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jg▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706It is a very lamentable interruption which the story of this chapter gives to the record of the establishment of the church, and of religion among the Jews. Things went on admirably well towards that happy settlement: God had shown himself very favourable, and the people also had seemed to be pretty tractable. Moses had now almost completed his forty days upon the mount, and, we may suppose, was pleasing himself with the thoughts of the very joyful welcome he should have to the camp of Israel at his return, and the speedy setting up of the tabernacle among them. But, behold, the measures are broken, the sin of Israel turns away those good things from them, and puts a stop to the current of God's favours; the sin that did the mischief (would you think it?) was worshipping a golden calf. The marriage was ready to be solemnized between God and Israel, but Israel plays the harlot, and so the match is broken, and it will be no easy matter to piece it again. Here is, I. The sin of Israel, and of Aaron particularly, in making the golden calf for a god (ver. 1-4), and worshipping it, ver. 5, 6. II. The notice which God gave of this to Moses, who was now in the mount with him, (ver. 7, 8), and the sentence of his wrath against them, ver. 9, 10. III. The intercession which Moses immediately made for them in the mount (ver. 11-13), and the prevalency of that intercession, ver. 14. IV. His coming down from the mount, when he became an eye-witness of their idolatry (ver. 15-19), in abhorrence of which, and as an expression of just indignation, he broke the tables (ver. 19), and burnt the golden calf, ver. 20. V. The examination of Aaron about it, ver. 21-24. VI. Execution done upon the ring-leaders in the idolatry, ver. 25-29. VII. The further intercession Moses made for them, to turn away the wrath of God from them (ver. 30-32), and a reprieve granted thereupon, reserving them for a further reckoning, ver. 33, &c.Adam Clarke: Commentary on the Bible - 1831The Israelites, finding that Moses delayed his return, desire Aaron to make them gods to go before them, Exo 32:1. Aaron consents, and requires their ornaments, Exo 32:2. They deliver them to him, and he makes a molten calf, Exo 32:3, Exo 32:4. He builds an altar before it, Exo 32:5; and the people offer burnt-offerings and peace-offerings, Exo 32:6. The Lord commands Moses to go down, telling him that the people had corrupted themselves, Exo 32:7, Exo 32:8. The Lord is angry, and threatens to destroy them, Exo 32:9, Exo 32:10. Moses intercedes for them, Exo 32:11-13; and the Lord promises to spare them, Exo 32:14. Moses goes down with the tables in his hands, Exo 32:15, Exo 32:16. Joshua, hearing the noise they made at their festival, makes some remarks on it, Exo 32:17, Exo 32:18. Moses, coming to the camp, and seeing their idolatrous worship, is greatly distressed, throws down and breaks the two tables, Exo 32:19. Takes the calf, reduces it to powder, strews it upon the water, and causes them to drink it, Exo 32:20. Moses expostulates with Aaron, Exo 32:21. Aaron vindicates himself, Exo 32:22-24. Moses orders the Levites to slay the transgressors, Exo 32:25-27. They do so, and 3,000 fall, Exo 32:28, Exo 32:29. Moses returns to the Lord on the mount, and makes supplication for the people, Exo 32:30-32. God threatens and yet spares, Exo 32:33. Commands Moses to lead the people, and promises him the direction of an angel, Exo 32:34. The people are plagued because of their sin, Exo 32:35.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Exo 32:1, The people, in the absence of Moses, cause Aaron to make a calf; Exo 32:7, God informs Moses, who intercedes for Israel, and pRev_ails; Exo 32:15, Moses comes down with the tables; Exo 32:19, He breaks them; Exo 32:20, He destroys the calf; Exo 32:22, Aaron's excuse for himself; Exo 32:25, Moses causes the idolaters to be slain; Exo 32:30, He prays for the people.John GillINTRODUCTION TO EXODUS 32This chapter gives an account of the idolatry of the Israelites making and worshipping a golden calf, Ex 32:1 the information of it God gave to Moses, bidding him at the same time not to make any suit in their favour, that he might consume them, and make a large nation out Moses's family, Ex 32:7 the intercession of Moses for them, in which he succeeded, Ex 32:11 his descent from the mount with the two tables in his hands, accompanied by Joshua, when he was an eyewitness of their idolatry, which raised his indignation, that he cast the two tables out of his hands and broke them, took the calf and burnt it, and ground it to powder, and made the children of Israel drink of it, Ex 32:15 the examination of Aaron about the fact, who excused himself, Ex 32:21 the orders given to the Levites, who joined themselves to Moses, to slay every man his brother, which they did to the number of 3000 men, Ex 32:25 another intercession for them by Moses, which gained a respite of them for a time, for they are threatened to be visited still for their sin, and they were plagued for it, Ex 32:30. |
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32:132:1: Եւ տեսեալ ժողովրդեանն՝ թէ յամեա՛ց Մովսէս իջանել ՚ի լեռնէ անտի. կուտեցա՛ւ ժողովուրդն ՚ի վերայ Ահարոնի՝ եւ ասեն ցնա. Արի՛ եւ արա՛ մեզ աստուա՛ծս՝ որ առաջնորդեսցեն մեզ. զի այրն այն Մովսէս որ եհա՛ն զմեզ յԵգիպտոսէ, ո՛չ գիտեմք զի՞ եղեւ նմա։ Եւ տեսեալ ժողովրդեանն եթէ յամեաց Մովսէս իջանել ի լեռնէ անտի, կուտեցաւ ժողովուրդն ի վերայ Ահարոնի եւ ասեն ցնա. Արի եւ արա մեզ աստուածս որ առաջնորդեսցեն մեզ. զի այրն այն Մովսէս որ եհան զմեզ յԵգիպտոսէ, ոչ գիտեմք զի՛ եղեւ նմա:1 Ժողովուրդը տեսնելով, որ Մովսէսն ուշացաւ լեռից իջնելու, հաւաքուեց Ահարոնի մօտ ու ասաց նրան. «Դե՛հ, մեզ առաջնորդող աստուածներ ստեղծի՛ր, որովհետեւ չգիտենք, թէ ինչ եղաւ այն մարդը՝ Մովսէսը, որ մեզ Եգիպտոսից դուրս բերեց»: 32 Երբ ժողովուրդը տեսաւ, որ Մովսէս ուշացաւ լեռնէն իջնելու, Ահարոնին քով հաւաքուեցան ու ըսին. «Ելի՛ր, մեզի աստուածներ շինէ, որպէս զի մեր առջեւէն երթան. քանզի Մովսէսը, մեզ Եգիպտոսի երկրէն հանող մարդը, չենք գիտեր թէ ի՞նչ եղաւ»։ 32:1: Եւ տեսեալ ժողովրդեանն՝ թէ յամեա՛ց Մովսէս իջանել ՚ի լեռնէ անտի. կուտեցա՛ւ ժողովուրդն ՚ի վերայ Ահարոնի՝ եւ ասեն ցնա. Արի՛ եւ արա՛ մեզ աստուա՛ծս՝ որ առաջնորդեսցեն մեզ. զի այրն այն Մովսէս որ եհա՛ն զմեզ յԵգիպտոսէ, ո՛չ գիտեմք զի՞ եղեւ նմա։ 1 Ժողովուրդը տեսնելով, որ Մովսէսն ուշացաւ լեռից իջնելու, հաւաքուեց Ահարոնի մօտ ու ասաց նրան. «Դե՛հ, մեզ առաջնորդող աստուածներ ստեղծի՛ր, որովհետեւ չգիտենք, թէ ինչ եղաւ այն մարդը՝ Մովսէսը, որ մեզ Եգիպտոսից դուրս բերեց»: 32 Երբ ժողովուրդը տեսաւ, որ Մովսէս ուշացաւ լեռնէն իջնելու, Ահարոնին քով հաւաքուեցան ու ըսին. «Ելի՛ր, մեզի աստուածներ շինէ, որպէս զի մեր առջեւէն երթան. քանզի Մովսէսը, մեզ Եգիպտոսի երկրէն հանող մարդը, չենք գիտեր թէ ի՞նչ եղաւ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:11: Когда народ увидел, что Моисей долго не сходит с горы, то собрался к Аарону и сказал ему: встань и сделай нам бога, который бы шел перед нами, ибо с этим человеком, с Моисеем, который вывел нас из земли Египетской, не знаем, что сделалось. 32:1 καὶ και and; even ἰδὼν οραω view; see ὁ ο the λαὸς λαος populace; population ὅτι οτι since; that κεχρόνικεν χρονιζω delay Μωυσῆς μωσευς Mōseus; Mosefs καταβῆναι καταβαινω step down; descend ἐκ εκ from; out of τοῦ ο the ὄρους ορος mountain; mount συνέστη συνιστημι introduce; establish ὁ ο the λαὸς λαος populace; population ἐπὶ επι in; on Ααρων ααρων Aarōn; Aaron καὶ και and; even λέγουσιν λεγω tell; declare αὐτῷ αυτος he; him ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even ποίησον ποιεω do; make ἡμῖν ημιν us θεούς θεος God οἳ ος who; what προπορεύσονται προπορευομαι travel forth; travel before ἡμῶν ημων our ὁ ο the γὰρ γαρ for Μωυσῆς μωσευς Mōseus; Mosefs οὗτος ουτος this; he ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἐξήγαγεν εξαγω lead out; bring out ἡμᾶς ημας us ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos οὐκ ου not οἴδαμεν οιδα aware τί τις.1 who?; what? γέγονεν γινομαι happen; become αὐτῷ αυτος he; him 32:1 וַ wa וְ and יַּ֣רְא yyˈar ראה see הָ hā הַ the עָ֔ם ʕˈām עַם people כִּֽי־ kˈî- כִּי that בֹשֵׁ֥שׁ vōšˌēš בושׁ be ashamed מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses לָ lā לְ to רֶ֣דֶת rˈeḏeṯ ירד descend מִן־ min- מִן from הָ hā הַ the הָ֑ר hˈār הַר mountain וַ wa וְ and יִּקָּהֵ֨ל yyiqqāhˌēl קהל assemble הָ hā הַ the עָ֜ם ʕˈām עַם people עַֽל־ ʕˈal- עַל upon אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron וַ wa וְ and יֹּאמְר֤וּ yyōmᵊrˈû אמר say אֵלָיו֙ ʔēlāʸw אֶל to ק֣וּם׀ qˈûm קום arise עֲשֵׂה־ ʕᵃśē- עשׂה make לָ֣נוּ lˈānû לְ to אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יֵֽלְכוּ֙ yˈēlᵊḵû הלך walk לְ lᵊ לְ to פָנֵ֔ינוּ fānˈênû פָּנֶה face כִּי־ kî- כִּי that זֶ֣ה׀ zˈeh זֶה this מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses הָ hā הַ the אִ֗ישׁ ʔˈîš אִישׁ man אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֶֽעֱלָ֨נוּ֙ hˈeʕᵉlˈānû עלה ascend מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לֹ֥א lˌō לֹא not יָדַ֖עְנוּ yāḏˌaʕnû ידע know מֶה־ meh- מָה what הָ֥יָה hˌāyā היה be לֹֽו׃ lˈô לְ to 32:1. videns autem populus quod moram faceret descendendi de monte Moses congregatus adversus Aaron ait surge fac nobis deos qui nos praecedant Mosi enim huic viro qui nos eduxit de terra Aegypti ignoramus quid accideritAnd the people seeing that Moses delayed to come down from the mount, gathering together against Aaron, said: Arise, make us gods, that may go before us: For as to this Moses, the man that brought us out of the land of Egypt, we know not what has befallen him. 32:1. Then the people, seeing that Moses made a delay in descending from the mountain, gathered together against Aaron, and said: “Rise up, make us gods, who may go before us. But as for this man Moses, who led us away from the land of Egypt, we do not know what has befallen him.” 32:1. And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. 1. And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.
