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jg▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706God is here drawing towards a conclusion of what he had to say to Moses upon the mount, where he had now been with him forty days and forty nights; and yet no more is recorded of what was said to him in all that time than what we have read in the six chapters foregoing. In this, I. He appoints what workmen should be employed in the building and furnishing of the tabernacle, ver. 1-11. II. He repeats the law of the sabbath, and the religious observance of it, ver. 12-17. III. He delivers to him the two tables of the testimony at parting, ver. 18.Adam Clarke: Commentary on the Bible - 1831Bezaleel appointed for the work of the tabernacle, Exo 31:1-5. Aholiab appointed for the same, Exo 31:6. The particular things on which they were to be employed, the ark and mercy-seat, Exo 31:7. Table, candlestick, and altar of incense, Exo 31:8. Altar of burnt-offering and the laver, Exo 31:9. Priest's garments, Exo 31:10. Anointing oil and sweet incense, Exo 31:11. God renews the command relative to the sanctification of the Sabbath, Exo 31:12-17. Delivers to Moses the two tables of stone, Exo 31:18.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Exo 31:1, Bezaleel and Aholiab are appointed and qualified for the work of the tabernacle; Exo 31:12, The observation of the sabbath is again commanded; Exo 31:18, Moses receives the two tables.John GillINTRODUCTION TO EXODUS 31In this chapter an account is given of the persons whom God had chosen, and qualified for the work of building the tabernacle, and all things relating to it, and for the direction and oversight thereof, Ex 31:1 and an enumeration is made of the several things that were to be wrought, some in one way, some in another, Ex 31:7 the law of the sabbath is repeated, and the violation of it made death, Ex 31:12 and the chapter is concluded with observing, that at the close of the above orders, two tables of stone, with the law written upon them by the finger of God, were given to Moses, Ex 31:18. |
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31:131:1: Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ. Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:1 Տէրը խօսեց Մովսէսի հետ ու ասաց. 31 Տէրը խօսեցաւ Մովսէսին՝ ըսելով. 31:1: Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ. 1 Տէրը խօսեց Մովսէսի հետ ու ասաց. 31 Տէրը խօսեցաւ Մովսէսին՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾ |
31:11: И сказал Господь Моисею, говоря: 31:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare 31:1 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say 31:1. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying: 31:1. And the Lord spoke to Moses, saying: 31:1. And the LORD spake unto Moses, saying, 31:1. And the Lord spoke to Moses, saying: 31:1 And the LORD spake unto Moses, saying: 1: И сказал Господь Моисею, говоря: 31:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare 31:1 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say 31:1. locutusque est Dominus ad Mosen dicens And the Lord spoke to Moses, saying: 31:1. And the Lord spoke to Moses, saying: 31:1. And the LORD spake unto Moses, saying, 31:1. And the Lord spoke to Moses, saying: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jg▾ kad▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-11: Дело устроения скинии по указанному Моисею образцу должно быть совершено строителями, назначенными также самим Богом. Что Аголиав был только помощником (ст. 6) Веселиила, это видно не только из того, что Веселиил поставлен на первом месте, но и из того, что ему усвояются особые дары Божии (ст. 3–4). То же самоое открывается из упоминания в других местах (37:1) о нем одном. При перечислении предметов, которые должны быть устроены строителями скинии (ст. 7–11), одеждам Аарона усвояется особое название «серад», смысл которого неясен. На основании 35:19: и 39:41: можно думать, что одежды названы служебными, т. е. назначенными для ношения при священнослужении.Matthew Henry: Concise Commentary on the Whole Bible - 17061-11: Appointment of Bezaleel and Aholiab.B. C. 1491.1 And the LORD spake unto Moses, saying, 2 See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: 3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, 4 To devise cunning works, to work in gold, and in silver, and in brass, 5 And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. 6 And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee; 7 The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle, 8 And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense, 9 And the altar of burnt offering with all his furniture, and the laver and his foot, 10 And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office, 11 And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do. A great deal of fine work God had ordered to be done about the tabernacle; the materials the people were to provide, but who must put them into form? Moses himself was learned in all the learning of the Egyptians, nay, he was well acquainted with the words of God, and the visions of the Almighty; but he knew not how to engrave or embroider. We may suppose that there were some very ingenious men among the Israelites; but, having lived all their days in bondage in Egypt, we cannot think they were any of them instructed in these curious arts. They knew how to make brick and work in clay, but to work in gold and in cutting diamonds was what they had never been brought up to. How should the work be done with the neatness and exactness that were required when they had no goldsmiths or jewellers but what must be made out of masons and bricklayers? We may suppose that there were a sufficient number who would gladly be employed, and would do their best; but it would be hard to find out a proper person to preside in this work. Who was sufficient for these things? But God takes care of this matter also. I. He nominates the persons that were to be employed, that there might be no contest about the preferment, nor envy at those that were preferred, God himself having made the choice. 1. Bezaleel was to be the architect, or master workman, v. 2. He was of the tribe of Judah, a tribe that God delighted to honour; the grandson of Hur, probably that Hur who had helped to hold up Moses's hands (ch. xvii.), and was at this time in commission with Aaron for the government of the people in the absence of Moses (ch. xxiv. 14); out of that family which was of note in Israel was the workman chosen, and it added no little honour to the family that a branch of it was employed, though but as a mechanic, or handicraft tradesman, for the service of the tabernacle. The Jews' tradition is that Hur was the husband of Miriam; and, if so, it was requisite that God should appoint him to this service, lest, if Moses himself had done it, he should be thought partial to his own kindred, his brother Aaron also being advanced to the priesthood. God will put honour upon Moses's relations, and yet will make it to appear that he takes not the honour to himself or his own family, but that it is purely the Lord's doing. 2. Aholiab, of the tribe of Dan, is appointed next to Bezaleel, and partner with him, v. 6. Two are better than one. Christ sent forth his disciples who were to rear the gospel tabernacle, two and two, and we read of his two witnesses. Aholiab was of the tribe of Dan, which was one of the less honourable tribes, that the tribes of Judah and Levi might not be lifted up, as if they were to engross all the preferments; to prevent a schism in the body, God gives honour to that part which lacked, 1 Cor. xii. 24. The head cannot say to the foot, I have no need of thee. Hiram, who was the head workman in the building of Solomon's temple, was also of the tribe of Dan, 2 Chron. ii. 14. 3. There were others that were employed by and under these in the several operations about the tabernacle, v. 6. Note, When God has work to do he will never want instruments to do it with, for all hearts and heads too are under his eye, and in his hand; and those may cheerfully go about any service for God, and go on in it, who have reason to think that, one way or other, he has called them to it; for whom he calls he will own and bear out. II. He qualifies these persons for the service (v. 3): I have filled him with the Spirit of God; and (v. 6) in the hearts of all that are wise-hearted I have put wisdom. Note, 1. Skill in common arts and employments is the gift of God; from him are derived both the faculty and the improvement of the faculty. It is he that puts even this wisdom into the inward parts, Job xxxviii. 36. He teaches the husbandman discretion (Isa. xxviii. 26), and the tradesman too; and he must have the praise of it. 2. God dispenses his gifts variously, one gift to one, another to another, and all for the good of the whole body, both of mankind and of the church. Moses was fittest of all to govern Israel, but Bezaleel was fitter than he to build the tabernacle. The common benefit is very much supported by the variety of men's faculties and inclinations; the genius of some leads them to be serviceable one way, of others another way, and all these worketh that one and the self-same Spirit, 1 Cor. xii. 11. This forbids pride, envy, contempt, and carnal emulation, and strengthens the bond of mutual love. 3. Those whom God calls to any service he will either find, or make, fit for it. If God give the commission, he will in some measure give the qualifications, according as the service is. The work, that was to be done here was to make the tabernacle and the utensils of it, which are here particularly reckoned up, v. 7, &c. And for this the persons employed were enabled to work in gold, and silver, and brass. When Christ sent his apostles to rear the gospel tabernacle, he poured out his Spirit upon them, to enable them to speak with tongues the wonderful works of God; not to work upon metal, but to work upon men; so much more excellent were the gifts, as the tabernacle to be pitched was a greater and more perfect tabernacle, as the apostle calls it, Heb. ix. 11. Albert Barnes: Notes on the Bible - 183431:1: Exo 35:30-35. This solemn call of Bezaleel and Aholiab is full of instruction. Their work was to be only that of handicraftsmen. Still it was Yahweh Himself who called them by name to their tasks, and the powers which they were now called upon to exercise in their respective crafts, were declared to have been given them by the Holy Spirit. Thus is every effort of skill, every sort of well-ordered labor, when directed to a right end, brought into the very highest sphere of association.There appears to be sufficient reason for identifying Hur, the grandfather of Bezaleel, with the Hur who assisted Aaron in supporting the hands of Moses during the battle with Amalek at Rephidim Exo 17:10, and who was associated with Aaron in the charge of the people while Moses was on the mountain Exo 24:14. Josephus says that he was the husband of Miriam. It is thus probable that Bezaleel was related to Moses. He was the chief artificer in metal, stone, and wood; he had also to perform the apothecary's work in the composition of the anointing oil and the incense Exo 37:29. He had precedence of all the artificers, but Aholiab appears to have had the entire charge of the textile work Exo 35:35; Exo 38:23. Carl Friedrich Keil and Franz Delitzsch31:1The Builders (cf. Ex 35:30-36:1). - After having given directions for the construction of the sanctuary, and all the things required for the worship, Jehovah pointed out the builders, whom He had called to carry out the work, and had filled with His Spirit for that purpose. To "call by name" is to choose or appoint by name for a particular work (cf. Is 45:3-4). Bezaleel was a grandson of Hur, of the tribe of Judah, who is mentioned in Ex 17:10; Ex 24:14, and was called to be the master-builder, to superintend the whole of the building and carry out the artistic work; consequently he is not only invariably mentioned first (Ex 35:30; Ex 36:1-2), but in the accounts of the execution of the separate portions he is mentioned alone (Ex 37:1; Ex 38:22). Filling with the Spirit of God signifies the communication of an extraordinary and supernatural endowment and qualification, "in wisdom," etc., i.e., consisting of wisdom, understanding, knowledge, and every kind of workmanship, that is to say, for the performance of every kind of work. This did not preclude either natural capacity or acquired skill, but rather presupposed them; for in Ex 31:6 it is expressly stated in relation to his assistants, that God had put wisdom into all that were wise-hearted (see at Ex 28:3). Being thus endowed with a supernaturally exalted gift, Bezaleel was qualified "to think out inventions," i.e., ideas or artistic designs. Although everything had been minutely described by Jehovah, designs and plans were still needed in carrying out the work, so that the result should correspond to the divine instructions. John Gill31:1 And the Lord spake unto Moses,.... After the Lord had given Moses instructions about building a tabernacle, the model of which he had shown him, and what should be the furniture of it, who should minister in it, and what clothes they should wear, he acquaints him that he had provided artificers for this service; which would prevent doubts and objections that might rise up in the mind of Moses, how and by whom all this should be done; since the children of Israel had not been brought up, nor used to any curious work in Egypt, out of which they were but just come:saying; as follows: |
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31:231:2: Ահաւադիկ յանուանէ՛ կոչեցեալ է իմ զԲեսէլիէլ զՈւրիեան, զորդի Ովրայ յազգէ Յուդայ[780]։ [780] Յօրինակին. Զորդի Ամովրայ յազգէ Յու՛՛։ Այլք. Կոչեցեալ իմ զԲեսե՛՛... (3) Եւ լցուցի զնա։ Ահաւադիկ յանուանէ կոչեցեալ է իմ զԲեսելիէլ զՈւրիեան, զորդի Ովրայ յազգէ Յուդայ:2 «Ես, ահա, Յուդայի ազգից ընտրեցի Բեսելիէլին, որը որդին է Ուրիի, իսկ սա՝ որդին Ովրի: 2 «Ահա Յուդայի ցեղէն Ովրի որդիին Ուրիի որդին Բեսելիէլը անունովը կանչեցի։ 31:2: Ահաւադիկ յանուանէ՛ կոչեցեալ է իմ զԲեսէլիէլ զՈւրիեան, զորդի Ովրայ յազգէ Յուդայ[780]։ [780] Յօրինակին. Զորդի Ամովրայ յազգէ Յու՛՛։ Այլք. Կոչեցեալ իմ զԲեսե՛՛... (3) Եւ լցուցի զնա։ 2 «Ես, ահա, Յուդայի ազգից ընտրեցի Բեսելիէլին, որը որդին է Ուրիի, իսկ սա՝ որդին Ովրի: 2 «Ահա Յուդայի ցեղէն Ովրի որդիին Ուրիի որդին Բեսելիէլը անունովը կանչեցի։ zohrab-1805▾ eastern-1994▾ western am▾ |
31:22: смотри, Я назначаю именно Веселеила, сына Уриева, сына Орова, из колена Иудина; 31:2 ἰδοὺ ιδου see!; here I am ἀνακέκλημαι ανακαλεω from; out of ὀνόματος ονομα name; notable τὸν ο the Βεσελεηλ βεσελεηλ the τοῦ ο the Ουριου ουριας Ourias; Urias τὸν ο the Ωρ ωρ the φυλῆς φυλη tribe Ιουδα ιουδα Iouda; Iutha 31:2 רְאֵ֖ה rᵊʔˌē ראה see קָרָ֣אתִֽי qārˈāṯˈî קרא call בְ vᵊ בְּ in שֵׁ֑ם šˈēm שֵׁם name בְּצַלְאֵ֛ל bᵊṣalʔˈēl בְּצַלְאֵל Bezalel בֶּן־ ben- בֵּן son אוּרִ֥י ʔûrˌî אוּרִי Uri בֶן־ ven- בֵּן son ח֖וּר ḥˌûr חוּר Hur לְ lᵊ לְ to מַטֵּ֥ה maṭṭˌē מַטֶּה staff יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah 31:2. ecce vocavi ex nomine Beselehel filium Uri filii Hur de tribu IudaBehold, I have called by name Beseleel the son of Uri, the son of Hur, of the tribe of Juda, 31:2. “Behold, I have called by name Bezalel the son of Uri, the son of Hur, from the tribe of Judah, 31:2. See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: 31:2. “Behold, I have called by name Bezalel the son of Uri, the son of Hur, from the tribe of Judah, 31:2 See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: 2: смотри, Я назначаю именно Веселеила, сына Уриева, сына Орова, из колена Иудина; 31:2 ἰδοὺ ιδου see!; here I am ἀνακέκλημαι ανακαλεω from; out of ὀνόματος ονομα name; notable τὸν ο the Βεσελεηλ βεσελεηλ the τοῦ ο the Ουριου ουριας Ourias; Urias τὸν ο the Ωρ ωρ the φυλῆς φυλη tribe Ιουδα ιουδα Iouda; Iutha 31:2 רְאֵ֖ה rᵊʔˌē ראה see קָרָ֣אתִֽי qārˈāṯˈî קרא call בְ vᵊ בְּ in שֵׁ֑ם šˈēm שֵׁם name בְּצַלְאֵ֛ל bᵊṣalʔˈēl בְּצַלְאֵל Bezalel בֶּן־ ben- בֵּן son אוּרִ֥י ʔûrˌî אוּרִי Uri בֶן־ ven- בֵּן son ח֖וּר ḥˌûr חוּר Hur לְ lᵊ לְ to מַטֵּ֥ה maṭṭˌē מַטֶּה staff יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah 31:2. ecce vocavi ex nomine Beselehel filium Uri filii Hur de tribu Iuda Behold, I have called by name Beseleel the son of Uri, the son of Hur, of the tribe of Juda, 31:2. “Behold, I have called by name Bezalel the son of Uri, the son of Hur, from the tribe of Judah, 31:2. See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: 31:2. “Behold, I have called by name Bezalel the son of Uri, the son of Hur, from the tribe of Judah, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183131:2: I have called by name Bezaleel - That is, I have particularly appointed this person to be the chief superintendent of the whole work. His name is significant, בצלאל betsal-el, in or under the shadow of God, meaning, under the especial protection of the Most High. He was the son of Uri, the son of Hur, the son of Caleb or Chelubai, the son of Esron, the son of Pharez, the son of Judah. See Ch1 2:5, Ch1 2:9,Ch1 2:18, Ch1 2:19, Ch1 2:20, and see Clarke's note on Exo 17:10.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:2: I have: Exo 33:12, Exo 33:17, Exo 35:30, Exo 36:1; Isa 45:3, Isa 45:4; Mar 3:16-19; Joh 3:27Bezaleel: Exo 37:1; Ch1 2:19, Ch1 2:20 Geneva 159931:2 See, I (a) have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:(a) I have chosen and made meet, (Ex 35:30). John Gill31:2 See, I have called by name Bezaleel,.... Had pitched upon, chosen, and distinguished him particularly from all other men to be the architect or chief master builder of the tabernacle, and to be the director and overseer of the whole work relating to it: the Targums of Jonathan and Jerusalem paraphrase it,""I have called with a good name Bezaleel";''as if respect was to be had to his name Bezaleel, as given him by God, and very expressive and significant; whereas the phrase of calling "by name" does not signify the imposing of a name upon him, but the singular and personal choice of him to an office: indeed, his name Bezaleel is very significant, and may be rendered, "in the shadow of God"; and he was under the shadow, influence, and protection of the Lord, and was called to be concerned in making those things, which were shadows of good things to come; and he may be considered in all as a type of Christ, who is the chief and master builder of his church, has the care and oversight of it, and under whom others work; for except he built the house, they labour in vain that build it; he was called by name, or eminently chosen to this work, he took not this honour to himself, but was called of God, as Bezaleel was, and was hid and abode under the shadow of the Almighty all the while he was concerned in it, see Ps 91:1.the son of Uri, the son of Hur, of the tribe of Judah; Bezaleel's father's name was Uri, which signifies, "my light"; and his grandfather's name Hur, which has the signification of liberty or freedom; the same that Moses left with Aaron to judge the people of Israel during his stay in the mount, and is thought to have been the husband of Miriam; so that his grandfather being living, he may be supposed to be but a young man: the Jews say (n) he was but thirteen years of age when he was employed in this service, but that is not probable; though indeed his antitype, when but twelve years of age, said, "wist ye not that I must be about my Father's business?" his Father, whom he calls Uri, my light, Ps 27:1 he being the brightness of his Father's glory, and the express image of his person; and is the Son of God that makes men free, and they are free indeed; and of whom it is evident that he sprung out of the tribe of Judah, a tribe greatly honoured of God. (n) Shalshalet Hakabala, fol. 6. 