The word of Jehovah, in Ex 4:19, is not to be regarded as a summary of the previous revelation, in which case ויּאמר would be a pluperfect, nor as the account of another writer, who placed the summons to return to Egypt not in Sinai but in Midian. It is not a fact that the departure of Moses is given in Ex 4:18; all that is stated there is, that Jethro consented to Moses' decision to return to Egypt. It was not till after this consent that Moses was able to prepare for the journey. During these preparations God appeared to him in Midian, and encouraged him to return, by informing him that all the men who had sought his life, i.e., Pharaoh and the relatives of the Egyptian whom he had slain, were now dead.
Ex 4:20
Moses then set out upon his journey, with his wife and sons. בּניו is not to be altered into בּנו, as Knobel supposes, notwithstanding the fact that the birth of only one son has hitherto been mentioned (Ex 2:22); for neither there, nor in this passage (Ex 4:25), is he described as the only son. The wife and sons, who were still young, he placed upon the ass (the one taken for the purpose), whilst he himself went on foot with "the staff of God" - as the staff was called with which he was to perform the divine miracles (Ex 4:17) - in his hand. Poor as his outward appearance might be, he had in his hand the staff before which the pride of Pharaoh and all his might would have to bow.
Ex 4:21
"In thy going (returning) to Egypt, behold, all the wonders which I have put into thy hand, thou doest them before Pharaoh." מופת, τὸ τέρας, portentum, is any object (natural event, thing, or person) of significance which surpasses expectation or the ordinary course of nature, and excites wonder in consequence. It is frequently connected with אות, σημεῖον, a sign (Deut 4:34; Deut 6:22; Deut 7:19, etc.), and embraces the idea of אות within itself, i.e., wonder-sign. The expression, "all those wonders," does not refer merely to the three signs mentioned in Ex 4:2-9, but to all the miracles which were to be performed by Moses with the staff in the presence of Pharaoh, and which, though not named, were put into his hand potentially along with the staff. - But all the miracles would not induce Pharaoh to let Israel go, for Jehovah would harden his heart. את־לבּו אחזּק אני, lit., I will make his heart firm, so that it will not move, his feelings and attitude towards Israel will not change. For אחזּק אני or וחזּקתּי (Ex 14:4) and מחזּק אני (Ex 14:17), we find אקשׁה אני in Ex 7:3, "I will make Pharaoh's heart hard, or unfeeling;" and in Ex 10:1, הכבּדתּי אני "I have made his heart heavy," i.e., obtuse, or insensible to impressions or divine influences. These three words are expressive of the hardening of the heart.
The hardening of Pharaoh is ascribed to God, not only in the passages just quoted, but also in Ex 9:12; Ex 10:20, Ex 10:27; Ex 11:10; Ex 14:8; that is to say, ten times in all; and that not merely as foreknown or foretold by Jehovah, but as caused and effected by Him. In the last five passages it is invariably stated that "Jehovah hardened (יהזּק) Pharaoh's heart." But it is also stated just as often, viz., ten times, that Pharaoh hardened his own heart, or made it heavy or firm; e.g., in Ex 7:13, Ex 7:22; Ex 8:15; Ex 9:35, לב ויּחזק "and Pharaoh's heart was (or became) hard;" Ex 7:14, לב כּבד "Pharaoh's heart was heavy;" in Ex 9:7, ל יכבּד; in Ex 8:11, Ex 8:28; Ex 9:34, את־לבּו ויּכבּד or והכבּד; in Ex 13:15, פ הקשׁה כּי "for Pharaoh made his heart hard." According to this, the hardening of Pharaoh was quite as much his own act as the decree of God. But if, in order to determine the precise relation of the divine to the human causality, we look more carefully at the two classes of expressions, we shall find that not only in connection with the first sign, by which Moses and Aaron were to show their credentials as the messengers of Jehovah, sent with the demand that he would let the people of Israel go (Ex 7:13-14), but after the first five penal miracles, the hardening is invariably represented as his own. After every one of these miracles, it is stated that Pharaoh's heart was firm, or dull, i.e., insensible to the voice of God, and unaffected by the miracles performed before his eyes, and the judgments of God suspended over him and his kingdom, and he did not listen to them (to Moses and Aaron with their demand), or let the people go (Ex 7:22; Ex 8:8, Ex 8:15, Ex 8:28; Ex 9:7). It is not till after the sixth plague that it is stated that Jehovah made the heart of Pharaoh firm (Ex 9:12). At the seventh the statement is repeated, that "Pharaoh made his heart heavy" (Ex 9:34-35); but the continued refusal on the part of Pharaoh after the eighth and ninth (Ex 10:20, Ex 10:27) and his resolution to follow the Israelites and bring them back again, are attributed to the hardening of his heart by Jehovah (Ex 14:8, cf. Ex 14:4 and Ex 14:17). This hardening of his own heart was manifested first of all in the fact, that he paid not attention to the demand of Jehovah addressed to him through Moses, and would not let Israel go; and that not only at the commencement, so long as the Egyptian magicians imitated the signs performed by Moses and Aaron (though at the very first sign the rods of the magicians, when turned into serpents, were swallowed by Aaron's, Ex 7:12-13), but even when the magicians themselves acknowledged, "This is the finger of God" (Ex 8:19). It was also continued after the fourth and fifth plagues, when a distinction was made between the Egyptians and the Israelites, and the latter were exempted from the plagues, - a fact of which the king took care to convince himself (Ex 9:7). And it was exhibited still further in his breaking his promise, that he would let Israel go if Moses and Aaron would obtain from Jehovah the removal of the plague, and in the fact, that even after he had been obliged to confess, "I have sinned, Jehovah is the righteous one, I and my people are unrighteous" (Ex 9:27), he sinned again, as soon as breathing-time was given him, and would not let the people go (Ex 9:34-35). Thus Pharaoh would not bend his self-will to the will of God, even after he had discerned the finger of God and the omnipotence of Jehovah in the plagues suspended over him and his nation; he would not withdraw his haughty refusal, notwithstanding the fact that he was obliged to acknowledge that it was sin against Jehovah. Looked at from this side, the hardening was a fruit of sin, a consequence of that self-will, high-mindedness, and pride which flow from sin, and a continuous and ever increasing abuse of that freedom of the will which is innate in man, and which involves the possibility of obstinate resistance to the word and chastisement of God even until death. As the freedom of the will has its fixed limits in the unconditional dependence of the creature upon the Creator, so the sinner may resist the will of God as long as he lives. But such resistance plunges him into destruction, and is followed inevitably by death and damnation. God never allows any man to scoff at Him. Whoever will not suffer himself to be led, by the kindness and earnestness of the divine admonitions, to repentance and humble submission to the will of God, must inevitably perish, and by his destruction subserve the glory of God, and the manifestation of the holiness, righteousness, and omnipotence of Jehovah.
But God not only permits a man to harden himself; He also produces obduracy, and suspends this sentence over the impenitent. Not as though God took pleasure in the death of the wicked! No; God desires that the wicked should repent of his evil way and live (Ezek 33:11); and He desires this most earnestly, for "He will have all men to be saved and to come unto the knowledge of the truth" (Ti1 2:4, cf. 2Pet 3:9). As God causes His earthly sun to rise upon the evil and the good, and sendeth rain on the just and the unjust (Mt 5:45), so He causes His sun of grace to shine upon all sinners, to lead them to life and salvation. But as the earthly sun produces different effects upon the earth, according to the nature of the soil upon which it shines, so the influence of the divine sun of grace manifests itself in different ways upon the human heart, according to its moral condition.
(Note: "The sun, by the force of its heat, moistens the wax and dries the clay, softening the one and hardening the other; and as this produces opposite effects by the same power, so, through the long-suffering of God, which reaches to all, some receive good and others evil, some are softened and others hardened." - (Theodoret, quaest. 12 in Ex.))
The penitent permit the proofs of divine goodness and grace to lead them to repentance and salvation; but the impenitent harden themselves more and more against the grace of God, and so become ripe for the judgment of damnation. The very same manifestation of the mercy of God leads in the case of the one to salvation and life, and in that of the other to judgment and death, because he hardens himself against that mercy. In this increasing hardness on the part of the impenitent sinner against the mercy that is manifested towards him, there is accomplished the judgment of reprobation, first in God's furnishing the wicked with an opportunity of bringing fully to light the evil inclinations, desires, and thoughts that are in their hearts; and then, according to an invariable law of the moral government of the world, in His rendering the return of the impenitent sinner more and more difficult on account of his continued resistance, and eventually rendering it altogether impossible. It is the curse of sin, that it renders the hard heart harder, and less susceptible to the gracious manifestations of divine love, long-suffering, and patience. In this twofold manner God produces hardness, not only permissive but effective; i.e., not only by giving time and space for the manifestation of human opposition, even to the utmost limits of creaturely freedom, but still more by those continued manifestations of His will which drive the hard heart to such utter obduracy that it is no longer capable of returning, and so giving over the hardened sinner to the judgment of damnation. This is what we find in the case of Pharaoh. After he had hardened his heart against the revealed will of God during the first five plagues, the hardening commenced on the part of Jehovah with the sixth miracle (Ex 9:12), when the omnipotence of God was displayed with such energy that even the Egyptian magicians were covered with the boils, and could no longer stand before Moses (Ex 9:11). And yet, even after this hardening on the part of God, another opportunity was given to the wicked king to repent and change his mind, so that on two other occasions he acknowledged that his resistance was sin, and promised to submit to the will of Jehovah (Ex 9:27., Ex 10:16.). But when at length, even after the seventh plague, he broke his promise to let Israel go, and hardened his heart again as soon as the plague was removed (Ex 9:34-35), Jehovah so hardened Pharaoh's heart that he not only did not let Israel go, but threatened Moses with death if he ever came into his presence again (Ex 10:20, Ex 10:27-28). The hardening was now completed so that he necessarily fell a victim to judgment; though the very first stroke of judgment in the slaying of the first-born was an admonition to consider and return. And it was not till after he had rejected the mercy displayed in this judgment, and manifested a defiant spirit once more, in spite of the words with which he had given Moses and Aaron permission to depart, "Go, and bless me also" (Ex 12:31-32), that God completely hardened his heart, so that he pursued the Israelites with an army, and was overtaken by the judgment of utter destruction.
Now, although the hardening of Pharaoh on the part of Jehovah was only the complement of Pharaoh's hardening of his own heart, in the verse before us the former aspect alone is presented, because the principal object was not only to prepare Moses for the opposition which he would meet with from Pharaoh, but also to strengthen his weak faith, and remove at the very outset every cause for questioning and omnipotence of Jehovah. If it was by Jehovah Himself that Pharaoh was hardened, this hardening, which He not only foresaw and predicted by virtue of His omniscience, but produced and inflicted through His omnipotence, could not possibly hinder the performance of His will concerning Israel, but must rather contribute to the realization of His purposes of salvation and the manifestation of His glory (cf. Ex 9:16; Ex 10:2; Ex 14:4, Ex 14:17-18).
Ex 4:22-23
In order that Pharaoh might form a true estimate of the solemnity of the divine command, Moses was to make known to him not only the relation of Jehovah to Israel, but also the judgment to which he would be exposed if he refused to let Israel go. The relation in which Israel stood to Jehovah was expressed by God in the words, "Israel is My first-born son." Israel was Jehovah's son by virtue of his election to be the people of possession (Deut 14:1-2). This election began with the call of Abraham to be the father of the nation in which all the families of the earth were to be blessed. On the ground of this promise, which was now to be realized in the seed of Abraham by the deliverance of Israel out of Egypt, the nation of Israel is already called Jehovah's "son," although it was through the conclusion of the covenant at Sinai that it was first exalted to be the people of Jehovah's possession out of all the nations (Ex 19:5-6). The divine sonship of Israel was therefore spiritual in its nature: it neither sprang from the fact that God, as the Creator of all nations, was also the Creator, or Begetter, and Father of Israel, nor was it founded, as Baumgarten supposes, upon "the physical generation of Isaac, as having its origin, not in the power of nature, but in the power of grace." The relation of God, as Creator, to man His creature, is never referred to in the Old Testament as that of a father to a son; to say nothing of the fact that the Creator of man is Elohim, and not Jehovah. Wherever Jehovah is called the Father, Begetter, or Creator of Israel (even in Deut 32:18; Jer 2:27; Is 44:8; Mal 1:6 and Mal 2:10), the fatherhood of God relates to the election of Israel as Jehovah's people of possession. But the election upon which the υἱοθεσία of Israel was founded, is not presented in the aspect of a "begetting through the Spirit;" it is spoken of rather as acquiring or buying (קנה), making (עשׂה), founding or establishing (כּנן, Deut 32:6). Even the expressions, "the Rock that begat thee," "God that bare thee" (Deut 32:18), do not point to the idea of spiritual generation, but are to be understood as referring to the creation; just as in Ps 90:2, where Moses speaks of the mountains as "brought forth" and the earth as "born." The choosing of Israel as the son of God was an adoption flowing from the free grace of God which involved the loving, fatherly treatment of the son, and demanded obedience, reverence, and confidence towards the Father (Mal 1:6). It was this which constituted the very essence of the covenant made by Jehovah with Israel, that He treated it with mercy and love (Hos 11:1; Jer 31:9, Jer 31:20), pitied it as a father pitieth his children (Ps 103:13), chastened it on account of its sins, yet did not withdraw His mercy from it (2Kings 7:14-15; Ps 89:31-35), and trained His son to be a holy nation by the love and severity of paternal discipline. - Still Israel was not only a son, but the "first-born son" of Jehovah. In this title the calling of the heathen is implied. Israel was not to be Jehovah's only son, but simply the first-born, who was peculiarly dear to his Father, and had certain privileges above the rest. Jehovah was about to exalt Israel above all the nations of the earth (Deut 28:1). Now, if Pharaoh would not let Jehovah's first-born son depart, he would pay the penalty in the life of his own first-born (cf. Ex 12:29). In this intense earnestness of the divine command, Moses had a strong support to his faith. If Israel was Jehovah's first-born son, Jehovah could not relinquish him, but must deliver His son from the bondage of Egypt.
Ex 4:24-26
But if Moses was to carry out the divine commission with success, he must first of all prove himself to be a faithful servant of Jehovah in his own house. This he was to learn from the occurrence at the inn: an occurrence which has many obscurities on account of the brevity of the narrative, and has received many different interpretations. When Moses was on the way, Jehovah met him at the resting-place (מלון, see Gen 42:27), and sought to kill him. In what manner, is not stated: whether by a sudden seizure with some fatal disease, or, what is more probable, by some act proceeding directly from Himself, which threatened Moses with death. This hostile attitude on the part of God was occasioned by his neglect to circumcise his son; for, as soon as Zipporah cut off (circumcised) the foreskin of her son with a stone, Jehovah let him go. צור = צוּר, a rock, or stone, here a stone knife, with which, according to hereditary custom, the circumcision commanded by Joshua was also performed; not, however, because "stone knives were regarded as less dangerous than those of metal," nor because "for symbolical reasons preference was given to them, as a simple production of nature, over the metal knives that had been prepared by human hands and were applied to daily use." For if the Jews had detected any religious or symbolical meaning in stone, they would never have given it up for iron or steel, but would have retained it, like the Ethiopian tribe of the Alnaii, who used stone knives for that purpose as late as 150 years ago; whereas, in the Talmud, the use of iron or steel knives for the purpose of circumcision is spoken of, as though they were universally employed. Stone knives belong to a time anterior to the manufacture of iron or steel; and wherever they were employed at a later period, this arose from a devoted adherence to the older and simpler custom (see my Commentary on Josh 5:2). From the word "her son," it is evident that Zipporah only circumcised one of the two sons of Moses (Ex 4:20); so that the other, not doubt the elder, had already been circumcised in accordance with the law. Circumcision had been enjoined upon Abraham by Jehovah as a covenant sign for all his descendants; and the sentence of death was pronounced upon any neglect of it, as being a breach of the covenant (Gen 17:14). Although in this passage it is the uncircumcised themselves who are threatened with death, yet in the case of children the punishment fell upon the parents, and first of all upon the father, who had neglected to keep the commandment of God. Now, though Moses had probably omitted circumcision simply from regard to his Midianitish wife, who disliked this operation, he had been guilty of a capital crime, which God could not pass over in the case of one whom He had chosen to be His messenger, to establish His covenant with Israel. Hence He threatened him with death, to bring him to a consciousness of his sin, either by the voice of conscience or by some word which accompanied His attack upon Moses; and also to show him with what earnestness God demanded the keeping of His commandments. Still He did not kill him; for his sin had sprung from weakness of the flesh, from a sinful yielding to his wife, which could both be explained and excused on account of his position in the Midianite's house. That Zipporah's dislike to circumcision had been the cause of the omission, has been justly inferred by commentators from the fact, that on Jehovah's attack upon Moses, she proceeded at once to perform what had been neglected, and, as it seems, with inward repugnance. The expression, "She threw (the foreskin of her son) at his (Moses') feet," points to this (ל הגּיע, as in Is 25:12). The suffix in רגליו (his feet) cannot refer to the son, not only because such an allusion would give no reasonable sense, but also because the suffix refers to Moses in the immediate context, both before (in המיתו, Ex 4:24) and after (in ממּנּוּ, Ex 4:26); and therefore it is simpler to refer it to Moses here. From this it follows, then, that the words, "a blood-bridegroom art thou to me," were addressed to Moses, and not to the boy. Zipporah calls Moses a blood-bridegroom, "because she had been compelled, as it were, to acquire and purchase him anew as a husband by shedding the blood of her son" (Glass). "Moses had been as good as taken from her by the deadly attack which had been made upon him. She purchased his life by the blood of her son; she received him back, as it were, from the dead, and married him anew; he was, in fact, a bridegroom of blood to her" (Kurtz). This she said, as the historian adds, after God had let Moses, go, למּוּלות, "with reference to the circumcisions." The plural is used quite generally and indefinitely, as Zipporah referred not merely to this one instance, but to circumcision generally. Moses was apparently induced by what had occurred to decide not to take his wife and children with him to Egypt, but to send them back to his father-in-law. We may infer this from the fact, that it was not till after Israel had arrived at Sinai that he brought them to him again (Ex 18:2).
Ex 4:27-31
After the removal of the sin, which had excited the threatening wrath of Jehovah, Moses once more received a token of the divine favour in the arrival of Aaron, under the direction of God, to meet him at the Mount of God (Ex 3:1). To Aaron he related all the words of Jehovah, with which He had sent (commissioned) him (שׁלח with a double accusative, as in 2Kings 11:22; Jer 42:5), and all the signs which He had commanded him (צוּה also with a double accusative, as in Gen 6:22). Another proof of the favour of God consisted of the believing reception of his mission on the part of the elders and the people of Israel. "The people believed" (ויּאמן) when Aaron communicated to them the words of Jehovah to Moses, and did the signs in their presence. "And when they heard that Jehovah had visited the children of Israel, and had looked upon their affliction, they bowed and worshipped." (Knobel is wrong in proposing to alter ישׁמעוּ into ישׂמחוּ, according to the Sept. rendering, καὶ ἐχάρη). The faith of the people, and the worship by which their faith was expressed, proved that the promise of the fathers still lived in their hearts. And although this faith did not stand the subsequent test (Exo 5), yet, as the first expression of their feelings, it bore witness to the fact that Israel was willing to follow the call of God.
John Gill
4:19 And the Lord said unto Moses in Midian,.... After he had obtained leave of his father-in-law to quit Midian, but before he left it:
go, return into Egypt: that is, directly, immediately; before he had only given him a commission at large to go thither, but had not fixed the time when he should go; but now he orders him to set forward at once:
for all the men are dead which sought thy life; to take it away, the king of Egypt, and his ministers, and the friends of the Egyptian Moses had slain; and this is said to encourage him to go; and though Moses had never expressed his fear on this account, or made it an objection, yet it might lie secretly in his heart, and be one reason of his backwardness to go into Egypt, and which was now removed.
John Wesley
4:19 The Lord said unto Moses - This seems to have been a second vision, whereby God calls him to the present execution of the command given before.
Robert Jamieson, A. R. Fausset and David Brown
4:19 all the men are dead which sought thy life--The death of the Egyptian monarch took place in the four hundred and twenty-ninth year of the Hebrew sojourn in that land, and that event, according to the law of Egypt, took off his proscription of Moses, if it had been publicly issued.
4:204:20: Եւ առեալ Մովսիսի զկին իւր եւ զմանկունս ※ իւր, եւ եհան զնոսա ՚ի գրաստս, եւ դարձաւ յԵգիպտոս։ Ա՛ռ Մովսէս զգաւազանն որ յԱստուծոյ՝ ՚ի ձեռին իւրում[526]։ [526] Յօրինակին պակասէր. Եւ զմանկունս իւր, եւ եհան։
20 Մովսէսը, առնելով իր կնոջն ու երեխաներին, նրանց նստեցրեց գրաստների վրայ ու վերադարձաւ Եգիպտոս: Մովսէսն իր ձեռքն առաւ գաւազանը, որ Աստուած էր տուել իրեն:
20 Մովսէս իր կինը ու իր որդիները առաւ եւ իշու վրայ հեծցուց զանոնք ու Եգիպտոս դարձաւ։ Մովսէս Աստուծոյ գաւազանը իր ձեռքը առաւ։
Եւ առեալ Մովսիսի զկին իւր եւ զմանկունս իւր, եւ եհան զնոսա ի գրաստս, եւ դարձաւ յԵգիպտոս. ա՛ռ Մովսէս զգաւազանն որ յԱստուծոյ` ի ձեռին իւրում:

4:20: Եւ առեալ Մովսիսի զկին իւր եւ զմանկունս ※ իւր, եւ եհան զնոսա ՚ի գրաստս, եւ դարձաւ յԵգիպտոս։ Ա՛ռ Մովսէս զգաւազանն որ յԱստուծոյ՝ ՚ի ձեռին իւրում[526]։
[526] Յօրինակին պակասէր. Եւ զմանկունս իւր, եւ եհան։
20 Մովսէսը, առնելով իր կնոջն ու երեխաներին, նրանց նստեցրեց գրաստների վրայ ու վերադարձաւ Եգիպտոս: Մովսէսն իր ձեռքն առաւ գաւազանը, որ Աստուած էր տուել իրեն:
20 Մովսէս իր կինը ու իր որդիները առաւ եւ իշու վրայ հեծցուց զանոնք ու Եգիպտոս դարձաւ։ Մովսէս Աստուծոյ գաւազանը իր ձեռքը առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2020: И взял Моисей жену свою и сыновей своих, посадил их на осла и отправился в землю Египетскую. И жезл Божий Моисей взял в руку свою.
4:20 ἀναλαβὼν αναλαμβανω take up; take along δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τὴν ο the γυναῖκα γυνη woman; wife καὶ και and; even τὰ ο the παιδία παιδιον toddler; little child ἀνεβίβασεν αναβιβαζω pull up; mount αὐτὰ αυτος he; him ἐπὶ επι in; on τὰ ο the ὑποζύγια υποζυγιον beast of burden καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἔλαβεν λαμβανω take; get δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τὴν ο the ῥάβδον ραβδος rod τὴν ο the παρὰ παρα from; by τοῦ ο the θεοῦ θεος God ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him
4:20 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּ֣ו ʔištˈô אִשָּׁה woman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֗יו bānˈāʸw בֵּן son וַ wa וְ and יַּרְכִּבֵם֙ yyarkivˌēm רכב ride עַֽל־ ʕˈal- עַל upon הַ ha הַ the חֲמֹ֔ר ḥᵃmˈōr חֲמֹור he-ass וַ wa וְ and יָּ֖שָׁב yyˌāšov שׁוב return אַ֣רְצָה ʔˈarṣā אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וַ wa וְ and יִּקַּ֥ח yyiqqˌaḥ לקח take מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] מַטֵּ֥ה maṭṭˌē מַטֶּה staff הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in יָדֹֽו׃ yāḏˈô יָד hand
4:20. tulit Moses uxorem et filios suos et inposuit eos super asinum reversusque est in Aegyptum portans virgam Dei in manu suaMoses therefore took his wife, and his sons, and set them upon an ass; and returned into Egypt, carrying the rod of God in his hand.
20. And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand.
And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand:

20: И взял Моисей жену свою и сыновей своих, посадил их на осла и отправился в землю Египетскую. И жезл Божий Моисей взял в руку свою.
4:20
ἀναλαβὼν αναλαμβανω take up; take along
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τὴν ο the
γυναῖκα γυνη woman; wife
καὶ και and; even
τὰ ο the
παιδία παιδιον toddler; little child
ἀνεβίβασεν αναβιβαζω pull up; mount
αὐτὰ αυτος he; him
ἐπὶ επι in; on
τὰ ο the
ὑποζύγια υποζυγιον beast of burden
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἔλαβεν λαμβανω take; get
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τὴν ο the
ῥάβδον ραβδος rod
τὴν ο the
παρὰ παρα from; by
τοῦ ο the
θεοῦ θεος God
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
4:20
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּ֣ו ʔištˈô אִשָּׁה woman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֗יו bānˈāʸw בֵּן son
וַ wa וְ and
יַּרְכִּבֵם֙ yyarkivˌēm רכב ride
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
חֲמֹ֔ר ḥᵃmˈōr חֲמֹור he-ass
וַ wa וְ and
יָּ֖שָׁב yyˌāšov שׁוב return
אַ֣רְצָה ʔˈarṣā אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וַ wa וְ and
יִּקַּ֥ח yyiqqˌaḥ לקח take
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
מַטֵּ֥ה maṭṭˌē מַטֶּה staff
הָ hā הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
יָדֹֽו׃ yāḏˈô יָד hand
4:20. tulit Moses uxorem et filios suos et inposuit eos super asinum reversusque est in Aegyptum portans virgam Dei in manu sua
Moses therefore took his wife, and his sons, and set them upon an ass; and returned into Egypt, carrying the rod of God in his hand.
20. And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-23: На время самого путешествия в Египет падает третье богоявление Моисею, указывающее ему средства и способы к осуществлению божественного плана.

Свою просьбу отпустить евреев в пустыню для принесения жертвы Богу (3:18) Моисей должен подкрепить совершением пред фараоном всех тех чудес, сила к совершению которых сообщена Моисею («которые Я положил в руку твою»). И хотя эти чудесные действия, не одни лишь три вышеописанные, но и все последующие, так как в ст. 23: говорится о последней казни, не произведут на фараона впечатления, — сердце его по воле Божией ожесточится, однако Моисей не должен смущаться подобным обстоятельством. Требование отпустить евреев будет исполнено фараоном после последней казни — убиения его первенца (12:29–33); оно является возмездием за нежелание дать свободу Израилю, первенцу Божию. Израиль по любви к нему Бога (Ос 11:1) есть Его первенец, любимый сын, а потому недостойно, чтобы он, предназначенный служить Богу (23; 19:6), служил человеку. За непризнание же подобных прав Израиля фараон поплатится жизнью своего старшего сына: «ожесточу сердце фараона». Сам фараон является виновником этого состояния постольку, поскольку в силу своей гордости и своекорыстия не хочет подчиниться признаваемой им самим и его окружающими высшей божественной воле (8:19; 9:27): во время казни готов отпустить евреев, по миновании ее отказывается сделать это. Но, с другой стороны, греховная наклонность фараона не развилась бы в такой степени, если бы к нему не было обращено божественное повеление об отпущении евреев. В этом отношении виновником ожесточения его сердца является Бог.
Adam Clarke: Commentary on the Bible - 1831
4:20: His wife and his sons - Both Gershom and Eliezer, though the birth of the latter has not yet been mentioned in the Hebrew text. See Clarke's note on Exo 2:22.
Set them upon an ass - The Septuagint reads the word in the plural, εκι τα ὑποζυγια, upon asses, as it certainly required more than one to carry Zipporah, Gershom, and Eliezer.
The rod of God - The sign of sovereign power, by which he was to perform all his miracles; once the badge of his shepherd's office, and now that by which he is to feed, rule, and protect his people Israel.
Albert Barnes: Notes on the Bible - 1834
4:20: An ass - Literally, "the ass," which, according to Hebrew idiom, means that he set them upon asses. This is the first notice of other sons besides Gershom.
The rod of God - The staff of Moses was consecrated by the miracle Exo 4:2 and became "the rod of God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: the rod of God: Exo 4:2, Exo 4:17, Exo 17:9; Num 20:8, Num 20:9
Geneva 1599
4:20 And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the (h) rod of God in his hand.
(h) By which he wrought the miracles.
John Gill
4:20 And Moses took his wife, and his sons,.... Gershom and Eliezer; by which it appears that he intended to stay in Egypt, and that he believed that God would work deliverance by him:
and set them upon an ass: which though with us a mean creature, yet in those times and countries were rode upon by great personages; and these, as Aben Ezra says, were reckoned in Egypt more honourable than mules. It may be the singular is put for the plural, and that each of them was set upon an ass, with servants to take care of them:
and he returned to the land of Egypt; that is, he set forward to go thither; for before he got thither, various things are related which befell him:
and Moses took the rod of God in his hand: his shepherd's staff, so called, because God ordered him to take it; and besides, he had wrought signs and wonders by it already, and would do many more.
John Wesley
4:20 The rod of God - His shepherd's crook so called, as it was God's instrument in so many glorious works.
Robert Jamieson, A. R. Fausset and David Brown
4:20 Moses took his wife and his sons, and set them upon an ass--Septuagint, "asses." Those animals are not now used in the desert of Sinai except by the Arabs for short distances.
returned--entered on his journey towards Egypt.
he took the rod of God--so called from its being appropriated to His service, and because whatever miracles it might be employed in performing would be wrought not by its inherent properties, but by a divine power following on its use. (Compare Acts 3:12).
4:214:21: Եւ ասէ Տէր ցՄովսէս. Յերթալդ քո եւ ՚ի դառնալդ յԵգիպտոս. տեսջի՛ր զամենայն նշանս զոր ետու ՚ի ձեռս քո՝ արասցես առաջի փարաւոնի. եւ ես խստացուցից զսիրտ նորա, եւ ո՛չ արձակեսցէ զժողովուրդ իմ[527]։ [527] Ոմանք. Յերթալդ քում։ ՚Ի լուս՛՛. Եւ ո՛չ արձակիցէ զժողովուրդն. համաձայն ոմանց ՚ի բնաբ՛՛։
21 Տէրն ասաց Մովսէսին. «Եգիպտոս գնալիս ու վերադառնալիս փարաւոնի առաջ ջանա՛, որ անես բոլոր այն նշանները, որոնք անելու շնորհը տուել եմ քո ձեռքը: Ես խստասիրտ կը դարձնեմ փարաւոնին, եւ նա ազատ չի արձակի ժողովրդին:
21 Տէրը ըսաւ Մովսէսին. «Երբ դառնաս՝ Եգիպտոս երթաս, նայէ որ Փարաւոնին առջեւ բոլոր հրաշքները ընես, որոնք քու ձեռքդ դրի եւ ես անոր սիրտը պիտի խստացնեմ ու ժողովուրդը պիտի չթողու։
Եւ ասէ Տէր ցՄովսէս. Յերթալդ քում եւ ի դառնալդ յԵգիպտոս` տեսջիր զամենայն նշանս զոր ետու ի ձեռս քո, արասցես առաջի փարաւոնի. եւ ես խստացուցից զսիրտ նորա, եւ ոչ արձակեսցէ զժողովուրդն:

4:21: Եւ ասէ Տէր ցՄովսէս. Յերթալդ քո եւ ՚ի դառնալդ յԵգիպտոս. տեսջի՛ր զամենայն նշանս զոր ետու ՚ի ձեռս քո՝ արասցես առաջի փարաւոնի. եւ ես խստացուցից զսիրտ նորա, եւ ո՛չ արձակեսցէ զժողովուրդ իմ[527]։
[527] Ոմանք. Յերթալդ քում։ ՚Ի լուս՛՛. Եւ ո՛չ արձակիցէ զժողովուրդն. համաձայն ոմանց ՚ի բնաբ՛՛։
21 Տէրն ասաց Մովսէսին. «Եգիպտոս գնալիս ու վերադառնալիս փարաւոնի առաջ ջանա՛, որ անես բոլոր այն նշանները, որոնք անելու շնորհը տուել եմ քո ձեռքը: Ես խստասիրտ կը դարձնեմ փարաւոնին, եւ նա ազատ չի արձակի ժողովրդին:
21 Տէրը ըսաւ Մովսէսին. «Երբ դառնաս՝ Եգիպտոս երթաս, նայէ որ Փարաւոնին առջեւ բոլոր հրաշքները ընես, որոնք քու ձեռքդ դրի եւ ես անոր սիրտը պիտի խստացնեմ ու ժողովուրդը պիտի չթողու։
zohrab-1805▾ eastern-1994▾ western am▾
4:2121: И сказал Господь Моисею: когда пойдешь и возвратишься в Египет, смотри, все чудеса, которые Я поручил тебе, сделай пред лицем фараона, а Я ожесточу сердце его, и он не отпустит народа.
4:21 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs πορευομένου πορευομαι travel; go σου σου of you; your καὶ και and; even ἀποστρέφοντος αποστρεφω turn away; alienate εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ὅρα οραω view; see πάντα πας all; every τὰ ο the τέρατα τερας omen ἃ ος who; what ἔδωκα διδωμι give; deposit ἐν εν in ταῖς ο the χερσίν χειρ hand σου σου of you; your ποιήσεις ποιεω do; make αὐτὰ αυτος he; him ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao ἐγὼ εγω I δὲ δε though; while σκληρυνῶ σκληρυνω harden τὴν ο the καρδίαν καρδια heart αὐτοῦ αυτος he; him καὶ και and; even οὐ ου not μὴ μη not ἐξαποστείλῃ εξαποστελλω send forth τὸν ο the λαόν λαος populace; population
4:21 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָה֮ [yᵊhwāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁה֒ mōšˌeh מֹשֶׁה Moses בְּ bᵊ בְּ in לֶכְתְּךָ֙ leḵtᵊḵˌā הלך walk לָ lā לְ to שׁ֣וּב šˈûv שׁוב return מִצְרַ֔יְמָה miṣrˈaymā מִצְרַיִם Egypt רְאֵ֗ה rᵊʔˈē ראה see כָּל־ kol- כֹּל whole הַ ha הַ the מֹּֽפְתִים֙ mmˈōfᵊṯîm מֹופֵת sign אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שַׂ֣מְתִּי śˈamtî שׂים put בְ vᵊ בְּ in יָדֶ֔ךָ yāḏˈeḵā יָד hand וַ wa וְ and עֲשִׂיתָ֖ם ʕᵃśîṯˌām עשׂה make לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh וַ wa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i אֲחַזֵּ֣ק ʔᵃḥazzˈēq חזק be strong אֶת־ ʔeṯ- אֵת [object marker] לִבֹּ֔ו libbˈô לֵב heart וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְשַׁלַּ֖ח yᵊšallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָֽם׃ ʕˈām עַם people
4:21. dixitque ei Dominus revertenti in Aegyptum vide ut omnia ostenta quae posui in manu tua facias coram Pharaone ego indurabo cor eius et non dimittet populumAnd the Lord said to him as he was returning into Egypt: See that thou do all the wonders before Pharao, which I have put in thy hand: I shall harden his heart, and he will not let the people go.
21. And the LORD said unto Moses, When thou goest back into Egypt, see that thou do before Pharaoh all the wonders which I have put in thine hand: but I will harden his heart, and he will not let the people go.
And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go:

21: И сказал Господь Моисею: когда пойдешь и возвратишься в Египет, смотри, все чудеса, которые Я поручил тебе, сделай пред лицем фараона, а Я ожесточу сердце его, и он не отпустит народа.
4:21
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
πορευομένου πορευομαι travel; go
σου σου of you; your
καὶ και and; even
ἀποστρέφοντος αποστρεφω turn away; alienate
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ὅρα οραω view; see
πάντα πας all; every
τὰ ο the
τέρατα τερας omen
ἃ ος who; what
ἔδωκα διδωμι give; deposit
ἐν εν in
ταῖς ο the
χερσίν χειρ hand
σου σου of you; your
ποιήσεις ποιεω do; make
αὐτὰ αυτος he; him
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
ἐγὼ εγω I
δὲ δε though; while
σκληρυνῶ σκληρυνω harden
τὴν ο the
καρδίαν καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
ἐξαποστείλῃ εξαποστελλω send forth
τὸν ο the
λαόν λαος populace; population
4:21
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁה֒ mōšˌeh מֹשֶׁה Moses
בְּ bᵊ בְּ in
לֶכְתְּךָ֙ leḵtᵊḵˌā הלך walk
לָ lā לְ to
שׁ֣וּב šˈûv שׁוב return
מִצְרַ֔יְמָה miṣrˈaymā מִצְרַיִם Egypt
רְאֵ֗ה rᵊʔˈē ראה see
כָּל־ kol- כֹּל whole
הַ ha הַ the
מֹּֽפְתִים֙ mmˈōfᵊṯîm מֹופֵת sign
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שַׂ֣מְתִּי śˈamtî שׂים put
בְ vᵊ בְּ in
יָדֶ֔ךָ yāḏˈeḵā יָד hand
וַ wa וְ and
עֲשִׂיתָ֖ם ʕᵃśîṯˌām עשׂה make
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
אֲחַזֵּ֣ק ʔᵃḥazzˈēq חזק be strong
אֶת־ ʔeṯ- אֵת [object marker]
לִבֹּ֔ו libbˈô לֵב heart
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יְשַׁלַּ֖ח yᵊšallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
עָֽם׃ ʕˈām עַם people
4:21. dixitque ei Dominus revertenti in Aegyptum vide ut omnia ostenta quae posui in manu tua facias coram Pharaone ego indurabo cor eius et non dimittet populum
And the Lord said to him as he was returning into Egypt: See that thou do all the wonders before Pharao, which I have put in thy hand: I shall harden his heart, and he will not let the people go.
21. And the LORD said unto Moses, When thou goest back into Egypt, see that thou do before Pharaoh all the wonders which I have put in thine hand: but I will harden his heart, and he will not let the people go.
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jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:21: But I will harden his heart - The case of Pharaoh has given rise to many fierce controversies, and to several strange and conflicting opinions. Would men but look at the whole account without the medium of their respective creeds, they would find little difficulty to apprehend the truth. If we take up the subject in a theological point of view, all sober Christians will allow the truth of this proposition of St. Augustine, when the subject in question is a person who has hardened his own heart by frequently resisting the grace and spirit of God: Non obdurate Deus impertiendo malitiam, sed non impertiendo misericordiam; Epist. 194, ad Sixtum, "God does not harden men by infusing malice into them, but by not imparting mercy to them." And this other will be as readily credited: Non operatur Deus in homine ipsam duritiam cordis; sed indurare eum dicitur quem mollire noluerit, sic etiam excaecare quem illuminare noluerit, et repellere eum quem noluerit vocare. "God does not work this hardness of heart in man; but he may be said to harden him whom he refuses to soften, to blind him whom he refuses to enlighten, and to repel him whom he refuses to call." It is but just and right that he should withhold those graces which he had repeatedly offered, and which the sinner had despised and rejected. Thus much for the general principle. The verb חזק chazak, which we translate harden, literally signifies to strengthen, confirm, make bold or courageous; and is often used in the sacred writings to excite to duty, perseverance, etc., and is placed by the Jews at the end of most books in the Bible as an exhortation to the reader to take courage, and proceed with his reading and with the obedience it requires. It constitutes an essential part of the exhortation of God to Joshua, Jos 1:7 : Only be thou Strong, רק חזק rak chazak. And of Joshua's dying exhortation to the people, Jos 23:6 : Be ye therefore Very Courageous, וחזקתם vachazaktem, to keep and to do all that is written in the book of the law. Now it would he very strange in these places to translate the word harden: Only be thou hard, Be ye therefore very hard; and yet if we use the word hardy, it would suit the sense and context perfectly well: Only be thou Hardy; Be ye therefore very Hardy. Now suppose we apply the word in this way to Pharaoh, the sense would be good, and the justice of God equally conspicuous. I will make his heart hardy, bold, daring, presumptuous; for the same principle acting against God's order is presumption, which when acting according to it is undaunted courage. It is true that the verb קשה kashah is used, Exo 7:3, which signifies to render stiff, tough, or stubborn, but it amounts to nearly the same meaning with the above.
All those who have read the Scriptures with care and attention, know well that God is frequently represented in them as doing what he only permits to be done. So because a man has grieved his Spirit and resisted his grace he withdraws that Spirit and grace from him, and thus he becomes bold and presumptuous in sin. Pharaoh made his own heart stubborn against God, Exo 9:34; and God gave him up to judicial blindness, so that he rushed on stubbornly to his own destruction. From the whole of Pharaoh's conduct we learn that he was bold, haughty, and cruel; and God chose to permit these dispositions to have their full sway in his heart without check or restraint from Divine influence: the consequence was what God intended, he did not immediately comply with the requisition to let the people go; and this was done that God might have the fuller opportunity of manifesting his power by multiplying signs and miracles, and thus impress the hearts both of the Egyptians and Israelites with a due sense of his omnipotence and justice. The whole procedure was graciously calculated to do endless good to both nations. The Israelites must be satisfied that they had the true God for their protector; and thus their faith was strengthened. The Egyptians must see that their gods could do nothing against the God of Israel; and thus their dependence on them was necessarily shaken. These great ends could not have been answered had Pharaoh at once consented to let the people go. This consideration alone unravels the mystery, and explains everything. Let it be observed that there is nothing spoken here of the eternal state of the Egyptian king; nor does anything in the whole of the subsequent account authorize us to believe that God hardened his heart against the influences of his own grace, that he might occasion him so to sin that his justice might consign him to hell. This would be such an act of flagrant injustice as we could scarcely attribute to the worst of men. He who leads another into an offense that he may have a fairer pretense to punish him for it, or brings him into such circumstances that he cannot avoid committing a capital crime, and then hangs him for it, is surely the most execrable of mortals. What then should we make of the God of justice and mercy should we attribute to him a decree, the date of which is lost in eternity, by which he has determined to cut off from the possibility of salvation millions of millions of unborn souls, and leave them under a necessity of sinning, by actually hardening their hearts against the influences of his own grace and Spirit, that he may, on the pretext of justice, consign them to endless perdition? Whatever may be pretended in behalf of such unqualified opinions, it must be evident to all who are not deeply prejudiced, that neither the justice nor the sovereignty of God can be magnified by them. See Clarke farther on Exo 9:16 (note).
Albert Barnes: Notes on the Bible - 1834
4:21: I will harden - Calamities which do not subdue the heart harden it. In the case of Pharaoh, the hardening was at once a righteous judgment, and a natural result of a long series of oppressions and cruelties.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: wonders: Exo 3:20
I will harden: Exo 7:3, Exo 7:13, Exo 9:12, Exo 9:35, Exo 10:1, Exo 10:20, Exo 14:8; Gen 6:3; Deu 2:30-33, Deu 2:36; Jos 11:20; Kg1 22:22; Psa 105:25; Isa 6:10, Isa 63:17; Joh 12:40; Rom 1:28, Rom 9:18; Rom 11:8-10; Co2 2:16; Th2 2:10-12; Pe1 2:8
Geneva 1599
4:21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will (i) harden his heart, that he shall not let the people go.
(i) By receiving my spirit and delivering him to Satan to increase his anger.
John Gill
4:21 And the Lord said unto Moses,.... At the same time he appeared to him in Midian, and ordered him to go into Egypt, even before his departure thither:
when thou goest to return into Egypt; and when got thither; for before the thing directed to in the next clause could not be done:
see that thou do all these wonders before Pharaoh which I have put in thine hand; not the three signs or wonders, related in the preceding part of the chapter, for they were to be done not before Pharaoh, but before the children of Israel; but these are the wonders he was to do in the sight of Pharaoh, by inflicting the various plagues on him and his people, for refusing to let Israel go, and which God had put in the power of Moses to perform, and that by means of the rod in his hand he ordered him to take with him, Ex 4:17,
but I will harden his heart, that he shall not let the people go; that is, not directly, not for some time, not until all the wonders are wrought, and plagues inflicted to bring him to it: he first hardening his own heart against God, and all remonstrances made unto him, it was but a righteous thing in God to give him up to the hardness of his heart, to deny him his grace, which only could soften it, and to leave him to the corruptions of his nature, and the temptations of Satan; and by leaving him to strong delusions, to believe the lying miracles of his magicians: this the Lord thought fit to acquaint Moses with, lest he should be discouraged by his refusal to dismiss Israel.
John Wesley
4:21 In thy hand - in thy power: I will harden his heart - After he has frequently harden'd it himself, wilfully shutting his eyes against the light, I will at last permit Satan to harden it effectually.
4:224:22: Եւ դու ասասցես ցփարաւոն. Ա՛յսպէս ասէ Տէր. Որդի անդրանիկ իմ Իսրայէլ։
22 Դու կ’ասես փարաւոնին. “Այսպէս է ասում Տէրը. իմ անդրանիկ որդին Իսրայէլն է:
22 Եւ ըսէ Փարաւոնին. ‘Տէրը այսպէս կ’ըսէ. Իսրայէլ իմ որդիս, իմ անդրանիկս է։
Եւ դու ասասցես ցփարաւոն. Այսպէս ասէ Տէր. Որդի անդրանիկ իմ Իսրայէլ:

4:22: Եւ դու ասասցես ցփարաւոն. Ա՛յսպէս ասէ Տէր. Որդի անդրանիկ իմ Իսրայէլ։
22 Դու կ’ասես փարաւոնին. “Այսպէս է ասում Տէրը. իմ անդրանիկ որդին Իսրայէլն է:
22 Եւ ըսէ Փարաւոնին. ‘Տէրը այսպէս կ’ըսէ. Իսրայէլ իմ որդիս, իմ անդրանիկս է։
zohrab-1805▾ eastern-1994▾ western am▾
4:2222: И скажи фараону: так говорит Господь: Израиль [есть] сын Мой, первенец Мой;
4:22 σὺ συ you δὲ δε though; while ἐρεῖς ερεω.1 state; mentioned τῷ ο the Φαραω φαραω Pharaō; Farao τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master υἱὸς υιος son πρωτότοκός πρωτοτοκος firstborn μου μου of me; mine Ισραηλ ισραηλ.1 Israel
4:22 וְ wᵊ וְ and אָמַרְתָּ֖ ʔāmartˌā אמר say אֶל־ ʔel- אֶל to פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּנִ֥י bᵊnˌî בֵּן son בְכֹרִ֖י vᵊḵōrˌî בְּכֹר first-born יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:22. dicesque ad eum haec dicit Dominus filius meus primogenitus meus IsrahelAnd thou shalt say to him: Thus saith the Lord: Israel is my son, my firstborn.
22. And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, my firstborn:
And thou shalt say unto Pharaoh, Thus saith the LORD, Israel [is] my son, [even] my firstborn:

22: И скажи фараону: так говорит Господь: Израиль [есть] сын Мой, первенец Мой;
4:22
σὺ συ you
δὲ δε though; while
ἐρεῖς ερεω.1 state; mentioned
τῷ ο the
Φαραω φαραω Pharaō; Farao
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
υἱὸς υιος son
πρωτότοκός πρωτοτοκος firstborn
μου μου of me; mine
Ισραηλ ισραηλ.1 Israel
4:22
וְ wᵊ וְ and
אָמַרְתָּ֖ ʔāmartˌā אמר say
אֶל־ ʔel- אֶל to
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּנִ֥י bᵊnˌî בֵּן son
בְכֹרִ֖י vᵊḵōrˌî בְּכֹר first-born
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:22. dicesque ad eum haec dicit Dominus filius meus primogenitus meus Israhel
And thou shalt say to him: Thus saith the Lord: Israel is my son, my firstborn.
22. And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, my firstborn:
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Adam Clarke: Commentary on the Bible - 1831
4:22: Israel is my son, even my firstborn - That is, The Hebrew people are unutterably dear to me.
Albert Barnes: Notes on the Bible - 1834
4:22: My firstborn - The expression would be perfectly intelligible to Pharaoh, whose official designation was "son of Ra." In numberless inscriptions the Pharaohs are styled "own sons" or "beloved sons" of the deity. It is here applied for the first time to Israel; and as we learn from Exo 4:23, emphatically in antithesis to Pharaoh's own firstborn.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: Israel: Exo 19:5, Exo 19:6; Deu 14:1; Jer 31:9; Hos 11:1; Rom 9:4; Co2 6:18; Heb 12:23; Jam 1:18
Geneva 1599
4:22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel [is] my son, [even] my (k) firstborn:
(k) Meaning, most dear to him.
John Gill
4:22 And thou shall say unto Pharaoh,.... When arrived in Egypt, and in his presence:
thus saith the Lord; he was to declare to him that he came in his name, and by his orders, and, as an ambassador of his, required the dismission of the children of Israel out of Egypt:
Israel is my son, even my firstborn; as dear to him as a man's firstborn is, or as his only son: adoption is one of the privileges peculiar to Israel after the flesh, even national adoption, with all the external privileges appertaining to it, Rom 9:4.
John Wesley
4:22 Thus saith the Lord - This is the first time that preface is used by any man, which afterwards is used so frequently by all the prophets: Israel is my son, my first - born - Precious in my sight, honourable, and dear to me.
4:234:23: Ասացի՛ ցքեզ՝ արձակեա՛ զժողովուրդ իմ, զի պաշտեսցեն զիս. ապա թէ ո՛չ կամիցիս արձակել զդա, ե՛ս եմ ապաքէն որ սպանանիցեմ զորդի քո զանդրանիկ։
23 Քեզ ասացի՝ ազա՛տ արձակիր իմ ժողովրդին, որ պաշտի ինձ: Իսկ եթէ չուզենաս ազատ արձակել նրան, այդ դէպքում ես կը սպանեմ քո անդրանիկ որդուն”»:
23 Քեզի կ’ըսեմ, Իմ որդիս թող տուր, որպէս զի զիս պաշտէ. բայց եթէ զանիկա թող տալ չուզես, ահա ես քու որդիդ, մանաւանդ քու անդրանիկդ, պիտի սպաննեմ’»։
Ասացի ցքեզ. Արձակեա [51]զժողովուրդ իմ, զի պաշտեսցեն`` զիս. ապա թէ ոչ կամիցիս արձակել զդա, ես եմ ապաքէն որ սպանանիցեմ զորդի քո զանդրանիկ:

4:23: Ասացի՛ ցքեզ՝ արձակեա՛ զժողովուրդ իմ, զի պաշտեսցեն զիս. ապա թէ ո՛չ կամիցիս արձակել զդա, ե՛ս եմ ապաքէն որ սպանանիցեմ զորդի քո զանդրանիկ։
23 Քեզ ասացի՝ ազա՛տ արձակիր իմ ժողովրդին, որ պաշտի ինձ: Իսկ եթէ չուզենաս ազատ արձակել նրան, այդ դէպքում ես կը սպանեմ քո անդրանիկ որդուն”»:
23 Քեզի կ’ըսեմ, Իմ որդիս թող տուր, որպէս զի զիս պաշտէ. բայց եթէ զանիկա թող տալ չուզես, ահա ես քու որդիդ, մանաւանդ քու անդրանիկդ, պիտի սպաննեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2323: Я говорю тебе: отпусти сына Моего, чтобы он совершил Мне служение; а если не отпустишь его, то вот, Я убью сына твоего, первенца твоего.
4:23 εἶπα επω say; speak δέ δε though; while σοι σοι you ἐξαπόστειλον εξαποστελλω send forth τὸν ο the λαόν λαος populace; population μου μου of me; mine ἵνα ινα so; that μοι μοι me λατρεύσῃ λατρευω employed by εἰ ει if; whether μὲν μεν first of all οὖν ουν then μὴ μη not βούλει βουλομαι want ἐξαποστεῖλαι εξαποστελλω send forth αὐτούς αυτος he; him ὅρα οραω view; see οὖν ουν then ἐγὼ εγω I ἀποκτενῶ αποκτεινω kill τὸν ο the υἱόν υιος son σου σου of you; your τὸν ο the πρωτότοκον πρωτοτοκος firstborn
4:23 וָ wā וְ and אֹמַ֣ר ʔōmˈar אמר say אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to שַׁלַּ֤ח šallˈaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] בְּנִי֙ bᵊnˌî בֵּן son וְ wᵊ וְ and יַֽעַבְדֵ֔נִי yˈaʕavᵊḏˈēnî עבד work, serve וַ wa וְ and תְּמָאֵ֖ן ttᵊmāʔˌēn מאן refuse לְ lᵊ לְ to שַׁלְּחֹ֑ו šallᵊḥˈô שׁלח send הִנֵּה֙ hinnˌē הִנֵּה behold אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i הֹרֵ֔ג hōrˈēḡ הרג kill אֶת־ ʔeṯ- אֵת [object marker] בִּנְךָ֖ binᵊḵˌā בֵּן son בְּכֹרֶֽךָ׃ bᵊḵōrˈeḵā בְּכֹר first-born
4:23. dixi tibi dimitte filium meum ut serviat mihi et noluisti dimittere eum ecce ego interficiam filium tuum primogenitumI have said to thee: Let my son go, that he may serve me, and thou wouldst not let him go: behold I will kill thy son, thy firstborn.
23. and I have said unto thee, Let my son go, that he may serve me; and thou hast refused to let him go: behold, I will slay thy son, thy firstborn.
And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, [even] thy firstborn:

23: Я говорю тебе: отпусти сына Моего, чтобы он совершил Мне служение; а если не отпустишь его, то вот, Я убью сына твоего, первенца твоего.
4:23
εἶπα επω say; speak
δέ δε though; while
σοι σοι you
ἐξαπόστειλον εξαποστελλω send forth
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἵνα ινα so; that
μοι μοι me
λατρεύσῃ λατρευω employed by
εἰ ει if; whether
μὲν μεν first of all
οὖν ουν then
μὴ μη not
βούλει βουλομαι want
ἐξαποστεῖλαι εξαποστελλω send forth
αὐτούς αυτος he; him
ὅρα οραω view; see
οὖν ουν then
ἐγὼ εγω I
ἀποκτενῶ αποκτεινω kill
τὸν ο the
υἱόν υιος son
σου σου of you; your
τὸν ο the
πρωτότοκον πρωτοτοκος firstborn
4:23
וָ wā וְ and
אֹמַ֣ר ʔōmˈar אמר say
אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to
שַׁלַּ֤ח šallˈaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
בְּנִי֙ bᵊnˌî בֵּן son
וְ wᵊ וְ and
יַֽעַבְדֵ֔נִי yˈaʕavᵊḏˈēnî עבד work, serve
וַ wa וְ and
תְּמָאֵ֖ן ttᵊmāʔˌēn מאן refuse
לְ lᵊ לְ to
שַׁלְּחֹ֑ו šallᵊḥˈô שׁלח send
הִנֵּה֙ hinnˌē הִנֵּה behold
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
הֹרֵ֔ג hōrˈēḡ הרג kill
אֶת־ ʔeṯ- אֵת [object marker]
בִּנְךָ֖ binᵊḵˌā בֵּן son
בְּכֹרֶֽךָ׃ bᵊḵōrˈeḵā בְּכֹר first-born
4:23. dixi tibi dimitte filium meum ut serviat mihi et noluisti dimittere eum ecce ego interficiam filium tuum primogenitum
I have said to thee: Let my son go, that he may serve me, and thou wouldst not let him go: behold I will kill thy son, thy firstborn.
23. and I have said unto thee, Let my son go, that he may serve me; and thou hast refused to let him go: behold, I will slay thy son, thy firstborn.
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Adam Clarke: Commentary on the Bible - 1831
4:23: Let my son go, that he may serve me - Which they could not do in Goshen, consistently with the policy and religious worship of the Egyptians; because the most essential part of an Israelite's worship consisted in sacrifice, and the animals which they offered to God were sacred among the Egyptians. Moses gives Pharaoh this reason Exo 8:26.
I will slay thy son, even thy first-born - Which, on Pharaoh's utter refusal to let the people go, was accordingly done; see Exo 12:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: Exo 11:5, Exo 12:29; Psa 78:51, Psa 105:36, Psa 135:8
John Gill
4:23 And I say unto thee, let my son go, that he may serve me,.... Worship God according to his will in the place he had designed for him, and where he might be safe and free; and which service was due from him as a son, and to be performed not in a servile way, but in a filial manner, and therefore as a servant he could demand his dismission, and much more as his son; and this is required in an authoritative way, for saying is here commanding, insisting on it as a point of right to be done:
and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn; meaning, not only in a strict and literal sense Pharaoh's firstborn son, and heir to his crown, but the firstborn of all his subjects, which in a civil sense were his. This was not to be said to Pharaoh at the first opening of his commission to him, but after all methods had been tried, and the several other plagues designed were inflicted on him to no purpose, he was to be told this, which was the last plague, and succeeded; but this is told to Moses before hand, that when other messages he should be sent with to him, and all that should be done by him would prove ineffectual, this, when sent with and performed, would have the desired effect.
John Wesley
4:23 Let my son go - Not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am jealous for. If thou refuse, I will slay thy son, even thy first - born - As men deal with God's people, let them expect to be themselves dealt with.
4:244:24: Եւ եղեւ ՚ի ճանապարհի յիջավանս, պատահեաց նմա հրեշտակ Տեառն, եւ խնդրէր սպանանե՛լ զնա։
24 Ճանապարհին, իջեւանում, Մովսէսին հանդիպեց Տիրոջ հրեշտակը, որն ուզում էր սպանել նրան:
24 Եւ եղաւ որ ճամբան իջած տեղը Տէրը անոր պատահեցաւ եւ ուզեց սպաննել զանիկա։
Եւ եղեւ ի ճանապարհի յիջավանս, պատահեաց նմա [52]հրեշտակ Տեառն`` եւ խնդրէր սպանանել զնա:

4:24: Եւ եղեւ ՚ի ճանապարհի յիջավանս, պատահեաց նմա հրեշտակ Տեառն, եւ խնդրէր սպանանե՛լ զնա։
24 Ճանապարհին, իջեւանում, Մովսէսին հանդիպեց Տիրոջ հրեշտակը, որն ուզում էր սպանել նրան:
24 Եւ եղաւ որ ճամբան իջած տեղը Տէրը անոր պատահեցաւ եւ ուզեց սպաննել զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
4:2424: Дорогою на ночлеге случилось, что встретил его Господь и хотел умертвить его.
4:24 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῇ ο the ὁδῷ οδος way; journey ἐν εν in τῷ ο the καταλύματι καταλυμα lodging συνήντησεν συνανταω meet with αὐτῷ αυτος he; him ἄγγελος αγγελος messenger κυρίου κυριος lord; master καὶ και and; even ἐζήτει ζητεω seek; desire αὐτὸν αυτος he; him ἀποκτεῖναι αποκτεινω kill
4:24 וַ wa וְ and יְהִ֥י yᵊhˌî היה be בַ va בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way בַּ ba בְּ in † הַ the מָּלֹ֑ון mmālˈôn מָלֹון sleeping place וַ wa וְ and יִּפְגְּשֵׁ֣הוּ yyifgᵊšˈēhû פגשׁ meet יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יְבַקֵּ֖שׁ yᵊvaqqˌēš בקשׁ seek הֲמִיתֹֽו׃ hᵃmîṯˈô מות die
4:24. cumque esset in itinere in diversorio occurrit ei Dominus et volebat occidere eumAnd when he was in his journey, in the inn, the Lord met him, and would have killed him.
24. And it came to pass on the way at the lodging place, that the LORD met him, and sought to kill him.
And it came to pass by the way in the inn, that the LORD met him, and sought to kill him:

24: Дорогою на ночлеге случилось, что встретил его Господь и хотел умертвить его.
4:24
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
ἐν εν in
τῷ ο the
καταλύματι καταλυμα lodging
συνήντησεν συνανταω meet with
αὐτῷ αυτος he; him
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
καὶ και and; even
ἐζήτει ζητεω seek; desire
αὐτὸν αυτος he; him
ἀποκτεῖναι αποκτεινω kill
4:24
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
בַ va בְּ in
† הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
בַּ ba בְּ in
† הַ the
מָּלֹ֑ון mmālˈôn מָלֹון sleeping place
וַ wa וְ and
יִּפְגְּשֵׁ֣הוּ yyifgᵊšˈēhû פגשׁ meet
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יְבַקֵּ֖שׁ yᵊvaqqˌēš בקשׁ seek
הֲמִיתֹֽו׃ hᵃmîṯˈô מות die
4:24. cumque esset in itinere in diversorio occurrit ei Dominus et volebat occidere eum
And when he was in his journey, in the inn, the Lord met him, and would have killed him.
24. And it came to pass on the way at the lodging place, that the LORD met him, and sought to kill him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-26: Предшествующее богоявление Моисею закончилось угрозой покарать фараона за возможное неисполнение им божественного требования. Что подобная угроза — не слова только, в этом убедился сам Моисей: «дорогою на ночлег Господь хотел умертвить его». Так как действующим лицом до сих пор был Моисей, то под тем, кого хотел убить Господь, нужно разуметь его же, Моисея, но не сына, как думают некоторые. В чем заключалась причина такого грозного отношения Бога к Моисею, видно из дальнейшего хода событий. Если угроза смерти отменяется после обрезания одного из сыновей пророка: «Сепфора, взяв каменный нож, обрезала крайнюю плоть сына своего, и отошел от него Господь» (25–26), то само собою понятно, что причиной ее было необрезание этого сына. Судя далее по тому, что обрезание совершает Сепфора, можно с достоверностью предположить, что виновницей необрезания была она. Следуя обычаям своего племени, в котором, по свидетельству Иосифа Флавия, обрезание мальчиков совершалось на 13: году, она откладывала выполнение данного обряда до того времени, когда ее сыну наступит законный, по ее воззрению, возраст. Моисей, таким образом, не был виновником необрезанности своего сына. И если тем не менее опасности смерти подвергается он (Быт 17:14), а не Сепфора, то, конечно, потому, что он — глава семьи. Совершив обрезание, Сепфора «бросила к ногам Моисея крайнюю плоть сына своего (слав. «припаде к ногам его и рече: ста кровь обрезания сына моего. И отиде от него ангел, занеже рече: ста кровь обрезания сына моего». Прим. ред.) и сказала: ты жених крови у меня по обрезанию». Действие Сепфоры свидетельствует о ее раздражении, оно же слышится и в ее словах: супружество с Моисеем является для нее причиной нежелательного пролития крови, измены обычаям предков. Из рассказа 18: гл. кн. Исход о том, что Сепфора с сыновьями присоединяется к Моисею уже по выходе евреев из Египта (2–5), с несомненностью следует, что после описанного в предшествующих стихах события она удалилась к своему отцу, а Моисей отправился в Египет один.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24: The Circumcision of the Son of Moses.B. C. 1491.
24 And it came to pass by the way in the inn, that the LORD met him, and sought to kill him. 25 Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me. 26 So he let him go: then she said, A bloody husband thou art, because of the circumcision. 27 And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. 28 And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him. 29 And Moses and Aaron went and gathered together all the elders of the children of Israel: 30 And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people. 31 And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.
Moses is here going to Egypt, and we are told,
I. How God met him in anger, v. 24-26. This is a very difficult passage of story; much has been written, and excellently written, to make it intelligible; we will try to make it improving. Here is,
1. The sin of Moses, which was neglecting to circumcise his son. This was probably the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, while Moses was too indulgent of her. Note, (1.) We have need to watch carefully over our own hearts, lest fondness for any relation prevail above our love to God, and take us off from our duty to him. It is charged upon Eli that he honoured his sons more than God (1 Sam. ii. 29); and see Matt. x. 37. (2.) Even good men are apt to cool in their zeal for God and duty when they have long been deprived of the society of the faithful: solitude has its advantages, but they seldom counterbalance the loss of Christian communion.
2. God's displeasure against him. He met him, and, probably by a sword in an angel's hand, sought to kill him. This was a great change; very lately God was conversing with him, and lodging a trust in him, as a friend; and now he is coming forth against him as an enemy. Note, (1.) Omissions are sins, and must come into judgment, and particularly the contempt and neglect of the seals of the covenant; for it is a sign that we undervalue the promises of the covenant, and are displeased with the conditions of it. He that has made a bargain, and is not willing to seal and ratify it, one may justly suspect, neither likes it nor designs to stand to it. (2.) God takes notice of, and is much displeased with, the sins of his own people. If they neglect their duty, let them expect to hear of it by their consciences, and perhaps to feel from it by cross providences: for this cause many are sick and weak, as some think Moses was here.
3. The speedy performance of the duty for the neglect of which God had now a controversy with him. His son must be circumcised; Moses is unable to circumcise him; therefore, in this case of necessity, Zipporah does it, whether with passionate words (expressing her dislike of the ordinance itself, or at least the administration of it to so young a child, and in a journey), as to me it seems, or with proper words--solemnly expressing the espousal of the child to God by the covenant of circumcision (as some read it) or her thankfulness to God for sparing her husband, giving him a new life, and thereby giving her, as it were, a new marriage to him, upon her circumcising her son (as others read it)--I cannot determine: but we learn, (1.) That when God discovers to us what is amiss in our lives we must give all diligence to amend it speedily, and particularly return to the duties we have neglected. (2.) The putting away of our sins is indispensably necessary to the removal of God's judgements. This is the voice of every rod, it calls to us to return to him that smites us.
4. The release of Moses thereupon: So he let him go; the distemper went off, the destroying angel withdrew, and all was well: only Zipporah cannot forget the fright she was in, but will unreasonably call Moses a bloody husband, because he obliged her to circumcise the child; and, upon this occasion (it is probable), he sent them back to his father-in-law, that they might not create him any further uneasiness. Note, (1.) When we return to God in a way of duty he will return to us in a way of mercy; take away the cause, and the effect will cease. (2.) We must resolve to bear it patiently, if our zeal for God and his institutions be misinterpreted and discouraged by some that should understand themselves, and us, and their duty, better, as David's zeal was misinterpreted by Michal; but if this be to be vile, if this be to be bloody, we must be yet more so. (3.) When we have any special service to do for God we should remove as far from us as we can that which is likely to be our hindrance. Let the dead bury their dead, but follow thou me.
II. How Aaron met him in love, v. 27, 28. 1. God sent Aaron to meet him, and directed him where to find him, in the wilderness that lay towards Midian. Note, The providence of God is to be acknowledged in the comfortable meeting of relations and friends. 2. Aaron made so much haste, in obedience to his God, and in love to his brother, that he met him in the mount of God, the place where God had met with him. 3. They embraced one another with mutual endearments. The more they saw of God's immediate direction in bringing them together the more pleasant their interview was: they kissed, not only in token of brotherly affection, and in remembrance of ancient acquaintance, but as a pledge of their hearty concurrence in the work to which they were jointly called. 4. Moses informed his brother of the commission he had received, with all the instructions and credentials affixed to it, v. 28. Note, What we know of God we should communicate for the benefit of others; and those that are fellow-servants to God in the same work should use a mutual freedom, and endeavour rightly and fully to understand one another.
III. How the elders of Israel met him in faith and obedience. When Moses and Aaron first opened their commission in Egypt, said what they were ordered to say, and, to confirm it, did what they were ordered to do, they met with a better reception than they promised themselves, v. 29-31. 1. The Israelites gave credit to them: The people believed, as God had foretold (ch. iii. 18), knowing that no man could do those works that they did, unless God were with him. They gave glory to God: They bowed their heads and worshipped, therein expressing not only their humble thankfulness to God, who had raised them up and sent them a deliverer, but also their cheerful readiness to observe orders, and pursue the methods of their deliverance.
Adam Clarke: Commentary on the Bible - 1831
4:24: By the way in the inn - See Clarke's note on Gen 42:27. The account in this and the following verse is very obscure. Some suppose that the Exo 4:23 is not a part of the message to Pharaoh, but was spoken by the Lord to Moses; and that the whole may be thus paraphrased: "And I have said unto thee, (Moses), Send forth שלח shallach, my son, (Gershom, by circumcising him), that he may serve me, (which he cannot do till entered into the covenant by circumcision), but thou hast refused to send him forth; behold, (therefore), I will slay thy son, thy first-born. And it came to pass by the way in the inn, (when he was on his journey to Egypt), that Jehovah met him, and sought (threatened) to kill him (Gershom). Then Zipporah took a sharp stone, and cut away the foreskin of her son, and caused it to touch his feet, (Jehovah's, who probably appeared in a bodily shape; the Septuagint call him the Angel of the Lord), and said unto him, A spouse by blood art thou unto me. Then he (Jehovah) ceased from him (Gershom). Then she said, A spouse by blood art thou unto me, because of this circumcision." That is, I who am an alien have entered as fully into covenant with thee by doing this act, as my son has on whom this act has been performed.
The meaning of the whole passage seems to be this: - The son of Moses, Gershom or Eliezer, (for it does not appear which), had not been circumcised, though it would seem that God had ordered the father to do it; but as he had neglected this, therefore Jehovah was about to have slain the child, because not in covenant with him by circumcision, and thus he intended to have punished the disobedience of the father by the natural death of his son. Zipporah, getting acquainted with the nature of the case and the danger to which her first-born was exposed, took a sharp stone and cut off the foreskin of her son. By this act the displeasure of the Lord was turned aside, and Zipporah considered herself as now allied to God because of this circumcision. According to the law, (Gen 17:14), the uncircumcised child was to be cut off from his people, so that there should be no inheritance for that branch of the family in Israel. Moses therefore, for neglecting to circumcise the child, exposed him to this cutting off, and it was but barely prevented by the prompt obedience of Zipporah. As circumcision was the seal of that justification by faith which comes through Christ, Moses by neglecting it gave a very bad example, and God was about to proceed against him with that severity which the law required.
The sharp stone mentioned Exo 4:25 was probably a knife made of flint, for such were anciently used, even where knives of metal might be had, for every kind of operation about the human body, such as embowelling for the purpose of embalming, circumcision, etc. Ancient authors are full of proofs of these facts. See Clarke's note on Gen 50:2. It is probable that Zipporah, being alarmed by this circumstance, and fearing worse evils, took the resolution to return to her father's house with her two sons. See Exo 18:1, etc.
Albert Barnes: Notes on the Bible - 1834
4:24: In the inn - Or "resting place." See Gen 42:27 note.
Met him, and sought to kill him - Moses was attacked by a sudden and dangerous illness, which he knew was inflicted by God. The word "sought to kill" implies that the sickness, whatever might be its nature, was one which threatened death had it not been averted by a timely act. Zipporah believed that the illness of Moses was due to his having neglected the duty of an Israelite, and to his not having circumcised his own son; the delay was probably owing to her own not unnatural repugnance to a rite, which though practiced by the Egyptians, was not adopted generally in the East, even by the descendants of Abraham and Keturah. Moses appears to have been utterly prostrate and unable to perform the rite himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: the inn: Gen 42:27; The account in this and the two following verses, although rather obscure, seems to imply, that on their way to the land of Egypt, an angel appeared to Moses, and sought to kill his son, on account of his father's non-observance of the Lord's positive command to Abraham, that every man child of the Jewish nation, or born in his house in servitude, should be circumcised on the eighth day; and the Zipporah, at the command of Moses, immediately fulfilled the injunction, and thus averted the wrath of God, denounced against the disobedient: "The uncircumcised man child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people." Gen 17:14
the Lord: Exo 3:18; Num 22:22, Num 22:23; Ch1 21:16; Hos 13:8
sought: Gen 17:14; Lev 10:3; Kg1 13:24
Geneva 1599
4:24 And it came to pass by the way in the inn, that the LORD met him, and (l) sought to kill him.
(l) God punished him with sickness for neglecting his ordinances.
John Gill
4:24 And it came to pass by the way, in the inn,.... As Moses and his family were travelling in their way to Egypt, at an inn where they stopped for the refreshment of themselves and cattle, or in order to lodge all night: so it was, that the Lord met him, and sought to kill him; not the uncircumcised son of Moses, as some think, but Moses himself, who had neglected the circumcision of his son; that from the context, and the fact of Zipporah, after related, seems to be the reason of the divine displeasure, and not his bringing his family with him, supposed to be an hinderance of him in his work, nor of his staying too long at the inn, and not hastening his journey, which are the reasons given by some: and Moses's neglect of circumcision was not owing to the disuse of it among the Midianites, who being the descendants of Abraham, it is highly probable they retained this rite, and that it was used in Jethro's family, since Zipporah well understood the nature of it, and how to perform it; and it looks as if her eldest son had been circumcised before, seeing only one was now circumcised by her; but the Midianites perhaps followed the same practice as the Ishmaelites did, who were their neighbours, and the descendants of Abraham also, who deferred it till their children were thirteen years of age; or if this child was a very young one, it might have been put off, because of the journey they were just about to take, and purposing to do it when come into Egypt; but this was resented by the Lord in Moses, who had such knowledge of the law of God; and this displeasure of Jehovah might be signified either by inflicting some disease upon him, as Aben Ezra and Kimchi think, which threatened him with death, or by appearing in a terrible manner, as the angel of the Lord did to Balaam, with a drawn sword in his hand.
John Wesley
4:24 It seems the sin of Moses, was neglecting to circumcise his son, which perhaps was the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, and Moses so of her. The Lord met him, and, probably, by a sword in an angel's hand, sought to kill him - This was a great change. Very lately God was conversing with him as a friend, and now coming forth against him as an enemy. In this case of necessity Zipporah herself circumcised the child without delay; whether with passionate words, expressing the dislike of the ordinance itself, or at least the administration of it to so young a child.
Robert Jamieson, A. R. Fausset and David Brown
4:24 inn--Hebrew, "a halting place for the night."
the Lord met him, and sought to kill him--that is, he was either overwhelmed with mental distress or overtaken by a sudden and dangerous malady. The narrative is obscure, but the meaning seems to be, that, led during his illness to a strict self-examination, he was deeply pained and grieved at the thought of having, to please his wife, postponed or neglected the circumcision of one of his sons, probably the younger. To dishonor that sign and seal of the covenant was criminal in any Hebrew, peculiarly so in one destined to be the leader and deliverer of the Hebrews; and he seems to have felt his sickness as a merited chastisement for his sinful omission. Concerned for her husband's safety, Zipporah overcomes her maternal feelings of aversion to the painful rite, performs herself, by means of one of the sharp flints with which that part of the desert abounds, an operation which her husband, on whom the duty devolved, was unable to do, and having brought the bloody evidence, exclaimed in the painful excitement of her feelings that from love to him she had risked the life of her child [CALVIN, BULLINGER, ROSENMULLER].
4:254:25: Եւ առեալ Սեպփովրայի գայլախազ, թլփատե՛աց զանթլփատութիւն որդւոյն իւրոյ. եւ անկեալ առ ոտս նորա՝ ասէ. Ահա եկա՛ց արիւն թլփատութեան մանկան իմոյ։
25 Սեպփորան, վերցնելով մի սուր քար, թլփատեց իր անթլփատ որդուն եւ հրեշտակի ոտքերն ընկնելով[6]՝ ասաց. «Ահա կատարուեց իմ մանկան թլփատութեան կարգը»: [6] 6. Եբրայերէնում՝ մօտեցրեց նրա ոտքերին եւ ասաց. «Արդարեւ արեան փեսայ ես դու ինձ համար»:
25 Ուստի Սեպփօրա սուր քար մը առաւ ու իր որդիին անթլփատութիւնը թլփատեց եւ անոր ոտքերուն ձգեց ու ըսաւ. «Իրաւցնէ դուն ինծի արիւնոտ ամուսին մըն ես»։
Եւ առեալ Սեպփովրայի գայլախազ` թլփատեաց զանթլփատութիւն որդւոյն իւրոյ. եւ [53]անկեալ առ ոտս նորա ասէ. Ահա եկաց արիւն թլփատութեան մանկան իմոյ:

4:25: Եւ առեալ Սեպփովրայի գայլախազ, թլփատե՛աց զանթլփատութիւն որդւոյն իւրոյ. եւ անկեալ առ ոտս նորա՝ ասէ. Ահա եկա՛ց արիւն թլփատութեան մանկան իմոյ։
25 Սեպփորան, վերցնելով մի սուր քար, թլփատեց իր անթլփատ որդուն եւ հրեշտակի ոտքերն ընկնելով[6]՝ ասաց. «Ահա կատարուեց իմ մանկան թլփատութեան կարգը»:
[6] 6. Եբրայերէնում՝ մօտեցրեց նրա ոտքերին եւ ասաց. «Արդարեւ արեան փեսայ ես դու ինձ համար»:
25 Ուստի Սեպփօրա սուր քար մը առաւ ու իր որդիին անթլփատութիւնը թլփատեց եւ անոր ոտքերուն ձգեց ու ըսաւ. «Իրաւցնէ դուն ինծի արիւնոտ ամուսին մըն ես»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2525: Тогда Сепфора, взяв каменный нож, обрезала крайнюю плоть сына своего и, бросив к ногам его, сказала: ты жених крови у меня.
4:25 καὶ και and; even λαβοῦσα λαμβανω take; get Σεπφωρα σεπφωρα pebble; vote περιέτεμεν περιτεμνω circumcise τὴν ο the ἀκροβυστίαν ακροβυστια foreskin; uncircumcised τοῦ ο the υἱοῦ υιος son αὐτῆς αυτος he; him καὶ και and; even προσέπεσεν προσπιπτω fall against / at the feet πρὸς προς to; toward τοὺς ο the πόδας πους foot; pace καὶ και and; even εἶπεν επω say; speak ἔστη ιστημι stand; establish τὸ ο the αἷμα αιμα blood; bloodstreams τῆς ο the περιτομῆς περιτομη circumcision τοῦ ο the παιδίου παιδιον toddler; little child μου μου of me; mine
4:25 וַ wa וְ and תִּקַּ֨ח ttiqqˌaḥ לקח take צִפֹּרָ֜ה ṣippōrˈā צִפֹּרָה Zipporah צֹ֗ר ṣˈōr צֹר pebble וַ wa וְ and תִּכְרֹת֙ ttiḵrˌōṯ כרת cut אֶת־ ʔeṯ- אֵת [object marker] עָרְלַ֣ת ʕorlˈaṯ עָרְלָה foreskin בְּנָ֔הּ bᵊnˈāh בֵּן son וַ wa וְ and תַּגַּ֖ע ttaggˌaʕ נגע touch לְ lᵊ לְ to רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say כִּ֧י kˈî כִּי that חֲתַן־ ḥᵃṯan- חָתָן son-in-law דָּמִ֛ים dāmˈîm דָּם blood אַתָּ֖ה ʔattˌā אַתָּה you לִֽי׃ lˈî לְ to
4:25. tulit ilico Seffora acutissimam petram et circumcidit praeputium filii sui tetigitque pedes eius et ait sponsus sanguinum tu mihi esImmediately Sephora took a very sharp stone, and circumcised the foreskin of her son, and touched his feet, and said: A bloody spouse art thou to me.
25. Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said, Surely a bridegroom of blood art thou to me.
Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast [it] at his feet, and said, Surely a bloody husband [art] thou to me:

25: Тогда Сепфора, взяв каменный нож, обрезала крайнюю плоть сына своего и, бросив к ногам его, сказала: ты жених крови у меня.
4:25
καὶ και and; even
λαβοῦσα λαμβανω take; get
Σεπφωρα σεπφωρα pebble; vote
περιέτεμεν περιτεμνω circumcise
τὴν ο the
ἀκροβυστίαν ακροβυστια foreskin; uncircumcised
τοῦ ο the
υἱοῦ υιος son
αὐτῆς αυτος he; him
καὶ και and; even
προσέπεσεν προσπιπτω fall against / at the feet
πρὸς προς to; toward
τοὺς ο the
πόδας πους foot; pace
καὶ και and; even
εἶπεν επω say; speak
ἔστη ιστημι stand; establish
τὸ ο the
αἷμα αιμα blood; bloodstreams
τῆς ο the
περιτομῆς περιτομη circumcision
τοῦ ο the
παιδίου παιδιον toddler; little child
μου μου of me; mine
4:25
וַ wa וְ and
תִּקַּ֨ח ttiqqˌaḥ לקח take
צִפֹּרָ֜ה ṣippōrˈā צִפֹּרָה Zipporah
צֹ֗ר ṣˈōr צֹר pebble
וַ wa וְ and
תִּכְרֹת֙ ttiḵrˌōṯ כרת cut
אֶת־ ʔeṯ- אֵת [object marker]
עָרְלַ֣ת ʕorlˈaṯ עָרְלָה foreskin
בְּנָ֔הּ bᵊnˈāh בֵּן son
וַ wa וְ and
תַּגַּ֖ע ttaggˌaʕ נגע touch
לְ lᵊ לְ to
רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
כִּ֧י kˈî כִּי that
חֲתַן־ ḥᵃṯan- חָתָן son-in-law
דָּמִ֛ים dāmˈîm דָּם blood
אַתָּ֖ה ʔattˌā אַתָּה you
לִֽי׃ lˈî לְ to
4:25. tulit ilico Seffora acutissimam petram et circumcidit praeputium filii sui tetigitque pedes eius et ait sponsus sanguinum tu mihi es
Immediately Sephora took a very sharp stone, and circumcised the foreskin of her son, and touched his feet, and said: A bloody spouse art thou to me.
25. Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said, Surely a bridegroom of blood art thou to me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:25: Sharp stone - Not "knife," as in the margin. Zipporah used a piece of flint, in accordance with the usage of the patriarchs. The Egyptians never used bronze or steel in the preparation of mummies because stone was regarded as a purer and more sacred material than metal.
Cast it at his feet - Showing at once her abhorrence of the rite, and her feeling that by it she had saved her husband's life.
A bloody husband - Literally, "a husband of blood," or "bloods." The meaning is: The marriage bond between us is now sealed by blood. By performing the rite, Zipporah had recovered her husband; his life was purchased for her by the blood of her child.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: a sharp stone: or, knife, Jos 5:2, Jos 5:3
cast it: Heb. made it touch.
a bloody: Sa2 16:7
Geneva 1599
4:25 Then Zipporah took a sharp stone, and (m) cut off the foreskin of her son, and cast [it] at his feet, and said, Surely a bloody husband [art] thou to me.
(m) This act was extraordinary: for Moses was very sick and God even then required it.
John Gill
4:25 Then Zipporah took a sharp stone, and cut off the foreskin of her son,.... Perceiving that it was the neglect of circumcising her son was the cause of the divine displeasure against her husband; and he being either so ill through the disease upon him, or so terrified with the appearance of the Lord to him, in the manner it was, that he could not perform this rite himself, she undertook it; and, according to the Jewish canons (b), a woman may circumcise; and having with her no instrument more proper to do it with, took a sharp stone, very probably a flint, of which there was great plenty in Arabia Petraea, where she was, and did it; and so the Jewish writers say (c), they circumcise with a flint stone, with glass, or anything that will cut; and such like actions have been performed with sharp stones among the Heathens (d): and cast it at his feet; not at the feet of the infant Eliezer, as R. Samuel in Aben Ezra; the blood of the circumcision running down to his feet, as Lyra interprets it; and so touched his feet (e), as some render the words; not cast at the feet of the destroying angel, as the Targums of Jonathan and Jerusalem, in order to pacify him; but at the feet of Moses, as the Jerusalem Talmud (f); and so Jarchi and Aben Ezra:
and said, surely a bloody husband art thou to me; those who think it was at the feet of the child the foreskin was cast, take these words to be spoken of that, and observe that it is usual for women, at the circumcision of a child, to call it a bridegroom or husband, because it is then espoused unto, and reckoned among the people of God; but this is not well supported; it is a custom of too late a date to give any countenance to such a sense of the words, which seem plain enough to be spoken to and of Moses; but not in an angry upbraiding way, as if he was a bloody cruel man to oblige her to do such an action, but rather in a congratulatory way, as being thankful and rejoicing, that by this means, through the blood of the circumcision, she had saved her husband's life; and as it were in that way had bought him, and afresh espoused him to herself as her husband; or otherwise it would have been all over with him, but now to her great joy he was delivered from the threatened destruction, and restored to her; and so the Targums of Jonathan and Jerusalem paraphrase the next verse,"then Zipporah gave praise, and said, how amiable is the blood of circumcision, which hath delivered my husband from the hand of the destroying angel.''
(b) Maimon. Hilchot Milah, c. 2. sect. 1. Shulchan Aruch, par. 2. Yore Dea, Hilchot Milah, c. 264. sect. 1. (c) Maimon. ib. Shulchan ib. sect. 2. (d) "Mollia qui rupta secuit genitalia testa." Juvenal Satyr 6. "Devolvit ipse acuto sibi pondera silice." Catullus. (e) "tetigitque pedes ejus", V. L. (f) T. Hieros. Nedarim, fol. 38. 2.
4:264:26: Եւ գնաց հրեշտակն ՚ի նմանէ. քանզի ասաց եթէ՝ Եկաց արիւն թլփատութեան մանկան իմոյ։
26 Հրեշտակը հեռացաւ[7] նրանից, քանի որ նա ասել էր, թէ՝ «Կատարուեց[8] իմ մանկան թլփատութեան կարգը»: [8] 7. Եբրայերէնում՝ թողեց նրան:">[7] նրանից, քանի որ նա ասել էր, թէ՝ «Կատարուեց
26 Այսպէս Տէրը թող տուաւ զանիկա. այն ատեն թլփատութեանը համար Սեպփօրա ըսաւ. «Արիւնոտ ամուսին մըն ես»։
Եւ [54]գնաց հրեշտակն ի նմանէ``. քանզի ասաց եթէ [55]Եկաց արիւն թլփատութեան մանկան իմոյ:

4:26: Եւ գնաց հրեշտակն ՚ի նմանէ. քանզի ասաց եթէ՝ Եկաց արիւն թլփատութեան մանկան իմոյ։
26 Հրեշտակը հեռացաւ[7] նրանից, քանի որ նա ասել էր, թէ՝ «Կատարուեց[8] իմ մանկան թլփատութեան կարգը»:
[8] 7. Եբրայերէնում՝ թողեց նրան:">[7] նրանից, քանի որ նա ասել էր, թէ՝ «Կատարուեց
26 Այսպէս Տէրը թող տուաւ զանիկա. այն ատեն թլփատութեանը համար Սեպփօրա ըսաւ. «Արիւնոտ ամուսին մըն ես»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2626: И отошел от него [Господь]. Тогда сказала она: жених крови--по обрезанию.
4:26 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away ἀπ᾿ απο from; away αὐτοῦ αυτος he; him διότι διοτι because; that εἶπεν επω say; speak ἔστη ιστημι stand; establish τὸ ο the αἷμα αιμα blood; bloodstreams τῆς ο the περιτομῆς περιτομη circumcision τοῦ ο the παιδίου παιδιον toddler; little child μου μου of me; mine
4:26 וַ wa וְ and יִּ֖רֶף yyˌiref רפה be slack מִמֶּ֑נּוּ mimmˈennû מִן from אָ֚ז ˈʔāz אָז then אָֽמְרָ֔ה ʔˈāmᵊrˈā אמר say חֲתַ֥ן ḥᵃṯˌan חָתָן son-in-law דָּמִ֖ים dāmˌîm דָּם blood לַ la לְ to † הַ the מּוּלֹֽת׃ פ mmûlˈōṯ . f מוּלָה circumcision
4:26. et dimisit eum postquam dixerat sponsus sanguinum ob circumcisionemAnd he let him go after she had said: A bloody spouse art thou to me, because of the circumcision.
26. So he let him alone. Then she said, A bridegroom of blood , because of the circumcision.
So he let him go: then she said, A bloody husband [thou art], because of the circumcision:

26: И отошел от него [Господь]. Тогда сказала она: жених крови--по обрезанию.
4:26
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
διότι διοτι because; that
εἶπεν επω say; speak
ἔστη ιστημι stand; establish
τὸ ο the
αἷμα αιμα blood; bloodstreams
τῆς ο the
περιτομῆς περιτομη circumcision
τοῦ ο the
παιδίου παιδιον toddler; little child
μου μου of me; mine
4:26
וַ wa וְ and
יִּ֖רֶף yyˌiref רפה be slack
מִמֶּ֑נּוּ mimmˈennû מִן from
אָ֚ז ˈʔāz אָז then
אָֽמְרָ֔ה ʔˈāmᵊrˈā אמר say
חֲתַ֥ן ḥᵃṯˌan חָתָן son-in-law
דָּמִ֖ים dāmˌîm דָּם blood
לַ la לְ to
† הַ the
מּוּלֹֽת׃ פ mmûlˈōṯ . f מוּלָה circumcision
4:26. et dimisit eum postquam dixerat sponsus sanguinum ob circumcisionem
And he let him go after she had said: A bloody spouse art thou to me, because of the circumcision.
26. So he let him alone. Then she said, A bridegroom of blood , because of the circumcision.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:26: So he let him go - i. e. God withdrew His visitation from Moses.
Moses sent Zipporah and her children back to Jethro before he went to Egypt, Exo 18:2. The journey would have been delayed had he waited for the healing of the child.
John Gill
4:26 So he let him go,.... That is, the Lord let Moses go; suffered him to go on his journey without any further interruption; as the Targums, "it", the angel, ceased from him, or left him; or the disease and trembling departed from him, as Aben Ezra, and he was quite well and easy; though Grotius, after Lyra, understands it of Zipporah, she departed from him, that is, from Moses, and returned to Midian again, as it seems she did; but this the grammatical construction of the words will not bear, being masculine, though sometimes the masculine is used of women, as in Ex 1:21,
then she said, a bloody husband thou art because of the circumcision; this is repeated, partly to give the reason of her calling him a bloody husband, because of the circumcision, and partly because of her great joy on occasion of her husband's restoration to her by this means.
John Wesley
4:26 So he let him go - The destroying angel withdrew. But still Zipporah cannot forget, but will unreasonably call Moses a bloody husband, because he obliged her to circumcise the child; and upon this occasion, (it is probable) he sent them back to his father - in - law, that they might not create him any farther uneasiness. When we have any special service to do for God, we should remove that as far from us as we can, which is likely to be our hindrance: let the dead bury their dead, but follow thou me.
Robert Jamieson, A. R. Fausset and David Brown
4:26 So he let him go--Moses recovered; but the remembrance of this critical period in his life would stimulate the Hebrew legislator to enforce a faithful attention to the rite of circumcision when it was established as a divine ordinance in Israel, and made their peculiar distinction as a people.
4:274:27: Եւ ասէ Տէր ցԱհարոն. Ե՛րթ ընդ առաջ Մովսիսի յանապատն։ Եւ գնաց եւ պատահեաց նմա ՚ի լերինն Աստուծոյ. եւ համբուրեաց զնա։
27 Տէրն ասաց Ահարոնին. «Գնա՛ անապատ՝ Մովսէսին ընդառաջ»: Նա գնաց, նրան հանդիպեց Աստծու լերան վրայ ու համբուրեց նրան:
27 Տէրը ըսաւ Ահարոնին. «Գնա՛ անապատը Մովսէսը դիմաւորելու»։ Անիկա գնաց ու Աստուծոյ լերանը վրայ պատահեցաւ եղբօրը եւ համբուրեց զանիկա։
Եւ ասէ Տէր ցԱհարոն. Երթ ընդ առաջ Մովսիսի յանապատն: Եւ գնաց եւ պատահեաց նմա ի լերինն Աստուծոյ, եւ համբուրեաց զնա:

4:27: Եւ ասէ Տէր ցԱհարոն. Ե՛րթ ընդ առաջ Մովսիսի յանապատն։ Եւ գնաց եւ պատահեաց նմա ՚ի լերինն Աստուծոյ. եւ համբուրեաց զնա։
27 Տէրն ասաց Ահարոնին. «Գնա՛ անապատ՝ Մովսէսին ընդառաջ»: Նա գնաց, նրան հանդիպեց Աստծու լերան վրայ ու համբուրեց նրան:
27 Տէրը ըսաւ Ահարոնին. «Գնա՛ անապատը Մովսէսը դիմաւորելու»։ Անիկա գնաց ու Աստուծոյ լերանը վրայ պատահեցաւ եղբօրը եւ համբուրեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
4:2727: И Господь сказал Аарону: пойди навстречу Моисею в пустыню. И он пошел, и встретился с ним при горе Божией, и поцеловал его.
4:27 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Ααρων ααρων Aarōn; Aaron πορεύθητι πορευομαι travel; go εἰς εις into; for συνάντησιν συναντησις meeting Μωυσεῖ μωσευς Mōseus; Mosefs εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness καὶ και and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even συνήντησεν συνανταω meet with αὐτῷ αυτος he; him ἐν εν in τῷ ο the ὄρει ορος mountain; mount τοῦ ο the θεοῦ θεος God καὶ και and; even κατεφίλησαν καταφιλεω show affection; affectionate ἀλλήλους αλληλων one another
4:27 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron לֵ֛ךְ lˈēḵ הלך walk לִ li לְ to קְרַ֥את qᵊrˌaṯ קרא encounter מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses הַ ha הַ the מִּדְבָּ֑רָה mmiḏbˈārā מִדְבָּר desert וַ wa וְ and יֵּ֗לֶךְ yyˈēleḵ הלך walk וַֽ wˈa וְ and יִּפְגְּשֵׁ֛הוּ yyifgᵊšˈēhû פגשׁ meet בְּ bᵊ בְּ in הַ֥ר hˌar הַר mountain הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וַ wa וְ and יִּשַּׁק־ yyiššaq- נשׁק kiss לֹֽו׃ lˈô לְ to
4:27. dixit autem Dominus ad Aaron vade in occursum Mosi in deserto qui perrexit ei obviam in montem Dei et osculatus est eumAnd the Lord said to Aaron: Go into the desert to meet Moses. And he went forth to meet him in the mountain of God, and kissed him.
27. And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mountain of God, and kissed him.
And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him:

27: И Господь сказал Аарону: пойди навстречу Моисею в пустыню. И он пошел, и встретился с ним при горе Божией, и поцеловал его.
4:27
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Ααρων ααρων Aarōn; Aaron
πορεύθητι πορευομαι travel; go
εἰς εις into; for
συνάντησιν συναντησις meeting
Μωυσεῖ μωσευς Mōseus; Mosefs
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
καὶ και and; even
συνήντησεν συνανταω meet with
αὐτῷ αυτος he; him
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
κατεφίλησαν καταφιλεω show affection; affectionate
ἀλλήλους αλληλων one another
4:27
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
לֵ֛ךְ lˈēḵ הלך walk
לִ li לְ to
קְרַ֥את qᵊrˌaṯ קרא encounter
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
הַ ha הַ the
מִּדְבָּ֑רָה mmiḏbˈārā מִדְבָּר desert
וַ wa וְ and
יֵּ֗לֶךְ yyˈēleḵ הלך walk
וַֽ wˈa וְ and
יִּפְגְּשֵׁ֛הוּ yyifgᵊšˈēhû פגשׁ meet
בְּ bᵊ בְּ in
הַ֥ר hˌar הַר mountain
הָ hā הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וַ wa וְ and
יִּשַּׁק־ yyiššaq- נשׁק kiss
לֹֽו׃ lˈô לְ to
4:27. dixit autem Dominus ad Aaron vade in occursum Mosi in deserto qui perrexit ei obviam in montem Dei et osculatus est eum
And the Lord said to Aaron: Go into the desert to meet Moses. And he went forth to meet him in the mountain of God, and kissed him.
27. And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mountain of God, and kissed him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-31: Исполняются божественные предсказания (ст. 27–28, ср. 14:29–31, ср. 3:18), и этим поддерживается дух Моисея. Славянское чтение ст. 31: «и вероваша людие и возрадовашася» естественнее русского: «и поверил народ, и услышали». За уверенностью последовала радость о наступлении времени освобождения, а под влиянием того и другого возникло «преклонение» пред Господом.
Adam Clarke: Commentary on the Bible - 1831
4:27: The Lord said to Aaron - See Exo 4:14. By some secret but powerful movement on Aaron's mind, or by some voice or angelic ministry, he was now directed to go and meet his brother Moses; and so correctly was the information given to both, that they arrived at the same time on the sacred mountain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:27: Go into: Exo 4:14-16; Ecc 4:9; Act 10:5, Act 10:6, Act 10:20
the mount: Exo 3:1, Exo 19:3, Exo 20:18, Exo 24:15-17; Kg1 19:8
kissed him: Gen 29:11
John Gill
4:27 And the Lord said unto Aaron,.... He appeared to him in a dream or vision, and to this reference is had in 1Kings 2:27.
go into the wilderness to meet Moses; in the wilderness of Arabia, through which Moses was to pass into Egypt, and who was now set out on his journey thitherward:
and he went; immediately, being obedient to the heavenly vision: and met him in the mount of God; in Horeb, where the Lord had appeared to Moses, and therefore called the mount of God, and where afterwards the law was given, and the covenant made with the people of Israel; and so the Targum of Jonathan paraphrases it,"in the mount on which the glory of God was revealed:"
and kissed him: as relations and intimate friends used to do at meeting or parting, to testify affection and respect; and Aaron must on all accounts be glad to meet Moses, both as he was his brother, whom he had not seen for many years, and as he was come to be a deliverer of the people of Israel. And it is observed, that it was but two days' journey from the land of Midian, where Jethro lived, from whence Moses set out; and that a common traveller cannot conveniently make the journey from Ramesses, or Grand Cairo (from whence it may be supposed Aaron set out), to Mount Horeb, in less than a fortnight, though he be carried on the back of a camel (g); and yet Aaron reached this place by the time that Moses did, which shows that either he delayed setting out on his journey, or was detained long at the inn on the road, on account of what happened there.
(g) Clayton's Chronology of the Hebrew Bible, p 221.
John Wesley
4:27 In the mount of God - That is, the place where God had met with him.
Robert Jamieson, A. R. Fausset and David Brown
4:27 Aaron met him in the mount of God, and kissed him--After a separation of forty years, their meeting would be mutually happy. Similar are the salutations of Arab friends when they meet in the desert still; conspicuous is the kiss on each side of the head.
4:284:28: Եւ պատմեաց Մովսէս Ահարոնի զամենայն պատգամսն, որ առաքեաց զնա Տէր. եւ զամենայն նշանսն զոր պատուիրեաց նմա[528]։ [528] Ոմանք. Պատգամս Տեառն զոր առա՛՛։
28 Մովսէսն Ահարոնին յայտնեց իրեն ուղարկող Տիրոջ բոլոր պատգամներն ու բոլոր այն նշանները, որ պատուիրել էր իրեն կատարել:
28 Մովսէս Ահարոնին պատմեց Տէրոջը բոլոր խօսքերը, որ ղրկեց զինք եւ բոլոր նշանները, որոնք իրեն պատուիրեց։
Եւ պատմեաց Մովսէս Ահարոնի զամենայն պատգամս Տեառն որ առաքեաց զնա, եւ զամենայն զնշանսն զոր պատուիրեաց նմա:

4:28: Եւ պատմեաց Մովսէս Ահարոնի զամենայն պատգամսն, որ առաքեաց զնա Տէր. եւ զամենայն նշանսն զոր պատուիրեաց նմա[528]։
[528] Ոմանք. Պատգամս Տեառն զոր առա՛՛։
28 Մովսէսն Ահարոնին յայտնեց իրեն ուղարկող Տիրոջ բոլոր պատգամներն ու բոլոր այն նշանները, որ պատուիրել էր իրեն կատարել:
28 Մովսէս Ահարոնին պատմեց Տէրոջը բոլոր խօսքերը, որ ղրկեց զինք եւ բոլոր նշանները, որոնք իրեն պատուիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:2828: И пересказал Моисей Аарону все слова Господа, Который его послал, и все знамения, которые Он заповедал.
4:28 καὶ και and; even ἀνήγγειλεν αναγγελλω announce Μωυσῆς μωσευς Mōseus; Mosefs τῷ ο the Ααρων ααρων Aarōn; Aaron πάντας πας all; every τοὺς ο the λόγους λογος word; log κυρίου κυριος lord; master οὓς ος who; what ἀπέστειλεν αποστελλω send off / away καὶ και and; even πάντα πας all; every τὰ ο the σημεῖα σημειον sign ἃ ος who; what ἐνετείλατο εντελλομαι direct; enjoin αὐτῷ αυτος he; him
4:28 וַ wa וְ and יַּגֵּ֤ד yyaggˈēḏ נגד report מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses לְ lᵊ לְ to אַֽהֲרֹ֔ן ʔˈahᵃrˈōn אַהֲרֹן Aaron אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֥י divrˌê דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שְׁלָחֹ֑ו šᵊlāḥˈô שׁלח send וְ wᵊ וְ and אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the אֹתֹ֖ת ʔōṯˌōṯ אֹות sign אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּֽהוּ׃ ṣiwwˈāhû צוה command
4:28. narravitque Moses Aaron omnia verba Domini quibus miserat eum et signa quae mandaveratAnd Moses told Aaron all the words of the Lord, by which he had sent him, and the signs that he had commanded.
28. And Moses told Aaron all the words of the LORD wherewith he had sent him, and all the signs wherewith he had charged him.
And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him:

28: И пересказал Моисей Аарону все слова Господа, Который его послал, и все знамения, которые Он заповедал.
4:28
καὶ και and; even
ἀνήγγειλεν αναγγελλω announce
Μωυσῆς μωσευς Mōseus; Mosefs
τῷ ο the
Ααρων ααρων Aarōn; Aaron
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
κυρίου κυριος lord; master
οὓς ος who; what
ἀπέστειλεν αποστελλω send off / away
καὶ και and; even
πάντα πας all; every
τὰ ο the
σημεῖα σημειον sign
ἃ ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
αὐτῷ αυτος he; him
4:28
וַ wa וְ and
יַּגֵּ֤ד yyaggˈēḏ נגד report
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
לְ lᵊ לְ to
אַֽהֲרֹ֔ן ʔˈahᵃrˈōn אַהֲרֹן Aaron
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֥י divrˌê דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שְׁלָחֹ֑ו šᵊlāḥˈô שׁלח send
וְ wᵊ וְ and
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ hā הַ the
אֹתֹ֖ת ʔōṯˌōṯ אֹות sign
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּֽהוּ׃ ṣiwwˈāhû צוה command
4:28. narravitque Moses Aaron omnia verba Domini quibus miserat eum et signa quae mandaverat
And Moses told Aaron all the words of the Lord, by which he had sent him, and the signs that he had commanded.
28. And Moses told Aaron all the words of the LORD wherewith he had sent him, and all the signs wherewith he had charged him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:28: told Aaron: Exo 4:8, Exo 4:9, Exo 4:15, Exo 4:16; Jon 3:2; Mat 21:29
and all: Exo 4:11-13
John Gill
4:28 And Moses told Aaron all the words of the Lord, who had sent him,.... He declared his mission and commission from God, and gave him the particulars of what was to be said both to the people of Israel and to the king of Egypt; and this he did, because Aaron was to be his spokesman unto them:
and all the signs which he had commanded him; to do, first before the children of Israel, and then before Pharaoh; before the one to obtain credit of them, as being sent of God, and before the other to get leave of him for the departure of Israel out of Egypt.
John Wesley
4:28 Moses told Aaron all - Those that are fellow - servants to God in the same work, should use a mutual freedom, and endeavour, rightly and fully to understand one another.
4:294:29: Գնացին Մովսէս եւ Ահարոն եւ ժողովեցին զամենայն ծերակոյտ որդւոցն Իսրայէլի։
29 Մովսէսն ու Ահարոնը գնացին եւ հաւաքեցին իսրայէլացիների ամբողջ ծերակոյտը:
29 Եւ Մովսէս ու Ահարոն գացին ու Իսրայէլի որդիներուն բոլոր ծերերը հաւաքեցին։
Գնացին Մովսէս եւ Ահարոն եւ ժողովեցին զամենայն ծերակոյտ որդւոցն Իսրայելի:

4:29: Գնացին Մովսէս եւ Ահարոն եւ ժողովեցին զամենայն ծերակոյտ որդւոցն Իսրայէլի։
29 Մովսէսն ու Ահարոնը գնացին եւ հաւաքեցին իսրայէլացիների ամբողջ ծերակոյտը:
29 Եւ Մովսէս ու Ահարոն գացին ու Իսրայէլի որդիներուն բոլոր ծերերը հաւաքեցին։
zohrab-1805▾ eastern-1994▾ western am▾
4:2929: И пошел Моисей с Аароном, и собрали они всех старейшин сынов Израилевых,
4:29 ἐπορεύθη πορευομαι travel; go δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron καὶ και and; even συνήγαγον συναγω gather τὴν ο the γερουσίαν γερουσια senate τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
4:29 וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron וַ wa וְ and יַּ֣אַסְפ֔וּ yyˈaʔasᵊfˈû אסף gather אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole זִקְנֵ֖י ziqnˌê זָקֵן old בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:29. veneruntque simul et congregaverunt cunctos seniores filiorum IsrahelAnd they came together, and they assembled all the ancients of the children of Israel.
29. And Moses and Aaron went and gathered together all the elders of the children of Israel:
And Moses and Aaron went and gathered together all the elders of the children of Israel:

29: И пошел Моисей с Аароном, и собрали они всех старейшин сынов Израилевых,
4:29
ἐπορεύθη πορευομαι travel; go
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
συνήγαγον συναγω gather
τὴν ο the
γερουσίαν γερουσια senate
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
4:29
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron
וַ wa וְ and
יַּ֣אַסְפ֔וּ yyˈaʔasᵊfˈû אסף gather
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
זִקְנֵ֖י ziqnˌê זָקֵן old
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:29. veneruntque simul et congregaverunt cunctos seniores filiorum Israhel
And they came together, and they assembled all the ancients of the children of Israel.
29. And Moses and Aaron went and gathered together all the elders of the children of Israel:
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Albert Barnes: Notes on the Bible - 1834
4:29: All the elders - The Israelites retained their own national organization; their affairs were administered by their own elders, who called a public assembly Exo 4:31 to hear the message brought by Moses and Aaron.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:29: Exo 3:16, Exo 24:1, Exo 24:11
John Gill
4:29 And Moses and Aaron went,.... Set forward for Egypt: and being come thither:
gathered together all the elders of the children of Israel; the heads of tribes and families, as many as they could conveniently get together in one place; probably in the metropolis of the kingdom, where Pharaoh's palace was, since we quickly hear of their going in to him.
John Wesley
4:29 To cause the lamps to burn - Heb. the lamp: yet
Robert Jamieson, A. R. Fausset and David Brown
4:29 Moses and Aaron went--towards Egypt, Zipporah and her sons having been sent back. (Compare Ex 18:2).
gathered . . . all the elders--Aaron was spokesman, and Moses performed the appointed miracles--through which "the people" (that is, the elders) believed (3Kings 17:24; Josh 3:2) and received the joyful tidings of the errand on which Moses had come with devout thanksgiving. Formerly they had slighted the message and rejected the messenger. Formerly Moses had gone in his own strength; now he goes leaning on God, and strong only through faith in Him who had sent him. Israel also had been taught a useful lesson, and it was good for both that they had been afflicted.
4:304:30: Եւ խօսեցաւ Ահարոն զամենայն պատգամսն՝ զոր խօսեցաւ Տէր ընդ Մովսիսի. եւ արար նշանս առաջի ժողովրդեանն[529]։ [529] Ոմանք. Զոր խօսեցաւ Աստուած ընդ։
30 Ահարոնը նրանց հաղորդեց բոլոր այն պատգամները, որ Տէրը յայտնել էր Մովսէսին, եւ Մովսէսը նշաններ գործեց ժողովրդի առաջ:
30 Ահարոն Տէրոջը Մովսէսին ըսած բոլոր խօսքերը ըսաւ անոնց ու ժողովուրդին առջեւ նշաններ ըրաւ։
Եւ խօսեցաւ Ահարոն զամենայն պատգամսն զոր խօսեցաւ Տէր ընդ Մովսիսի. եւ արար նշանս առաջի ժողովրդեանն:

4:30: Եւ խօսեցաւ Ահարոն զամենայն պատգամսն՝ զոր խօսեցաւ Տէր ընդ Մովսիսի. եւ արար նշանս առաջի ժողովրդեանն[529]։
[529] Ոմանք. Զոր խօսեցաւ Աստուած ընդ։
30 Ահարոնը նրանց հաղորդեց բոլոր այն պատգամները, որ Տէրը յայտնել էր Մովսէսին, եւ Մովսէսը նշաններ գործեց ժողովրդի առաջ:
30 Ահարոն Տէրոջը Մովսէսին ըսած բոլոր խօսքերը ըսաւ անոնց ու ժողովուրդին առջեւ նշաններ ըրաւ։
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4:3030: и пересказал Аарон все слова, которые говорил Господь Моисею; и сделал [Моисей] знамения пред глазами народа,
4:30 καὶ και and; even ἐλάλησεν λαλεω talk; speak Ααρων ααρων Aarōn; Aaron πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he ἃ ος who; what ἐλάλησεν λαλεω talk; speak ὁ ο the θεὸς θεος God πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even ἐποίησεν ποιεω do; make τὰ ο the σημεῖα σημειον sign ἐναντίον εναντιον next to; before τοῦ ο the λαοῦ λαος populace; population
4:30 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make הָ hā הַ the אֹתֹ֖ת ʔōṯˌōṯ אֹות sign לְ lᵊ לְ to עֵינֵ֥י ʕênˌê עַיִן eye הָ hā הַ the עָֽם׃ ʕˈām עַם people
4:30. locutusque est Aaron omnia verba quae dixerat Dominus ad Mosen et fecit signa coram populoAnd Aaron spoke all the words which the Lord had said to Moses: and he wrought the signs before the people.
30. and Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.
And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people:

30: и пересказал Аарон все слова, которые говорил Господь Моисею; и сделал [Моисей] знамения пред глазами народа,
4:30
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Ααρων ααρων Aarōn; Aaron
πάντα πας all; every
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
ἃ ος who; what
ἐλάλησεν λαλεω talk; speak
ὁ ο the
θεὸς θεος God
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
ἐποίησεν ποιεω do; make
τὰ ο the
σημεῖα σημειον sign
ἐναντίον εναντιον next to; before
τοῦ ο the
λαοῦ λαος populace; population
4:30
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
הָ hā הַ the
אֹתֹ֖ת ʔōṯˌōṯ אֹות sign
לְ lᵊ לְ to
עֵינֵ֥י ʕênˌê עַיִן eye
הָ hā הַ the
עָֽם׃ ʕˈām עַם people
4:30. locutusque est Aaron omnia verba quae dixerat Dominus ad Mosen et fecit signa coram populo
And Aaron spoke all the words which the Lord had said to Moses: and he wrought the signs before the people.
30. and Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.
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Adam Clarke: Commentary on the Bible - 1831
4:30: Aaron spake all the words - It is likely that Aaron was better acquainted with the Hebrew tongue than his brother, and on this account he became the spokesman. See Clarke on Exo 4:14 (note).
Did the signs - Turned the rod into a serpent, made the hand leprous, and changed the water into blood. See Clarke on Exo 4:6 (note) and Exo 4:8 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:30: And Aaron: Exo 4:16
did the: Exo 4:2-9
John Gill
4:30 And Aaron spake all the words which the Lord had spoken unto Moses,.... As Moses had related to him, being his mouth and spokesman:
and did the signs in the sight of the people; not Aaron, but Moses, and these were the turning of his rod into a serpent, and the serpent into a rod again; putting his hand into and out of his bosom, when it was leprous, and then doing the same when it was well again; and taking water out of the river, and changing it into blood, which he did for the confirmation of his mission.
4:314:31: Եւ հաւատա՛ց ժողովուրդն եւ ուրա՛խ եղեւ, զի արար Աստուած ա՛յց որդւոցն Իսրայէլի. եւ զի հայեցա՛ւ ՚ի նեղութիւն նոցա։ Խոնարհեցաւ ժողովուրդն՝ եւ երկի՛ր եպագ։
31 Ժողովուրդը հաւատաց եւ ուրախացաւ, որ Աստուած այցելել է իսրայէլացիներին, ականատես եղել իրենց տառապանքներին: Ժողովուրդը խոնարհուեց ու երկրպագեց:
31 Ժողովուրդը հաւատաց։ Երբ լսեցին թէ՝ Տէրը այցելութիւն ըրած է Իսրայէլի որդիներուն, թէ՝ անոնց քաշած նեղութիւններուն նայած է, խոնարհեցան ու երկրպագութիւն ըրին։
Եւ հաւատաց ժողովուրդն եւ ուրախ եղեւ, զի արար [56]Աստուած այց որդւոցն Իսրայելի, եւ զի հայեցաւ ի նեղութիւն նոցա. խոնարհեցաւ ժողովուրդն եւ երկիր եպագ:

4:31: Եւ հաւատա՛ց ժողովուրդն եւ ուրա՛խ եղեւ, զի արար Աստուած ա՛յց որդւոցն Իսրայէլի. եւ զի հայեցա՛ւ ՚ի նեղութիւն նոցա։ Խոնարհեցաւ ժողովուրդն՝ եւ երկի՛ր եպագ։
31 Ժողովուրդը հաւատաց եւ ուրախացաւ, որ Աստուած այցելել է իսրայէլացիներին, ականատես եղել իրենց տառապանքներին: Ժողովուրդը խոնարհուեց ու երկրպագեց:
31 Ժողովուրդը հաւատաց։ Երբ լսեցին թէ՝ Տէրը այցելութիւն ըրած է Իսրայէլի որդիներուն, թէ՝ անոնց քաշած նեղութիւններուն նայած է, խոնարհեցան ու երկրպագութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
4:3131: и поверил народ; и услышали, что Господь посетил сынов Израилевых и увидел страдание их, и преклонились они и поклонились.
4:31 καὶ και and; even ἐπίστευσεν πιστευω believe; entrust ὁ ο the λαὸς λαος populace; population καὶ και and; even ἐχάρη χαιρω rejoice; hail ὅτι οτι since; that ἐπεσκέψατο επισκεπτομαι visit; inspect ὁ ο the θεὸς θεος God τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ὅτι οτι since; that εἶδεν οραω view; see αὐτῶν αυτος he; him τὴν ο the θλῖψιν θλιψις pressure κύψας κυπτω stoop δὲ δε though; while ὁ ο the λαὸς λαος populace; population προσεκύνησεν προσκυνεω worship
4:31 וַֽ wˈa וְ and יַּאֲמֵ֖ן yyaʔᵃmˌēn אמן be firm הָ hā הַ the עָ֑ם ʕˈām עַם people וַֽ wˈa וְ and יִּשְׁמְע֡וּ yyišmᵊʕˈû שׁמע hear כִּֽי־ kˈî- כִּי that פָקַ֨ד fāqˌaḏ פקד miss יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and כִ֤י ḵˈî כִּי that רָאָה֙ rāʔˌā ראה see אֶת־ ʔeṯ- אֵת [object marker] עָנְיָ֔ם ʕonyˈām עֳנִי poverty וַֽ wˈa וְ and יִּקְּד֖וּ yyiqqᵊḏˌû קדד kneel down וַ wa וְ and יִּֽשְׁתַּחֲוּֽוּ׃ yyˈištaḥᵃˈûû חוה bow down
4:31. et credidit populus audieruntque quod visitasset Dominus filios Israhel et quod respexisset adflictionem eorum et proni adoraveruntAnd the people believed. And they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction: and falling down they adored.
31. And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshipped.
And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped:

31: и поверил народ; и услышали, что Господь посетил сынов Израилевых и увидел страдание их, и преклонились они и поклонились.
4:31
καὶ και and; even
ἐπίστευσεν πιστευω believe; entrust
ὁ ο the
λαὸς λαος populace; population
καὶ και and; even
ἐχάρη χαιρω rejoice; hail
ὅτι οτι since; that
ἐπεσκέψατο επισκεπτομαι visit; inspect
ὁ ο the
θεὸς θεος God
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ὅτι οτι since; that
εἶδεν οραω view; see
αὐτῶν αυτος he; him
τὴν ο the
θλῖψιν θλιψις pressure
κύψας κυπτω stoop
δὲ δε though; while
ὁ ο the
λαὸς λαος populace; population
προσεκύνησεν προσκυνεω worship
4:31
וַֽ wˈa וְ and
יַּאֲמֵ֖ן yyaʔᵃmˌēn אמן be firm
הָ hā הַ the
עָ֑ם ʕˈām עַם people
וַֽ wˈa וְ and
יִּשְׁמְע֡וּ yyišmᵊʕˈû שׁמע hear
כִּֽי־ kˈî- כִּי that
פָקַ֨ד fāqˌaḏ פקד miss
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
כִ֤י ḵˈî כִּי that
רָאָה֙ rāʔˌā ראה see
אֶת־ ʔeṯ- אֵת [object marker]
עָנְיָ֔ם ʕonyˈām עֳנִי poverty
וַֽ wˈa וְ and
יִּקְּד֖וּ yyiqqᵊḏˌû קדד kneel down
וַ wa וְ and
יִּֽשְׁתַּחֲוּֽוּ׃ yyˈištaḥᵃˈûû חוה bow down
4:31. et credidit populus audieruntque quod visitasset Dominus filios Israhel et quod respexisset adflictionem eorum et proni adoraverunt
And the people believed. And they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction: and falling down they adored.
31. And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshipped.
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Adam Clarke: Commentary on the Bible - 1831
4:31: The people believed - They credited the account given of the Divine appointment of Moses and Aaron to be their deliverers out of their bondage, the miracles wrought on the occasion confirming the testimony delivered by Aaron.
They bowed their heads and worshipped - See a similar act mentioned, and in the same words, Gen 24:26 (note). The bowing the head, etc., here, may probably refer to the eastern custom of bowing the head down to the knees, then kneeling down and touching the earth with the forehead. This was a very painful posture and the most humble in which the body could possibly be placed. Those who pretend to worship God, either by prayer or thanksgiving, and keep themselves during the performance of those solemn acts in a state of perfect ease, either carelessly standing or stupidly sitting, surely cannot have a due sense of the majesty of God, and their own sinfulness and unworthiness. Let the feelings of the body put the soul in remembrance of its sin against God. Let a man put himself in such a position (kneeling for instance) as it is generally acknowledged a criminal should assume, when coming to his sovereign and judge to bewail his sins, and solicit forgiveness.
The Jewish custom, as we learn from Rabbi Maymon, was to bend the body so that every joint of the backbone became incurvated, and the head was bent towards the knees, so that the body resembled a bow; and prostration implied laying the body flat upon the earth, the arms and legs extended to the uttermost, the mouth and forehead touching the ground. In Mat 8:2 the leper is said to worship our Lord, προσεκυνει αυτῳ· but in Luk 5:12 he is said to have fallen on his face, πεσων επι προσωπον. These two accounts show that he first kneeled down, probably putting his face down to his knees, and touching the earth with his forehead; and then prostrated himself, his legs and arms being both extended. See Clarke on Gen 17:3 (note).
The backwardness of Moses to receive and execute the commission to deliver the children of Israel, has something very instructive in it. He felt the importance of the charge, his own insufficiency, and the awful responsibility under which he should be laid if he received it. Who then can blame him for hesitating? If he miscarried (and how difficult in such a case not to miscarry!) he must account to a jealous God, whose justice required him to punish every delinquency. What should ministers of the Gospel feel on such subjects? Is not their charge more important and more awful than that of Moses? How few consider this! It is respectable, it is honorable, to be in the Gospel ministry, but who is sufficient to guide and feed the flock of God? If through the pastor's unfitness or neglect any soul should go astray, or perish through want of proper spiritual nourishment, or through not getting his portion in due season, in what a dreadful state is the pastor! That soul, says God, shall die in his iniquities, but his blood will I require at the watchman's hands! Were these things only considered by those who are candidates for the Gospel ministry, who could be found to undertake it? We should then indeed have the utmost occasion to pray the Lord of the harvest, εκβαλλειν, to Thrust Out laborers into the harvest, as no one, duly considering those things would go, unless thrust out by God himself. O ye ministers of the sanctuary! tremble for your own souls, and the souls of those committed to your care, and go not into this work unless God go with you. Without his presence, unction, and approbation, ye can do nothing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:31: believed: Exo 4:8, Exo 4:9, Exo 3:18; Psa 106:12, Psa 106:13; Luk 8:13
visited: Exo 3:16; Luk 1:68
looked: Exo 2:25, Exo 3:7
bowed: Exo 12:27; Gen 17:3, Gen 24:26; Ch1 29:20; Ch2 20:18
Geneva 1599
4:31 And the (n) people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.
(n) So that Moses had experience of God's promise that he would have good success.
John Gill
4:31 And the people believed,.... That Moses was sent of God, and would be the deliverer of them:
and when they heard that the Lord had visited the children of Israel; in a way of grace and mercy, by raising such a redeemer and deliverer in the midst of them:
and that he had looked upon their affliction; with an eye of pity and compassion:
then they bowed their heads, and worshipped; adoring the goodness of God, and expressing their thankfulness for the notice he took of them, and signifying their readiness to obey all instructions and directions that should be given them.