32:1 And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him: 1: Когда народ увидел, что Моисей долго не сходит с горы, то собрался к Аарону и сказал ему: встань и сделай нам бога, который бы шел перед нами, ибо с этим человеком, с Моисеем, который вывел нас из земли Египетской, не знаем, что сделалось. 32:1 καὶ και and; even ἰδὼν οραω view; see ὁ ο the λαὸς λαος populace; population ὅτι οτι since; that κεχρόνικεν χρονιζω delay Μωυσῆς μωσευς Mōseus; Mosefs καταβῆναι καταβαινω step down; descend ἐκ εκ from; out of τοῦ ο the ὄρους ορος mountain; mount συνέστη συνιστημι introduce; establish ὁ ο the λαὸς λαος populace; population ἐπὶ επι in; on Ααρων ααρων Aarōn; Aaron καὶ και and; even λέγουσιν λεγω tell; declare αὐτῷ αυτος he; him ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even ποίησον ποιεω do; make ἡμῖν ημιν us θεούς θεος God οἳ ος who; what προπορεύσονται προπορευομαι travel forth; travel before ἡμῶν ημων our ὁ ο the γὰρ γαρ for Μωυσῆς μωσευς Mōseus; Mosefs οὗτος ουτος this; he ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἐξήγαγεν εξαγω lead out; bring out ἡμᾶς ημας us ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos οὐκ ου not οἴδαμεν οιδα aware τί τις.1 who?; what? γέγονεν γινομαι happen; become αὐτῷ αυτος he; him 32:1 וַ wa וְ and יַּ֣רְא yyˈar ראה see הָ hā הַ the עָ֔ם ʕˈām עַם people כִּֽי־ kˈî- כִּי that בֹשֵׁ֥שׁ vōšˌēš בושׁ be ashamed מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses לָ lā לְ to רֶ֣דֶת rˈeḏeṯ ירד descend מִן־ min- מִן from הָ hā הַ the הָ֑ר hˈār הַר mountain וַ wa וְ and יִּקָּהֵ֨ל yyiqqāhˌēl קהל assemble הָ hā הַ the עָ֜ם ʕˈām עַם people עַֽל־ ʕˈal- עַל upon אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron וַ wa וְ and יֹּאמְר֤וּ yyōmᵊrˈû אמר say אֵלָיו֙ ʔēlāʸw אֶל to ק֣וּם׀ qˈûm קום arise עֲשֵׂה־ ʕᵃśē- עשׂה make לָ֣נוּ lˈānû לְ to אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יֵֽלְכוּ֙ yˈēlᵊḵû הלך walk לְ lᵊ לְ to פָנֵ֔ינוּ fānˈênû פָּנֶה face כִּי־ kî- כִּי that זֶ֣ה׀ zˈeh זֶה this מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses הָ hā הַ the אִ֗ישׁ ʔˈîš אִישׁ man אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֶֽעֱלָ֨נוּ֙ hˈeʕᵉlˈānû עלה ascend מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לֹ֥א lˌō לֹא not יָדַ֖עְנוּ yāḏˌaʕnû ידע know מֶה־ meh- מָה what הָ֥יָה hˌāyā היה be לֹֽו׃ lˈô לְ to 32:1. videns autem populus quod moram faceret descendendi de monte Moses congregatus adversus Aaron ait surge fac nobis deos qui nos praecedant Mosi enim huic viro qui nos eduxit de terra Aegypti ignoramus quid acciderit And the people seeing that Moses delayed to come down from the mount, gathering together against Aaron, said: Arise, make us gods, that may go before us: For as to this Moses, the man that brought us out of the land of Egypt, we know not what has befallen him. 32:1. Then the people, seeing that Moses made a delay in descending from the mountain, gathered together against Aaron, and said: “Rise up, make us gods, who may go before us. But as for this man Moses, who led us away from the land of Egypt, we do not know what has befallen him.” 32:1. And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141: Как видно из Втор 9:9: и д., требование народа «сделай нам богов, которые бы шли пред нами», имело место незадолго до окончания 40-дневного пребывания Моисея на Синае и было вызвано его продолжительным отсутствием, наводящим на мысль, что он больше не возвратится с горы. Так как Моисей был для евреев представителем Бога (20:1–2), то его невозвращение к народу служило для последнего ручательством за то, что он оставлен Всевышним (ср. Втор 31:1–6). Прямое указание на существование подобного взгляда имеется в словах «сделай богов, которые бы шли пред нами». Народ не верит, что впереди него пойдет, как прежде, столб облачный, служивший видимым знаком присутствия и откровения Сущего Израилю, и просит заменить Его изображением другого бога. Стоящее в данном случае еврейское выражение «elohim» со сказуемым во множественном числе, каковое сочетание употребляется для обозначения богов языческих, дает понять, что евреи просят сделать изображение не Всевышнего, а бога языческого. Справедливость подобного понимания подтверждается словами Пс 105: «и променяли славу свою на изображение вола, ядущего траву. Забыли Бога, Спасителя своего, совершившего великое в Египте» (ст. 20–21).Matthew Henry: Concise Commentary on the Whole Bible - 17061-6: The Golden Calf.B. C. 1491.1 And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. 2 And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. 3 And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. 4 And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. 5 And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD. 6 And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. While Moses was in the mount, receiving the law from God, the people had time to meditate upon what had been delivered, and prepare themselves for what was further to be revealed, and forty days was little enough for that work; but, instead of that, there were those among them that were contriving how to break the laws they had already received, and to anticipate those which they were in expectation of. On the thirty-ninth day of the forty, the plot broke out of rebellion against the Lord. Here is, I. A tumultuous address which the people made to Aaron, who was entrusted with the government in the absence of Moses: Up, make us gods, which shall go before us, v. 1. 1. See the ill effect of Moses's absence from them; if he had not had God's call both to go and stay, he would not have been altogether free from blame. Those that have the charge of others, as magistrates, ministers, and masters of families, ought not, without just cause, to absent themselves from their charge, lest Satan get advantage thereby. 2. See the fury and violence of a multitude when they are influenced and corrupted by such as lie in wait to deceive. Some few, it is likely, were at first possessed with this humour, while many, who would never have thought of it if they had not put it into their hearts, were brought to follow their pernicious ways; and presently such a multitude were carried down the stream that the few who abhorred the proposal durst not so much as enter their protestation against it. Behold how great a matter a little fire kindles! Now what was the matter with this giddy multitude? (1.) They were weary of waiting for the promised land. They thought themselves detained too long at mount Sinai; though there they lay very safe and very easy, well fed and well taught, yet they were impatient to be going forward. They had a God that staid with them, and manifested his presence with them by the cloud; but this would not serve. They must have a god to go before them; they are for hastening to the land flowing with milk and honey, and cannot stay to take their religion along with them. Note, Those that would anticipate God's counsels are commonly precipitate in their own. We must first wait for God's law before we catch at his promises. He that believeth doth not make haste, not more haste than good speed. (2.) They were weary of waiting for the return of Moses. When he went up into the mount, he had not told them (for God had not told him) how long he must stay; and therefore, when he had outstayed their time, though they were every way well provided for in his absence, some bad people advanced I know not what surmises concerning his delay: As for this Moses, the man that brought us up out of Egypt, we wot not what has become of him. Observe, [1.] How slightly they speak of his person--this Moses. Thus ungrateful are they to Moses, who had shown such a tender concern for them, and thus do they walk contrary to God. While God delights to put honour upon him, they delight to put contempt upon him, and this to the face of Aaron his brother, and now his viceroy. Note, The greatest merits cannot secure men from the greatest indignities and affronts in this ungrateful world. [2.] How suspiciously they speak of his delay: We wot not what has become of him. They thought he was either consumed by the devouring fire or starved for want to food, as if that God who kept and fed them, who were so unworthy, would not take care for the protection and supply of Moses his favourite. Some of them, who were willing to think well of Moses, perhaps suggested that he was translated to heaven like Enoch; while others that cared not how ill they thought of him insinuated that he had deserted his undertaking, as unable to go on with it, and had returned to his father-in-law to keep his flock. All these suggestions were perfectly groundless and absurd, nothing could be more so; it was easy to tell what had become of him: he was seen to go into the cloud, and the cloud he went into was still seen by all Israel upon the top of the mount; they had all the reason in the world to conclude that he was safe there; if the Lord had been pleased to kill him, he would not have shown him such favours as these. If he tarried long, it was because God had a great deal to say to him, for their good; he resided upon the mount as the ambassador, and he would certainly return as soon as he had finished the business he went upon; and yet they make this the colour for their wicked proposal: We wot not what has become of him. Note, First, Those that are resolved to think ill, when they have ever so much reason to think well, commonly pretend that they know not what to think. Secondly, Misinterpretations of our Redeemer's delays are the occasion of a great deal of wickedness. Our Lord Jesus has gone up into the mount of glory, where he is appearing in the presence of Gold for us, but out of our sight; the heavens must contain him, must conceal him, that we may live by faith. There he has been long; there he is yet. Hence unbelievers suggest that they know not what has become of him; and ask, Where is the promise of his coming? (2 Pet. iii. 4), as if, because he has not come yet, he would never come. The wicked servant emboldens himself in his impieties with this consideration, My Lord delays his coming. Thirdly, Weariness in waiting betrays us to a great many temptations. This began Saul's ruin; he staid for Samuel to the last hour of the time appointed, but had not patience to stay that hour (1 Sam. xiii. 8, &c.); so Israel here, if they could but have staid one day longer, would have seen what had become of Moses. The Lord is a God of judgment, and must be waited for till he comes waited for though he tarry; and then we shall not lose our labour, for he that shall come will come, and will not tarry. (3.) They were weary of waiting for a divine institution of religious worship among them for that was the thing they were now in expectation of. They were told that they must serve God in this mountain, and fond enough they would be of the pomp and ceremony of it; but, because that was not appointed them so soon as they wished, they would set their own wits on work to devise signs of God's presence with them, and would glory in them, and have a worship of their own invention, probably such as they had seen among the Egyptians; for Stephen says that when they said unto Aaron, Make us gods, they did, in heart, turn back into Egypt, Acts vii. 39, 40. This was a very strange motion, Up, make us gods. If they knew not what had become of Moses, and thought him lost, it would have been decent for them to have appointed a solemn mourning for him for certain days; but see how soon so great a benefactor is forgotten. If they had said, "Moses is lost, make us a governor," there would have been some sense in it, though a great deal of ingratitude to the memory of Moses, and contempt of Aaron and Hur who were left lords-justices in his absence; but to say, Moses is lost, make us a god, was the greatest absurdity imaginable. Was Moses their god? Had he ever pretended to be so? Whatever had become of Moses, was it not evident, beyond contradiction that God was still with them? And had they any room to question his leading their camp who victualled it so well every day? Could they have any other god that would provide so well for them as he had done, nay as he now did? And yet, Make us gods, which shall go before us! Gods! How many would they have? Is not one sufficient? Make us gods! and what good would gods of their own making do them? They must have such gods to go before them as could not go themselves further than they were carried. So wretchedly besotted and intoxicated are idolaters: they are mad upon their idols, Jer. l. 38. II. Here is the demand which Aaron makes of their jewels thereupon: Bring me your golden ear-rings, v. 2. We do not find that he said one word to discountenance their proposal; he did not reprove their insolence, did not reason with them to convince them of the sin and folly of it, but seemed to approve the motion, and showed himself not unwilling to humour them in it. One would hope he designed, at first, only to make a jest of it, and, by setting up a ridiculous image among them, to expose the motion, and show them the folly of it. But, if so, it proved ill jesting with sin: it is of dangerous consequence for the unwary fly to play about the candle. Some charitably suppose that when Aaron told them to break off their ear-rings, and bring them to him, he did it with design to crush the proposal, believing that though their covetousness would have let them lavish gold out of the bag to make an idol of (Isa. xlvi. 6), yet their pride would not have suffered them to part with the golden ear-rings. But it is not safe to try how far men's sinful lusts will carry them in a sinful way, and what expense they will be at; it proved here a dangerous experiment. III. Here is the making of the golden calf, v. 3, 4. 1. The people brought in their ear-rings to Aaron, whose demand of them, instead of discouraging the motion, perhaps did rather gratify their superstition, and beget in them a fancy that the gold taken from their ears would be the most acceptable, and would make the most valuable god. Let their readiness to part with their rings to make an idol of shame us out of our niggardliness in the service of the true God. Did they not draw back from the charge of their idolatry? And shall we grudge the expenses of our religion, or starve so good a cause? 2. Aaron melted down their rings, and, having a mould prepared for the purpose, poured the melted gold into it, and then produced it in the shape of an ox or calf, giving it some finishing strokes with a graving tool. Some think that Aaron chose this figure, for a sign or token of the divine presence, because he thought the head and horns of an ox a proper emblem of the divine power, and yet, being so plain and common a thing, he hoped the people would not be so sottish as to worship it. But it is probable that they had learnt of the Egyptians thus to represent the Deity, for it is said (Ezek. xx. 8), They did not forsake the idols of Egypt, and (ch. xxiii. 8), Neither left she her whoredoms brought from Egypt. Thus they changed their glory into the similitude of an ox (Ps. cvi. 20), and proclaimed their own folly, beyond that of other idolaters, who worshipped the host of heaven. IV. Having made the calf in Horeb, they worshipped the graven image, Ps. cvi. 19. Aaron, seeing the people fond of their calf, was willing yet further to humour them, and he built an altar before it, and proclaimed a feast to the honour of it (v. 5), a feast of dedication. Yet he calls it a feast to Jehovah; for, brutish as they were, they did not imagine that this image was itself a god, nor did they design to terminate their adoration in the image, but they made it for a representation of the true God, whom they intended to worship in and through this image; and yet this did not excuse them from gross idolatry, any more than it will excuse the papists, whose plea it is that they do not worship the image, but God by the image, so making themselves just such idolaters as the worshippers of the golden calf, whose feast was a feast to Jehovah, and proclaimed to be so, that the most ignorant and unthinking might not mistake it. The people are forward enough to celebrate this feast (v. 6): They rose up early on the morrow, to show how well pleased they were with the solemnity, and, according to the ancient rites of worship, they offered sacrifice to this new-made deity, and then feasted upon the sacrifice; thus having, at the expense of their ear-rings, made their god, they endeavour, at the expense of their beasts, to make this god propitious. Had they offered these sacrifices immediately to Jehovah, without the intervention of an image, they might (for aught I know) have been accepted (ch. xx. 24); but having set up an image before them as a symbol of God's presence, and so changed the truth of God into a lie, these sacrifices were an abomination, nothing could be more so. When the idolatry of theirs is spoken of in the New Testament the account of their feast upon the sacrifice is quoted and referred to (1 Cor. x. 7): They sat down to eat and drink of the remainder of what was sacrificed, and then rose up to play, to play the fool, to play the wanton. Like god, like worship. They would not have made a calf their god if they had not first made their belly their god; but, when the god was a jest, no marvel that the service was sport. Being vain in their imaginations, they became vain in their worship, so great was this vanity. Now, 1. It was strange that any of the people, especially so great a number of them, should do such a thing. Had they not, but the other day, in this very place, heard the voice of the Lord God speaking to them out of the midst of the fire, Thou shalt not make to thyself any graven image? Had they not heard the thunder, seen the lightnings, and felt the earthquake, with the dreadful pomp of which this law was given? Had they not been particularly cautioned not to make gods of gold? ch. xx. 23. Nay, had they not themselves solemnly entered into covenant with God, and promised that all that which he had said unto them they would do, and would be obedient? ch. xxiv. 7. And yet, before they stirred from the place where this covenant had been solemnly ratified, and before the cloud was removed from the top of mount Sinai, thus to break an express command, in defiance of an express threatening that this iniquity should be visited upon them and their children--what shall be think of it? It is a plain indication that the law was no more able to sanctify than it was to justify; by it is the knowledge of sin, but not the cure of it. This is intimated in the emphasis laid upon the place where this sin was committed (Ps. cvi. 19). They made a calf in Horeb, the very place where the law was given. It was otherwise with those that received the gospel; they immediately turned from idols; 1 Thess. i. 9. 