2. John Wesley31:2 See I have called Bezaleel, the grandson of Hur, probably that Hur who had helped to hold up Moses's hand, Ex 17:10-12, and was at this time in commission with Aaron for the government of the people in the absence of Moses. Aholiab of the tribe of Dan is appointed next to Bezaleel, and partner with him. Hiram, who was the head - workman in the building of Solomon's temple, was also of the tribe of Dan, 2Chron 2:14.Robert Jamieson, A. R. Fausset and David Brown31:2 BEZALEEL AND AHOLIAB. (Exo. 31:1-18)See, I have called--Though the instructions about the tabernacle were privately communicated to Moses, it was plainly impossible that he could superintend the work in person, amid the multiplicity of his other duties. A head director or builder was selected by God Himself; and the nomination by such high authority removed all ground of jealousy or discontent on the part of any who might have thought their merits overlooked (compare Mt 18:1). by name Bezaleel--signifying "in the shadow or protection of God"; and, as called to discharge a duty of great magnitude--to execute a confidential trust in the ancient Church of God, he has his family and lineage recorded with marked distinction. He belonged to the tribe of Judah, which, doubtless for wise and weighty reasons, God all along delighted to honor; and he was the grandson of Hur, a pious patriot (Ex 17:12), who was associated, by a special commission, with Aaron in the government of the people during the absence of Moses. Moreover, it may be noticed that a Jewish tradition affirms Hur to be the husband of Miriam; and if this tradition may be relied on, it affords an additional reason for the appointment of Bezaleel emanating from the direct authority of God. |
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31:331:3: Եւ լցուցի՛ց զնա աստուածեղէն Հոգւով իմաստութեան, եւ հանճարոյ եւ գիտութեան ամենայն գործոյ, Եւ լցուցի զնա աստուածեղէն Հոգւով իմաստութեան եւ հանճարոյ եւ գիտութեան ամենայն գործոյ:3 Ես նրան լցրի ամէն գործի համար անհրաժեշտ գիտութեան, հանճարի եւ իմաստութեան աստուածային ոգով, 3 Աստուծոյ Հոգիովը՝ իմաստութիւնով ու հանճարով եւ գիտութիւնով ու ամէն կերպ ճարտարութիւնով լեցուցի զանիկա, 31:3: Եւ լցուցի՛ց զնա աստուածեղէն Հոգւով իմաստութեան, եւ հանճարոյ եւ գիտութեան ամենայն գործոյ, 3 Ես նրան լցրի ամէն գործի համար անհրաժեշտ գիտութեան, հանճարի եւ իմաստութեան աստուածային ոգով, 3 Աստուծոյ Հոգիովը՝ իմաստութիւնով ու հանճարով եւ գիտութիւնով ու ամէն կերպ ճարտարութիւնով լեցուցի զանիկա, zohrab-1805▾ eastern-1994▾ western am▾ |
31:33: и Я исполнил его Духом Божиим, мудростью, разумением, ведением и всяким искусством, 31:3 καὶ και and; even ἐνέπλησα εμπιπλημι fill in; fill up αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind θεῖον θειος divine σοφίας σοφια wisdom καὶ και and; even συνέσεως συνεσις comprehension καὶ και and; even ἐπιστήμης επιστημη in παντὶ πας all; every ἔργῳ εργον work 31:3 וָ wā וְ and אֲמַלֵּ֥א ʔᵃmallˌē מלא be full אֹתֹ֖ו ʔōṯˌô אֵת [object marker] ר֣וּחַ rˈûₐḥ רוּחַ wind אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) בְּ bᵊ בְּ in חָכְמָ֛ה ḥoḵmˈā חָכְמָה wisdom וּ û וְ and בִ vi בְּ in תְבוּנָ֥ה ṯᵊvûnˌā תְּבוּנָה understanding וּ û וְ and בְ vᵊ בְּ in דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole מְלָאכָֽה׃ mᵊlāḵˈā מְלָאכָה work 31:3. et implevi eum spiritu Dei sapientia intellegentia et scientia in omni opereAnd I have filled him with the spirit of God, with wisdom and understanding, and knowledge in all manner of work, 31:3. and I have filled him with the Spirit of God, with wisdom, and understanding, and knowledge in every craft, 31:3. And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, 31:3. and I have filled him with the Spirit of God, with wisdom, and understanding, and knowledge in every craft, 3. and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
31:3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship: 3: и Я исполнил его Духом Божиим, мудростью, разумением, ведением и всяким искусством, 31:3 καὶ και and; even ἐνέπλησα εμπιπλημι fill in; fill up αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind θεῖον θειος divine σοφίας σοφια wisdom καὶ και and; even συνέσεως συνεσις comprehension καὶ και and; even ἐπιστήμης επιστημη in παντὶ πας all; every ἔργῳ εργον work 31:3 וָ wā וְ and אֲמַלֵּ֥א ʔᵃmallˌē מלא be full אֹתֹ֖ו ʔōṯˌô אֵת [object marker] ר֣וּחַ rˈûₐḥ רוּחַ wind אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) בְּ bᵊ בְּ in חָכְמָ֛ה ḥoḵmˈā חָכְמָה wisdom וּ û וְ and בִ vi בְּ in תְבוּנָ֥ה ṯᵊvûnˌā תְּבוּנָה understanding וּ û וְ and בְ vᵊ בְּ in דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole מְלָאכָֽה׃ mᵊlāḵˈā מְלָאכָה work 31:3. et implevi eum spiritu Dei sapientia intellegentia et scientia in omni opere And I have filled him with the spirit of God, with wisdom and understanding, and knowledge in all manner of work, 31:3. and I have filled him with the Spirit of God, with wisdom, and understanding, and knowledge in every craft, 31:3. And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, 31:3. and I have filled him with the Spirit of God, with wisdom, and understanding, and knowledge in every craft, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183131:3: I have filled him with the spirit of God - See Clarke's note on Exo 28:3.In wisdom - חכמה, chochmah, from חכם chacham, to be wise, skillful, or prudent, denoting the compass of mind and strength of capacity necessary to form a wise man: hence our word wisdom, the power of judging what is wise or best to be done; from the Saxon, to teach, to advise, and to judge; hence the doom or judgment of the well taught, wise, or prudent man. Understanding - תבונה tebunah, from בן ban or bun, to separate, distinguish, discern; capacity to comprehend the different parts of a work, how to connect, arrange, etc., in order to make a complete whole. Knowledge - דעת daath, denoting particular acquaintance with a person or thing; practical, experimental knowledge. Albert Barnes: Notes on the Bible - 183431:3Wisdom, understanding, Knowledge - Or, that "right judgment in all things" for which we especially pray on Whitsunday; the perceptive faculty; and experience, a practical acquaintance with facts. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:3: filled: Exo 35:31; Kg1 3:9, Kg1 7:14; Isa 28:6, Isa 28:26; Co1 12:4-11the spirit of God: Ruach Elohim, rather, "a spirit of God;" which is a usual Hebraism, signifying "an excellent spirit;" or, as we should now say, "a distinguished genius for the work he had to perform." No man, by course of reading or study, ever acquired a genius of any kind. we call it natural, and say it was born with the man: Moses teaches us to consider it divine. The prophet Isaiah (Isa 28:24-29), pointedly refers to this sort of teaching as coming from God, even in the most common and less difficult arts of life. Dark as the heathens were, yet they acknowledged that all talents and the seeds of all arts came from God. Geneva 159931:3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of (b) workmanship,(b) This shows that handicrafts are the gifts of God's spirit, and therefore ought to be esteemed. John Gill31:3 And I have filled him with the Spirit of God,.... Not with the special graces of the Spirit, or with spiritual gifts fitting for spiritual service in the knowledge of spiritual things, and the instruction of men in them, though, no doubt, he might have them; but with the gifts of ingenuity and skill in manual arts, and mechanical operations, as follows:in wisdom, and in understanding, and in all manner of workmanship; these explain what is meant by the Spirit of God he was filled with; namely, with a sufficient measure of natural wisdom, knowledge, and understanding in all sorts of workmanship hereafter mentioned, to qualify him for his office as a director therein; that is, he had such a share of knowledge of what was to be wrought, such wisdom and understanding in the ingenious and curious manner of working them, that though he did not work with his own hands, yet could teach, guide, and direct others how to do them: and this was not an ordinary but an extraordinary gift of knowledge of these things; nor was it owing to a fruitful invention, nor to long study and contrivance; but it was by the immediate inspiration of the Spirit of God, which was necessary at this time, the Israelites being now in a general state of ignorance of all ingenious arts and sciences, having lived so many years in a state of servitude, and scarce knew anything but making of bricks: and it may be observed, that God never calls any to any work or service of his but he qualifies for it: in all this Bezaleel was a type of Christ, who was filled with the Holy Spirit without measure; and on whom rested the spirit of wisdom and of counsel, and in whom are hid all the treasures of wisdom and knowledge; and who, as God's righteous and faithful servant as Mediator, dealt wisely and prudently in all his administrations. John Wesley31:3 And I have filled him with the spirit of God; and Ex 31:6. In the hearts of all that are wise - hearted I have put wisdom. Skill in common employments is the gift of God; It is he that puts even this wisdom into the inward parts, Job 38:36. He teacheth the husbandman discretion, Is 28:26, and the tradesman too, and he must have the praise of it.Robert Jamieson, A. R. Fausset and David Brown31:3 I have filled him with the spirit of God--It is probable that he was naturally endowed with a mechanical genius, and had acquired in Egypt great knowledge and skill in the useful, as well as liberal, arts so as to be a first-class artisan, competent to take charge of both the plain and ornamental work, which the building of the sacred edifice required. When God has any special work to be accomplished, He always raises up instruments capable of doing it; and it is likely that He had given to the son of Uri that strong natural aptitude and those opportunities of gaining mechanical skill, with an ultimate view to this responsible office. Notwithstanding that his grand duty was to conform with scrupulous fidelity to the pattern furnished, there was still plenty of room for inventive talent and tasteful exactness in the execution; and his natural and acquired gifts were enlarged and invigorated for the important work. |
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31:431:4: խելամո՛ւտ լինել, եւ ճարտարապետել։ Գործել զոսկին եւ զարծաթ եւ զպղինձ. խելամուտ լինել եւ ճարտարապետել, գործել զոսկին եւ զարծաթ եւ զպղինձ:4 որպէսզի նա մտածի ու ստեղծագործի, 4 Որպէս զի արուեստական գործեր հնարելով՝ ոսկիով ու արծաթով եւ պղնձով գործէ։ 31:4: խելամո՛ւտ լինել, եւ ճարտարապետել։ Գործել զոսկին եւ զարծաթ եւ զպղինձ. 4 որպէսզի նա մտածի ու ստեղծագործի, 4 Որպէս զի արուեստական գործեր հնարելով՝ ոսկիով ու արծաթով եւ պղնձով գործէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
31:44: работать из золота, серебра и меди, 31:4 διανοεῖσθαι διανοεομαι and; even ἀρχιτεκτονῆσαι αρχιτεκτονεω work; perform τὸ ο the χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even τὸν ο the χαλκὸν χαλκος copper; brass καὶ και and; even τὴν ο the ὑάκινθον υακινθος hyacinth καὶ και and; even τὴν ο the πορφύραν πορφυρα purple καὶ και and; even τὸ ο the κόκκινον κοκκινος scarlet τὸ ο the νηστὸν νηστος and; even τὴν ο the βύσσον βυσσος fine linen τὴν ο the κεκλωσμένην κλωθω twist by spinning; spin 31:4 לַ la לְ to חְשֹׁ֖ב ḥᵊšˌōv חשׁב account מַחֲשָׁבֹ֑ת maḥᵃšāvˈōṯ מַחֲשָׁבָה thought לַ la לְ to עֲשֹׂ֛ות ʕᵃśˈôṯ עשׂה make בַּ ba בְּ in † הַ the זָּהָ֥ב zzāhˌāv זָהָב gold וּ û וְ and בַ va בְּ in † הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver וּ û וְ and בַ va בְּ in † הַ the נְּחֹֽשֶׁת׃ nnᵊḥˈōšeṯ נְחֹשֶׁת bronze 31:4. ad excogitandum fabre quicquid fieri potest ex auro et argento et aereTo devise whatsoever may be artificially made of gold, and silver, and brass, 31:4. in order to design whatever must be fabricated from gold, and silver, and brass, 31:4. To devise cunning works, to work in gold, and in silver, and in brass, 31:4. in order to design whatever must be fabricated from gold, and silver, and brass, 31:4 To devise cunning works, to work in gold, and in silver, and in brass: 4: работать из золота, серебра и меди, 31:4 διανοεῖσθαι διανοεομαι and; even ἀρχιτεκτονῆσαι αρχιτεκτονεω work; perform τὸ ο the χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even τὸν ο the χαλκὸν χαλκος copper; brass καὶ και and; even τὴν ο the ὑάκινθον υακινθος hyacinth καὶ και and; even τὴν ο the πορφύραν πορφυρα purple καὶ και and; even τὸ ο the κόκκινον κοκκινος scarlet τὸ ο the νηστὸν νηστος and; even τὴν ο the βύσσον βυσσος fine linen τὴν ο the κεκλωσμένην κλωθω twist by spinning; spin 31:4 לַ la לְ to חְשֹׁ֖ב ḥᵊšˌōv חשׁב account מַחֲשָׁבֹ֑ת maḥᵃšāvˈōṯ מַחֲשָׁבָה thought לַ la לְ to עֲשֹׂ֛ות ʕᵃśˈôṯ עשׂה make בַּ ba בְּ in † הַ the זָּהָ֥ב zzāhˌāv זָהָב gold וּ û וְ and בַ va בְּ in † הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver וּ û וְ and בַ va בְּ in † הַ the נְּחֹֽשֶׁת׃ nnᵊḥˈōšeṯ נְחֹשֶׁת bronze 31:4. ad excogitandum fabre quicquid fieri potest ex auro et argento et aere To devise whatsoever may be artificially made of gold, and silver, and brass, 31:4. in order to design whatever must be fabricated from gold, and silver, and brass, 31:4. To devise cunning works, to work in gold, and in silver, and in brass, 31:4. in order to design whatever must be fabricated from gold, and silver, and brass, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183131:4: Cunning works - מחשבת machashaboth, works of invention or genius, in the goldsmith and silversmith line.Albert Barnes: Notes on the Bible - 183431:4To devise cunning works - Rather, to devise works of skill. The Hebrew phrase is not the same as that rendered "cunning work" in respect to textile fabrics in Exo 26:1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:4: Exo 25:32-35, Exo 26:1, Exo 28:15; Kg1 7:14; Ch2 2:7, Ch2 2:13, Ch2 2:14John Gill31:4 To devise cunning works,.... To invent, contrive, and draw patterns, for the weavers particularly, for the making of the curtains of the tabernacle, the vail of the most holy place, the ephod, and the curious girdle of it, which were made of cunning work, curiously wrought by the weaver; and so Jarchi interprets this of the weaving of the work of Chosheb, or cunning work, of the devising of cunning works, or of the knowledge of witty inventions, by Wisdom or the Messiah, see Prov 8:12.to work in gold, and in silver, and in brass; for it is not to be supposed there were either goldsmiths or brasiers among the Israelites; only masons and bricklayers, and brickmakers, and such sort of manufacturers; so that Bezaleel had need of immediate wisdom from the Spirit of God, not only to devise curious works in these several things as in others, but to teach men how to work in them, what tools to work with, and how to use them, how to melt these several metals, and into what forms and shapes to put them, and then to polish them; as there were some things in the temple to be made of gold, as the candlestick, others of silver, as the sockets of the tabernacle, and others of brass, as the altar of burnt offering, and its vessels, with other things. |
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31:531:5: զկապուտակն, եւ զծիրանին, եւ զկարմիրն մանեալ. եւ զականակապն ՚ի լրութիւն գործոյն. եւ զհիւսնութիւն փայտից, գործել ըստ ամենայն գործոյ[781]։ [781] Այլք. Եւ զկապուտակն եւ։ [508]զկապուտակն եւ զծիրանին եւ զկարմիրն մանեալ. եւ զականակապն ի լրութիւն գործոյն``, եւ զհիւսնութիւն փայտից, գործել ըստ ամենայն գործոյ:5 որպէսզի մշակի ոսկին, արծաթն ու պղինձը, մանի կապոյտ, ծիրանի ու կարմիր կտաւը, զբաղուի արհեստի կատարելութիւն հանդիսացող ակնագործութեամբ, նաեւ ատաղձագործութեամբ, որ գործի դնի ամէն մի արհեստ: 5 Գամելու համար քարեր կտրելով ու փայտեր քանդակելով եւ ամէն տեսակ գեղարուեստական գործ։ 31:5: զկապուտակն, եւ զծիրանին, եւ զկարմիրն մանեալ. եւ զականակապն ՚ի լրութիւն գործոյն. եւ զհիւսնութիւն փայտից, գործել ըստ ամենայն գործոյ[781]։ [781] Այլք. Եւ զկապուտակն եւ։ 5 որպէսզի մշակի ոսկին, արծաթն ու պղինձը, մանի կապոյտ, ծիրանի ու կարմիր կտաւը, զբաղուի արհեստի կատարելութիւն հանդիսացող ակնագործութեամբ, նաեւ ատաղձագործութեամբ, որ գործի դնի ամէն մի արհեստ: 5 Գամելու համար քարեր կտրելով ու փայտեր քանդակելով եւ ամէն տեսակ գեղարուեստական գործ։ zohrab-1805▾ eastern-1994▾ western am▾ |
31:55: резать камни для вставливания и резать дерево для всякого дела; 31:5 καὶ και and; even τὰ ο the λιθουργικὰ λιθουργικος and; even εἰς εις into; for τὰ ο the ἔργα εργον work τὰ ο the τεκτονικὰ τεκτονικος the ξύλων ξυλον wood; timber ἐργάζεσθαι εργαζομαι work; perform κατὰ κατα down; by πάντα πας all; every τὰ ο the ἔργα εργον work 31:5 וּ û וְ and בַ va בְּ in חֲרֹ֥שֶׁת ḥᵃrˌōšeṯ חֲרֹשֶׁת work אֶ֛בֶן ʔˈeven אֶבֶן stone לְ lᵊ לְ to מַלֹּ֖את mallˌōṯ מלא be full וּ û וְ and בַ va בְּ in חֲרֹ֣שֶׁת ḥᵃrˈōšeṯ חֲרֹשֶׁת work עֵ֑ץ ʕˈēṣ עֵץ tree לַ la לְ to עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מְלָאכָֽה׃ mᵊlāḵˈā מְלָאכָה work 31:5. marmore et gemmis et diversitate lignorumOf marble, and precious stones, and variety of wood. 31:5. from marble, and precious stones, and various woods. 31:5. And in cutting of stones, to set [them], and in carving of timber, to work in all manner of workmanship. 31:5. from marble, and precious stones, and various woods. 5. and in cutting of stones for setting, and in carving of wood, to work in all manner of workmanship.