2. It was especially strange that Aaron should be so deeply implicated in this sin, that he should make the calf, and proclaim the feast! Is this Aaron, the saint of the Lord, the brother of Moses his prophet, that could speak so well. (ch. iv. 14), and yet speaks not one word against this idolatry? Is this he that had not only seen, but had been employed in summoning, the plagues of Egypt, and the judgments, executed upon the gods of the Egyptians? What! and yet himself copying out the abandoned idolatries of Egypt? With what face could they say, These are thy gods that brought thee out of Egypt, when they thus bring the idolatry of Egypt (the worst thing there) along with them? Is this Aaron, who had been with Moses in the mount (ch. xix. 24; xxiv. 9), and knew that there was no manner of similitude seen there, by which they might make an image? Is this Aaron who was entrusted with the care of the people in the absence of Moses? Is he aiding and abetting in this rebellion against the Lord? How was it possible that he should ever do so sinful a thing? Either he was strangely surprised into it, and did it when he was half asleep, or he was frightened into it by the outrages of the rabble. The Jews have a tradition that his colleague Hur opposing it the people fell upon him and stoned him (and therefore we never read of him after) and that this frightened Aaron into a compliance. And God left him to himself, [1.] To teach us what the best of men are when they are so left, that we may cease from man, and that he who thinks he stands may take heed lest he fall. [2.] Aaron was, at this time, destined by the divine appointment to the great office of the priesthood; though he knew it not, Moses in the mount did. Now, lest he should be lifted up, above measure, with the honours that were to be put upon him, a messenger of Satan was suffered to prevail over him, that the remembrance thereof might keep him humble all his days. He who had once shamed himself so far as to build an altar to a golden calf must own himself altogether unworthy of the honour of attending at the altar of God, and purely indebted to free grace for it. Thus pride and boasting were for ever silenced, and a good effect brought out of a bad cause. By this likewise it was shown that the law made those priests who had infirmity, and needed first to offer for their own sins. Adam Clarke: Commentary on the Bible - 183132:1: When the people saw that Moses delayed - How long this was before the expiration of the forty days, we cannot tell; but it certainly must have been some considerable time, as the ornaments must be collected, and the calf or ox, after having been founded, must require a considerable time to fashion it with the graving tool; and certainly not more than two or three persons could work on it at once. This work therefore, must have required several days.The people gathered themselves together - They came in a tumultuous and seditious manner, insisting on having an object of religious worship made for them, as they intended under its direction to return to Egypt. See Act 7:39, Act 7:40. As for this Moses, the man that brought us up - This seems to be the language of great contempt, and by it we may see the truth of the character given them by Aaron, Exo 32:22, they were set on mischief. It is likely they might have supposed that Moses had perished in the fire, which they saw had invested the top of the mountain into which he went. Albert Barnes: Notes on the Bible - 183432:1: In all probability these three chapters originally formed a distinct composition. The main incidents recorded in them follow in the order of time, and are therefore in their proper place as regards historical sequence.The golden calf - The people had, to a great extent, lost the patriarchal faith, and were but imperfectly instructed in the reality of a personal unseen God. Being disappointed at the long absence of Moses, they seem to have imagined that he had deluded them, and had probably been destroyed amidst the thunders of the mountain Exo 24:15-18. Accordingly, they gave way to their superstitious fears and fell back upon that form of idolatry which was most familiar to them (see Exo 32:4 note). The narrative of the circumstances is more briefly given by Moses at a later period in one of his addresses to the people Deu 9:8-21, Deu 9:25-29; Deu 10:1-5, Deu 10:8-11. It is worthy of remark, that Josephus, in his very characteristic chapter on the giving of the law, says nothing whatever of this act of apostacy, though he relates that Moses twice ascended the mountain. 32:1 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:1: am 2513, bc 1491, An, Ex, Is 1, Abdelayed: Exo 24:18; Deu 9:9; Mat 24:43; Pe2 3:4 Up: Gen 19:14, Gen 44:4; Jos 7:13 make: Exo 20:3-5; Deu 4:15-18; Act 7:40, Act 17:29, Act 19:26 which shall: Exo 13:21, Exo 33:3, Exo 33:14, Exo 33:15 the man: Exo 32:7, Exo 32:11, Exo 14:11, Exo 16:3; Hos 12:13; Mic 6:4 we wot: Gen 21:26, Gen 39:8, Gen 44:15; Mat 24:48; Pe2 3:4 Carl Friedrich Keil and Franz Delitzsch32:1The long stay that Moses made upon the mountain rendered the people so impatient, that they desired another leader, and asked Aaron, to whom Moses had directed the people to go in all their difficulties during his absence (Ex 24:14), to make them a god to go before them. The protecting and helping presence of God had vanished with Moses, of whom they said, "We know not what has become of him," and whom they probably supposed to have perished on the mountain in the fire that was burning there. They came to Aaron, therefore, and asked him, not for a leader, but for a god to go before them; no doubt with the intention of trusting the man as their leader who was able to make them a god. They were unwilling to continue longer without a God to go before them; but the faith upon which their desire was founded was a very perverted one, not only as clinging to what was apparent to the eye, but as corrupted by the impatience and unbelief of a natural heart, which has not been pervaded by the power of the living God, and imagines itself forsaken by Him, whenever His help is not visibly and outwardly at hand. The delay (בּשׁשׁ, from בּושׁ to act bashfully, or with reserve, then to hesitate, or delay) of Moses' return was a test for Israel, in which it was to prove its faith and confidence in Jehovah and His servant Moses (Ex 19:9), but in which it gave way to the temptation of flesh and blood. Ex 32:2-3 Aaron also succumbed to the temptation along with the people. Instead of courageously and decidedly opposing their proposal, and raising the despondency of the people into the strength of living faith, by pointing them to the great deeds through which Jehovah had proved Himself to be the faithful covenant God, he hoped to be able to divert them from their design by means of human craftiness. "Tear off the golden ornaments in the ears of your wives, your sons, and your daughters, and bring them to me:" this he said in the hope that, by a demand which pressed so heavily upon the vanity of the female sex and its love of display, he might arouse such opposition as would lead the people to desist from their desire. But his cleverness was put to shame. "All the people" tore off their golden ornaments and brought them to him (Ex 32:3); for their object was not merely "to accomplish an act of pure self-will, in which case there is no sacrifice that the human heart is not ready to make," but to secure a pledge of the protection of God through a visible image of the Deity. The weak-minded Aaron had no other course left than to make (i.e., to cause to be made) an image of God for the people. Ex 32:4 He took (the golden ear-rings) from their hands, and formed it (the gold) with the graving-tool, or chisel, and made it a molten calf." Out of the many attempts that have been made at interpreting the words בּחרט אתו ויּצר, there are only two that deserve any notice, viz., the one adopted by Bochart and Schroeder, "he bound it up in a bag," and the one given by the earlier translators, "he fashioned (יצר, as in 3Kings 7:15) the gold with the chisel." No doubt ויּצר (from צוּר = צרר) does occur in the sense of binding in 4Kings 5:23, and חרט may certainly be used for חריט a bag; but why should Aaron first tie up the golden ear-rings in a bag? And if he did so, why this superfluous and incongruous allusion to the fact? We give in our adhesion to the second, which is adopted by the lxx, Onkelos, the Syriac, and even Jonathan, though the other rendering is also interpolated into the text. Such objections, as that the calf is expressly spoken of as molten work, or that files are used, and not chisels, for giving a finer finish to casts, have no force whatever. The latter is not even correct. A graving-knife is quite as necessary as a file for chiselling, and giving a finer finish to things cast in a mould; and cheret does not necessarily mean a chisel, but may signify any tool employed for carving, engraving, and shaping hard metals. The other objection rests upon the supposition that massecah means an image made entirely of metal (e.g., gold). But this cannot be sustained. Apart from the fact, that most of the larger idols worshipped by the ancients had a wooden centre, and were merely covered with gold plate, such passages as Is 40:19 and Is 30:22 prove, not only that the casting of gold for idols consisted merely in casting the metal into a flat sheet, which the goldsmith hammered out and spread into a coating of gold plate, but also that a wooden image, when covered in this way with a coating of gold, was actually called massecah. And Aaron's molten calf was also made in this way: it was first of all formed of wood, and then covered with gold plate. This is evident from the way in which it was destroyed: the image was first of all burnt, and then beaten or crushed to pieces, and pounded or ground to powder (Deut 9:21); i.e., the wooden centre was first burnt into charcoal, and then the golden covering beaten or rubbed to pieces (Ex 32:20 compared with Deut 9:21). The "golden calf" (עגל a young bull) was copied from the Egyptian Apis (vid., Hengstenberg, Dissertations); but for all that, it was not the image of an Egyptian deity-it was no symbol of the generative or bearing power of nature, but an image of Jehovah. For when it was finished, those who had made the image, and handed it over to the people, said, "This is thy God (pluralis majest.), O Israel, who brought thee out of Egypt." This is the explanation adopted in Ps 106:19-20. Ex 32:5-6 When Aaron saw it, he built an altar in front of the image, and called aloud to the people, "To-morrow is a feast of Jehovah;" and the people celebrated this feast with burnt-offerings and thank-offerings, with eating and drinking, i.e., with sacrificial meals and sports (צחק), or with loud rejoicing, shouting, antiphonal songs, and dances (cf. Ex 32:17-19), in the same manner in which the Egyptians celebrated their feast of Apis (Herod. 2, 60, and 3, 27). But this intimation of an Egyptian custom is no proof that the feast was not intended for Jehovah; for joyous sacrificial meals, and even sports and dances, are met with in connection with the legitimate worship of Jehovah (cf. Ex 15:20-21). Nevertheless the making of the calf, and the sacrificial meals and other ceremonies performed before it, were a shameful apostasy from Jehovah, a practical denial of the inimitable glory of the true God, and a culpable breach of the second commandment of the covenant words (Ex 20:4), whereby Israel had broken the covenant with the Lord, and fallen back to the heathen customs of Egypt. Aaron also shared the guilt of this transgression, although it was merely out of sinful weakness that he had assented to the proposals of the people and gratified their wishes (cf. Deut 9:20). He also fell with the people, and denied the God who had chosen him, though he himself was unconscious of it, to be His priest, to bear the sins of the people, and to expiate them before Jehovah. The apostasy of the nation became a temptation to him, in which the unfitness of his nature for the office was to be made manifest, in order that he might ever remember this, and not excuse himself from the office, to which the Lord had not called him because of his own worthiness, but purely as an act of unmerited grace. Geneva 159932:1 And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together untoAaron, and said unto him, Up, (a) make us gods, which shall go before us; for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. (a) The root of Idolatry is when men think that God is not present, unless they see him physically. John Gill32:1 And when the people saw that Moses delayed to come down out of the mount,.... The time, according to the Targum of Jonathan, being elapsed, which he had fixed for his descent, and through a misreckoning, as Jarchi suggests; they taking the day of his going up to be one of the forty days, at the end of which he was to return, whereas he meant forty complete days; but it is not probable that Moses knew himself how long he should stay, and much less that he acquainted them before hand of it; but he staying longer than they supposed he would, they grew uneasy and impatient, and wanted to set out in their journey to Canaan, and to have some symbol and representation of deity to go before them:the people gathered themselves together unto Aaron; who with Hur was left to judge them in the absence of Moses: it was very likely that they had had conferences with him before upon this head, but now they got together in a tumultuous manner, and determined to carry their point against all that he should say to the contrary: and said unto him, up; put us off no longer, make no more delay, but arise at once, and set about what has been once and again advised to and importuned: make us gods which shall go before us; not that they were so very stupid to think, that anything that could be made with hands was really God, or even could have life and breath, and the power of self-motion, or of walking before them; but that something should be made as a symbol and representation of the divine Being, carried before them; for as for the cloud which had hitherto gone before them, from their coming out of Egypt, that had not moved from its place for forty days or more, and seemed to them to be fixed on the mount, and would not depart from it; and therefore they wanted something in the room of it as a token of the divine Presence with them: for as for this Moses; of whom they speak with great contempt, though he had been the deliverer of them, and had wrought so many miracles in their favour, and had been the instrument of so much good unto them: the man that brought us up out of the land of Egypt; this they own, but do not seem to be very thankful for it: we wot not what is become of him; they could scarcely believe that he was alive, that it was possible to live so long a time without eating and drinking; or they supposed he was burnt on the mount of flaming fire from before the Lord, as the Targum of Jonathan expresses it. John Wesley32:1 Up, make us gods which shall go before us. They were weary of waiting for the promised land. They thought themselves detained too long at mount Sinai. They had a God that stayed with them, but they must have a God to go before them to the land flowing with milk and honey. They were weary of waiting for the return of Moses: As for this Moses, the man that brought us up out of Egypt, we know not what is become of him - Observe how slightly they speak of his person, this Moses: And how suspiciously of his delay, we know not what is become of him. And they were weary of waiting for a divine institution of religious worship among them, so they would have a worship of their own invention, probably such as they had seen among the Egyptians. They say, make us gods which shall go before us. Gods! How many would they have? Is not one sufficient? And what good would gods of their own making do them? They must have such Gods to go before them as could not go themselves farther than they were carried!Robert Jamieson, A. R. Fausset and David Brown32:1 THE GOLDEN CALF. (Exo. 32:1-35)when the people saw that Moses delayed--They supposed that he had lost his way in the darkness or perished in the fire. the people gathered themselves together unto Aaron--rather, "against" Aaron in a tumultuous manner, to compel him to do what they wished. The incidents related in this chapter disclose a state of popular sentiment and feeling among the Israelites that stands in singular contrast to the tone of profound and humble reverence they displayed at the giving of the law. Within a space of little more than thirty days, their impressions were dissipated. Although they were still encamped upon ground which they had every reason to regard as holy; although the cloud of glory that capped the summit of Sinai was still before their eyes, affording a visible demonstration of their being in close contact, or rather in the immediate presence, of God, they acted as if they had entirely forgotten the impressive scenes of which they had been so recently the witnesses. said unto him, Up, make us gods, which shall go before us--The Hebrew word rendered "gods" is simply the name of God in its plural form. The image made was single, and therefore it would be imputing to the Israelites a greater sin than they were guilty of, to charge them with renouncing the worship of the true God for idols. The fact is, that they required, like children, to have something to strike their senses, and as the Shekinah, "the glory of God," of which they had hitherto enjoyed the sight, was now veiled, they wished for some visible material object as the symbol of the divine presence, which should go before them as the pillar of fire had done. |
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32:232:2: Եւ ասէ ցնոսա Ահարոն. Կողոպտեցէ՛ք զգինդս ոսկիս յակընջաց կանանց ձերոց, եւ ուստերաց եւ դստերաց ձերաց, եւ բերէ՛ք առ իս։ Եւ ասէ ցնոսա Ահարոն. Կողոպտեցէք զգինդս ոսկիս յականջաց կանանց ձերոց եւ ուստերաց եւ դստերաց ձերաց, եւ բերէք առ իս:2 Ահարոնն ասաց նրանց. «Ձեր կանանց, ձեր տղաների ու աղջիկների ականջներից հանեցէ՛ք ոսկէ գինդերը եւ բերէ՛ք ինձ»: 2 Ահարոն ըսաւ անոնց. «Ձեր կիներուն, ձեր տղաքներուն եւ ձեր աղջիկներուն ականջները եղած ոսկի օղերը հանեցէ՛ք ու ինծի բերէ՛ք»։ 32:2: Եւ ասէ ցնոսա Ահարոն. Կողոպտեցէ՛ք զգինդս ոսկիս յակընջաց կանանց ձերոց, եւ ուստերաց եւ դստերաց ձերաց, եւ բերէ՛ք առ իս։ 2 Ահարոնն ասաց նրանց. «Ձեր կանանց, ձեր տղաների ու աղջիկների ականջներից հանեցէ՛ք ոսկէ գինդերը եւ բերէ՛ք ինձ»: 2 Ահարոն ըսաւ անոնց. «Ձեր կիներուն, ձեր տղաքներուն եւ ձեր աղջիկներուն ականջները եղած ոսկի օղերը հանեցէ՛ք ու ինծի բերէ՛ք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:22: И сказал им Аарон: выньте золотые серьги, которые в ушах ваших жен, ваших сыновей и ваших дочерей, и принесите ко мне. 32:2 καὶ και and; even λέγει λεγω tell; declare αὐτοῖς αυτος he; him Ααρων ααρων Aarōn; Aaron περιέλεσθε περιαιρεω disconnect; remove τὰ ο the ἐνώτια ενωτιον the χρυσᾶ χρυσεος of gold; golden τὰ ο the ἐν εν in τοῖς ο the ὠσὶν ους ear τῶν ο the γυναικῶν γυνη woman; wife ὑμῶν υμων your καὶ και and; even θυγατέρων θυγατηρ daughter καὶ και and; even ἐνέγκατε φερω carry; bring πρός προς to; toward με με me 32:2 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron פָּֽרְקוּ֙ pˈārᵊqû פרק tear away נִזְמֵ֣י nizmˈê נֶזֶם nose-ring הַ ha הַ the זָּהָ֔ב zzāhˈāv זָהָב gold אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in אָזְנֵ֣י ʔoznˈê אֹזֶן ear נְשֵׁיכֶ֔ם nᵊšêḵˈem אִשָּׁה woman בְּנֵיכֶ֖ם bᵊnêḵˌem בֵּן son וּ û וְ and בְנֹתֵיכֶ֑ם vᵊnōṯêḵˈem בַּת daughter וְ wᵊ וְ and הָבִ֖יאוּ hāvˌîʔû בוא come אֵלָֽי׃ ʔēlˈāy אֶל to 32:2. dixitque ad eos Aaron tollite inaures aureas de uxorum filiorumque et filiarum vestrarum auribus et adferte ad meAnd Aaron said to them: Take the golden earrings from the ears of your wives, and your sons and daughters, and bring them to me. 32:2. And Aaron said to them, “Take the golden earrings from the ears of your wives, and your sons and daughters, and bring them to me.” 32:2. And Aaron said unto them, Break off the golden earrings, which [are] in the ears of your wives, of your sons, and of your daughters, and bring [them] unto me. 2. And Aaron said unto them, Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.