31:5 And in cutting of stones, to set [them], and in carving of timber, to work in all manner of workmanship: 5: резать камни для вставливания и резать дерево для всякого дела; 31:5 καὶ και and; even τὰ ο the λιθουργικὰ λιθουργικος and; even εἰς εις into; for τὰ ο the ἔργα εργον work τὰ ο the τεκτονικὰ τεκτονικος the ξύλων ξυλον wood; timber ἐργάζεσθαι εργαζομαι work; perform κατὰ κατα down; by πάντα πας all; every τὰ ο the ἔργα εργον work 31:5 וּ û וְ and בַ va בְּ in חֲרֹ֥שֶׁת ḥᵃrˌōšeṯ חֲרֹשֶׁת work אֶ֛בֶן ʔˈeven אֶבֶן stone לְ lᵊ לְ to מַלֹּ֖את mallˌōṯ מלא be full וּ û וְ and בַ va בְּ in חֲרֹ֣שֶׁת ḥᵃrˈōšeṯ חֲרֹשֶׁת work עֵ֑ץ ʕˈēṣ עֵץ tree לַ la לְ to עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מְלָאכָֽה׃ mᵊlāḵˈā מְלָאכָה work 31:5. marmore et gemmis et diversitate lignorum Of marble, and precious stones, and variety of wood. 31:5. from marble, and precious stones, and various woods. 31:5. And in cutting of stones, to set [them], and in carving of timber, to work in all manner of workmanship. 31:5. from marble, and precious stones, and various woods. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183131:5: In cutting of stones, etc. - Every thing that concerned the lapidary's, jeweler's, and carver's art.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:5: Exo 28:9-21John Gill31:5 And in cutting of stones to set them,.... Not of marble stones, or of any common stones used in building, and the cutting and hewing of them to be laid therein, for of those there was no use in the tabernacle; but of precious stones, and the cutting of them, and setting of them in their ouches or enclosures, as the onyx stones on the shoulders of the high priest, and the twelve precious stones in his breastplate: Bezaleel was taught by the Spirit of God the art of jewelling, and instructed others in it:and in carving of timber; or rather, "in cutting timber" (o); for it is the same word as before, for we have no account of any carved work in the tabernacle; and therefore this must design the work of carpenters and joiners in cutting the shittim wood, making planks and boards of it, and of them the sides of the tabernacle, jointed into sockets; the ark of the testimony, the shewbread table, and altar of incense, which were of timber, and the workmanship of such persons: to work in all manner of workmanship; in all other manufactories; as spinning, weaving, embroidery, dying various colours, compounding ointment, perfume, &c. (o) "in fabrefactione ligni", Montanus; so Tigurine version. |
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31:631:6: Եւ ես ահա ետու զնա, եւ զԵղիաբ զԱքիսամայ յազգէ Դանայ. եւ ՚ի սիրտ ամենայն իմաստնոյ ետու զիմաստութիւն, եւ արասցե՛ն զամենայն զոր միանգամ պատուիրեցի քեզ։ Եւ ես ահա ետու զնա եւ զԵղիաբ Աքիսամայ յազգէ Դանայ. եւ ի սիրտ ամենայն իմաստնոյ ետու զիմաստութիւն, եւ արասցեն զամենայն զոր միանգամ պատուիրեցի քեզ:6 Ահա ես նրան օգնական եմ տալիս Դանի ցեղից Աքիսամի որդի Եղիաբին: Ամէն մի ուշիմ մարդու հոգու մէջ դրի շնորհ, որպէսզի անի այն, ինչ պատուիրել եմ քեզ, այսինքն՝ 6 Դանի ցեղէն Աքիսամայի որդին Ոողիաբը տուի անոր հետ։ Ամէն իմաստունի սրտին մէջ իմաստութիւն դրի, որպէս զի բոլոր քեզի պատուիրածներս պատրաստես։ 31:6: Եւ ես ահա ետու զնա, եւ զԵղիաբ զԱքիսամայ յազգէ Դանայ. եւ ՚ի սիրտ ամենայն իմաստնոյ ետու զիմաստութիւն, եւ արասցե՛ն զամենայն զոր միանգամ պատուիրեցի քեզ։ 6 Ահա ես նրան օգնական եմ տալիս Դանի ցեղից Աքիսամի որդի Եղիաբին: Ամէն մի ուշիմ մարդու հոգու մէջ դրի շնորհ, որպէսզի անի այն, ինչ պատուիրել եմ քեզ, այսինքն՝ 6 Դանի ցեղէն Աքիսամայի որդին Ոողիաբը տուի անոր հետ։ Ամէն իմաստունի սրտին մէջ իմաստութիւն դրի, որպէս զի բոլոր քեզի պատուիրածներս պատրաստես։ zohrab-1805▾ eastern-1994▾ western am▾ |
31:66: и вот, Я даю ему помощником Аголиава, сына Ахисамахова, из колена Данова, и в сердце всякого мудрого вложу мудрость, дабы они сделали всё, что Я повелел тебе: 31:6 καὶ και and; even ἐγὼ εγω I ἔδωκα διδωμι give; deposit αὐτὸν αυτος he; him καὶ και and; even τὸν ο the Ελιαβ ελιαβ the τοῦ ο the Αχισαμαχ αχισαμαχ from; out of φυλῆς φυλη tribe Δαν δαν and; even παντὶ πας all; every συνετῷ συνετος comprehending; intelligent καρδίᾳ καρδια heart δέδωκα διδωμι give; deposit σύνεσιν συνεσις comprehension καὶ και and; even ποιήσουσιν ποιεω do; make πάντα πας all; every ὅσα οσος as much as; as many as σοι σοι you συνέταξα συντασσω coordinate; arrange 31:6 וַ wa וְ and אֲנִ֞י ʔᵃnˈî אֲנִי i הִנֵּ֧ה hinnˈē הִנֵּה behold נָתַ֣תִּי nāṯˈattî נתן give אִתֹּ֗ו ʔittˈô אֵת together with אֵ֣ת ʔˈēṯ אֵת [object marker] אָהֳלִיאָ֞ב ʔohᵒlîʔˈāv אָהֳלִיאָב Oholiab בֶּן־ ben- בֵּן son אֲחִֽיסָמָךְ֙ ʔᵃḥˈîsāmāḵ אֲחִיסָמָךְ Ahisamach לְ lᵊ לְ to מַטֵּה־ maṭṭē- מַטֶּה staff דָ֔ן ḏˈān דָּן Dan וּ û וְ and בְ vᵊ בְּ in לֵ֥ב lˌēv לֵב heart כָּל־ kol- כֹּל whole חֲכַם־ ḥᵃḵam- חָכָם wise לֵ֖ב lˌēv לֵב heart נָתַ֣תִּי nāṯˈattî נתן give חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and עָשׂ֕וּ ʕāśˈû עשׂה make אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּיתִֽךָ׃ ṣiwwîṯˈiḵā צוה command 31:6. dedique ei socium Hooliab filium Achisamech de tribu Dan et in corde omnis eruditi posui sapientiam ut faciant cuncta quae praecepi tibiAnd I have given him for his companion Ooliab, the son of Achisamech, of the tribe of Dan. And I have put wisdom in the heart of every skilful man, that they may make all things which I have commanded thee, 31:6. And I have given to him, as his associate, Oholiab the son of Ahisamach, from the tribe of Dan. And I have placed wisdom in the heart of every artisan, so that they may make everything as I have instructed you: 31:6. And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee; 31:6. And I have given to him, as his associate, Oholiab the son of Ahisamach, from the tribe of Dan. And I have placed wisdom in the heart of every artisan, so that they may make everything as I have instructed you: 6. And I, behold, I have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan; and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee:
31:6 And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee: 6: и вот, Я даю ему помощником Аголиава, сына Ахисамахова, из колена Данова, и в сердце всякого мудрого вложу мудрость, дабы они сделали всё, что Я повелел тебе: 31:6 καὶ και and; even ἐγὼ εγω I ἔδωκα διδωμι give; deposit αὐτὸν αυτος he; him καὶ και and; even τὸν ο the Ελιαβ ελιαβ the τοῦ ο the Αχισαμαχ αχισαμαχ from; out of φυλῆς φυλη tribe Δαν δαν and; even παντὶ πας all; every συνετῷ συνετος comprehending; intelligent καρδίᾳ καρδια heart δέδωκα διδωμι give; deposit σύνεσιν συνεσις comprehension καὶ και and; even ποιήσουσιν ποιεω do; make πάντα πας all; every ὅσα οσος as much as; as many as σοι σοι you συνέταξα συντασσω coordinate; arrange 31:6 וַ wa וְ and אֲנִ֞י ʔᵃnˈî אֲנִי i הִנֵּ֧ה hinnˈē הִנֵּה behold נָתַ֣תִּי nāṯˈattî נתן give אִתֹּ֗ו ʔittˈô אֵת together with אֵ֣ת ʔˈēṯ אֵת [object marker] אָהֳלִיאָ֞ב ʔohᵒlîʔˈāv אָהֳלִיאָב Oholiab בֶּן־ ben- בֵּן son אֲחִֽיסָמָךְ֙ ʔᵃḥˈîsāmāḵ אֲחִיסָמָךְ Ahisamach לְ lᵊ לְ to מַטֵּה־ maṭṭē- מַטֶּה staff דָ֔ן ḏˈān דָּן Dan וּ û וְ and בְ vᵊ בְּ in לֵ֥ב lˌēv לֵב heart כָּל־ kol- כֹּל whole חֲכַם־ ḥᵃḵam- חָכָם wise לֵ֖ב lˌēv לֵב heart נָתַ֣תִּי nāṯˈattî נתן give חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and עָשׂ֕וּ ʕāśˈû עשׂה make אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּיתִֽךָ׃ ṣiwwîṯˈiḵā צוה command 31:6. dedique ei socium Hooliab filium Achisamech de tribu Dan et in corde omnis eruditi posui sapientiam ut faciant cuncta quae praecepi tibi And I have given him for his companion Ooliab, the son of Achisamech, of the tribe of Dan. And I have put wisdom in the heart of every skilful man, that they may make all things which I have commanded thee, 31:6. And I have given to him, as his associate, Oholiab the son of Ahisamach, from the tribe of Dan. And I have placed wisdom in the heart of every artisan, so that they may make everything as I have instructed you: 31:6. And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee; 31:6. And I have given to him, as his associate, Oholiab the son of Ahisamach, from the tribe of Dan. And I have placed wisdom in the heart of every artisan, so that they may make everything as I have instructed you: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183131:6: In the hearts of all that are wisehearted I have put wisdom - So every man that had a natural genius, as we term it, had an increase of wisdom by immediate inspiration from God, so that he knew how to execute the different works which Divine wisdom designed for the tabernacle and its furniture. Dark as were the heathens, yet they acknowledged that all talents, and the seeds of all arts, came from God. Hence Seneca: Insita nobis omnium artium semina, magisterque ex occulto Deus producit ingenia. In the same way Homer attributes such curious arts to Minerva, the goddess of wisdom, and Vulcan, the god of handicrafts.Ὡς δ' ὁτε τις χρυσον περιχευεται αργυρῳ ανηρ Ιδρις, ὁν Ἡφαιστος δεδαεν και Παλλας Αθηνη Τεχνην παντοιην, χαριεντα δε εργα τελειει. Odyss., 1. vi., ver. 232. As by some artist, to whom Vulcan gives His skill divine, a breathing statue lives; By Pallas taught, he frames the wondrous mould, And o'er the silver pours the fusile gold. - Pope. And all this the wisest of men long before them declared; when speaking of the wisdom of God he says, I, Wisdom, dwell with Prudence, and find out knowledge of witty inventions; Pro 8:12. See Clarke's note on Exo 28:3, to which the reader is particularly desired to refer. There is something remarkable in the name of this second superintendent, אהליאב Aholiab, the tabernacle of the father, or, the father is my tabernacle; a name nearly similar in its meaning to that of Bezaleel, see Clarke's note on Exo 31:2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:6: I have given: Exo 4:14, Exo 4:15, Exo 6:26; Ezr 5:1, Ezr 5:2; Ecc 4:9-12; Mat 10:2-4; Luk 10:1; Act 13:2; Act 15:39, Act 15:40Aholiab: Exo 35:34, Exo 36:1 wise hearted: Exo 28:3, Exo 35:10, Exo 35:25, Exo 35:26, Exo 35:35, Exo 36:1, Exo 36:8; Kg1 3:12; Pro 2:6, Pro 2:7; Jam 1:5, Jam 1:16, Jam 1:17 that they: exo 37:1-38:31; Num. 4:1-49; 1Kings 6:1-8:66; ch2 3:1-4:22; Ezek. 43:1-48:35 Carl Friedrich Keil and Franz Delitzsch31:6There were associated with Bezaleel as assistants, Oholiab, the son of Achisamach, of the tribe of Dan, and other men endowed with understanding, whom God had filled with wisdom for the execution of His work. According to Ex 38:23, Oholiab was both faber, a master in metal, stone, and wood work, and also an artistic weaver of colours. In Ex 38:7-11, the words to be executed, which have been minutely described in ch. 24-30, are mentioned singly once more; and, in addition to these, we find in Ex 31:10 השּׂרד בּגדי mentioned, along with, or rather before, the holy dress of Aaron. This is the case also in Ex 35:19 and Ex 39:41, where there is also the additional clause, "to serve (שׁרת ministrare) in the sanctuary." They were composed, according to Ex 39:1, of blue and red purple, and crimson. The meaning of the word serad, which only occurs in these passages, is quite uncertain. The Rabbins understand by the bigde hasserad the wrappers in which the vessels of the sanctuary were enclosed when the camp was broken up, as these are called begadim of blue and red purple, and crimson, in Num 4:6. But this rendering is opposed to the words which follow, and which indicate their use in the holy service, i.e., in the performance of worship, and therefore are quite inapplicable to the wrappers referred to. There is even less ground for referring them, as Gesenius and others do, to the inner curtains of the tabernacle, or the inner hangings of the dwelling-place. For, apart from the uncertainty of the rendering given to serad, viz., netted cloth, filet, it is overthrown by the fact that these curtains of the dwelling-place were not of net-work; and still more decisively by the order in which the bigde hasserad occur in Ex 39:41, viz., not till the dwelling-place and tent, and everything belonging to them, have been mentioned, even down to the hangings of the court and the pegs of the tent, and all that remains to be noticed is the clothing of the priests. From the definition "to serve in the sanctuary," it is obvious that the bigde serad were clothes used in the worship, στολαὶ λειτουργικαί, as the lxx have rendered it in agreement with the rest of the ancient versions-that they were, in fact, the rich robes which constituted the official dress of the high priest, whilst "the holy garments for Aaron" were the holy clothes which were worn by him in common with the priests. Geneva 159931:6 And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are (c) wise hearted I have put wisdom, that they may make all that I have commanded thee;(c) I have instructed them, and increased their knowledge. John Gill31:6 And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan,.... To be a partner with him, and to assist in the direction and oversight of the work of the tabernacle; which was done that there might appear to be a sufficiency in the direction, and that too much honour might not be given to one tribe; and it is observable, that as Solomon of the tribe of Judah was the builder of the temple, one of the tribe of Dan also was a principal artificer in it, 2Chron 2:14 and it is no unusual thing for two persons to be joined together in matters of moment and importance, as Moses and Aaron, who were sent to Pharaoh for Israel's dismission out of the land of Egypt; the apostles of Christ, and seventy disciples, who were sent out two by two; the two witnesses prophesying in sackcloth, the two anointed ones standing before the Lord of the whole earth; and Joshua and Zerubbabel in the rebuilding of the temple: nor is it unusual for both such persons to be types of Christ, as Moses and Aaron, Joshua and Zerubbabel, were; and here Bezaleel, as before, and now Aholiab, whose name signifies "the Father's tent" or "tabernacle"; he being concerned in the oversight of the tabernacle of God and the building of it, and his father's name Ahisamach, according to Hillerus (p), signifies, "one supports", i.e. God; and may be a figure of Christ, whose human nature is the true tabernacle God pitched, and not man, and who, as Mediator, is Jehovah's servant, whom he upholds:and in the hearts of all that are wise hearted; men of ingenuity, that had good natural parts and abilities, and minds disposed to curious works, and able to perform them, under the guidance and direction of others: I have put wisdom, that they may make all that I have commanded thee; in the preceding chapters; these persons were to work under Bezaleel and Aholiab, and to do as they were ordered and directed by them; and having good natural abilities, mechanical heads and hearts, and divine wisdom in a large measure communicated to them, they were greatly qualified for the service of the tabernacle, and making all things appertaining to it: thus Christ, the architect and master builder of his church, has wise builders under him, that work in his house, being qualified with the gifts and graces of his Spirit from him, see Zech 6:12. (p) Onomast. Sacr. p. 735. Robert Jamieson, A. R. Fausset and David Brown31:6 I have given with him Aholiab--He belonged to the tribe of Dan, one of the least influential and honorable in Israel; and here, too, we can trace the evidence of wise and paternal design, in choosing the colleague or assistant of Bezaleel from an inferior tribe (compare 1Cor 12:14-25; also Mk 6:7).all that are wise-hearted I have put wisdom--At that period, when one spirit pervaded all Israel, it was not the man full of heavenly genius who presided over the work; but all who contributed their skill, experience, and labor, in rendering the smallest assistance, showed their piety and devotedness to the divine service. In like manner, it was at the commencement of the Christian Church (Acts 6:5; Acts 18:2). |
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31:731:7: Զխորանն վկայութեան. եւ զտապանակ կտակարանացն. եւ զքաւութիւնն որ ՚ի վերայ նորա. եւ զամենայն զսպաս խորանին. եւ զզոհանոցսն. Զխորանն վկայութեան եւ զտապանակ կտակարանացն եւ զքաւութիւնն որ ի վերայ նորա, եւ զամենայն զսպաս խորանին [509]եւ զզոհանոցսն:7 պատրաստի վկայութեան խորանը, կտակարանների տապանակն ու նրա կափարիչը, խորանի ամբողջ սպասքն ու զոհարանը, 7 Վկայութեան խորանը եւ վկայութեան տապանակը ու անոր վրայ եղած քաւութիւնը եւ խորանին բոլոր կարասիները 31:7: Զխորանն վկայութեան. եւ զտապանակ կտակարանացն. եւ զքաւութիւնն որ ՚ի վերայ նորա. եւ զամենայն զսպաս խորանին. եւ զզոհանոցսն. 7 պատրաստի վկայութեան խորանը, կտակարանների տապանակն ու նրա կափարիչը, խորանի ամբողջ սպասքն ու զոհարանը, 7 Վկայութեան խորանը եւ վկայութեան տապանակը ու անոր վրայ եղած քաւութիւնը եւ խորանին բոլոր կարասիները zohrab-1805▾ eastern-1994▾ western am▾ |
31:77: скинию собрания и ковчег откровения и крышку на него, и все принадлежности скинии, 31:7 τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant καὶ και and; even τὸ ο the ἱλαστήριον ιλαστηριος placatory; appeasement τὸ ο the ἐπ᾿ επι in; on αὐτῆς αυτος he; him καὶ και and; even τὴν ο the διασκευὴν διασκευη the σκηνῆς σκηνη tent 31:7 אֵ֣ת׀ ʔˈēṯ אֵת [object marker] אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֗ד môʕˈēḏ מֹועֵד appointment וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אָרֹן֙ ʔārˌōn אֲרֹון ark לָֽ lˈā לְ to † הַ the עֵדֻ֔ת ʕēḏˈuṯ עֵדוּת reminder וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כַּפֹּ֖רֶת kkappˌōreṯ כַּפֹּרֶת cover אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָלָ֑יו ʕālˈāʸw עַל upon וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole כְּלֵ֥י kᵊlˌê כְּלִי tool הָ hā הַ the אֹֽהֶל׃ ʔˈōhel אֹהֶל tent 31:7. tabernaculum foederis et arcam testimonii et propitiatorium quod super eam est et cuncta vasa tabernaculiThe tabernacle of the covenant, and the ark of the testimony, and the propitiatory, that is over it, and all the vessels of the tabernacle, 31:7. the tabernacle of the covenant, and the ark of the testimony, and the propitiatory which is over it, and all the vessels of the tabernacle, 31:7. The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that [is] thereupon, and all the furniture of the tabernacle, 31:7. the tabernacle of the covenant, and the ark of the testimony, and the propitiatory which is over it, and all the vessels of the tabernacle, 7. the tent of meeting, and the ark of the testimony, and the mercy-seat that is thereupon, and all the furniture of the Tent;
31:7 The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that [is] thereupon, and all the furniture of the tabernacle: 7: скинию собрания и ковчег откровения и крышку на него, и все принадлежности скинии, 31:7 τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant καὶ και and; even τὸ ο the ἱλαστήριον ιλαστηριος placatory; appeasement τὸ ο the ἐπ᾿ επι in; on αὐτῆς αυτος he; him καὶ και and; even τὴν ο the διασκευὴν διασκευη the σκηνῆς σκηνη tent 31:7 אֵ֣ת׀ ʔˈēṯ אֵת [object marker] אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֗ד môʕˈēḏ מֹועֵד appointment וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אָרֹן֙ ʔārˌōn אֲרֹון ark לָֽ lˈā לְ to † הַ the עֵדֻ֔ת ʕēḏˈuṯ עֵדוּת reminder וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כַּפֹּ֖רֶת kkappˌōreṯ כַּפֹּרֶת cover אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָלָ֑יו ʕālˈāʸw עַל upon וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole כְּלֵ֥י kᵊlˌê כְּלִי tool הָ hā הַ the אֹֽהֶל׃ ʔˈōhel אֹהֶל tent 31:7. tabernaculum foederis et arcam testimonii et propitiatorium quod super eam est et cuncta vasa tabernaculi The tabernacle of the covenant, and the ark of the testimony, and the propitiatory, that is over it, and all the vessels of the tabernacle, 31:7. the tabernacle of the covenant, and the ark of the testimony, and the propitiatory which is over it, and all the vessels of the tabernacle, 31:7. The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that [is] thereupon, and all the furniture of the tabernacle, 31:7. the tabernacle of the covenant, and the ark of the testimony, and the propitiatory which is over it, and all the vessels of the tabernacle, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:7: tabernacle: exo 26:1-37, Exo 27:9-19, Exo 36:8-38ark: Exo 25:10-22, Exo 37:1-9 furniture: Heb. vessels John Gill31:7 The tabernacle of the congregation,.... That is, they had wisdom given to make that according to the pattern showed to Moses, and under the direction of the two above persons, to whom Moses communicated it; and from henceforward, in this and some following verses, mention is made of the various things wrought by these subordinate workmen; first the house, and then the furniture of it, as follows:and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle; of that part of it called the holy of holies; the furniture of which was only the ark, the mercy seat over that, and the cherubim overshadowing that, where was the seat of the divine Majesty; this was properly his apartment, see Ex 25:10. |
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31:831:8: եւ զսեղանն եւ զամենայն զկահ նորա. եւ զաշտանակն սուրբ եւ զամենայն զկահ նորա. եւ զսեղան խնկոցն. եւ զսեղանն եւ զամենայն զկահ նորա, եւ զաշտանակն սուրբ եւ զամենայն զկահ նորա, եւ զսեղան խնկոցն:8 զոհասեղանն ու նրա ամբողջ սպասքը, սուրբ աշտանակն ու նրա բոլոր զարդերը, խնկարկութեան սեղանը, 8 Եւ սեղանը ու անոր անօթները եւ մաքուր աշտանակը իր բոլոր գործիքներով եւ խունկին սեղանը 31:8: եւ զսեղանն եւ զամենայն զկահ նորա. եւ զաշտանակն սուրբ եւ զամենայն զկահ նորա. եւ զսեղան խնկոցն. 8 զոհասեղանն ու նրա ամբողջ սպասքը, սուրբ աշտանակն ու նրա բոլոր զարդերը, խնկարկութեան սեղանը, 8 Եւ սեղանը ու անոր անօթները եւ մաքուր աշտանակը իր բոլոր գործիքներով եւ խունկին սեղանը zohrab-1805▾ eastern-1994▾ western am▾ |
31:88: и стол и принадлежности его, и светильник из чистого золота и все принадлежности его, и жертвенник курения, 31:8 καὶ και and; even τὰ ο the θυσιαστήρια θυσιαστηριον altar καὶ και and; even τὴν ο the τράπεζαν τραπεζα table; bank καὶ και and; even πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar αὐτῆς αυτος he; him καὶ και and; even τὴν ο the λυχνίαν λυχνια lamp stand τὴν ο the καθαρὰν καθαρος clean; clear καὶ και and; even πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar αὐτῆς αυτος he; him 31:8 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֻּׁלְחָן֙ ššulḥˌān שֻׁלְחָן table וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כֵּלָ֔יו kēlˈāʸw כְּלִי tool וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּנֹרָ֥ה mmᵊnōrˌā מְנֹורָה lamp stand הַ ha הַ the טְּהֹרָ֖ה ṭṭᵊhōrˌā טָהֹר pure וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כֵּלֶ֑יהָ kēlˈeʸhā כְּלִי tool וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar הַ ha הַ the קְּטֹֽרֶת׃ qqᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice 31:8. mensamque et vasa eius candelabrum purissimum cum vasis suis et altaria thymiamatisAnd the table and the vessels thereof, the most pure candlestick with the vessels thereof, and the altars of incense, 31:8. and the table and its vessels, the most pure lampstand with its vessels, and the altars of incense 31:8. And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense, 31:8. and the table and its vessels, the most pure lampstand with its vessels, and the altars of incense 8. and the table and its vessels, and the pure candlestick with all its vessels, and the altar of incense;
31:8 And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense: 8: и стол и принадлежности его, и светильник из чистого золота и все принадлежности его, и жертвенник курения, 31:8 καὶ και and; even τὰ ο the θυσιαστήρια θυσιαστηριον altar καὶ και and; even τὴν ο the τράπεζαν τραπεζα table; bank καὶ και and; even πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar αὐτῆς αυτος he; him καὶ και and; even τὴν ο the λυχνίαν λυχνια lamp stand τὴν ο the καθαρὰν καθαρος clean; clear καὶ και and; even πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar αὐτῆς αυτος he; him 31:8 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֻּׁלְחָן֙ ššulḥˌān שֻׁלְחָן table וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כֵּלָ֔יו kēlˈāʸw כְּלִי tool וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּנֹרָ֥ה mmᵊnōrˌā מְנֹורָה lamp stand הַ ha הַ the טְּהֹרָ֖ה ṭṭᵊhōrˌā טָהֹר pure וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כֵּלֶ֑יהָ kēlˈeʸhā כְּלִי tool וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar הַ ha הַ the קְּטֹֽרֶת׃ qqᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice 31:8. mensamque et vasa eius candelabrum purissimum cum vasis suis et altaria thymiamatis And the table and the vessels thereof, the most pure candlestick with the vessels thereof, and the altars of incense, 31:8. and the table and its vessels, the most pure lampstand with its vessels, and the altars of incense 31:8. And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense, 31:8. and the table and its vessels, the most pure lampstand with its vessels, and the altars of incense ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183131:8: The pure candlestick - Called so either because of the pure gold of which it was made, or the brightness and splendor of its workmanship, or of the light which it imparted in the tabernacle, as the purest, finest oil was always burnt in it.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:8: the table: Exo 25:23-30, Exo 37:10-16pure candlestick: Exo 25:31-40, Exo 37:17-24 the altar: Exo 30:1-10, Exo 37:25-28 Geneva 159931:8 And the table and his furniture, and the (d) pure candlestick with all his furniture, and the altar of incense,(d) So called, because of the cunning and art used in them, or because the whole was beaten out of the piece. John Gill31:8 And the table and his furniture,.... The shewbread table, with its dishes, spoons, and bowls, Ex 25:23.and the pure candlestick with all his furniture; called "pure", because made of pure gold, and was to be kept pure and clean by the priests, and in which pure oil olive was burnt, and gave a clear light; its furniture were its lamps, tongs, and snuff dishes, Ex 25:31. and the altar of incense: made of shittim wood covered with gold, Ex 30:1. |
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31:931:9: եւ զսեղան ողջակիզացն եւ զամենայն զկահ նորա. եւ զաւազանն եւ զխարիսխ նորա[782]. [782] Այլք. Եւ զաւազանն եւ զխա՛՛։ եւ զսեղան ողջակիզացն եւ զամենայն զկահ նորա, եւ զաւազանն եւ զխարիսխ նորա:9 ողջակէզների սեղանն ու նրա բոլոր մասերը, աւազանն ու նրա պատուանդանը, 9 Եւ ողջակէզին սեղանը իր բոլոր գործիքներովը եւ աւազանը ու անոր խարիսխը 31:9: եւ զսեղան ողջակիզացն եւ զամենայն զկահ նորա. եւ զաւազանն եւ զխարիսխ նորա[782]. [782] Այլք. Եւ զաւազանն եւ զխա՛՛։ 9 ողջակէզների սեղանն ու նրա բոլոր մասերը, աւազանն ու նրա պատուանդանը, 9 Եւ ողջակէզին սեղանը իր բոլոր գործիքներովը եւ աւազանը ու անոր խարիսխը zohrab-1805▾ eastern-1994▾ western am▾ |
31:99: и жертвенник всесожжения и все принадлежности его, и умывальник и подножие его, 31:9 καὶ και and; even τὸν ο the λουτῆρα λουτηρ and; even τὴν ο the βάσιν βασις sole of the foot αὐτοῦ αυτος he; him 31:9 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar הָ hā הַ the עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כֵּלָ֑יו kēlˈāʸw כְּלִי tool וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כִּיֹּ֖ור kkiyyˌôr כִּיֹּור basin וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כַּנֹּֽו׃ kannˈô כֵּן base 31:9. et holocausti et omnia vasa eorum labium cum basi suaAnd of holocaust, and all their vessels, the laver with its foot, 31:9. and of holocaust and all their vessels, the washtub with its base, 31:9. And the altar of burnt offering with all his furniture, and the laver and his foot, 31:9. and of holocaust and all their vessels, the washtub with its base, 31:9 And the altar of burnt offering with all his furniture, and the laver and his foot: 9: и жертвенник всесожжения и все принадлежности его, и умывальник и подножие его, 31:9 καὶ και and; even τὸν ο the λουτῆρα λουτηρ and; even τὴν ο the βάσιν βασις sole of the foot αὐτοῦ αυτος he; him 31:9 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar הָ hā הַ the עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כֵּלָ֑יו kēlˈāʸw כְּלִי tool וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כִּיֹּ֖ור kkiyyˌôr כִּיֹּור basin וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כַּנֹּֽו׃ kannˈô כֵּן base 31:9. et holocausti et omnia vasa eorum labium cum basi sua And of holocaust, and all their vessels, the laver with its foot, 31:9. and of holocaust and all their vessels, the washtub with its base, 31:9. And the altar of burnt offering with all his furniture, and the laver and his foot, 31:9. and of holocaust and all their vessels, the washtub with its base, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183131:9: The altar of burnt-offering - See Clarke's note on Exo 27:1.The laver and his foot - The pedestal on which it stood. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:9: the altar: Exo 27:1-8, Exo 38:1-7the laver: Exo 30:18-21, Exo 38:8, Exo 40:11 John Gill31:9 And the altar of burnt offering with all his furniture,.... Which was made of shittim wood covered with brass; its furniture were its pans, shovels, basins, &c. Ex 27:1.and the laver and his foot; for the priests to wash their hands and feet at, Ex 30:18. |
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31:1031:10: եւ զպատմուճանս պաշտամանն. եւ զհանդերձս սրբութեանն զԱհարոնի քահանայի. եւ զպատմուճանս որդւոց նորա ՚ի քահանայանալ ինձ[783]. [783] Ոմանք. ԶԱհարոնի զքահանային։ եւ զպատմուճանս պաշտամանն, եւ զհանդերձս սրբութեանն զԱհարոնի քահանայի, եւ զպատմուճանս որդւոց նորա ի քահանայանալ ինձ:10 ծիսակատարութեան զգեստները, Ահարոն քահանայի սրբազան զգեստներն ու նրա որդիների՝ ինձ համար քահանայութիւն անելու զգեստները, 10 Եւ պաշտամունքին զգեստները ու Ահարոն քահանային սուրբ զգեստները եւ անոր որդիներուն զգեստները, քահանայութիւն ընելու համար 31:10: եւ զպատմուճանս պաշտամանն. եւ զհանդերձս սրբութեանն զԱհարոնի քահանայի. եւ զպատմուճանս որդւոց նորա ՚ի քահանայանալ ինձ[783]. [783] Ոմանք. ԶԱհարոնի զքահանային։ 10 ծիսակատարութեան զգեստները, Ահարոն քահանայի սրբազան զգեստներն ու նրա որդիների՝ ինձ համար քահանայութիւն անելու զգեստները, 10 Եւ պաշտամունքին զգեստները ու Ահարոն քահանային սուրբ զգեստները եւ անոր որդիներուն զգեստները, քահանայութիւն ընելու համար zohrab-1805▾ eastern-1994▾ western am▾ |
31:1010: и одежды служебные и одежды священные Аарону священнику, и одежды сынам его, для священнослужения, 31:10 καὶ και and; even τὰς ο the στολὰς στολη robe τὰς ο the λειτουργικὰς λειτουργικος functional; ministerial Ααρων ααρων Aarōn; Aaron καὶ και and; even τὰς ο the στολὰς στολη robe τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him ἱερατεύειν ιερατευω do sacred duty; priest μοι μοι me 31:10 וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] בִּגְדֵ֣י biḡᵊḏˈê בֶּגֶד garment הַ ha הַ the שְּׂרָ֑ד śśᵊrˈāḏ שְׂרָד cord וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בִּגְדֵ֤י biḡᵊḏˈê בֶּגֶד garment הַ ha הַ the קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בִּגְדֵ֥י biḡᵊḏˌê בֶּגֶד garment בָנָ֖יו vānˌāʸw בֵּן son לְ lᵊ לְ to כַהֵֽן׃ ḵahˈēn כהן act as priest 31:10. vestes sanctas in ministerio Aaron sacerdoti et filiis eius ut fungantur officio suo in sacrisThe holy vestments in the ministry for Aaron the priest, and for his sons, that they may execute their office, about the sacred things: 31:10. the holy vestments for the ministry of Aaron the priest, and for his sons, so that they may execute their office of sacred rites, 31:10. And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office, 31:10. the holy vestments for the ministry of Aaron the priest, and for his sons, so that they may execute their office of sacred rites, 10. and the finely wrought garments, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office;
31:10 And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest' s office: 10: и одежды служебные и одежды священные Аарону священнику, и одежды сынам его, для священнослужения, 31:10 καὶ και and; even τὰς ο the στολὰς στολη robe τὰς ο the λειτουργικὰς λειτουργικος functional; ministerial Ααρων ααρων Aarōn; Aaron καὶ και and; even τὰς ο the στολὰς στολη robe τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him ἱερατεύειν ιερατευω do sacred duty; priest μοι μοι me 31:10 וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] בִּגְדֵ֣י biḡᵊḏˈê בֶּגֶד garment הַ ha הַ the שְּׂרָ֑ד śśᵊrˈāḏ שְׂרָד cord וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בִּגְדֵ֤י biḡᵊḏˈê בֶּגֶד garment הַ ha הַ the קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בִּגְדֵ֥י biḡᵊḏˌê בֶּגֶד garment בָנָ֖יו vānˌāʸw בֵּן son לְ lᵊ לְ to כַהֵֽן׃ ḵahˈēn כהן act as priest 31:10. vestes sanctas in ministerio Aaron sacerdoti et filiis eius ut fungantur officio suo in sacris The holy vestments in the ministry for Aaron the priest, and for his sons, that they may execute their office, about the sacred things: 31:10. the holy vestments for the ministry of Aaron the priest, and for his sons, so that they may execute their office of sacred rites, 31:10. And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office, 31:10. the holy vestments for the ministry of Aaron the priest, and for his sons, so that they may execute their office of sacred rites, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183131:10: Clothes of service - Vestments for the ordinary work of their ministry; the holy garments - those which were peculiar to the high priest.Albert Barnes: Notes on the Bible - 183431:10And the cloths of service - Rather, And the garments of office; that is, the distinguishing official garments of the high priest. The three kinds of dress mentioned in this verse appear to be the only ones which were unique to the sanctuary. They were: (1) The richly adorned state robes of the high priest (see Exo. 28:6-38; Exo 39:1 following). (2) the "holy garments" of white linen for the high priest, worn on the most solemn occasion in the year (see Exo 28:39; Lev 16:4). (3) the garments of white linen for all the priests, worn in their regular ministrations (see Exo 28:40-41). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:10: exo 28:1-43, exo 39:1-43; Lev 8:7, Lev 8:8, Lev 8:13; Num 4:5-14John Gill31:10 And the clothes of service,.... Either those the priests ministered in in the time of service, and which they never wore but when in it, and so might with propriety be so called, and what they were the following words explain; or else these were clothes of blue, purple, and scarlet, and coverings of badgers' skins, in which the ark, the shewbread table, the candlestick, and the golden altar, and other instruments of the tabernacle were wrapped, as Aben Ezra observes, when the Israelites journeyed in the wilderness, see Num 4:5.and the holy garments for Aaron the priest; the breastplate, ephod, and robe, the broidered coat, mitre, and girdle, Ex 28:4. and the garments of his sons to minister in the priest's office; the bonnets, coats, girdles, and breeches, Ex 28:40. |
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31:1131:11: եւ զեւղն օծութեան եւ զխունկս հանդերձանաց սրբութեանն։ Եւ զամենայն զոր միանգամ պատուիրեցի քեզ՝ արասցե՛ս։ եւ զեւղն օծութեան եւ զխունկս հանդերձանաց սրբութեանն, եւ զամենայն զոր միանգամ պատուիրեցի քեզ` [510]արասցես:11 օծութեան իւղն ու սրբարանի խնկի համեմունքները: Այս բոլորը, ինչ մի անգամ պատուիրել եմ քեզ, կը պատրաստես»: 11 Եւ օծման իւղը ու սրբարանին համար անուշահոտ խունկը բոլոր քեզի պատուիրածիս պէս»։ 31:11: եւ զեւղն օծութեան եւ զխունկս հանդերձանաց սրբութեանն։ Եւ զամենայն զոր միանգամ պատուիրեցի քեզ՝ արասցե՛ս։ 11 օծութեան իւղն ու սրբարանի խնկի համեմունքները: Այս բոլորը, ինչ մի անգամ պատուիրել եմ քեզ, կը պատրաստես»: 11 Եւ օծման իւղը ու սրբարանին համար անուշահոտ խունկը բոլոր քեզի պատուիրածիս պէս»։ zohrab-1805▾ eastern-1994▾ western am▾ |
31:1111: и елей помазания и курение благовонное для святилища: всё так, как Я повелел тебе, они сделают. 31:11 καὶ και and; even τὸ ο the ἔλαιον ελαιον oil τῆς ο the χρίσεως χρισις and; even τὸ ο the θυμίαμα θυμιαμα incense τῆς ο the συνθέσεως συνθεσις the ἁγίου αγιος holy κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐγὼ εγω I ἐνετειλάμην εντελλομαι direct; enjoin σοι σοι you ποιήσουσιν ποιεω do; make 31:11 וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] שֶׁ֧מֶן šˈemen שֶׁמֶן oil הַ ha הַ the מִּשְׁחָ֛ה mmišḥˈā מִשְׁחָה anointment וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] קְטֹ֥רֶת qᵊṭˌōreṯ קְטֹרֶת smoke of sacrifice הַ ha הַ the סַּמִּ֖ים ssammˌîm סַם perfume לַ la לְ to † הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוִּיתִ֖ךָ ṣiwwîṯˌiḵā צוה command יַעֲשֽׂוּ׃ פ yaʕᵃśˈû . f עשׂה make 31:11. oleum unctionis et thymiama aromatum in sanctuario omnia quae praecepi tibi facientThe oil of unction, and the incense of spices in the sanctuary, all things which I have commanded thee, shall they make. 31:11. the oil of unction, and the incense of aromatics in the Sanctuary. All the things that I have instructed you, they shall make.” 31:11. And the anointing oil, and sweet incense for the holy [place]: according to all that I have commanded thee shall they do. 31:11. the oil of unction, and the incense of aromatics in the Sanctuary. All the things that I have instructed you, they shall make.” 11. and the anointing oil, and the incense of sweet spices for the holy place: according to all that I have commanded thee shall they do.