32:2 And Aaron said unto them, Break off the golden earrings, which [are] in the ears of your wives, of your sons, and of your daughters, and bring [them] unto me: 2: И сказал им Аарон: выньте золотые серьги, которые в ушах ваших жен, ваших сыновей и ваших дочерей, и принесите ко мне. 32:2 καὶ και and; even λέγει λεγω tell; declare αὐτοῖς αυτος he; him Ααρων ααρων Aarōn; Aaron περιέλεσθε περιαιρεω disconnect; remove τὰ ο the ἐνώτια ενωτιον the χρυσᾶ χρυσεος of gold; golden τὰ ο the ἐν εν in τοῖς ο the ὠσὶν ους ear τῶν ο the γυναικῶν γυνη woman; wife ὑμῶν υμων your καὶ και and; even θυγατέρων θυγατηρ daughter καὶ και and; even ἐνέγκατε φερω carry; bring πρός προς to; toward με με me 32:2 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron פָּֽרְקוּ֙ pˈārᵊqû פרק tear away נִזְמֵ֣י nizmˈê נֶזֶם nose-ring הַ ha הַ the זָּהָ֔ב zzāhˈāv זָהָב gold אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in אָזְנֵ֣י ʔoznˈê אֹזֶן ear נְשֵׁיכֶ֔ם nᵊšêḵˈem אִשָּׁה woman בְּנֵיכֶ֖ם bᵊnêḵˌem בֵּן son וּ û וְ and בְנֹתֵיכֶ֑ם vᵊnōṯêḵˈem בַּת daughter וְ wᵊ וְ and הָבִ֖יאוּ hāvˌîʔû בוא come אֵלָֽי׃ ʔēlˈāy אֶל to 32:2. dixitque ad eos Aaron tollite inaures aureas de uxorum filiorumque et filiarum vestrarum auribus et adferte ad me And Aaron said to them: Take the golden earrings from the ears of your wives, and your sons and daughters, and bring them to me. 32:2. And Aaron said to them, “Take the golden earrings from the ears of your wives, and your sons and daughters, and bring them to me.” 32:2. And Aaron said unto them, Break off the golden earrings, which [are] in the ears of your wives, of your sons, and of your daughters, and bring [them] unto me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142-3: По собственному признанию Аарон, к которому, как заместителю Моисея (24:14), обратились евреи с просьбой, уступил их требованию в виду того, что этот народ «зол» (ст. 22), т. е. опасение за собственную жизнь (17:4) заставило его исполнить народное требование. Что касается предложения принести «золотые серьги, которые в ушах жен», то, по мнению Ефрема Сирина и блаженного Феодорита, оно было сделано с надеждой, что жены, жалея свои драгоценности, отклонят мужей от слияния тельца.Adam Clarke: Commentary on the Bible - 183132:2: Golden ear-rings - Both men and women wore these ornaments, and we may suppose that these were a part of the spoils which they brought out of Egypt. How strange, that the very things which were granted them by an especial influence and providence of God, should be now abused to the basest idolatrous purposes! But it is frequently the case that the gifts of God become desecrated by being employed in the service of sin; I will curse your blessings, saith the Lord, Mal 2:2.Albert Barnes: Notes on the Bible - 183432:2Break off the golden earrings - It has been very generally held from early times, that Aaron did not willingly lend himself to the mad design of the multitude; but that, overcome by their importunity, he asked them to give up such possessions as he knew they would not willingly part with, in the hope of putting a check on them. Assuming this to have been his purpose, he took a wrong measure of their fanaticism, for all the people made the sacrifice at once Exo 32:3. His weakness, in any case, was unpardonable and called for the intercession of Moses Deu 9:20. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:2: Exo 12:35, Exo 12:36; Gen 24:22, Gen 24:47; Jdg 8:24-27; Eze 16:11, Eze 16:12, Eze 16:17; Hos 2:8Geneva 159932:2 And Aaron said unto them, (b) Break off the golden earrings, which [are] in the ears of your wives, of your sons, and of your daughters, and bring [them] unto me.(b) Thinking that they would rather abandon idolatry, than give up their most precious jewels. John Gill32:2 And Aaron said unto them,.... Perceiving that they were not to be dissuaded from their evil counsel, and diverted from their purpose, but were determined at all events to have an image made to represent God unto them in a visible manner:break off the golden earrings which are in the ears of your wives, of your sons, and of your daughters; these were some of the jewels in gold they had borrowed of the Egyptians; and it seems that, in those times and countries, men, as well as women, used to wear earrings, and so Pliny (w) says, in the eastern countries men used to wear gold in their ears; and this may be confirmed from the instance of the Ishmaelites and Midianites, Judg 8:24. Aaron did not ask the men for theirs, but for those of their wives and children; it may be, because he might suppose they were more fond of them, and would not so easily part with them, hoping by this means to have put them off of their design: and bring them unto me; to make a god of, as they desired, that is, the representation of one. (w) Nat. Hist. l. 11. c. 37. John Wesley32:2 And Aaron said break off the golden ear - rings - We do not find that he said one word to discountenance their proposal. Some suppose, that when Aaron bid them break off their ear - rings, he did it with design to crush the proposal, believing that, though their covetousness would have let them do it, yet their pride would not have suffered them to part with them.Robert Jamieson, A. R. Fausset and David Brown32:2 Aaron said, . . . Break off . . . earrings--It was not an Egyptian custom for young men to wear earrings, and the circumstance, therefore, seems to point out "the mixed rabble," who were chiefly foreign slaves, as the ringleaders in this insurrection. In giving direction to break their earrings, Aaron probably calculated on gaining time; or, perhaps, on their covetousness and love of finery proving stronger than their idolatrous propensity. If such were his expectations, they were doomed to signal disappointment. Better to have calmly and earnestly remonstrated with them, or to have preferred duty to expediency, leaving the issue in the hands of Providence. |
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32:332:3: Եւ կողոպտեաց ամենայն ժողովուրդն զգինդս ոսկիս յակընջաց կանանց իւրեանց, եւ բերին առ Ահարոն[787]։ [787] Այլք. Յականջաց իւրեանց. եւ բերին։ Եւ կողոպտեաց ամենայն ժողովուրդն զգինդս ոսկիս յականջաց իւրեանց, եւ բերին առ Ահարոն:3 Բոլորը իրենց ականջներից հանեցին ոսկէ գինդերը եւ բերեցին տուեցին Ահարոնին: 3 Բոլոր ժողովուրդը իրենց ականջները եղած օղերը հանեցին եւ Ահարոնին բերին։ 32:3: Եւ կողոպտեաց ամենայն ժողովուրդն զգինդս ոսկիս յակընջաց կանանց իւրեանց, եւ բերին առ Ահարոն[787]։ [787] Այլք. Յականջաց իւրեանց. եւ բերին։ 3 Բոլորը իրենց ականջներից հանեցին ոսկէ գինդերը եւ բերեցին տուեցին Ահարոնին: 3 Բոլոր ժողովուրդը իրենց ականջները եղած օղերը հանեցին եւ Ահարոնին բերին։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:33: И весь народ вынул золотые серьги из ушей своих и принесли к Аарону. 32:3 καὶ και and; even περιείλαντο περιαιρεω disconnect; remove πᾶς πας all; every ὁ ο the λαὸς λαος populace; population τὰ ο the ἐνώτια ενωτιον the χρυσᾶ χρυσεος of gold; golden τὰ ο the ἐν εν in τοῖς ο the ὠσὶν ους ear αὐτῶν αυτος he; him καὶ και and; even ἤνεγκαν φερω carry; bring πρὸς προς to; toward Ααρων ααρων Aarōn; Aaron 32:3 וַ wa וְ and יִּתְפָּֽרְקוּ֙ yyiṯpˈārᵊqû פרק tear away כָּל־ kol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people אֶת־ ʔeṯ- אֵת [object marker] נִזְמֵ֥י nizmˌê נֶזֶם nose-ring הַ ha הַ the זָּהָ֖ב zzāhˌāv זָהָב gold אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in אָזְנֵיהֶ֑ם ʔoznêhˈem אֹזֶן ear וַ wa וְ and יָּבִ֖יאוּ yyāvˌîʔû בוא come אֶֽל־ ʔˈel- אֶל to אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron 32:3. fecit populus quae iusserat deferens inaures ad AaronAnd the people did what he had commanded, bringing the earrings to Aaron. 32:3. And the people did what he had commanded, carrying the earrings to Aaron. 32:3. And all the people brake off the golden earrings which [were] in their ears, and brought [them] unto Aaron. 3. And all the people brake off the golden rings which were in their ears, and brought them unto Aaron.
32:3 And all the people brake off the golden earrings which [were] in their ears, and brought [them] unto Aaron: 3: И весь народ вынул золотые серьги из ушей своих и принесли к Аарону. 32:3 καὶ και and; even περιείλαντο περιαιρεω disconnect; remove πᾶς πας all; every ὁ ο the λαὸς λαος populace; population τὰ ο the ἐνώτια ενωτιον the χρυσᾶ χρυσεος of gold; golden τὰ ο the ἐν εν in τοῖς ο the ὠσὶν ους ear αὐτῶν αυτος he; him καὶ και and; even ἤνεγκαν φερω carry; bring πρὸς προς to; toward Ααρων ααρων Aarōn; Aaron 32:3 וַ wa וְ and יִּתְפָּֽרְקוּ֙ yyiṯpˈārᵊqû פרק tear away כָּל־ kol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people אֶת־ ʔeṯ- אֵת [object marker] נִזְמֵ֥י nizmˌê נֶזֶם nose-ring הַ ha הַ the זָּהָ֖ב zzāhˌāv זָהָב gold אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in אָזְנֵיהֶ֑ם ʔoznêhˈem אֹזֶן ear וַ wa וְ and יָּבִ֖יאוּ yyāvˌîʔû בוא come אֶֽל־ ʔˈel- אֶל to אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron 32:3. fecit populus quae iusserat deferens inaures ad Aaron And the people did what he had commanded, bringing the earrings to Aaron. 32:3. And the people did what he had commanded, carrying the earrings to Aaron. 32:3. And all the people brake off the golden earrings which [were] in their ears, and brought [them] unto Aaron. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183132:3: And all the people brake off the golden ear-rings - The human being is naturally fond of dress, though this has been improperly attributed to the female sex alone, and those are most fond of it who have the shallowest capacities; but on this occasion the bent of the people to idolatry was greater than even their love of dress, so that they readily stripped themselves of their ornaments in order to get a molten god. They made some compensation for this afterwards; see Exo 36:22, and See Clarke's note on Exo 38:9.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:3: Jdg 17:3, Jdg 17:4; Isa 40:19, Isa 40:20, Isa 46:6; Jer 10:9Geneva 159932:3 And all the people brake off the (c) golden earrings which [were] in their ears, and brought [them] unto Aaron.(c) Such is the rage of idolaters, that they spare no cost to satisfy their wicked desires. John Gill32:3 And all the people brake off the golden earrings, which were in their ears,.... The men took off their earrings, and persuaded their wives and children, or obliged them to part with theirs; though the Targum of Jonathan says the women refused to give their ornaments to their husbands, therefore all the people immediately broke off all the golden ornaments which were in their ears (x), so intent were they upon idolatry. This is to be understood not of every individual, but of the greatest part of the people; so apostle explains it of some of them, 1Cor 10:7. Idolaters spare no cost nor pains to support their worship, and will strip themselves, their wives, and children, of their ornaments, to deck their idols; which may shame the worshippers of the true God, who are oftentimes too backward to contribute towards the maintenance of his worship and service:and brought them unto Aaron: presently, the selfsame day; they soon forgot the commands enjoined them to have no other gods, save one, and to make no graven image to bow down to it, and their own words, Ex 24:7. (x) So Pirke Eliezer, c. 45. John Wesley32:3 And all the people brake off their ear - rings - Which Aaron melted down, and, having a mold prepared, poured the melted gold into it, and then produced it in the shape of an ox or calf, giving it some finishing strokes with a graving tool.Robert Jamieson, A. R. Fausset and David Brown32:3 all the people brake off the golden earrings--The Egyptian rings, as seen on the monuments, were round massy plates of metal; and as they were rings of this sort the Israelites wore, their size and number must, in the general collection, have produced a large store of the precious metal. |
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32:432:4: Եւ ընկալաւ ՚ի ձեռաց նոցա։ եւ ձուլեա՛ց զայն քանդակագործով, եւ արար ո՛րթ ձուլածոյ։ Եւ ասեն. Ա՛յս են աստուածք քո Իսրայէլ, որ հանին զքեզ յերկրէն Եգիպտացւոց։ Եւ ընկալաւ ի ձեռաց նոցա, եւ ձուլեաց զայն քանդակագործով, եւ արար որթ ձուլածոյ: Եւ ասեն. Այս են աստուածք քո, Իսրայէլ, որ հանին զքեզ յերկրէն Եգիպտացւոց:4 Ահարոնը դրանք առնելով նրանցից՝ կաղապարի մէջ ձուլեց եւ կերտեց ձուլածոյ մի հորթ: Նրանք ասացին. «Սա՛ է քո աստուածը, Իսրայէ՛լ, որ քեզ դուրս բերեց Եգիպտացիների երկրից»: 4 Անիկա առաւ անոնց ձեռքէն ու տիպով* մը քանդակեց եւ ձուլածոյ հորթ մը շինեց։ Ըսին. «Ո՛վ Իսրայէլ, ասոնք են քու աստուածներդ, որոնք քեզ Եգիպտոսի երկրէն հանեցին»։ 32:4: Եւ ընկալաւ ՚ի ձեռաց նոցա։ եւ ձուլեա՛ց զայն քանդակագործով, եւ արար ո՛րթ ձուլածոյ։ Եւ ասեն. Ա՛յս են աստուածք քո Իսրայէլ, որ հանին զքեզ յերկրէն Եգիպտացւոց։ 4 Ահարոնը դրանք առնելով նրանցից՝ կաղապարի մէջ ձուլեց եւ կերտեց ձուլածոյ մի հորթ: Նրանք ասացին. «Սա՛ է քո աստուածը, Իսրայէ՛լ, որ քեզ դուրս բերեց Եգիպտացիների երկրից»: 4 Անիկա առաւ անոնց ձեռքէն ու տիպով* մը քանդակեց եւ ձուլածոյ հորթ մը շինեց։ Ըսին. «Ո՛վ Իսրայէլ, ասոնք են քու աստուածներդ, որոնք քեզ Եգիպտոսի երկրէն հանեցին»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:44: Он взял их из рук их, и сделал из них литого тельца, и обделал его резцом. И сказали они: вот бог твой, Израиль, который вывел тебя из земли Египетской! 32:4 καὶ και and; even ἐδέξατο δεχομαι accept; take ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even ἔπλασεν πλασσω contrive; form αὐτὰ αυτος he; him ἐν εν in τῇ ο the γραφίδι γραφις and; even ἐποίησεν ποιεω do; make αὐτὰ αυτος he; him μόσχον μοσχος calf χωνευτὸν χωνευτος and; even εἶπεν επω say; speak οὗτοι ουτος this; he οἱ ο the θεοί θεος God σου σου of you; your Ισραηλ ισραηλ.1 Israel οἵτινες οστις who; that ἀνεβίβασάν αναβιβαζω pull up; mount σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos 32:4 וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take מִ mi מִן from יָּדָ֗ם yyāḏˈām יָד hand וַ wa וְ and יָּ֤צַר yyˈāṣar צור shape אֹתֹו֙ ʔōṯˌô אֵת [object marker] בַּ ba בְּ in † הַ the חֶ֔רֶט ḥˈereṭ חֶרֶט stylus וַֽ wˈa וְ and יַּעֲשֵׂ֖הוּ yyaʕᵃśˌēhû עשׂה make עֵ֣גֶל ʕˈēḡel עֵגֶל bull מַסֵּכָ֑ה massēḵˈā מַסֵּכָה molten image וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say אֵ֤לֶּה ʔˈēlleh אֵלֶּה these אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֶעֱל֖וּךָ heʕᵉlˌûḵā עלה ascend מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 32:4. quas cum ille accepisset formavit opere fusorio et fecit ex eis vitulum conflatilem dixeruntque hii sunt dii tui Israhel qui te eduxerunt de terra AegyptiAnd when he had received them, he fashioned them by founders' work, and made of them a molten calf. And they said: These are thy gods, O Israel, that have brought thee out of the land of Egypt. 32:4. And when he had received them, he formed these by the work of a casting furnace, and he made from these a molten calf. And they said: “These are your gods, O Israel, who led you away from the land of Egypt.” 32:4. And he received [them] at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These [be] thy gods, O Israel, which brought thee up out of the land of Egypt. 4. And he received it at their hand, and fashioned it with a graving tool, and made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.
32:4 And he received [them] at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These [be] thy gods, O Israel, which brought thee up out of the land of Egypt: 4: Он взял их из рук их, и сделал из них литого тельца, и обделал его резцом. И сказали они: вот бог твой, Израиль, который вывел тебя из земли Египетской! 32:4 καὶ και and; even ἐδέξατο δεχομαι accept; take ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even ἔπλασεν πλασσω contrive; form αὐτὰ αυτος he; him ἐν εν in τῇ ο the γραφίδι γραφις and; even ἐποίησεν ποιεω do; make αὐτὰ αυτος he; him μόσχον μοσχος calf χωνευτὸν χωνευτος and; even εἶπεν επω say; speak οὗτοι ουτος this; he οἱ ο the θεοί θεος God σου σου of you; your Ισραηλ ισραηλ.1 Israel οἵτινες οστις who; that ἀνεβίβασάν αναβιβαζω pull up; mount σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos 32:4 וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take מִ mi מִן from יָּדָ֗ם yyāḏˈām יָד hand וַ wa וְ and יָּ֤צַר yyˈāṣar צור shape אֹתֹו֙ ʔōṯˌô אֵת [object marker] בַּ ba בְּ in † הַ the חֶ֔רֶט ḥˈereṭ חֶרֶט stylus וַֽ wˈa וְ and יַּעֲשֵׂ֖הוּ yyaʕᵃśˌēhû עשׂה make עֵ֣גֶל ʕˈēḡel עֵגֶל bull מַסֵּכָ֑ה massēḵˈā מַסֵּכָה molten image וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say אֵ֤לֶּה ʔˈēlleh אֵלֶּה these אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֶעֱל֖וּךָ heʕᵉlˌûḵā עלה ascend מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 32:4. quas cum ille accepisset formavit opere fusorio et fecit ex eis vitulum conflatilem dixeruntque hii sunt dii tui Israhel qui te eduxerunt de terra Aegypti And when he had received them, he fashioned them by founders' work, and made of them a molten calf. And they said: These are thy gods, O Israel, that have brought thee out of the land of Egypt. 32:4. And when he had received them, he formed these by the work of a casting furnace, and he made from these a molten calf. And they said: “These are your gods, O Israel, who led you away from the land of Egypt.” 32:4. And he received [them] at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These [be] thy gods, O Israel, which brought thee up out of the land of Egypt. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144: Избрав для изображения бога форму тельца, Аарон, как думает большинство древних (Филон, Лактанций, блаженный Иероним) и новых исследователей, подражал египтянам. В пользу подобного вывода говорит прежде всего несомненный факт почитания египтянами черного быка Аниса в Мемфисе и белого, или Мневиса, в Гелиополисе, причем свидетельства греческих писателей, Страбона, Плутарха, Геродота, дают основание предполагать, что египтянами употреблялись и изображения этих священных животных (хотя вообще зооморфизм гораздо меньше имел места среди египтян, чем собственно зоолятрия). На египетское происхождение золотого тельца указывает далее и самый характер совершенного в честь его торжества. Кроме жертвоприношения, оно состояло в пиршестве, играх (ст. 6), пляске (ст. 19) и шумных песнях (ст. 18). Такие же приблизительно формы имели и египетские празднества в честь Изиды. Описывая их, Геродот говорит: «одни из женщин ударяют в цимбалы, другие играют на флейтах, прочие женщины и мужчины поют и рукоплещут». За египетское происхождение золотого тельца говорят, наконец, и слова первомученика Стефана: «отцы наши обратились сердцами к Египту, сказав: сделай нам богов» (Деян 7:39).Так как телец или вол служил в древности образом силы и энергии, то и воплощенную в золотом тельце силу евреи признали за силу, изведшую их из Египта: «вот боги твои, Израиль, которые вывели тебя из земли Египетской». Но эта сила не была в их глазах силой (по крайней мере, в глазах подавляющего большинства) Всевышнего, и сам золотой телец не служил Его изображением. В справедливости этого, кроме вышесказанного, убеждают слова Господа Моисею (ст. 8): служение золотому тельцу не есть служение Ему, Сущему (каким оно могло быть в глазах Аарона, ст. 5, и других менее развитых религиозно членов народа), представленному в образе тельца, а поклонение этому последнему. Такой же точно взгляд высказывает Апостол Павел, называя служивших золотому тельцу идолопоклонниками (1: Кор 10:7). Adam Clarke: Commentary on the Bible - 183132:4: Fashioned it with a graving tool - There has been much controversy about the meaning of the word חרט cheret in the text: some make it a mould, others a garment, cloth, or apron; some a purse or bag, and others a graver. It is likely that some mould was made on this occasion, that the gold when fused was cast into it, and that afterwards it was brought into form and symmetry by the action of the chisel and graver.These be thy gods, O Israel - The whole of this is a most strange and unaccountable transaction. Was it possible that the people could have so soon lost sight of the wonderful manifestations of God upon the mount? Was it possible that Aaron could have imagined that he could make any god that could help them? And yet it does not appear that he ever remonstrated with the people! Possibly he only intended to make them some symbolical representation of the Divine power and energy, that might be as evident to them as the pillar of cloud and fire had been, and to which God might attach an always present energy and influence; or in requiring them to sacrifice their ornaments, he might have supposed they would have desisted from urging their request: but all this is mere conjecture, with very little probability to support it. It must however be granted that Aaron does not appear to have even designed a worship that should supersede the worship of The Most High; hence we find him making proclamation, Tomorrow is a feast to the Lord, (יהוה); and we find farther that some of the proper rites of the true worship were observed on this occasion, for they brought burnt-offerings and peace-offerings, Exo 32:6, Exo 32:7 : hence it is evident he intended that the true God should be the object of their worship, though he permitted and even encouraged them to offer this worship through an idolatrous medium, the molten calf. It has been supposed that this was an exact resemblance of the famous Egyptian god Apis who was worshipped under the form of an ox, which worship the Israelites no doubt saw often practiced in Egypt. Some however think that this worship of Apis was not then established; but we have already had sufficient proof that different animals were sacred among the Egyptians, nor have we any account of any worship in Egypt earlier than that offered to Apis, under the figure of an Ox. Albert Barnes: Notes on the Bible - 183432:4The sense approved by most modern critics is: and he received the gold at their hand and collected it in a bag and made it a molten calf. The Israelites must have been familiar with the ox-worship of the Egyptians; perhaps many of them had witnessed the rites of Mnevis at Heliopolis, almost; on the borders of the land of Goshen, and they could not have been unacquainted with the more famous rites of Apis at Memphis. It is expressly said that they yielded to the idolatry of Egypt while they were in bondage Jos 24:14; Eze 20:8; Eze 23:3, Eze 23:8; and this is in keeping with the earliest Jewish tradition (Philo). In the next verse, Aaron appears to speak of the calf as if it was a representative of Yahweh - "Tomorrow is a feast to the Lord." The Israelites did not, it should be noted, worship a living Mnevis, or Apis, having a proper name, but only the golden type of the animal. The mystical notions connected with the ox by the Egyptian priests may have possessed their minds, and, when expressed in this modified and less gross manner, may have been applied to the Lord, who had really delivered them out of the hand of the Egyptians. Their sin then lay, not in their adopting another god, but in their pretending to worship a visible symbol of Him whom no symbol could represent. The close connection between the calves of Jeroboam and this calf is shown by the repetition of the formula, "which brought thee up out of the land of Egypt" Kg1 12:28. These be thy gods - This is thy god. See Exo 32:1 note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:4: fashioned: Exo 20:23; Deu 9:16; Psa 106:19-21; Isa 44:9, Isa 44:10, Isa 46:6; Act 7:41, Act 17:29a graving: Exo 28:9, Exo 28:11 calf: Kg1 12:28, Kg1 12:32; Kg2 10:29; Ch2 11:15, Ch2 13:8; Hos 8:4, Hos 8:5, Hos 10:5, Hos 13:2 These: Exo 32:8; Jdg 17:3, Jdg 17:4; Neh 9:18; Isa 40:18, Isa 40:19; Rom 1:21-23 which brought: Exo 32:1, Exo 32:8, Exo 20:2 Geneva 159932:4 And he received [them] at their hand, and fashioned it with a graving tool, after he had made it a (d) molten calf: and they said, These [be] thy gods, O Israel, which brought thee up out of the land of Egypt.