31:11 And the anointing oil, and sweet incense for the holy [place]: according to all that I have commanded thee shall they do: 11: и елей помазания и курение благовонное для святилища: всё так, как Я повелел тебе, они сделают. 31:11 καὶ και and; even τὸ ο the ἔλαιον ελαιον oil τῆς ο the χρίσεως χρισις and; even τὸ ο the θυμίαμα θυμιαμα incense τῆς ο the συνθέσεως συνθεσις the ἁγίου αγιος holy κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐγὼ εγω I ἐνετειλάμην εντελλομαι direct; enjoin σοι σοι you ποιήσουσιν ποιεω do; make 31:11 וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] שֶׁ֧מֶן šˈemen שֶׁמֶן oil הַ ha הַ the מִּשְׁחָ֛ה mmišḥˈā מִשְׁחָה anointment וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] קְטֹ֥רֶת qᵊṭˌōreṯ קְטֹרֶת smoke of sacrifice הַ ha הַ the סַּמִּ֖ים ssammˌîm סַם perfume לַ la לְ to † הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוִּיתִ֖ךָ ṣiwwîṯˌiḵā צוה command יַעֲשֽׂוּ׃ פ yaʕᵃśˈû . f עשׂה make 31:11. oleum unctionis et thymiama aromatum in sanctuario omnia quae praecepi tibi facient The oil of unction, and the incense of spices in the sanctuary, all things which I have commanded thee, shall they make. 31:11. the oil of unction, and the incense of aromatics in the Sanctuary. All the things that I have instructed you, they shall make.” 31:11. And the anointing oil, and sweet incense for the holy [place]: according to all that I have commanded thee shall they do. 31:11. the oil of unction, and the incense of aromatics in the Sanctuary. All the things that I have instructed you, they shall make.” ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183131:11: The anointing oil - See Clarke's note on Exo 30:23.Sweet incense - See on Exo 30:24 (note). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:11: the anointing: Exo 30:23-33, Exo 37:29sweet incense: Exo 30:34-38 Geneva 159931:11 And the (e) anointing oil, and sweet incense for the holy [place]: according to all that I have commanded thee shall they do.(e) Which was only to anoint the Priests and the instruments of the tabernacle, not to burn. John Gill31:11 And the anointing oil, and sweet incense for the holy place,.... Of the composition of both which, see Ex 30:23.according to all that I have commanded thee shall they do: not only make all the said things, but make them exactly according to the form and pattern given to Moses, communicated to Bezaleel and Aholiab, whose business it was to see that all things were done by the workmen agreeably to it. |
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31:1231:12: Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ. Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:12 Տէրը խօսեց Մովսէսի հետ եւ ասաց. «Իսրայէլի որդիներին հաղորդի՛ր հետեւեալը. “Զգո՛յշ եղէք, պահեցէ՛ք իմ շաբաթ օրերը, 12 Տէրը խօսեցաւ Մովսէսին ու ըսաւ. 31:12: Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ. 12 Տէրը խօսեց Մովսէսի հետ եւ ասաց. «Իսրայէլի որդիներին հաղորդի՛ր հետեւեալը. “Զգո՛յշ եղէք, պահեցէ՛ք իմ շաբաթ օրերը, 12 Տէրը խօսեցաւ Մովսէսին ու ըսաւ. zohrab-1805▾ eastern-1994▾ western am▾ |
31:1212: И сказал Господь Моисею, говоря: 31:12 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare 31:12 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say 31:12. et locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying: 31:12. And the Lord spoke to Moses, saying: 31:12. And the LORD spake unto Moses, saying, 31:12. And the Lord spoke to Moses, saying: 31:12 And the LORD spake unto Moses, saying: 12: И сказал Господь Моисею, говоря: 31:12 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare 31:12 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say 31:12. et locutus est Dominus ad Mosen dicens And the Lord spoke to Moses, saying: 31:12. And the Lord spoke to Moses, saying: 31:12. And the LORD spake unto Moses, saying, 31:12. And the Lord spoke to Moses, saying: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jg▾ kad▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412-17: Нерушимость субботнего покоя. Так как заповедь о субботе повторена для всего народа израильского, то нельзя уже думать, что повторение потребно было в видах удержания строителей скинии от производства работ в субботние дни. Цель напоминания о субботнем покое иная. Святилище, об устройстве которого шла речь, назначается для служения Богу. Сущность же этого последнего составляет постоянное исповедание владычества Божия словом и делом. Свое выражение оно находит между прочим в соблюдении субботнего покоя. Употребление слова «суббота» во множественном числе дает полное право утверждать, что речь идет не об одном седьмом дне, но и прочих днях покоя от работ. Соблюдение данного предписания является «знамением между Богом и евреями», — свидетельствует о верности народа своему Господу и о выделении из среды прочих народов. Неисполнение заповеди о субботнем покое равносильно сознательному отрицанию владычества Всевышнего и потому должно иметь своим последствием изъятие отрицателя из среды народа Божия (Чис 15:34–35).Matthew Henry: Concise Commentary on the Whole Bible - 170612: The Observance of the Sabbath.B. C. 1491.12 And the LORD spake unto Moses, saying, 13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you. 14 Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. 15 Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death. 16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. 17 It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed. 18 And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God. Here is, I. A strict command for the sanctification of the sabbath day, v. 13-17. The law of the sabbath had been given them before any other law, by was of preparation (ch. xvi. 23); it had been inserted in the body of the moral law, in the fourth commandment; it had been annexed to the judicial law (ch. xxiii. 12); and here it is added to the first part of the ceremonial law, because the observance of the sabbath is indeed the hem and hedge of the whole law; where no conscience is made of that, farewell both godliness and honesty; for, in the moral law, it stands in the midst between the two tables. Some suggest that it comes in here upon another account. Orders were now given that a tabernacle should be set up and furnished for the service of God with all possible expedition; but lest they should think that the nature of the work, and the haste that was required, would justify them in working at it on sabbath days, that they might get it done the sooner, this caution is seasonably inserted, Verily, or nevertheless, my sabbaths you shall keep. Though they must hasten the work, yet they must not make more haste than good speed; they must not break the law of the sabbath in their haste: even tabernacle-work must give way to the sabbath-rest; so jealous is God for the honour of his sabbaths. Observe what is here said concerning the sabbath day. 1. The nature, meaning, and intention, of the sabbath, by the declaration of which God puts an honour upon it, and teaches us to value it. Divers things are here said of the sabbath. (1.) It is a sign between me and you (v. 13), and again, v. 17. The institution of the sabbath was a great instance of God's favour to them, and a sign that he had distinguished them from all other people; and their religious observance of the sabbath was a great instance of their duty and obedience to him. God, by sanctifying this day among them, let them know that he sanctified them, and set them apart for himself and his service; otherwise he would not have revealed to them his holy sabbaths, to be the support of religion among them. Or it may refer to the law concerning the sabbath, Keep my sabbaths, that you may know that I the Lord do sanctify you. Note, If God by his grace incline our hearts to keep the law of the fourth commandment, it will be an evidence of a good work wrought in us by his Spirit. If we sanctify God's day, it is a sign between him and us that he has sanctified our hearts: hence it is the character of the blessed man that he keepeth the sabbath from polluting it, Isa. lvi. 2. The Jews, by observing one day in seven, after six days' labour, testified and declared that they worshipped the God who made the world in six days, and rested the seventh; and so distinguished themselves from other nations, who, having first lost the sabbath, which was instituted to be a memorial of the creation, by degrees lost the knowledge of the Creator, and gave that honour to the creature which was due to him alone. (2.) It is holy unto you (v. 14), that is, "It is designed for your benefit as well as for God's honour;" the sabbath was made for man. Or, "It shall be accounted holy by you, and shall so be observed, and you shall look upon it a sacrilege to profane it." (3.) It is the sabbath of rest, holy to the Lord, v. 15. It is separated from common use, and designed for the honour and service of God, and by the observance of it we are taught to rest from worldly pursuits and the service of the flesh, and to devote ourselves, and all we are, have, and can do, to God's glory. (4.) It was to be observed throughout their generations, in every age, for a perpetual covenant. v. 16. This was to be one of the most lasting tokens of that covenant which was between God and Israel. 2. The law of the sabbath. They must keep it (v. 13, 14, 16), keep it as a treasure, as a trust, observe it and preserve it, keep it from polluting it, keep it up as a sign between God and them, keep it and never part with it. The Gentiles had anniversary-feasts, to the honour of their gods; but it was peculiar to the Jews to have a weekly festival; this therefore they must carefully observe. 3. The reason of the sabbath; for God's laws are not only backed with the highest authority, but supported with the best reason. God's own example is the great reason, v. 17. As the work of creation is worthy to be thus commemorated, so the great Creator is worthy to be thus imitated, by a holy rest, the seventh day, after six days' labour, especially since we hope, in further conformity to the same example, shortly to rest with him from all our labours. 4. The penalty to be inflicted for the breach of this law: "Every one that defileth the sabbath, by doing any work therein but works of piety and mercy, shall be cut off from among his people (v. 14); he shall surely be put to death. v. 15. The magistrate must cut him off the sword of justice if the crime can be proved; if it cannot, or if the magistrate be remiss, and do not do his duty, God will take the work into his own hands, and cut him off by a stroke from heaven, and his family shall be rooted out of Israel." Note, The contempt and profanation of the sabbath day is an iniquity to be punished by the judges; and, if men do not punish it, God will, here or hereafter, unless it be repented of. II. The delivering of the two tables of testimony to Moses. God had promised him these tables when he called him up into the mount (ch. xxiv. 12), and now, when he was sending him down, he delivered them to him, to be carefully and honourably deposited in the ark, v. 18. 1. The ten commandments which God had spoken upon mount Sinai in the hearing of all the people were now written, in perpetuam rei memoriam--for a perpetual memorial, because that which is written remains. 2. They were written in tables of stone, prepared, not by Moses, as it should seem (for it is intimated, ch. xxiv. 12, that he found them ready written when he went up to the mount), but, as some think, by the ministry of angels. The law was written in tables of stone, to denote the perpetual duration of it (what can be supposed to last longer than that which is written in stone, and laid up?), to denote likewise the hardness of our hearts; one might more easily write in stone than write any thing that is good in our corrupt and sinful hearts. 3. They were written with the finger of God, that is, by his will and power immediately, without the use of any instrument. It is God only that can write his law in the heart; he gives a heart of flesh, and then, by his Spirit, which is the finger of God, he writes his will in the fleshly tables of the heart, 2 Cor. iii. 3. 4. They were written in two tables, being designed to direct us in our duty both towards God and towards man. 5. They are called tables of testimony, because this written law testified both the will of God concerning them and his good-will towards them, and would be a testimony against them if they were disobedient. 6. They were delivered to Moses, probably with a charge, before he laid them up in the ark, to show them publicly, that they might be seen and read of all men, and so what they had heard with the hearing of the ear might now be brought to their remembrance. Thus the law was given by Moses, but grace and truth came by Jesus Christ. Albert Barnes: Notes on the Bible - 183431:12: The penal law of the Sabbath. Exo 35:2-3. In the fourth commandment the injunction to observe the seventh day is addressed to the conscience of the people (see Exo 20:8 note): in this place, the object is to declare an infraction of the commandment to be a capital offence. The two passages stand in a relation to each other similar to that between Lev. 18, Lev. 19, and Lev. 20. It seems likely that the penal edict was especially introduced as a caution in reference to the construction of the tabernacle, lest the people, in their zeal to carry on the work, should be tempted to break the divine law for the observance of the day.Carl Friedrich Keil and Franz Delitzsch31:12(cf. Ex 35:2-3). God concludes by enforcing the observance of His Sabbaths in the most solemn manner, repeating the threat of death and extermination in the case of every transgressor. The repetition and further development of this command, which was included already in the decalogue, is quite in its proper place here, inasmuch as the thought might easily have occurred, that it was allowable to omit the keeping of the Sabbath, when the execution of so great a work in honour of Jehovah had been commanded. "My Sabbaths:" by these we are to understand the weekly Sabbaths, not the other sabbatical festivals, since the words which follow apply to the weekly Sabbath alone. This was "a sign between Jehovah and Israel for all generations, to know (i.e., by which Israel might learn) that it was Jehovah who sanctified them," viz., by the sabbatical rest (see at Ex 20:11). It was therefore a holy thing for Israel (Ex 31:14), the desecration of which would be followed by the punishment of death, as a breach of the covenant. The kernel of the Sabbath commandment is repeated in Ex 31:15; the seventh day of the week, however, is not simply designated a "Sabbath," but שׁבּתון שׁבּת "a high Sabbath" (the repetition of the same word, or of an abstract form of the concrete noun, denoting the superlative; see Ges. 113, 2), and "holy to Jehovah" (see at Ex 16:23). For this reason Israel was to keep it in all future generations, i.e., to observe it as an eternal covenant (Ex 31:16), as in the case of circumcision, since it was to be a sign for ever between Jehovah and the children of Israel (Ezek 20:20). The eternal duration of this sign was involved in the signification of the sabbatical rest, which is pointed out in Ex 20:11, and reaches forward into eternity. John Gill31:12 And the Lord spake unto Moses,.... After he had described to him the place of worship, and appointed the priests that should minister in it, and ordered the making of all things appertaining to it, and the workmen that should be concerned therein, he repeats the law of the sabbath, and puts in mind of the time of worship:saying: as follows. Robert Jamieson, A. R. Fausset and David Brown31:12 Verily my sabbaths ye shall keep--The reason for the fresh inculcation of the fourth commandment at this particular period was, that the great ardor and eagerness, with which all classes betook themselves to the construction of the tabernacle, exposed them to the temptation of encroaching on the sanctity of the appointed day of rest. They might suppose that the erection of the tabernacle was a sacred work, and that it would be a high merit, an acceptable tribute, to prosecute the undertaking without the interruption of a day's repose; and therefore the caution here given, at the commencement of the undertaking, was a seasonable admonition. |
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31:1331:13: Եւ դու խօսեա՛ց ընդ որդիսն Իսրայէլի՝ եւ ասասցես. Զգո՛յշ կացէք պահելոյ զշաբաթս իմ. զի նշանա՛կ է ընդ իս եւ ընդ ձեզ յազգս ձեր. զի ծանիջիք թէ ե՛ս եմ Տէր որ սրբե՛մ զձեզ. Եւ դու խօսեաց ընդ որդիսն Իսրայելի եւ ասասցես. Զգոյշ կացէք պահելոյ զշաբաթս իմ. զի նշանակ է ընդ իս եւ ընդ ձեզ յազգս ձեր, զի ծանիջիք թէ ես եմ Տէր որ սրբեմ զձեզ:13 որովհետեւ դա ձեր սերնդի մէջ իմ ու ձեր միջեւ դրուած պայմանն է, որպէսզի ճանաչէք, թէ ե՛ս եմ ձեզ սրբագործող Տէրը: 13 «Ըսէ՛ Իսրայէլի որդիներուն. Անշուշտ իմ շաբաթներս պիտի պահէք. վասն զի այս նշան մըն է իմ ու ձեր մէջտեղ եւ ձեր ազգերուն մէջ, որպէս զի գիտնաք թէ ձեզ սուրբ ընող Տէրը ես եմ։ 31:13: Եւ դու խօսեա՛ց ընդ որդիսն Իսրայէլի՝ եւ ասասցես. Զգո՛յշ կացէք պահելոյ զշաբաթս իմ. զի նշանա՛կ է ընդ իս եւ ընդ ձեզ յազգս ձեր. զի ծանիջիք թէ ե՛ս եմ Տէր որ սրբե՛մ զձեզ. 13 որովհետեւ դա ձեր սերնդի մէջ իմ ու ձեր միջեւ դրուած պայմանն է, որպէսզի ճանաչէք, թէ ե՛ս եմ ձեզ սրբագործող Տէրը: 13 «Ըսէ՛ Իսրայէլի որդիներուն. Անշուշտ իմ շաբաթներս պիտի պահէք. վասն զի այս նշան մըն է իմ ու ձեր մէջտեղ եւ ձեր ազգերուն մէջ, որպէս զի գիտնաք թէ ձեզ սուրբ ընող Տէրը ես եմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
31:1313: скажи сынам Израилевым так: субботы Мои соблюдайте, ибо это--знамение между Мною и вами в роды ваши, дабы вы знали, что Я Господь, освящающий вас; 31:13 καὶ και and; even σὺ συ you σύνταξον συντασσω coordinate; arrange τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare ὁρᾶτε οραω view; see καὶ και and; even τὰ ο the σάββατά σαββατον Sabbath; week μου μου of me; mine φυλάξεσθε φυλασσω guard; keep σημεῖόν σημειον sign ἐστιν ειμι be παρ᾿ παρα from; by ἐμοὶ εμοι me καὶ και and; even ἐν εν in ὑμῖν υμιν you εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your ἵνα ινα so; that γνῶτε γινωσκω know ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the ἁγιάζων αγιαζω hallow ὑμᾶς υμας you 31:13 וְ wᵊ וְ and אַתָּ֞ה ʔattˈā אַתָּה you דַּבֵּ֨ר dabbˌēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֤י bᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אַ֥ךְ ʔˌaḵ אַךְ only אֶת־ ʔeṯ- אֵת [object marker] שַׁבְּתֹתַ֖י šabbᵊṯōṯˌay שַׁבָּת sabbath תִּשְׁמֹ֑רוּ tišmˈōrû שׁמר keep כִּי֩ kˌî כִּי that אֹ֨ות ʔˌôṯ אֹות sign הִ֜וא hˈiw הִיא she בֵּינִ֤י bênˈî בַּיִן interval וּ û וְ and בֵֽינֵיכֶם֙ vˈênêḵem בַּיִן interval לְ lᵊ לְ to דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation לָ lā לְ to דַ֕עַת ḏˈaʕaṯ ידע know כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְקַדִּשְׁכֶֽם׃ mᵊqaddišᵊḵˈem קדשׁ be holy 31:13. loquere filiis Israhel et dices ad eos videte ut sabbatum meum custodiatis quia signum est inter me et vos in generationibus vestris ut sciatis quia ego Dominus qui sanctifico vosSpeak to the children of Israel, and thou shalt say to them: See that you keep my sabbath; because it is a sign between me and you in your generations that you may know that I am the Lord, who sanctify you. 31:13. “Speak to the sons of Israel, and you shall say to them: See that you keep my Sabbath. For it is a sign between me and you among your generations, so that you may know that I am the Lord, who sanctifies you. 31:13. Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it [is] a sign between me and you throughout your generations; that [ye] may know that I [am] the LORD that doth sanctify you. 31:13. “Speak to the sons of Israel, and you shall say to them: See that you keep my Sabbath. For it is a sign between me and you among your generations, so that you may know that I am the Lord, who sanctifies you. 13. Speak thou also unto the children of Israel, saying, Verily ye shall keep my sabbaths: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD which sanctify you.
31:13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it [is] a sign between me and you throughout your generations; that [ye] may know that I [am] the LORD that doth sanctify you: 13: скажи сынам Израилевым так: субботы Мои соблюдайте, ибо это--знамение между Мною и вами в роды ваши, дабы вы знали, что Я Господь, освящающий вас; 31:13 καὶ και and; even σὺ συ you σύνταξον συντασσω coordinate; arrange τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare ὁρᾶτε οραω view; see καὶ και and; even τὰ ο the σάββατά σαββατον Sabbath; week μου μου of me; mine φυλάξεσθε φυλασσω guard; keep σημεῖόν σημειον sign ἐστιν ειμι be παρ᾿ παρα from; by ἐμοὶ εμοι me καὶ και and; even ἐν εν in ὑμῖν υμιν you εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your ἵνα ινα so; that γνῶτε γινωσκω know ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the ἁγιάζων αγιαζω hallow ὑμᾶς υμας you 31:13 וְ wᵊ וְ and אַתָּ֞ה ʔattˈā אַתָּה you דַּבֵּ֨ר dabbˌēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֤י bᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אַ֥ךְ ʔˌaḵ אַךְ only אֶת־ ʔeṯ- אֵת [object marker] שַׁבְּתֹתַ֖י šabbᵊṯōṯˌay שַׁבָּת sabbath תִּשְׁמֹ֑רוּ tišmˈōrû שׁמר keep כִּי֩ kˌî כִּי that אֹ֨ות ʔˌôṯ אֹות sign הִ֜וא hˈiw הִיא she בֵּינִ֤י bênˈî בַּיִן interval וּ û וְ and בֵֽינֵיכֶם֙ vˈênêḵem בַּיִן interval לְ lᵊ לְ to דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation לָ lā לְ to דַ֕עַת ḏˈaʕaṯ ידע know כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְקַדִּשְׁכֶֽם׃ mᵊqaddišᵊḵˈem קדשׁ be holy 31:13. loquere filiis Israhel et dices ad eos videte ut sabbatum meum custodiatis quia signum est inter me et vos in generationibus vestris ut sciatis quia ego Dominus qui sanctifico vos Speak to the children of Israel, and thou shalt say to them: See that you keep my sabbath; because it is a sign between me and you in your generations that you may know that I am the Lord, who sanctify you. 31:13. “Speak to the sons of Israel, and you shall say to them: See that you keep my Sabbath. For it is a sign between me and you among your generations, so that you may know that I am the Lord, who sanctifies you. 31:13. Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it [is] a sign between me and you throughout your generations; that [ye] may know that I [am] the LORD that doth sanctify you. 31:13. “Speak to the sons of Israel, and you shall say to them: See that you keep my Sabbath. For it is a sign between me and you among your generations, so that you may know that I am the Lord, who sanctifies you. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183131:13: My Sabbaths ye shall keep - See Clarke's note on Gen 2:3. See Clarke's note on Exo 20:8.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:13: Verily: Exo 20:8-11; Lev 19:3, Lev 19:30, Lev 23:3, Lev 25:2, Lev 26:2a sign: Exo 31:17; Neh 9:14; Eze 20:12, Eze 20:20, Eze 44:24 that ye may: Lev 20:8, Lev 21:8; Eze 37:28; Joh 17:17, Joh 17:19; Th1 5:23; Jde 1:1 Geneva 159931:13 Speak thou also unto the children of Israel, saying, (f) Verily my sabbaths ye shall keep: for it [is] a sign between me and you throughout your generations; that [ye] may know that I [am] the LORD that doth sanctify you.(f) Though I command that these works be done, yet I do not want you to break my Sabbath days. John Gill31:13 Speak thou also unto the children of Israel,.... Notwithstanding all that has been said and ordered concerning making the tabernacle and all things belonging to it; yet this was not to be understood to the violation of the sabbath, or the neglect of that, in which no work was to be done, no, not any relating to the tabernacle and the vessels of it; and though that was to be made, and everything belonging to it, as soon as possible, yet the sabbath was to be observed, and not broken on that account; and this the people of Israel were told of:saying; verily, or "nevertheless" (q): my sabbaths ye shall keep not sabbaths of years, as the seventh year and the fiftieth year, but of weeks, expressed by the plural number, because there are many of them in course throughout the year, no less than fifty two; and so the apostle uses the same number, Col 2:16 and so do Heathen writers (r): for it is a sign between me and you, throughout your generations; a token of the covenant between them, of his being their God and they his people in a peculiar sense; seeing they observed the same day as a day of rest now, on which he had rested at the finishing of the works of creation, which other nations of the world did not observe; of his sanctifying and separating them from all other people; for this was not a sign between him and other nations, but between him and the people of Israel only; and was to be observed throughout their ages, as long as their civil and church state lasted, but not through others: that ye may know that I am the Lord that doth sanctify you; had separated and distinguished them from the rest of the nations of the world; but if this law had been given to all nations, it could not have been a distinguishing sign of them from others; nor could it be known hereby that God had separated them to himself above all people; and this was done that it might be known, not only by them, for the word "ye" is not in the text, but by others, the nations of the world, as Jarchi; that they were a distinct people, having distinct laws from all others, and particularly this. (q) "veruntamen", Pagninus, Montanus, Tigurine version, Fagius, Vatablus, Drusius, Cartwright, Junius & Tremellius, Piscator. (r) "Metuentem sabbata" Juvenal. Satyr. 14. John Wesley31:13 It is a sign between me and you - The institution of the sabbath was a great instance of God's favour, and a sign that he had distinguished them from all other people: and their religious observance of it, was a great instance of their duty to him. God, by sanctifying this day among them, let them know that he sanctified them, and set them apart for his service, otherwise he would not have revealed to them his holy sabbaths to be the support of religion among them. The Jews by observing one day in seven, after six days labour, testified that they worshipped the God that made the world in six days, and rested the seventh; and so distinguished themselves from other nations, who having first lost the sabbath, the memorial of the creation, by degrees lost the knowledge of the creator, and gave the creature the honour due to him alone. |
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31:1431:14: եւ պահեսջի՛ք զշաբաթս, զի սրբութիւն է այն Տեառն, եւ ձեզ։ Որ պղծեսցէ զնա՝ մահո՛ւ մեռցի. ամենայն որ գործիցէ ՚ի նմա գործ, սատակեսցի՛ անձնն այն ՚ի միջոյ ժողովրդեան իւրոյ[784]։ [784] Այլք. Եւ որ պղծեսցէ զնա։ Եւ պահեսջիք զշաբաթս, զի սրբութիւն է այն [511]Տեառն եւ`` ձեզ. որ պղծեսցէ զնա` մահու մեռցի. ամենայն որ գործիցէ ի նմա գործ, սատակեսցի անձն այն ի միջոյ ժողովրդեան իւրոյ:14 Կը պահէք շաբաթ օրերը, որովհետեւ Տիրոջ եւ ձեզ համար դա սրբութիւն է: Ով այն պղծի, թող մահուան դատապարտուի: Ամէն ոք, ով այդ օրը գործ կ’անի, թող վերանայ իր ժողովրդի միջից: 14 Ուստի շաբաթը պահեցէք. վասն զի այն ձեզի սուրբ է. ով որ զանիկա պղծէ, անշուշտ պիտի մեռնի. քանզի ամէն ով որ այն օրը գործ մը գործէ, այն անձը իր ժողովուրդին մէջէն պիտի կորսուի։ 31:14: եւ պահեսջի՛ք զշաբաթս, զի սրբութիւն է այն Տեառն, եւ ձեզ։ Որ պղծեսցէ զնա՝ մահո՛ւ մեռցի. ամենայն որ գործիցէ ՚ի նմա գործ, սատակեսցի՛ անձնն այն ՚ի միջոյ ժողովրդեան իւրոյ[784]։ [784] Այլք. Եւ որ պղծեսցէ զնա։ 14 Կը պահէք շաբաթ օրերը, որովհետեւ Տիրոջ եւ ձեզ համար դա սրբութիւն է: Ով այն պղծի, թող մահուան դատապարտուի: Ամէն ոք, ով այդ օրը գործ կ’անի, թող վերանայ իր ժողովրդի միջից: 14 Ուստի շաբաթը պահեցէք. վասն զի այն ձեզի սուրբ է. ով որ զանիկա պղծէ, անշուշտ պիտի մեռնի. քանզի ամէն ով որ այն օրը գործ մը գործէ, այն անձը իր ժողովուրդին մէջէն պիտի կորսուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
31:1414: и соблюдайте субботу, ибо она свята для вас: кто осквернит ее, тот да будет предан смерти; кто станет в оную делать дело, та душа должна быть истреблена из среды народа своего; 31:14 καὶ και and; even φυλάξεσθε φυλασσω guard; keep τὰ ο the σάββατα σαββατον Sabbath; week ὅτι οτι since; that ἅγιον αγιος holy τοῦτό ουτος this; he ἐστιν ειμι be κυρίου κυριος lord; master ὑμῖν υμιν you ὁ ο the βεβηλῶν βεβηλοω profane αὐτὸ αυτος he; him θανάτῳ θανατος death θανατωθήσεται θανατοω put to death πᾶς πας all; every ὃς ος who; what ποιήσει ποιεω do; make ἐν εν in αὐτῷ αυτος he; him ἔργον εργον work ἐξολεθρευθήσεται εξολοθρευω utterly ruin ἡ ο the ψυχὴ ψυχη soul ἐκείνη εκεινος that ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him 31:14 וּ û וְ and שְׁמַרְתֶּם֙ šᵊmartˌem שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath כִּ֛י kˈî כִּי that קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness הִ֖וא hˌiw הִיא she לָכֶ֑ם lāḵˈem לְ to מְחַֽלְלֶ֨יהָ֙ mᵊḥˈallˈeʸhā חלל defile מֹ֣ות mˈôṯ מות die יוּמָ֔ת yûmˈāṯ מות die כִּ֗י kˈî כִּי that כָּל־ kol- כֹּל whole הָ hā הַ the עֹשֶׂ֥ה ʕōśˌeh עשׂה make בָהּ֙ vˌāh בְּ in מְלָאכָ֔ה mᵊlāḵˈā מְלָאכָה work וְ wᵊ וְ and נִכְרְתָ֛ה niḵrᵊṯˈā כרת cut הַ ha הַ the נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul הַ ha הַ the הִ֖וא hˌiw הִיא she מִ mi מִן from קֶּ֥רֶב qqˌerev קֶרֶב interior עַמֶּֽיהָ׃ ʕammˈeʸhā עַם people 31:14. custodite sabbatum sanctum est enim vobis qui polluerit illud morte morietur qui fecerit in eo opus peribit anima illius de medio populi suikeep you my sabbath: for it is holy unto you: he that shall profane it, shall be put to death: he that shall do any work in it, his soul shall perish out of the midst of his people. 31:14. Keep my Sabbath, for it is holy to you. Whoever will have polluted it, shall die a death. Whoever will have done any work in it, his soul shall perish from the midst of his people. 31:14. Ye shall keep the sabbath therefore; for it [is] holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth [any] work therein, that soul shall be cut off from among his people. 31:14. Keep my Sabbath, for it is holy to you. Whoever will have polluted it, shall die a death. Whoever will have done any work in it, his soul shall perish from the midst of his people. 14. Ye shall keep the sabbath therefore; for it is holy unto you: every one that profaneth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people.
31:14 Ye shall keep the sabbath therefore; for it [is] holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth [any] work therein, that soul shall be cut off from among his people: 14: и соблюдайте субботу, ибо она свята для вас: кто осквернит ее, тот да будет предан смерти; кто станет в оную делать дело, та душа должна быть истреблена из среды народа своего; 31:14 καὶ και and; even φυλάξεσθε φυλασσω guard; keep τὰ ο the σάββατα σαββατον Sabbath; week ὅτι οτι since; that ἅγιον αγιος holy τοῦτό ουτος this; he ἐστιν ειμι be κυρίου κυριος lord; master ὑμῖν υμιν you ὁ ο the βεβηλῶν βεβηλοω profane αὐτὸ αυτος he; him θανάτῳ θανατος death θανατωθήσεται θανατοω put to death πᾶς πας all; every ὃς ος who; what ποιήσει ποιεω do; make ἐν εν in αὐτῷ αυτος he; him ἔργον εργον work ἐξολεθρευθήσεται εξολοθρευω utterly ruin ἡ ο the ψυχὴ ψυχη soul ἐκείνη εκεινος that ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him 31:14 וּ û וְ and שְׁמַרְתֶּם֙ šᵊmartˌem שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath כִּ֛י kˈî כִּי that קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness הִ֖וא hˌiw הִיא she לָכֶ֑ם lāḵˈem לְ to מְחַֽלְלֶ֨יהָ֙ mᵊḥˈallˈeʸhā חלל defile מֹ֣ות mˈôṯ מות die יוּמָ֔ת yûmˈāṯ מות die כִּ֗י kˈî כִּי that כָּל־ kol- כֹּל whole הָ hā הַ the עֹשֶׂ֥ה ʕōśˌeh עשׂה make בָהּ֙ vˌāh בְּ in מְלָאכָ֔ה mᵊlāḵˈā מְלָאכָה work וְ wᵊ וְ and נִכְרְתָ֛ה niḵrᵊṯˈā כרת cut הַ ha הַ the נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul הַ ha הַ the הִ֖וא hˌiw הִיא she מִ mi מִן from קֶּ֥רֶב qqˌerev קֶרֶב interior עַמֶּֽיהָ׃ ʕammˈeʸhā עַם people 31:14. custodite sabbatum sanctum est enim vobis qui polluerit illud morte morietur qui fecerit in eo opus peribit anima illius de medio populi sui keep you my sabbath: for it is holy unto you: he that shall profane it, shall be put to death: he that shall do any work in it, his soul shall perish out of the midst of his people. 31:14. Keep my Sabbath, for it is holy to you. Whoever will have polluted it, shall die a death. Whoever will have done any work in it, his soul shall perish from the midst of his people. 31:14. Ye shall keep the sabbath therefore; for it [is] holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth [any] work therein, that soul shall be cut off from among his people. 31:14. Keep my Sabbath, for it is holy to you. Whoever will have polluted it, shall die a death. Whoever will have done any work in it, his soul shall perish from the midst of his people. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183131:14: Every one that defileth it - By any kind of idolatrous or profane worship.Shall surely be put to death - The magistrates shall examine into the business, and if the accused be found guilty, he shall be stoned to death. Shall be cut off - Because that person who could so far contemn the Sabbath, which was a sign to them of the rest which remained for the people of God, was of course an infidel, and should be cut off from all the privileges and expectations of an Israelite. Albert Barnes: Notes on the Bible - 183431:14See Num 15:32-36. The distinction between the meaning of the two expressions, "to be cut off from the people", and "to be put to death", is here indicated. He who was cut off from the people had, by his offence, put himself out of the terms of the covenant, and was an outlaw. On such, and on such alone, when the offence was one which affected the well-being of the nation, as it was in this case, death could be inflicted by the public authority. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:14: keep: Exo 20:8; Deu 5:12-15; Neh 9:14; Isa 56:2-6, Isa 58:13, Isa 58:14; Eze 20:12, Eze 44:24, everyone, Isa 56:2, Isa 56:6; Eze 20:13, Eze 20:16, Eze 20:21, Eze 20:24doeth: Exo 35:2, Exo 35:3; Num 15:35 Geneva 159931:14 Ye shall keep the (g) sabbath therefore; for it [is] holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth [any] work therein, that soul shall be cut off from among his people.(g) God repeats this point because the whole keeping of the law stands in the true use of the sabbath, which is to stop working and so obey the will of God. John Gill31:14 Ye shall keep the sabbath therefore,.... Strictly observe it, according to the rules given concerning it:for it is holy unto you; a day that was set apart of God for holy exercises, peculiarly on their account: everyone that defileth it; by doing any servile work upon it, or not observing it in a religious way: shall surely be put to death; by the hand of the civil magistrate; if the law of the Jewish sabbath is now in force, the sanction continues, and the violation of it ought to be punished by a judge with death: for whosoever doeth any work therein; so much as to kindle a fire, and dress any food, by boiling or roasting, or any other way: that soul shall be cut off from among his people; that is, shall die by the hand of the civil magistrate, it being but another phrase for being put to death; though the Jewish writers, particularly Jarchi, understand the former phrase, "put to death", as to be done by a civil magistrate, when there are witnesses and full proof of the case; but this of "cutting off" by the hand of God, by immediate punishment from heaven, when it was done secretly, and there was no proof to be made of it. John Wesley31:14 It is holy unto you - That is, it is designed for your benefit as well as for God's honour; it shall be accounted holy by you. |
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31:1531:15: Զվե՛ց օր գործեսցես գործ. եւ յաւուրն եւթներորդի շաբա՛թ հանգստեան սրբութիւն Տեառն. ամենայն որ գործեսցէ գործ յաւուր շաբաթու՝ մահո՛ւ մեռցի։ Զվեց օր գործեսցես գործ, եւ յաւուրն եւթներորդի շաբաթ հանգստեան սրբութիւն Տեառն. ամենայն որ գործեսցէ գործ յաւուր շաբաթու` մահու մեռցի:15 Վեց օր գործ կ’անես, իսկ եօթներորդ օրը Տիրոջ սուրբ հանգստեան շաբաթ օրն է: Ով որ շաբաթ օրը գործ կ’անի, թող մահուան դատապարտուի: 15 Վեց օր գործ պիտի գործուի, բայց եօթներորդ օրը, հանգստութեան շաբաթը, սուրբ պիտի ըլլայ Տէրոջը։ Ով որ շաբաթ օրը գործ մը գործէ, անշուշտ պիտի մեռցուի։ 31:15: Զվե՛ց օր գործեսցես գործ. եւ յաւուրն եւթներորդի շաբա՛թ հանգստեան սրբութիւն Տեառն. ամենայն որ գործեսցէ գործ յաւուր շաբաթու՝ մահո՛ւ մեռցի։ 15 Վեց օր գործ կ’անես, իսկ եօթներորդ օրը Տիրոջ սուրբ հանգստեան շաբաթ օրն է: Ով որ շաբաթ օրը գործ կ’անի, թող մահուան դատապարտուի: 15 Վեց օր գործ պիտի գործուի, բայց եօթներորդ օրը, հանգստութեան շաբաթը, սուրբ պիտի ըլլայ Տէրոջը։ Ով որ շաբաթ օրը գործ մը գործէ, անշուշտ պիտի մեռցուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
31:1515: шесть дней пусть делают дела, а в седьмой--суббота покоя, посвященная Господу: всякий, кто делает дело в день субботний, да будет предан смерти; 31:15 ἓξ εξ six ἡμέρας ημερα day ποιήσεις ποιεω do; make ἔργα εργον work τῇ ο the δὲ δε though; while ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh σάββατα σαββατον Sabbath; week ἀνάπαυσις αναπαυσις respite; relief ἁγία αγιος holy τῷ ο the κυρίῳ κυριος lord; master πᾶς πας all; every ὃς ος who; what ποιήσει ποιεω do; make ἔργον εργον work τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh θανάτῳ θανατος death θανατωθήσεται θανατοω put to death 31:15 שֵׁ֣שֶׁת šˈēšeṯ שֵׁשׁ six יָמִים֮ yāmîm יֹום day יֵעָשֶׂ֣ה yēʕāśˈeh עשׂה make מְלָאכָה֒ mᵊlāḵˌā מְלָאכָה work וּ û וְ and בַ va בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh שַׁבַּ֧ת šabbˈaṯ שַׁבָּת sabbath שַׁבָּתֹ֛ון šabbāṯˈôn שַׁבָּתֹון sabbatical feast קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole הָ hā הַ the עֹשֶׂ֧ה ʕōśˈeh עשׂה make מְלָאכָ֛ה mᵊlāḵˈā מְלָאכָה work בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day הַ ha הַ the שַּׁבָּ֖ת ššabbˌāṯ שַׁבָּת sabbath מֹ֥ות mˌôṯ מות die יוּמָֽת׃ yûmˈāṯ מות die 31:15. sex diebus facietis opus in die septimo sabbatum est requies sancta Domino omnis qui fecerit opus in hac die morieturSix days shall you do work: in the seventh day is the sabbath, the rest holy to the Lord. Every one that shall do any work on this day, shall die. 31:15. For six days you shall do work. On the seventh day, it is the Sabbath, a rest sanctified by the Lord. All who will have done work on this day shall die. 31:15. Six days may work be done; but in the seventh [is] the sabbath of rest, holy to the LORD: whosoever doeth [any] work in the sabbath day, he shall surely be put to death. 31:15. For six days you shall do work. On the seventh day, it is the Sabbath, a rest sanctified by the Lord. All who will have done work on this day shall die. 15. Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death.