(d) They remembered the sins of Egypt, where they saw calves, oxen and serpents worshipped. John Gill32:4 And he received them at their hand,.... For the use they delivered them to him:and fashioned it with a graving tool, after he had made it a molten calf; that is, after he had melted the gold, and cast it into a mould, which gave it the figure of a calf, and with his tool wrought it into a more agreeable form, he took off the roughness of it, and polished it; or if it was in imitation of the Egyptian Apis or Osiris, he might with his graving tool engrave such marks and figures as were upon that; to cause the greater resemblance, so Selden (y) thinks; see Gill on Jer 46:20 or else the sense may be, that he drew the figure of a calf with his tool, or made it in "a mould" (z), into which he poured in the melted gold: and made it a molten calf; the Targum of Jonathan gives another sense of the former clause, "he bound it up in a napkin"; in a linen cloth or bag, i.e. the gold of the ear rings, and then put it into the melting pot, and so cast it into a mould, and made a calf of it. Jarchi takes notice of this sense, and it is espoused by Bochart (a), who produces two passages of Scripture for the confirmation of it, Judg 8:24 and illustrates it by Is 46:6. What inclined Aaron to make it in the form of a calf, is not easy to say; whether in imitation of the cherubim, one of the faces of which was that of an ox, as Moncaeus thought; or whether in imitation of the Osiris of the Egyptians, who was worshipped in a living ox, and sometimes in the image of one, even a golden one. Plutarch is express for it, and says (b), that the ox was an image of Osiris, and that it was a golden one; and so says Philo the Jew (c), the Israelites, emulous of Egyptian figments, made a golden ox; or whether he did this to make them ashamed of their idolatry, thinking they would never be guilty of worshipping the form of an ox eating grass, or because an ox was an emblem of power and majesty: and they said, these be thy gods, O Israel, which brought thee up out of the land of Egypt; they own they were, brought up out of that land by the divine Being; and they could not be so stupid as to believe, that this calf, which was only a mass of gold, figured and decorated, was inanimate, had no life nor breath, and was just made, after their coming out of Egypt, was what brought them from hence; but that this was a representation of God, who had done this for them; yet some Jewish writers are so foolish as to suppose, that through art it had the breath of life in it, and came out of the mould a living calf, Satan, or Samael, entering into it, and lowed in it (d). (y) De Diis Syris Syntagm. 1. c. 4. p. 138. (z) "formavit illud modulo", Piscator; so some in Ben Melech, and in Vatablus; and so the Vulgate Latin, "formant opere fusorio"; see Fagius in loc. (a) Hierozoic. p. 1. l. 2. c. 39. col. 334, 335. (b) De Isid. & Osir. (c) De Vita Mosis, l. 3. p. 677. (d) Pirke Eliezer, c. 45. Robert Jamieson, A. R. Fausset and David Brown32:4 fashioned it with a graving tool, after he had made it a molten calf--The words are transposed, and the rendering should be, "he framed with a graving tool the image to be made, and having poured the liquid gold into the mould, he made it a molten calf." It is not said whether it was of life size, whether it was of solid gold or merely a wooden frame covered with plates of gold. This idol seems to have been the god Apis, the chief deity of the Egyptians, worshipped at Memphis under the form of a live ox, three years old. It was distinguished by a triangular white spot on its forehead and other peculiar marks. Images of it in the form of a whole ox, or of a calf's head on the end of a pole, were very common; and it makes a great figure on the monuments where it is represented in the van of all processions, as borne aloft on men's shoulders.they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt--It is inconceivable that they, who but a few weeks before had witnessed such amazing demonstrations of the true God, could have suddenly sunk to such a pitch of infatuation and brutish stupidity, as to imagine that human art or hands could make a god that should go before them. But it must be borne in mind, that though by election and in name they were the people of God, they were as yet, in feelings and associations, in habits and tastes, little, if at all different, from Egyptians. They meant the calf to be an image, a visible sign or symbol of Jehovah, so that their sin consisted not in a breach of the FIRST [Ex 20:3], but of the SECOND commandment [Ex 20:4-6]. |
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32:532:5: Եւ իբրեւ ետես Ահարոն՝ շինեաց սեղան առաջի նորա։ Եւ քարո՛զ կարդաց Ահարոն՝ եւ ասէ. Տօն Տեառն առ վաղիւ։ Եւ իբրեւ ետես Ահարոն, շինեաց սեղան առաջի նորա. եւ քարոզ կարդաց Ահարոն եւ ասէ. Տօն Տեառն առ վաղիւ:5 Երբ Ահարոնն այդ տեսաւ, կուռքի առաջ զոհասեղան շինեց: Ահարոնը յայտարարեց. «Վաղը Տիրոջ տօնն է»: 5 Եւ երբ Ահարոն տեսաւ ասիկա, անոր առջեւ սեղան մը շինեց։ Ահարոն յայտարարեց. «Վաղը տօն է Տէրոջը»։ 32:5: Եւ իբրեւ ետես Ահարոն՝ շինեաց սեղան առաջի նորա։ Եւ քարո՛զ կարդաց Ահարոն՝ եւ ասէ. Տօն Տեառն առ վաղիւ։ 5 Երբ Ահարոնն այդ տեսաւ, կուռքի առաջ զոհասեղան շինեց: Ահարոնը յայտարարեց. «Վաղը Տիրոջ տօնն է»: 5 Եւ երբ Ահարոն տեսաւ ասիկա, անոր առջեւ սեղան մը շինեց։ Ահարոն յայտարարեց. «Վաղը տօն է Տէրոջը»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:55: Увидев [сие], Аарон поставил пред ним жертвенник, и провозгласил Аарон, говоря: завтра праздник Господу. 32:5 καὶ και and; even ἰδὼν οραω view; see Ααρων ααρων Aarōn; Aaron ᾠκοδόμησεν οικοδομεω build θυσιαστήριον θυσιαστηριον altar κατέναντι κατεναντι opposite; before αὐτοῦ αυτος he; him καὶ και and; even ἐκήρυξεν κηρυσσω herald; proclaim Ααρων ααρων Aarōn; Aaron λέγων λεγω tell; declare ἑορτὴ εορτη festival; feast τοῦ ο the κυρίου κυριος lord; master αὔριον αυριον tomorrow; next day 32:5 וַ wa וְ and יַּ֣רְא yyˈar ראה see אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron וַ wa וְ and יִּ֥בֶן yyˌiven בנה build מִזְבֵּ֖חַ mizbˌēₐḥ מִזְבֵּחַ altar לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call אַֽהֲרֹן֙ ʔˈahᵃrōn אַהֲרֹן Aaron וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say חַ֥ג ḥˌaḡ חַג festival לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH מָחָֽר׃ māḥˈār מָחָר next day 32:5. quod cum vidisset Aaron aedificavit altare coram eo et praeconis voce clamavit dicens cras sollemnitas Domini estAnd when Aaron saw this, he built an altar before it, and made proclamation by a crier's voice, saying To morrow is the solemnity of the Lord. 32:5. And when Aaron had seen it, he built an altar before it, and he cried out with a voice of proclamation, saying, “Tomorrow is the solemnity of the Lord.” 32:5. And when Aaron saw [it], he built an altar before it; and Aaron made proclamation, and said, To morrow [is] a feast to the LORD. 5. And when Aaron saw , he built an altar before it; and Aaron made proclamation, and said, Tomorrow shall be a feast to the LORD.
32:5 And when Aaron saw [it], he built an altar before it; and Aaron made proclamation, and said, To morrow [is] a feast to the LORD: 5: Увидев [сие], Аарон поставил пред ним жертвенник, и провозгласил Аарон, говоря: завтра праздник Господу. 32:5 καὶ και and; even ἰδὼν οραω view; see Ααρων ααρων Aarōn; Aaron ᾠκοδόμησεν οικοδομεω build θυσιαστήριον θυσιαστηριον altar κατέναντι κατεναντι opposite; before αὐτοῦ αυτος he; him καὶ και and; even ἐκήρυξεν κηρυσσω herald; proclaim Ααρων ααρων Aarōn; Aaron λέγων λεγω tell; declare ἑορτὴ εορτη festival; feast τοῦ ο the κυρίου κυριος lord; master αὔριον αυριον tomorrow; next day 32:5 וַ wa וְ and יַּ֣רְא yyˈar ראה see אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron וַ wa וְ and יִּ֥בֶן yyˌiven בנה build מִזְבֵּ֖חַ mizbˌēₐḥ מִזְבֵּחַ altar לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call אַֽהֲרֹן֙ ʔˈahᵃrōn אַהֲרֹן Aaron וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say חַ֥ג ḥˌaḡ חַג festival לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH מָחָֽר׃ māḥˈār מָחָר next day 32:5. quod cum vidisset Aaron aedificavit altare coram eo et praeconis voce clamavit dicens cras sollemnitas Domini est And when Aaron saw this, he built an altar before it, and made proclamation by a crier's voice, saying To morrow is the solemnity of the Lord. 32:5. And when Aaron had seen it, he built an altar before it, and he cried out with a voice of proclamation, saying, “Tomorrow is the solemnity of the Lord.” 32:5. And when Aaron saw [it], he built an altar before it; and Aaron made proclamation, and said, To morrow [is] a feast to the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145-6: Словами: «завтра праздник Господу» Аарон старается исправить народный взгляд на золотого тельца; он является изображением невидимого Господа. Но языческий характер совершенного в честь нового бога торжества доказывает, что народ в массе своей остался при своем убеждении.Adam Clarke: Commentary on the Bible - 183132:5: To-morrow is a feast to the Lord - In Bengal the officiating Brahmin, or an appointed person proclaims, "To-morrow, or on - day of - , such a ceremony will be performed!"R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:5: Aaron: Sa1 14:35; Kg2 16:11; Hos 8:11, Hos 8:14made proclamation: Lev 23:2, Lev 23:4, Lev 23:21, Lev 23:37; Kg1 21:9; Kg2 10:20; Ch2 30:5 a feast: Exo 32:4, Exo 10:9, Exo 12:14; Kg1 12:32, Kg1 12:33; Co1 5:8 John Gill32:5 And when Aaron saw it,.... In what form it was, and what a figure it made, and how acceptable it was to the Israelites. The Targums of Jonathan and Jerusalem paraphrase it,"and Aaron saw Hur slain before him;''for reproving them for their idolatry, as the Midrash (e), quoted by Jarchi, says: and Aaron fearing they would take away his life if he opposed them:he built an altar before it; that sacrifice might be offered on it to it: and Aaron made proclamation, and said, tomorrow is a feast to the Lord; that is, he gave orders to have it published throughout the camp, there would be solemn sacrifices offered up to the Lord, as represented by this calf, and a feast thereon, which was a public invitation of them to the solemnity: though some think this was a protracting time, and putting the people off till the morrow, who would have been for offering sacrifice immediately, hoping that Moses would come down from the mount before that time, and prevent their idolatry. (e) So Pirke Eliezer, c. 45. John Wesley32:5 And Aaron built an altar before it, and proclaimed a feast - A feast of dedication; yet he calls it a feast to Jehovah; for, as brutish as they were, they did not design to terminate their adoration in the image; but they made it for a representation of the true God, whom they intended to worship in and through this image. And yet this did not excuse them from gross idolatry, no more than it will excuse the Papists, whose plea it is, that they do not worship the image, but God by the image; so making themselves just such idolaters as the worshippers of the golden calf, whose feast was a feast to Jehovah, and proclaimed to be so, that the most ignorant and unthinking might not mistake it.Robert Jamieson, A. R. Fausset and David Brown32:5 Aaron made proclamation, and said, To-morrow is a feast to the Lord--a remarkable circumstance, strongly confirmatory of the view that they had not renounced the worship of Jehovah, but in accordance with Egyptian notions, had formed an image with which they had been familiar, to be the visible symbol of the divine presence. But there seems to have been much of the revelry that marked the feasts of the heathen. |
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32:632:6: Եւ կանխեալ ՚ի վաղիւ անդր եհա՛ն ողջակէզս, եւ մատոյց զո՛հս փրկութեան. Եւ նստաւ ժողովուրդն յուտել եւ յըմպել, եւ յարեան ՚ի խաղալ։ ՃԼԲ Եւ կանխեալ ի վաղիւ անդր եհան ողջակէզս, եւ մատոյց զոհս [514]փրկութեան. եւ նստաւ ժողովուրդն յուտել եւ յըմպել, եւ յարեան ի խաղալ:6 Առաւօտեան վեր կենալով՝ նա ողջակէզներ արեց եւ փրկութեան զոհեր մատուցեց: Ժողովուրդը նստեց, որ կերուխում անի, ապա վեր կացաւ, որ պարի: 6 Հետեւեալ առաւօտ կանուխ ելան ու ողջակէզներ մատուցանեցին եւ խաղաղութեան զոհեր բերին եւ ժողովուրդը ուտելու ու խմելու նստան ու խաղալու ելան։ 32:6: Եւ կանխեալ ՚ի վաղիւ անդր եհա՛ն ողջակէզս, եւ մատոյց զո՛հս փրկութեան. Եւ նստաւ ժողովուրդն յուտել եւ յըմպել, եւ յարեան ՚ի խաղալ։ ՃԼԲ 6 Առաւօտեան վեր կենալով՝ նա ողջակէզներ արեց եւ փրկութեան զոհեր մատուցեց: Ժողովուրդը նստեց, որ կերուխում անի, ապա վեր կացաւ, որ պարի: 6 Հետեւեալ առաւօտ կանուխ ելան ու ողջակէզներ մատուցանեցին եւ խաղաղութեան զոհեր բերին եւ ժողովուրդը ուտելու ու խմելու նստան ու խաղալու ելան։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:66: На другой день они встали рано и принесли всесожжения и привели жертвы мирные: и сел народ есть и пить, а после встал играть. 32:6 καὶ και and; even ὀρθρίσας ορθριζω get up at dawn τῇ ο the ἐπαύριον επαυριον tomorrow; next day ἀνεβίβασεν αναβιβαζω pull up; mount ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even προσήνεγκεν προσφερω offer; bring to θυσίαν θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving καὶ και and; even ἐκάθισεν καθιζω sit down; seat ὁ ο the λαὸς λαος populace; population φαγεῖν φαγω swallow; eat καὶ και and; even πιεῖν πινω drink καὶ και and; even ἀνέστησαν ανιστημι stand up; resurrect παίζειν παιζω play 32:6 וַ wa וְ and יַּשְׁכִּ֨ימוּ֙ yyaškˈîmû שׁכם rise early מִֽ mˈi מִן from מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day וַ wa וְ and יַּעֲל֣וּ yyaʕᵃlˈû עלה ascend עֹלֹ֔ת ʕōlˈōṯ עֹלָה burnt-offering וַ wa וְ and יַּגִּ֖שׁוּ yyaggˌišû נגשׁ approach שְׁלָמִ֑ים šᵊlāmˈîm שֶׁלֶם final offer וַ wa וְ and יֵּ֤שֶׁב yyˈēšev ישׁב sit הָ hā הַ the עָם֙ ʕˌām עַם people לֶֽ lˈe לְ to אֱכֹ֣ל ʔᵉḵˈōl אכל eat וְ wᵊ וְ and שָׁתֹ֔ו šāṯˈô שׁתה drink וַ wa וְ and יָּקֻ֖מוּ yyāqˌumû קום arise לְ lᵊ לְ to צַחֵֽק׃ פ ṣaḥˈēq . f צחק laugh 32:6. surgentesque mane obtulerunt holocausta et hostias pacificas et sedit populus comedere ac bibere et surrexerunt ludereAnd rising in the morning, they offered holocausts, and peace victims, and the people sat down to eat and drink, and they rose up to play. 32:6. And rising up in the morning, they offered holocausts, and peace victims, and the people sat down to eat and to drink, and they rose up to play. 32:6. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. 6. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.