31:15 Six days may work be done; but in the seventh [is] the sabbath of rest, holy to the LORD: whosoever doeth [any] work in the sabbath day, he shall surely be put to death: 15: шесть дней пусть делают дела, а в седьмой--суббота покоя, посвященная Господу: всякий, кто делает дело в день субботний, да будет предан смерти; 31:15 ἓξ εξ six ἡμέρας ημερα day ποιήσεις ποιεω do; make ἔργα εργον work τῇ ο the δὲ δε though; while ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh σάββατα σαββατον Sabbath; week ἀνάπαυσις αναπαυσις respite; relief ἁγία αγιος holy τῷ ο the κυρίῳ κυριος lord; master πᾶς πας all; every ὃς ος who; what ποιήσει ποιεω do; make ἔργον εργον work τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh θανάτῳ θανατος death θανατωθήσεται θανατοω put to death 31:15 שֵׁ֣שֶׁת šˈēšeṯ שֵׁשׁ six יָמִים֮ yāmîm יֹום day יֵעָשֶׂ֣ה yēʕāśˈeh עשׂה make מְלָאכָה֒ mᵊlāḵˌā מְלָאכָה work וּ û וְ and בַ va בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh שַׁבַּ֧ת šabbˈaṯ שַׁבָּת sabbath שַׁבָּתֹ֛ון šabbāṯˈôn שַׁבָּתֹון sabbatical feast קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole הָ hā הַ the עֹשֶׂ֧ה ʕōśˈeh עשׂה make מְלָאכָ֛ה mᵊlāḵˈā מְלָאכָה work בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day הַ ha הַ the שַּׁבָּ֖ת ššabbˌāṯ שַׁבָּת sabbath מֹ֥ות mˌôṯ מות die יוּמָֽת׃ yûmˈāṯ מות die 31:15. sex diebus facietis opus in die septimo sabbatum est requies sancta Domino omnis qui fecerit opus in hac die morietur Six days shall you do work: in the seventh day is the sabbath, the rest holy to the Lord. Every one that shall do any work on this day, shall die. 31:15. For six days you shall do work. On the seventh day, it is the Sabbath, a rest sanctified by the Lord. All who will have done work on this day shall die. 31:15. Six days may work be done; but in the seventh [is] the sabbath of rest, holy to the LORD: whosoever doeth [any] work in the sabbath day, he shall surely be put to death. 31:15. For six days you shall do work. On the seventh day, it is the Sabbath, a rest sanctified by the Lord. All who will have done work on this day shall die. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:15: Six days: Exo 31:17, Exo 16:26, Exo 20:9, Exo 34:21; Lev 23:3; Eze 46:1; Luk 13:14the sabbath: Exo 16:23, Exo 20:10; Gen 2:2; Lev 23:3, Lev 23:32; Luk 23:56; Heb 4:9 *Gr. holy: Heb. holiness whosoever: Num 15:32-36; Jer 17:24-27 John Gill31:15 Six days may work be done;.... Allowed to be done by an Israelite, if he would; for this is not a command to work, but a permission or grant to do it; and therefore, seeing they had so many days granted them for their use, it could not be thought hard and unreasonable that God should claim one day in seven for his own use and service, and oblige them to refrain from work on it:but in the seventh is the sabbath of rest; from worldly labour, and was typical of spiritual rest here, and eternal rest hereafter: holy to the Lord; separated from other days, and entirely devoted to the worship and service of God, and to be kept holy to the Lord in all holy and religious exercises, as hearing and reading the word, praying, praising, &c. whosoever doeth any work in the sabbath day, he shall surely be put to death; the Targum of Jonathan adds, by casting stones, and so we find that the first transgressor of this law we read of was stoned to death, Num 15:35. John Wesley31:15 It is the sabbath of rest, holy to the Lord - It is separated from common use, for the service of God; and by the observance of it we are taught to rest from worldly pursuits, and devote ourselves, and all we are, have, and can do, to God's glory. |
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31:1631:16: Եւ պահեսցե՛ն որդիքն Իսրայէլի զշաբաթս, առնել զնոսա յազգս ձեր. ո՛ւխտ յաւիտենական Եւ պահեսցեն որդիքն Իսրայելի [512]զշաբաթս` առնել զնոսա յազգս ձեր`` ուխտ յաւիտենական:16 Իսրայէլի որդիները թող պահեն շաբաթ օրերը, որպէսզի դրանք ձեր սերնդի մէջ ի կատար ածուեն որպէս յաւիտենական ուխտ 16 Անոր համար Իսրայէլի որդիները պիտի պահեն շաբաթը, որպէս զի շաբաթը իրենց ազգերուն մէջ յաւիտենական ուխտ մը ընեն։ 31:16: Եւ պահեսցե՛ն որդիքն Իսրայէլի զշաբաթս, առնել զնոսա յազգս ձեր. ո՛ւխտ յաւիտենական 16 Իսրայէլի որդիները թող պահեն շաբաթ օրերը, որպէսզի դրանք ձեր սերնդի մէջ ի կատար ածուեն որպէս յաւիտենական ուխտ 16 Անոր համար Իսրայէլի որդիները պիտի պահեն շաբաթը, որպէս զի շաբաթը իրենց ազգերուն մէջ յաւիտենական ուխտ մը ընեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
31:1616: и пусть хранят сыны Израилевы субботу, празднуя субботу в роды свои, как завет вечный; 31:16 καὶ και and; even φυλάξουσιν φυλασσω guard; keep οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὰ ο the σάββατα σαββατον Sabbath; week ποιεῖν ποιεω do; make αὐτὰ αυτος he; him εἰς εις into; for τὰς ο the γενεὰς γενεα generation αὐτῶν αυτος he; him διαθήκη διαθηκη covenant αἰώνιος αιωνιος eternal; of ages 31:16 וְ wᵊ וְ and שָׁמְר֥וּ šāmᵊrˌû שׁמר keep בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath לַ la לְ to עֲשֹׂ֧ות ʕᵃśˈôṯ עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שַּׁבָּ֛ת ššabbˈāṯ שַׁבָּת sabbath לְ lᵊ לְ to דֹרֹתָ֖ם ḏōrōṯˌām דֹּור generation בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant עֹולָֽם׃ ʕôlˈām עֹולָם eternity 31:16. custodiant filii Israhel sabbatum et celebrent illud in generationibus suis pactum est sempiternumLet the children of Israel keep the sabbath, and celebrate it in their generations. It is an everlasting covenant 31:16. Let the sons of Israel keep the Sabbath, and let them celebrate it throughout their generations. It is an everlasting covenant 31:16. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, [for] a perpetual covenant. 31:16. Let the sons of Israel keep the Sabbath, and let them celebrate it throughout their generations. It is an everlasting covenant 16. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.
31:16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, [for] a perpetual covenant: 16: и пусть хранят сыны Израилевы субботу, празднуя субботу в роды свои, как завет вечный; 31:16 καὶ και and; even φυλάξουσιν φυλασσω guard; keep οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὰ ο the σάββατα σαββατον Sabbath; week ποιεῖν ποιεω do; make αὐτὰ αυτος he; him εἰς εις into; for τὰς ο the γενεὰς γενεα generation αὐτῶν αυτος he; him διαθήκη διαθηκη covenant αἰώνιος αιωνιος eternal; of ages 31:16 וְ wᵊ וְ and שָׁמְר֥וּ šāmᵊrˌû שׁמר keep בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath לַ la לְ to עֲשֹׂ֧ות ʕᵃśˈôṯ עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שַּׁבָּ֛ת ššabbˈāṯ שַׁבָּת sabbath לְ lᵊ לְ to דֹרֹתָ֖ם ḏōrōṯˌām דֹּור generation בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant עֹולָֽם׃ ʕôlˈām עֹולָם eternity 31:16. custodiant filii Israhel sabbatum et celebrent illud in generationibus suis pactum est sempiternum Let the children of Israel keep the sabbath, and celebrate it in their generations. It is an everlasting covenant 31:16. Let the sons of Israel keep the Sabbath, and let them celebrate it throughout their generations. It is an everlasting covenant 31:16. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, [for] a perpetual covenant. 31:16. Let the sons of Israel keep the Sabbath, and let them celebrate it throughout their generations. It is an everlasting covenant ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183131:16: A perpetual covenant - Because it is a sign of this future rest and blessedness, therefore the religious observance of it must be perpetually kept up. The type must continue in force till the antitype come.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:16: a perpetual covenant: Gen 9:13, Gen 17:11; Jer 50:5John Gill31:16 Wherefore the children of Israel shall keep the sabbath,.... On whom the sabbath of the seventh day was only enjoined, as well as that of the seventh and of the fiftieth years, being all ceremonial and shadowy:to observe the sabbath throughout their generations; so long as the Mosaic dispensation lasted, and their civil polity and church state continued, even until the Messiah came, when all those Jewish shadows, rites, and ceremonies, fled away and disappeared: for a perpetual covenant; just in the same sense as circumcision was, Gen 17:13. John Wesley31:16 It was to be observed throughout their generations, in every age, for a perpetual covenant - This was to be one of the most lasting tokens of the covenant between God and Israel. |
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31:1731:17: ընդ իս եւ ընդ որդիսն Իսրայէլի։ Նշանա՛կ իմ է յաւիտենական. զի զվեց օր արա՛ր Աստուած զերկինս եւ զերկիր, եւ յաւուրն եւթներորդի դադարեա՛ց եւ հանգեաւ[785]։[785] Ոմանք. Արար Տէր զերկին եւ։ Ընդ իս եւ ընդ որդիսն Իսրայելի, նշանակ [513]իմ է յաւիտենական. զի զվեց օր արար Տէր զերկին եւ զերկիր, եւ յաւուրն եւթներորդի դադարեաց եւ հանգեաւ:17 իմ ու Իսրայէլի որդիների միջեւ: Դա իմ յաւիտենական պայմանն է, որովհետեւ Տէրը վեց օրում ստեղծեց երկինքն ու երկիրը, իսկ եօթներորդ օրը դադար տուեց եւ հանգստացաւ”»: 17 Անիկա յաւիտենական նշան մըն է իմ ու Իսրայէլի որդիներուն մէջտեղ. քանզի Տէրը վեց օրուան մէջ ստեղծեց երկինքը ու երկիրը եւ եօթներորդ օրը դադարեցաւ ու հանգստացաւ»։ 31:17: ընդ իս եւ ընդ որդիսն Իսրայէլի։ Նշանա՛կ իմ է յաւիտենական. զի զվեց օր արա՛ր Աստուած զերկինս եւ զերկիր, եւ յաւուրն եւթներորդի դադարեա՛ց եւ հանգեաւ[785]։ [785] Ոմանք. Արար Տէր զերկին եւ։ 17 իմ ու Իսրայէլի որդիների միջեւ: Դա իմ յաւիտենական պայմանն է, որովհետեւ Տէրը վեց օրում ստեղծեց երկինքն ու երկիրը, իսկ եօթներորդ օրը դադար տուեց եւ հանգստացաւ”»: 17 Անիկա յաւիտենական նշան մըն է իմ ու Իսրայէլի որդիներուն մէջտեղ. քանզի Տէրը վեց օրուան մէջ ստեղծեց երկինքը ու երկիրը եւ եօթներորդ օրը դադարեցաւ ու հանգստացաւ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
31:1717: это--знамение между Мною и сынами Израилевыми на веки, потому что в шесть дней сотворил Господь небо и землю, а в день седьмой почил и покоился. 31:17 ἐν εν in ἐμοὶ εμοι me καὶ και and; even τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel σημεῖόν σημειον sign ἐστιν ειμι be αἰώνιον αιωνιος eternal; of ages ὅτι οτι since; that ἐν εν in ἓξ εξ six ἡμέραις ημερα day ἐποίησεν ποιεω do; make κύριος κυριος lord; master τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh ἐπαύσατο παυω stop καὶ και and; even κατέπαυσεν καταπαυω rest 31:17 בֵּינִ֗י bênˈî בַּיִן interval וּ û וְ and בֵין֙ vên בַּיִן interval בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֹ֥ות ʔˌôṯ אֹות sign הִ֖וא hˌiw הִיא she לְ lᵊ לְ to עֹלָ֑ם ʕōlˈām עֹולָם eternity כִּי־ kî- כִּי that שֵׁ֣שֶׁת šˈēšeṯ שֵׁשׁ six יָמִ֗ים yāmˈîm יֹום day עָשָׂ֤ה ʕāśˈā עשׂה make יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and בַ va בְּ in † הַ the יֹּום֙ yyôm יֹום day הַ ha הַ the שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh שָׁבַ֖ת šāvˌaṯ שׁבת cease וַ wa וְ and יִּנָּפַֽשׁ׃ ס yyinnāfˈaš . s נפשׁ take breath 31:17. inter me et filios Israhel signumque perpetuum sex enim diebus fecit Dominus caelum et terram et in septimo ab opere cessavitBetween me and the children of Israel, and a perpetual sign. For in six days the Lord made heaven and earth, and in the seventh he ceased from work. 31:17. between me and the sons of Israel, and a perpetual sign. For in six days the Lord made heaven and earth, and in the seventh he ceased from work.” 31:17. It [is] a sign between me and the children of Israel for ever: for [in] six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed. 31:17. between me and the sons of Israel, and a perpetual sign. For in six days the Lord made heaven and earth, and in the seventh he ceased from work.” 17. It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed.
31:17 It [is] a sign between me and the children of Israel for ever: for [in] six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed: 17: это--знамение между Мною и сынами Израилевыми на веки, потому что в шесть дней сотворил Господь небо и землю, а в день седьмой почил и покоился. 31:17 ἐν εν in ἐμοὶ εμοι me καὶ και and; even τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel σημεῖόν σημειον sign ἐστιν ειμι be αἰώνιον αιωνιος eternal; of ages ὅτι οτι since; that ἐν εν in ἓξ εξ six ἡμέραις ημερα day ἐποίησεν ποιεω do; make κύριος κυριος lord; master τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh ἐπαύσατο παυω stop καὶ και and; even κατέπαυσεν καταπαυω rest 31:17 בֵּינִ֗י bênˈî בַּיִן interval וּ û וְ and בֵין֙ vên בַּיִן interval בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֹ֥ות ʔˌôṯ אֹות sign הִ֖וא hˌiw הִיא she לְ lᵊ לְ to עֹלָ֑ם ʕōlˈām עֹולָם eternity כִּי־ kî- כִּי that שֵׁ֣שֶׁת šˈēšeṯ שֵׁשׁ six יָמִ֗ים yāmˈîm יֹום day עָשָׂ֤ה ʕāśˈā עשׂה make יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and בַ va בְּ in † הַ the יֹּום֙ yyôm יֹום day הַ ha הַ the שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh שָׁבַ֖ת šāvˌaṯ שׁבת cease וַ wa וְ and יִּנָּפַֽשׁ׃ ס yyinnāfˈaš . s נפשׁ take breath 31:17. inter me et filios Israhel signumque perpetuum sex enim diebus fecit Dominus caelum et terram et in septimo ab opere cessavit Between me and the children of Israel, and a perpetual sign. For in six days the Lord made heaven and earth, and in the seventh he ceased from work. 31:17. between me and the sons of Israel, and a perpetual sign. For in six days the Lord made heaven and earth, and in the seventh he ceased from work.” 31:17. It [is] a sign between me and the children of Israel for ever: for [in] six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed. 31:17. between me and the sons of Israel, and a perpetual sign. For in six days the Lord made heaven and earth, and in the seventh he ceased from work.” ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183131:17: Rested, and was refreshed - God, in condescension to human weakness, applies to himself here what belongs to man. If a man religiously rests on the Sabbath, both his body and soul shall be refreshed; he shall acquire new light and life.Albert Barnes: Notes on the Bible - 183431:17Was refreshed - Literally, "he took breath". Compare Exo 23:12; Sa2 16:14. The application of the word to the Creator, which occurs nowhere else, is remarkable. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:17: a sign: Exo 31:13; Eze 20:12, Eze 20:20six days: Gen 1:31, Gen 2:2, Gen 2:3; Heb 4:3, Heb 4:4, Heb 4:10 and was refreshed: God, in condescension to human weakness, applies to himself here what belongs to man; though it may refer to the delight and satisfaction with which he contemplated the completion of all his works, and pronounced them very good. Gen 1:31; Job 38:7; Psa 104:31; Jer 32:41 Geneva 159931:17 It [is] a sign between me and the children of Israel for ever: for [in] six days the LORD made heaven and earth, and on the seventh day he (h) rested, and was refreshed.(h) From creating his creatures, but not from governing and preserving them. John Gill31:17 It is a sign between me and the children of Israel for ever,.... In like sense as the land of Canaan was given them for an everlasting possession; and the covenant of circumcision, and the ordinance of the passover, and the fast on the day of atonement, were for ever; that is, unto the end of the Jewish world and state, at the coming of Christ, when a new world and state of things began, see Gen 17:8.for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed; which is to be understood figuratively after the manner of men, who ceasing from toil and labour find rest and refreshment; but not really and properly, for as not labour, and weariness, and fatigue, so neither rest nor refreshment can be properly said of God; but this denotes his cessation from the works of creation, though not of providence, and of the delight and pleasure he takes in a view of them; this is observed, not as the foundation of this law, and the reason of its being made, but as an illustration of it, and as an argument, showing the reasonableness of it, and the similarity of it with what God himself had done, and therefore the enjoining of it could not reasonably be objected to. See Gill on Ex 20:11. John Wesley31:17 On the seventh day he rested - And as the work of creation is worthy to be thus commemorated, so the great Creator is worthy to be thus imitated, by a holy rest the seventh day. |
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31:1831:18: Եւ ե՛տ Մովսիսի՝ իբրեւ դադարեաց ինքն ՚ի խօսից իւրոց ՚ի լերինն Սինա, զերկո՛ւս տախտակսն վկայութեան, տախտա՛կս քարեղէնս գրեա՛լս մատամբն Աստուծոյ[786]։[786] Յօրինակին. Եւ ետ Մովսի՝ իբրեւ։ Եւ ետ Մովսիսի, իբրեւ դադարեաց ինքն ի խօսից իւրոց ի լերինն Սինա, զերկուս տախտակսն վկայութեան, տախտակս քարեղէնս գրեալս մատամբն Աստուծոյ:18 Երբ Աստուած Սինա լերան վրայ աւարտեց իր խօսքը, Մովսէսին տուեց վկայութեան երկու տախտակները՝ Աստծու մատով գրուած քարէ տախտակները: 18 Երբ Սինա լերանը վրայ Մովսէսին հետ խօսիլը լմնցուց, վկայութեան երկու տախտակները տուաւ անոր, Աստուծոյ մատովը գրուած քարէ տախտակներ։ 31:18: Եւ ե՛տ Մովսիսի՝ իբրեւ դադարեաց ինքն ՚ի խօսից իւրոց ՚ի լերինն Սինա, զերկո՛ւս տախտակսն վկայութեան, տախտա՛կս քարեղէնս գրեա՛լս մատամբն Աստուծոյ[786]։ [786] Յօրինակին. Եւ ետ Մովսի՝ իբրեւ։ 18 Երբ Աստուած Սինա լերան վրայ աւարտեց իր խօսքը, Մովսէսին տուեց վկայութեան երկու տախտակները՝ Աստծու մատով գրուած քարէ տախտակները: 18 Երբ Սինա լերանը վրայ Մովսէսին հետ խօսիլը լմնցուց, վկայութեան երկու տախտակները տուաւ անոր, Աստուծոյ մատովը գրուած քարէ տախտակներ։ zohrab-1805▾ eastern-1994▾ western am▾ |
31:1818: И когда [Бог] перестал говорить с Моисеем на горе Синае, дал ему две скрижали откровения, скрижали каменные, на которых написано было перстом Божиим. 31:18 καὶ και and; even ἔδωκεν διδωμι give; deposit Μωυσεῖ μωσευς Mōseus; Mosefs ἡνίκα ηνικα whenever; when κατέπαυσεν καταπαυω rest λαλῶν λαλεω talk; speak αὐτῷ αυτος he; him ἐν εν in τῷ ο the ὄρει ορος mountain; mount τῷ ο the Σινα σινα Sina τὰς ο the δύο δυο two πλάκας πλαξ plaque; tablet τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony πλάκας πλαξ plaque; tablet λιθίνας λιθινος stone γεγραμμένας γραφω write τῷ ο the δακτύλῳ δακτυλος finger τοῦ ο the θεοῦ θεος God 31:18 וַ wa וְ and יִּתֵּ֣ן yyittˈēn נתן give אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses כְּ kᵊ כְּ as כַלֹּתֹו֙ ḵallōṯˌô כלה be complete לְ lᵊ לְ to דַבֵּ֤ר ḏabbˈēr דבר speak אִתֹּו֙ ʔittˌô אֵת together with בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain סִינַ֔י sînˈay סִינַי Sinai שְׁנֵ֖י šᵊnˌê שְׁנַיִם two לֻחֹ֣ת luḥˈōṯ לוּחַ tablet הָ hā הַ the עֵדֻ֑ת ʕēḏˈuṯ עֵדוּת reminder לֻחֹ֣ת luḥˈōṯ לוּחַ tablet אֶ֔בֶן ʔˈeven אֶבֶן stone כְּתֻבִ֖ים kᵊṯuvˌîm כתב write בְּ bᵊ בְּ in אֶצְבַּ֥ע ʔeṣbˌaʕ אֶצְבַּע finger אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 31:18. dedit quoque Mosi conpletis huiuscemodi sermonibus in monte Sinai duas tabulas testimonii lapideas scriptas digito DeiAnd the Lord, when he had ended these words in Mount Sinai, gave to Moses two stone tables of testimony, written with the finger of God. 31:18. And the Lord, having completed speaking in this way on Mount Sinai, gave to Moses two stone tablets of testimony, written with the finger of God. 31:18. And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God. 31:18. And the Lord, having completed speaking in this way on Mount Sinai, gave to Moses two stone tablets of testimony, written with the finger of God. 18. And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, the two tables of the testimony, tables of stone, written with the finger of God. 31:18 And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God: 18: И когда [Бог] перестал говорить с Моисеем на горе Синае, дал ему две скрижали откровения, скрижали каменные, на которых написано было перстом Божиим. 31:18 καὶ και and; even ἔδωκεν διδωμι give; deposit Μωυσεῖ μωσευς Mōseus; Mosefs ἡνίκα ηνικα whenever; when κατέπαυσεν καταπαυω rest λαλῶν λαλεω talk; speak αὐτῷ αυτος he; him ἐν εν in τῷ ο the ὄρει ορος mountain; mount τῷ ο the Σινα σινα Sina τὰς ο the δύο δυο two πλάκας πλαξ plaque; tablet τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony πλάκας πλαξ plaque; tablet λιθίνας λιθινος stone γεγραμμένας γραφω write τῷ ο the δακτύλῳ δακτυλος finger τοῦ ο the θεοῦ θεος God 31:18 וַ wa וְ and יִּתֵּ֣ן yyittˈēn נתן give אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses כְּ kᵊ כְּ as כַלֹּתֹו֙ ḵallōṯˌô כלה be complete לְ lᵊ לְ to דַבֵּ֤ר ḏabbˈēr דבר speak אִתֹּו֙ ʔittˌô אֵת together with בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain סִינַ֔י sînˈay סִינַי Sinai שְׁנֵ֖י šᵊnˌê שְׁנַיִם two לֻחֹ֣ת luḥˈōṯ לוּחַ tablet הָ hā הַ the עֵדֻ֑ת ʕēḏˈuṯ עֵדוּת reminder לֻחֹ֣ת luḥˈōṯ לוּחַ tablet אֶ֔בֶן ʔˈeven אֶבֶן stone כְּתֻבִ֖ים kᵊṯuvˌîm כתב write בְּ bᵊ בְּ in אֶצְבַּ֥ע ʔeṣbˌaʕ אֶצְבַּע finger אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 31:18. dedit quoque Mosi conpletis huiuscemodi sermonibus in monte Sinai duas tabulas testimonii lapideas scriptas digito Dei And the Lord, when he had ended these words in Mount Sinai, gave to Moses two stone tables of testimony, written with the finger of God. 31:18. And the Lord, having completed speaking in this way on Mount Sinai, gave to Moses two stone tablets of testimony, written with the finger of God. 31:18. And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God. 31:18. And the Lord, having completed speaking in this way on Mount Sinai, gave to Moses two stone tablets of testimony, written with the finger of God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191418: Изреченные в слух всего народа (20:17), десять заповедей самим Богом даны в письменах на двух каменных досках, исписанных с лицевой и задней стороны (32:15). Судя по тому, что Моисей нес скрижали в одной руке (32:15) и вложил их в небольшой по размерам ковчег, можно думать, что они не отличались особенной величиной.Adam Clarke: Commentary on the Bible - 183131:18: When he had made an end of communing - When the forty days and forty nights were ended.Two tables of testimony - See Clarke's note on Exo 34:1. Tables of stone - That the record might be lasting, because it was a testimony that referred to future generations, and therefore the materials should be durable. Written with the finger of God - All the letters cut by God himself. Dr. Winder, in his History of Knowledge, thinks it probable that this was the first writing in alphabetical characters ever exhibited to the world, though there might have been marks or hieroglyphics cut on wood, stone, etc., before this time; see Exo 17:14. That these tables were written, not by the commandment but by the power of God himself, the following passages seem to prove: "And the Lord said unto Moses, Come up to me into the mountain, and be thou there; and I will give thee tables of stone Which I Have Written, that thou mayest teach them;" Exo 24:12. "And he gave unto Moses, upon Mount Sinai, two tables of testimony, tables of stone, Written With The Finger Of God;" Exo 31:18. "And Moses went down from the mount, and the two tables of testimony were in his hand; the tables were Written on both their sides. And the tables were The Work Of God, and the Writing Was The Writing Of God, graven upon the tables;" Exo 32:15, Exo 32:16. "These words [the ten commandments] the Lord spake in the mount, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice; and he added no more, But He Wrote Them on two tables of stone;" Deu 5:22. It is evident therefore that this writing was properly and literally the writing of God himself. God wrote now on tables of stone what he had originally written on the heart of man, and in mercy he placed that before his eyes which by sin had been obliterated from his soul; and by this he shows us what, by the Spirit of Christ, must be rewritten in the mind, Co2 3:3; and this is according to the covenant which God long before promised to make with mankind, Jer 31:33. See also what is said on this subject, Exo 20:1 (note), Exo 34:1 (note), and Exo 17:14 (note). "No time," says Dr. A. Bayley, "seems so proper from whence to date the introduction of letters among the Hebrews as this, for after this period we find continual mention of letters, reading, and writing, in the now proper sense of those words. See Deu 27:8; Deu 31:9. Moses, it is said, επαιδευθη, was educated in all the wisdom of the Egyptians - in all the learning they possessed; but it is manifest that he had not learned of them any method of writing, otherwise there had been no want of God's act and assistance in writing the two tables of the law, no need of a miraculous writing. Had Moses known this art, the Lord might have said to him, as he does often afterwards, Write thou these words; Exo 34:27. Write on the stones the words of this law; Deu 27:3. Write you this song for you; Deu 31:19. Perhaps it may be said, God's writing the law gave it a sanction. True; but why might it not also teach the first use of letters, unless it can be proved that they were in use prior to this transaction? It might be thought too much to assert that letters no more than language were a natural discovery; that it was impossible for man to have invented writing, and that he did not invent it: yet this may appear really the case from the following reflections: - 1. Reason may show us how near to an impossibility it was that a just and proper number of convenient characters for the sounds in language should naturally be hit upon by any man, for whom it was easy to imitate and vary, but not to invent. 2. From evidence of the Mosaic history, it appears that the introduction of writing among the Hebrews was not from man, but God. 3. There are no evident vestiges of letters subsisting among other nations till after the delivery of the law at Mount Sinai; nor then, among some, till very late." Albert Barnes: Notes on the Bible - 183431:18: Two tables of testimony - See Exo 25:16; Exo 32:15.The tables of stone which represented the covenant between Yahweh and His people, and which, when covered with the mercy-seat were to give the sanctuary its significance, are now delivered to Moses in accordance with the promise in Exo 24:12. The history of what relates to the construction of the sanctuary is here interrupted, and is taken up again in Exo 35:1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188031:18: gave: Exo 24:12, Exo 24:18, Exo 32:15, Exo 32:16, Exo 34:1-4, Exo 34:28, Exo 34:29; Deu 4:13, Deu 5:22, Deu 9:9-11; Co2 3:3the finger: Exo 8:19, Exo 32:16; Jer 31:33; Mat 12:28; Luk 11:20; Co2 3:7, Co2 3:8 Carl Friedrich Keil and Franz Delitzsch31:18When Moses had received all the instructions respecting the sanctuary to be erected, Jehovah gave him the two tables of testimony-tables of stone, upon which the decalogue was written with the finger of God. It was to receive these tables that he had been called up the mountain (Ex 24:12). According to Ex 32:16, the tables themselves, as well as the writing, were the work of God; and the writing was engraved upon them (חרוּת from חרת = χαράττειν), and the tables were written on both their sides (Ex 32:15). Both the choice of stone as the material for the tables, and the fact that the writing was engraved, were intended to indicate the imperishable duration of these words of God. The divine origin of the tables, as well as of the writing, corresponded to the direct proclamation of the ten words to the people from the summit of the mountain by the mouth of God. As this divine promulgation was a sufficient proof that they were the immediate word of God, unchanged by the mouth and speech of man, so the writing of God was intended to secure their preservation in Israel as a holy and inviolable thing. The writing itself was not a greater miracle than others, by which God has proved Himself to be the Lord of nature, to whom all things that He has created are subservient for the establishment and completion of His kingdom upon earth; and it can easily be conceived of without the anthropomorphic supposition of a material finger being possessed by God. Nothing is said about the dimensions of the tables: at the same time, we can hardly imagine them to have been as large as the inside of the ark; for stone slab 2 1/2 cubits long and 1 1/2 cubits broad, which must necessarily have been some inches in thickness to prevent their breaking in the hand, would have required the strength of Samson to enable Moses to carry them down the mountain "in his hand" (Ex 32:15), or even "in his two hands" (Deut 9:15, Deut 9:17). But if we suppose them to have been smaller than this, say at the most a cubit and a half long and one cubit broad, there would have been plenty of room on the four sides for the 172 words contained in the decalogue, with its threats and promises (Ex 20:2-17), without the writing being excessively small. Geneva 159931:18 And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables (i) of testimony, tables of stone, written with the finger of God.(i) By which he declared his will to his people. John Gill31:18 And he gave unto Moses, when he had made an end of communing with him on Mount Sinai,.... After all those laws, orders, and instructions before related, which having done, he ceased to converse with him any longer in that manner he had, and at parting gave himtwo tables of testimony; the two tables of the law, which is a testimony of the will of God, and contained the duty of the Israelites both towards God and man, and are reducible to these two, love to God, and love to our neighbour: five of the commands of the decalogue were written on one table, and five on the other; or it may be rather four on one table, the first being the largest, and containing the duty owing to God, and six on the other, which regard the duty of men one to another; so Orpheus the Heathen poet, speaking of the law of Moses, calls it (s). "Tables of stone"; the Targum of Jonathan will have them to be of the sapphire stone, from the throne of glory; the paraphrast seems to have respect to Ex 24:10 and, with as little appearance of truth, says their weight was forty seahs; it is more probable they were of marble stone, of which there were great quantities in Mount Sinai. Dr. Shaw says (t) that part of Mount Sinai, which lies to the westward of the plain of Rephidim, consists of a hard reddish marble like "porphyry", but is distinguished from it by the representations of little trees and bushes, which are dispersed all over it. The naturalists call this sort of marble "embuscatum", or "bushy marble"; some think Sinai had its name from thence (u). This may denote the firmness, stability, and duration of the law, not as in the hands of Moses, from which these tables were cast and broke, but as in the hands of Christ, and laid up in him the ark of the covenant, the fulfilling end of the law for righteousness: and it may also figure the hardness of man's heart, which is destitute of spiritual life, obdurate and impenitent, stupid, senseless and ignorant, stubborn and inflexible, and not subject to the law of God, and on which no impressions can be made but by the power and grace of God: written with the finger of God: by God himself, and not by an angel, or by any creature or instrument: and it is by the finger of God, the Spirit, grace, and power of God, that the laws of God are put into the inward part, and written on the heart, to which the apostle refers, 2Cor 3:3. This account is given by way of transition to what is recorded in the next chapter. (s) De Deo, "prope finem". (t) Travels, p. 443. (u) See Buxtorf. in voce John Wesley31:18 These tables of stone, were not prepared by Moses, but probably by the ministry of angels. They were written with the finger of God - That is, by his will and power immediately, without the use of any instrument. They were written in two tables, being designed to direct us in our duty, towards God, and towards man. And they were called tables of testimony, because this written law testified the will of God concerning them, and would be a testimony against them if they were disobedient.Robert Jamieson, A. R. Fausset and David Brown31:18 tables of stone, written with the finger of God--containing the ten commandments (Ex 24:12), called "tables of testimony," because God testified His will in them. |
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