32:6 And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play: 6: На другой день они встали рано и принесли всесожжения и привели жертвы мирные: и сел народ есть и пить, а после встал играть. 32:6 καὶ και and; even ὀρθρίσας ορθριζω get up at dawn τῇ ο the ἐπαύριον επαυριον tomorrow; next day ἀνεβίβασεν αναβιβαζω pull up; mount ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even προσήνεγκεν προσφερω offer; bring to θυσίαν θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving καὶ και and; even ἐκάθισεν καθιζω sit down; seat ὁ ο the λαὸς λαος populace; population φαγεῖν φαγω swallow; eat καὶ και and; even πιεῖν πινω drink καὶ και and; even ἀνέστησαν ανιστημι stand up; resurrect παίζειν παιζω play 32:6 וַ wa וְ and יַּשְׁכִּ֨ימוּ֙ yyaškˈîmû שׁכם rise early מִֽ mˈi מִן from מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day וַ wa וְ and יַּעֲל֣וּ yyaʕᵃlˈû עלה ascend עֹלֹ֔ת ʕōlˈōṯ עֹלָה burnt-offering וַ wa וְ and יַּגִּ֖שׁוּ yyaggˌišû נגשׁ approach שְׁלָמִ֑ים šᵊlāmˈîm שֶׁלֶם final offer וַ wa וְ and יֵּ֤שֶׁב yyˈēšev ישׁב sit הָ hā הַ the עָם֙ ʕˌām עַם people לֶֽ lˈe לְ to אֱכֹ֣ל ʔᵉḵˈōl אכל eat וְ wᵊ וְ and שָׁתֹ֔ו šāṯˈô שׁתה drink וַ wa וְ and יָּקֻ֖מוּ yyāqˌumû קום arise לְ lᵊ לְ to צַחֵֽק׃ פ ṣaḥˈēq . f צחק laugh 32:6. surgentesque mane obtulerunt holocausta et hostias pacificas et sedit populus comedere ac bibere et surrexerunt ludere And rising in the morning, they offered holocausts, and peace victims, and the people sat down to eat and drink, and they rose up to play. 32:6. And rising up in the morning, they offered holocausts, and peace victims, and the people sat down to eat and to drink, and they rose up to play. 32:6. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183132:6: The people sat down to eat and to drink - The burnt-offerings were wholly consumed; the peace-offerings, when the blood bad been poured out, became the food of the priests, etc. When therefore the strictly religious part of these ceremonies was finished, the people sat down to eat of the peace-offerings, and this they did merely as the idolaters, eating and drinking to excess. And it appears they went much farther, for it is said they rose up to play, לצחק letsachek, a word of ominous import, which seems to imply here fornicating and adulterous intercourse; and in some countries the verb to play is still used precisely in this sense. In this sense the original is evidently used, Gen 39:14.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:6: offered: Exo 24:4, Exo 24:5sat down: No doubt at this feast they sacrificed after the manner of the Egyptians. Num 25:2; Jdg 16:23-25; Amo 2:8, Amo 8:10; Act 7:41, Act 7:42; Co1 10:7; Rev 11:10 John Gill32:6 And they rose up early in the morning,.... Being eager of, and intent upon their idol worship:and offered burnt offerings; upon the altar Aaron had made, where they were wholly consumed: and brought peace offerings: which were to make a feast to the Lord, and of which they partook: and the people sat down to eat and to drink; as at a feast: and rose up to play; to dance and sing, as was wont to be done by the Egyptians in the worship of their Apis or Ox; and Philo the Jew says (f), of the Israelites, that having made a golden ox, in imitation of the Egyptian Typho, he should have said Osiris, for Typho was hated by the Egyptians, being the enemy of Osiris; they sung and danced: the Targums of Jonathan and Jerusalem interpret it of idolatry; some understand this of their lewdness and uncleanness, committing fornication as in the worship of Peor, taking the word in the same sense as used by Potiphar's wife, Gen 39:14. (f) Ut supra, (De Vita Mosis, l. 3. p. 677.) & de Temulentia, p. 254. John Wesley32:6 And they rose up early on the morrow, and offered sacrifice to this new made deity. And the people sat down to eat and drink of the remainder of what was sacrificed, and then rose up to play - To play the fool, to play the wanton. It was strange that any of the people, especially so great a number of them, should do such a thing. Had they not, but the other day, in this very place, heard the voice of the Lord God speaking to them out of the midst of the fire, Thou shalt not make to thyself any graven image? - Yet They made a calf in Horeb, the very place where the law was given It was especially strange that Aaron should be so deeply concerned, should make the calf and proclaim the feast! Is this Aaron the saint of the Lord! Is this he that had not only seen, but had been employed in summoning the plagues of Egypt, and the judgments executed upon the gods of the Egyptians? What! And yet himself copying out the abandoned idolatries of Egypt? How true is it, that the law made them priests which had infirmity, and needed first to offer for their own sins? |
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32:732:7: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. Գնա՛ է՛ջ դու աստի վաղվաղակի, զի անօրինեցա՛ւ ժողովուրդն քո՝ զոր հաներ յերկրէն Եգիպտացւոց. Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ. Գնա էջ դու աստի [515]վաղվաղակի, զի անօրինեցաւ ժողովուրդն քո զոր հաներ յերկրէն Եգիպտացւոց:7 Տէրը Մովսէսին ասաց. «Շո՛ւտ արա, գնա իջի՛ր այստեղից, որովհետեւ անօրինութիւն է կատարում քո ժողովուրդը, որին դուրս բերեցիր Եգիպտացիների երկրից: 7 Տէրը ըսաւ Մովսէսին. «Գնա՛, իջի՛ր. վասն զի ապականեցաւ քու ժողովուրդդ, որ Եգիպտոսի երկրէն հանեցիր. 32:7: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. Գնա՛ է՛ջ դու աստի վաղվաղակի, զի անօրինեցա՛ւ ժողովուրդն քո՝ զոր հաներ յերկրէն Եգիպտացւոց. 7 Տէրը Մովսէսին ասաց. «Շո՛ւտ արա, գնա իջի՛ր այստեղից, որովհետեւ անօրինութիւն է կատարում քո ժողովուրդը, որին դուրս բերեցիր Եգիպտացիների երկրից: 7 Տէրը ըսաւ Մովսէսին. «Գնա՛, իջի՛ր. վասն զի ապականեցաւ քու ժողովուրդդ, որ Եգիպտոսի երկրէն հանեցիր. zohrab-1805▾ eastern-1994▾ western am▾ |
32:77: И сказал Господь Моисею: поспеши сойти; ибо развратился народ твой, который ты вывел из земли Египетской; 32:7 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare βάδιζε βαδιζω the τάχος ταχος quickness ἐντεῦθεν εντευθεν from in here; from this / that side κατάβηθι καταβαινω step down; descend ἠνόμησεν ανομεω for ὁ ο the λαός λαος populace; population σου σου of you; your οὓς ος who; what ἐξήγαγες εξαγω lead out; bring out ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos 32:7 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses לֶךְ־ leḵ- הלך walk רֵ֕ד rˈēḏ ירד descend כִּ֚י ˈkî כִּי that שִׁחֵ֣ת šiḥˈēṯ שׁחת destroy עַמְּךָ֔ ʕammᵊḵˈā עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֶעֱלֵ֖יתָ heʕᵉlˌêṯā עלה ascend מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 32:7. locutus est autem Dominus ad Mosen vade descende peccavit populus tuus quem eduxisti de terra AegyptiAnd the Lord spoke to Moses, saying: Go, get thee down: thy people, which thou hast brought out of the land of Egypt, hath sinned. 32:7. Then the Lord spoke to Moses, saying: “Go, descend. Your people, whom you led away from the land of Egypt, have sinned. 32:7. And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted [themselves]: 7. And the LORD spake unto Moses, Go, get thee down; for thy people, which thou broughtest up out of the land of Egypt, have corrupted themselves:
32:7 And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted: 7: И сказал Господь Моисею: поспеши сойти; ибо развратился народ твой, который ты вывел из земли Египетской; 32:7 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare βάδιζε βαδιζω the τάχος ταχος quickness ἐντεῦθεν εντευθεν from in here; from this / that side κατάβηθι καταβαινω step down; descend ἠνόμησεν ανομεω for ὁ ο the λαός λαος populace; population σου σου of you; your οὓς ος who; what ἐξήγαγες εξαγω lead out; bring out ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos 32:7 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses לֶךְ־ leḵ- הלך walk רֵ֕ד rˈēḏ ירד descend כִּ֚י ˈkî כִּי that שִׁחֵ֣ת šiḥˈēṯ שׁחת destroy עַמְּךָ֔ ʕammᵊḵˈā עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֶעֱלֵ֖יתָ heʕᵉlˌêṯā עלה ascend מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 32:7. locutus est autem Dominus ad Mosen vade descende peccavit populus tuus quem eduxisti de terra Aegypti And the Lord spoke to Moses, saying: Go, get thee down: thy people, which thou hast brought out of the land of Egypt, hath sinned. 32:7. Then the Lord spoke to Moses, saying: “Go, descend. Your people, whom you led away from the land of Egypt, have sinned. 32:7. And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted [themselves]: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147-8: Служение золотому тельцу, как нарушение первой заповеди, идолопоклонство, в духовном смысле разврат (Втор 4:16), являлось со стороны народа изменой данному им обещанию исполнять все то, что скажет Бог (19:8; 24:7). При таких отношениях к Иегове евреи перестают быть богоизбранным народом: «развратился народ Твой» (ср. Втор 32:5). И если дарование законов обусловливается сыновним отношением Израиля к Богу, верностью Его постановлениям, то с изменой Иегове, с утратой народом своей богоизбранности прекращается и самое законодательство: «поспеши сойти отсюда».Matthew Henry: Concise Commentary on the Whole Bible - 17067-14: The Intercession of Moses.B. C. 1491.7 And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: 8 They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt. 9 And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: 10 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. 11 And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? 12 Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. 13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever. 14 And the LORD repented of the evil which he thought to do unto his people. Here, I. God acquaints Moses with what was doing in the camp while he was absent, v. 7, 8. He could have told him sooner, as soon as the first step was taken towards it, and have hastened him down to prevent it; but he suffered it to come to this height, for wise and holy ends, and then sent him down to punish it. Note, It is no reproach to the holiness of God that he suffers sin to be committed, since he knows, not only how to restrain it when he pleases, but how to make it serviceable to the designs of his own glory. Observe what God here says to Moses concerning this sin. 1. That they had corrupted themselves. Sin is the corruption or depravation of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. 2. That they had turned aside out of the way. Sin is a deviation from the way of our duty into a by-path. When they promised to do all that God should command them, they set out as fair as could be; but now they missed their way, and turned aside. 3. That they had turned aside quickly, quickly after the law was given them and they had promised to obey it, quickly after God had done such great things for them and declared his kind intentions to do greater. They soon forgot his works. To fall into sin quickly after we have renewed our covenants with God, or received special mercy from him, is very provoking. 4. He tells him particularly what they had done: They have made a calf, and worshipped it. Note, Those sins which are concealed from our governors are naked and open before God. He sees that which they cannot discover, nor is any of the wickedness in the world hidden from him. We could not bear to see the thousandth part of that provocation which God sees every day and yet keeps silence. 5. He seems to disown them, in saying to Moses, They are thy people whom thou broughtest up out of the land of Egypt; as if he had said, "I will not own any relation to them, or concern for them; let it never be said that they are my people, or that I brought them out of Egypt." Note, Those that corrupt themselves not only shame themselves, but even make God himself ashamed of them and of his kindness to them. 6. He sends him down to them with all speed: Go, get thee down. He must break off even his communion with God to go and do his duty as a magistrate among the people; so must Joshua, ch. vii. 10. Every thing is beautiful in its season. II. He expresses his displeasure against Israel for this sin, and the determination of his justice to cut them off, v. 9, 10. 1. He gives this people their true character: "It is a stiff-necked people, unapt to come under the yoke of the divine law, and governed as it were by a spirit of contradiction, averse to all good and prone to evil, obstinate against the methods employed for their cure." Note, The righteous God sees, not only what we do, but what we are, not only the actions of our lives, but the dispositions of our spirits, and has an eye to them in all his proceedings. 2. He declares what was their just desert--that his wrath should wax hot against them, so as to consume them at once, and blot out their name from under heaven (Deut. ix. 14); not only cast them out of covenant, but chase them out of the world. Note, Sin exposes us to the wrath of God; and that wrath, if it be not allayed by divine mercy, will burn us up as stubble. It were just with God to let the law have its course against sinners, and to cut them off immediately in the very act of sin; and, if he should do so, it would be neither loss nor dishonour to him. 3. He holds out inducements to Moses not to intercede for them: Therefore, let me alone. What did Moses, or what could he do, to hinder God from consuming them? When God resolves to abandon a people, and the decree of ruin has gone forth, no intercession can prevent it, Ezek. xiv. 14; Jer. xv. 1. But God would thus express the greatness of his just displeasure against them, after the manner of men, who would have none to intercede for those they resolve to be severe with. Thus also he would put an honour upon prayer, intimating that nothing but the intercession of Moses could save them from ruin, that he might be a type of Christ, by whose mediation alone God would reconcile the world unto himself. That the intercession of Moses might appear the more illustrious, God fairly offers him that, if he would not interpose in this matter, he would make of him a great nation, that either, in process of time, he would raise up a people out of his loins, or that he would immediately, by some means or other, bring another great nation under his government and conduct, so that he should be no loser by their ruin. Had Moses been of a narrow selfish spirit, he would have closed with this offer; but he prefers the salvation of Israel before the advancement of his own family. Here was a man fit to be a governor. III. Moses earnestly intercedes with God on their behalf (v. 11-13): he besought the Lord his God. If God would not be called the God of Israel, yet he hoped he might address him as his own God. What interest we have at the throne of grace we should improve for the church of God, and for our friends. Now Moses is standing in the gap to turn away the wrath of God, Ps. cvi. 23. He wisely took the hint which God gave him when he said, Let me alone, which, though it seemed to forbid his interceding, did really encourage it, by showing what power the prayer of faith has with God. In such a case, God wonders if there be no intercessor, Isa. lix. 16. Observe, 1. His prayer (v. 12): Turn from thy fierce wrath; not as if he thought God was not justly angry, but he begs that he would not be so greatly angry as to consume them. "Let mercy rejoice against judgment; repent of this evil; change the sentence of destruction into that of correction." 2. His pleas. He fills his mouth with arguments, not to move God, but to express his own faith and to excite his own fervency in prayer. He urges, (1.) God's interest in them, the great things he had already done for them, and the vast expense of favours and miracles he had been at upon them, v. 11. God had said to Moses (v. 7), They are thy people, whom thou broughtest up out of Egypt; but Moses humbly turns them back upon God again: "They are thy people, thou art their Lord and owner; I am but their servant. Thou broughtest them forth out of Egypt; I was but the instrument in thy hand; that was done in order to their deliverance which thou only couldest do." Though their being his people was a reason why he should be angry with them for setting up another god, yet it was a reason why he should not be so angry with them as to consume them. Nothing is more natural than for a father to correct his son, but nothing more unnatural than for a father to slay his son. And as the relation is a good plea ("they are thy people"), so is the experience they had had of his kindness to them: "Thou broughtest them out of Egypt, though they were unworthy, and had there served the gods of the Egyptians, Josh. xxiv. 15. If thou didst that for them, notwithstanding their sins in Egypt, wilt thou undo it for their sins of the same nature in the wilderness?" (2.) He pleads the concern of God's glory (v. 12): Wherefore should the Egyptians say, For mischief did he bring them out? Israel is dear to Moses as his kindred, as his charge; but it is the glory of God that he is most concerned for; this lies nearer his heart than any thing else. If Israel could perish without any reproach to God's name, Moses could persuade himself to sit down contented; but he cannot bear to hear God reflected on, and therefore this he insists upon, Lord, what will the Egyptians say? Their eyes, and the eyes of all the neighbouring nations, were now upon Israel; from the wondrous beginnings of that people, they raised their expectations of something great in their latter end; but, if a people so strangely saved should be suddenly ruined, what would the world say of it, especially the Egyptians, who have such an implacable hatred both to Israel and to the God of Israel? They would say, "God was either weak, and could not, or fickle, and would not, complete the salvation he began; he brought them forth to that mountain, not to sacrifice (as was pretended), but to be sacrificed." They will not consider the provocation given by Israel, to justify the proceeding, but will think it cause enough for triumph that God and his people could not agree, but that their God had done that which they (the Egyptians) wished to see done. Note, The glorifying of God's name, as it ought to be our first petition (it is so in the Lord's prayer), so it ought to be our great plea, Ps. lxxix. 9, Do not disgrace the throne of thy glory, Jer. xiv. 21; and see Jer. xxxiii. 8, 9. And, if we would with comfort plead this with God as a reason why he should not destroy us, we ought to plead it with ourselves as a reason why we should not offend him: What will the Egyptians say? We ought always to be careful that the name of God and his doctrine be not blasphemed through us. (3.) He pleads God's promise to the patriarchs that he would multiply their seed, and give them the land of Canaan for an inheritance, and this promise confirmed by an oath, an oath by himself, since he could swear by no greater, v. 13. God's promises are to be our pleas in prayer; for what he has promised he is able to perform, and the honour of this truth is engaged for the performance of it. "Lord, if Israel be cut off, what will become of the promise? Shall their unbelief make that of no effect? God forbid." Thus we must take our encouragement in prayer from God only. IV. God graciously abated the rigour of the sentence, and repented of the evil he thought to do (v. 14); though he designed to punish them, yet he would not ruin them. See here, 1. The power of prayer; God suffers himself to be prevailed with by the humble believing importunity of intercessors. 2. The compassion of God towards poor sinners, and how ready he is to forgive. Thus he has given other proofs besides his own oath that he has no pleasure in the death of those that die; for he not only pardons upon the repentance of sinners, but spares and reprieves upon the intercession of others for them. Adam Clarke: Commentary on the Bible - 183132:7: Thy people - have corrupted themselves - They had not only got into the spirit of idolatry, but they had become abominable in their conduct, so that God disowns them to be his: Thy people have broken the covenant, and are no longer entitled to my protection and love.This is one pretense that the Roman Catholics have for the idolatry in their image worship. Their high priest, the pope, collects the ornaments of the people, and makes an image, a crucifix, a madonna, etc. The people worship it; but the pope says it is only to keep God in remembrance. But of the whole God says, Thy people have corrupted themselves; and thus as they continue in their idolatry, they have forfeited the blessings of the Lord's covenant. They are not God's people, they are the pope's people, and he is called "our holy father the pope." Albert Barnes: Notes on the Bible - 183432:7: The faithfulness of Moses in the office that had been entrusted to him was now to be put to the test. It was to be made manifest whether he loved his own glory better than he loved the brethren who were under his charge; whether he would prefer that he should himself become the founder of a "great nation," or that the Lord's promise should be fulfilled in the whole people of Israel. This may have been especially needful for Moses, in consequence of his natural disposition. See Num 12:3; and compare Exo 3:11. With this trial of Moses repeated in a very similar manner Num 14:11-23, may be compared the trial of Abraham Gen. 22 and of our Saviour Mat 4:8-10.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:7: Go: Exo 19:24, Exo 33:1; Deu 9:12; Dan 9:24thy people: Exo 32:1, Exo 32:11 corrupted: Gen 6:11, Gen 6:12; Deu 4:16, Deu 32:5; Jdg 2:19; Hos 9:9 Carl Friedrich Keil and Franz Delitzsch32:7Before Moses left the mountain, God told him of the apostasy of the people (Ex 32:7, Ex 32:8). "Thy people, which thou hast brought out of Egypt:" God says this not in the sense of an "obliqua exprobratio," or "Mosen quodammodo vocare in partem criminis quo examinetur ejus tolerantia et plus etiam maeroris ex rei indignitate concipiat" (Calvin), or even because the Israelites, who had broken the covenant, were no longer the people of Jehovah; but the transgression of the people concerned Moses as the mediator of the covenant. Ex 32:8 "They have turned aside quickly (lit., hurriedly):" this had increased their guilt, and made their ingratitude to Jehovah, their Redeemer, all the more glaring. Ex 32:9-10 "Behold, it is a stiff-necked people (a people with a hard neck, that will not bend to the commandment of God; cf. Ex 33:3, Ex 33:5; Ex 34:9; Deut 9:6, etc.): now therefore suffer Me, that My wrath may burn against them, and I may consume them, and I will make of thee a great nation." Jehovah, as the unchangeably true and faithful God, would not, and could not, retract the promises which He had given to the patriarchs, or leave them unfulfilled; and therefore if in His wrath He should destroy the nation, which had shown the obduracy of its nature in its speedy apostasy, He would still fulfil His promise in the person of Moses, and make of him a great nation, as He had promised Abraham in Gen 12:2. When God says to Moses, "Leave Me, allow Me, that My wrath may burn," this is only done, as Gregory the Great expresses it, deprecandi ansam praebere. God puts the fate of the nation into the hand of Moses, that he may remember his mediatorial office, and show himself worthy of his calling. This condescension on the part of God, which placed the preservation or destruction of Israel in the hands of Moses, coupled with a promise, which left the fullest freedom to his decision, viz., that after the destruction of the people he should himself be made a great nation, constituted a great test for Moses, whether he would be willing to give up his own people, laden as they were with guilt, as the price of his own exaltation. And Moses stood the test. The preservation of Israel was dearer to him than the honour of becoming the head and founder of a new kingdom of God. True to his calling as mediator, he entered the breach before God, to turn away His wrath, that He might not destroy the sinful nation (Ps 106:23). - But what if Moses had not stood the test, had not offered his soul for the preservation of his people, as he is said to have done in Ex 32:32? Would God in that case have thought him fit to make into a great nation? Unquestionably, if this had occurred, he would not have proved himself fit or worthy of such a call; but as God does not call those who are fit and worthy in themselves, for the accomplishment of His purposes of salvation, but chooses rather the unworthy, and makes them fit for His purposes (2Cor 3:5-6), He might have made even Moses into a great nation. The possibility of such a thing, however, is altogether an abstract thought: the case supposed could not possibly have occurred, since God knows the hearts of His servants, and foresees what they will do, though, notwithstanding His omniscience, He gives to human freedom room enough for self-determination, that He may test the fidelity of His servants. No human speculation, however, can fully explain the conflict between divine providence and human freedom. This promise is referred to by Moses in Deut 9:14, when he adds the words which God made use of on a subsequent occasion of a similar kind (Num 14:12), "I will make of thee a nation stronger and more numerous than this." Ex 32:11-13 "And Moses besought the Lord his God." יי את־פּני חלּה, lit., to stroke the face of Jehovah, for the purpose of appeasing His anger, i.e., to entreat His mercy, either by means of sacrifices (1Kings 13:12) or by intercession. He pleaded His acts towards Israel (Ex 32:11), His honour in the sight of the Egyptians (Ex 32:12), and the promises He had made to the patriarchs (Ex 32:13), and prayed that for His own sake, and the sake of His honour among the heathen, He would show mercy instead of justice. בּרעה (Ex 32:12) does not mean μετὰ πονεερίας, or callide (Vulg.), but "for their hurt," - the preposition denoting the manner in which, or according to which, anything took place. Ex 32:14 "And Jehovah repented of the evil, etc." - On the repentance of God, see at Gen 6:6. Augustine is substantially correct in saying that "an unexpected change in the things which God has put in His own power is called repentance" (contra adv. leg. 1, 20), but he has failed to grasp the deep spiritual idea of the repentance of God, as an anthropopathic description of the pain which is caused to the love of God by the destruction of His creatures. - Ex 32:14 contains a remark which anticipates the development of the history, and in which the historian mentions the result of the intercession of Moses, even before Moses had received the assurance of forgiveness, for the purpose of bringing the account of his first negotiations with Jehovah to a close. God let Moses depart without any such assurance, that He might display before the people the full severity of the divine wrath. John Gill32:7 And the Lord said unto Moses, go, get thee down,.... In Deut 9:12 it is added, "quickly", and so the Septuagint version here: this was said after the Lord had finished his discourse with him, and had given him the two tables of stone, and he was about to depart, but the above affair happening he hastens his departure; indeed the idolatry began the day before, and he could have acquainted him with it, if it had been his pleasure, but he suffered the people to go the greatest length before a stop was put to their impiety:for thy people which thou broughtest out of the land of Egypt have corrupted themselves; their works, as the Targum of Jonathan supplies it, their ways and their manners; their minds, the imaginations of their hearts, were first corrupted, and this led on to a corruption of actions, by which they corrupted and defiled themselves yet more and more, and made themselves abominable in the sight of God, as corrupt persons and things must needs be; and what can be a greater corruption and abomination than idolatry? the Lord calls these people not his people, being displeased with them, though they had been, and were, and still continued; for, notwithstanding this idolatry, he did not cast them off from being his people, or write a "Loammi" on them; but he calls them Moses's people, as having broken the law delivered to them by him, they had promised to obey, and so were liable to the condemnation and curse of it; and because they had been committed to his care and charge, and he had been the instrument of their deliverance, and therefore it was great ingratitude to him to act the part they had done, as well as impiety to God; wherefore, though it was the Lord that brought them out of Egypt, it is ascribed to Moses as the instrument, to make the evil appear the greater. Jarchi very wrongly makes these people to be the mixed multitude he supposes Moses had proselyted, and therefore called his people. Robert Jamieson, A. R. Fausset and David Brown32:7 the Lord said unto Moses, Go, get thee down--Intelligence of the idolatrous scene enacted at the foot of the mount was communicated to Moses in language borrowed from human passions and feelings, and the judgment of a justly offended God was pronounced in terms of just indignation against the gross violation of the so recently promulgated laws. |
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32:832:8: անցի՛ն վաղվաղակի զճանապարհաւն՝ զոր պատուիրեցեր նոցա. արարին իւրեանց ո՛րթ ձուլածոյ, եւ երկի՛ր պագին նմա, եւ զոհեցին նմա եւ ասեն. Ա՛յս են աստուածք քո Իսրայէլ, որ հանին զքեզ յԵգիպտոսէ[788]։[788] Այլք. Որ հանին զքեզ յերկրէն Եգիպտացւոց։ Անցին վաղվաղակի զճանապարհաւն զոր [516]պատուիրեցեր նոցա. արարին իւրեանց որթ ձուլածոյ, եւ երկիր պագին նմա, եւ զոհեցին նմա եւ ասեն. Այս են աստուածք քո, Իսրայէլ, որ հանին զքեզ յերկրէն Եգիպտացւոց:8 Նրանք շատ շուտ շեղուեցին այն ճանապարհից, որ ցոյց տուեցիր նրանց: Նրանք ձուլածոյ հորթ են կերտել, երկրպագում են նրան, զոհեր մատուցում ու ասում. “Սա՛ է քո աստուածը, Իսրայէ՛լ, որ քեզ դուրս բերեց Եգիպտացիների երկրից”»: 8 Անոնք շուտով խոտորեցան այն ճամբայէն, որ իրենց պատուիրեցի։ Իրենց ձուլածոյ հորթ շինեցին եւ անոր երկրպագութիւն ըրին։ Անոր զոհեր մատուցանեցին ու ըսին. ‘Ո՛վ Իսրայէլ, ասոնք են քու աստուածներդ, որոնք քեզ Եգիպտոսի երկրէն հանեցին’»։ 32:8: անցի՛ն վաղվաղակի զճանապարհաւն՝ զոր պատուիրեցեր նոցա. արարին իւրեանց ո՛րթ ձուլածոյ, եւ երկի՛ր պագին նմա, եւ զոհեցին նմա եւ ասեն. Ա՛յս են աստուածք քո Իսրայէլ, որ հանին զքեզ յԵգիպտոսէ[788]։ [788] Այլք. Որ հանին զքեզ յերկրէն Եգիպտացւոց։ 8 Նրանք շատ շուտ շեղուեցին այն ճանապարհից, որ ցոյց տուեցիր նրանց: Նրանք ձուլածոյ հորթ են կերտել, երկրպագում են նրան, զոհեր մատուցում ու ասում. “Սա՛ է քո աստուածը, Իսրայէ՛լ, որ քեզ դուրս բերեց Եգիպտացիների երկրից”»: 8 Անոնք շուտով խոտորեցան այն ճամբայէն, որ իրենց պատուիրեցի։ Իրենց ձուլածոյ հորթ շինեցին եւ անոր երկրպագութիւն ըրին։ Անոր զոհեր մատուցանեցին ու ըսին. ‘Ո՛վ Իսրայէլ, ասոնք են քու աստուածներդ, որոնք քեզ Եգիպտոսի երկրէն հանեցին’»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:88: скоро уклонились они от пути, который Я заповедал им: сделали себе литого тельца и поклонились ему, и принесли ему жертвы и сказали: вот бог твой, Израиль, который вывел тебя из земли Египетской! 32:8 παρέβησαν παραβαινω transgress; overstep ταχὺ ταχυ quickly ἐκ εκ from; out of τῆς ο the ὁδοῦ οδος way; journey ἧς ος who; what ἐνετείλω εντελλομαι direct; enjoin αὐτοῖς αυτος he; him ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own μόσχον μοσχος calf καὶ και and; even προσκεκυνήκασιν προσκυνεω worship αὐτῷ αυτος he; him καὶ και and; even τεθύκασιν θυω immolate; sacrifice αὐτῷ αυτος he; him καὶ και and; even εἶπαν επω say; speak οὗτοι ουτος this; he οἱ ο the θεοί θεος God σου σου of you; your Ισραηλ ισραηλ.1 Israel οἵτινες οστις who; that ἀνεβίβασάν αναβιβαζω pull up; mount σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos 32:8 סָ֣רוּ sˈārû סור turn aside מַהֵ֗ר mahˈēr מהר hasten מִן־ min- מִן from הַ ha הַ the דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּיתִ֔ם ṣiwwîṯˈim צוה command עָשׂ֣וּ ʕāśˈû עשׂה make לָהֶ֔ם lāhˈem לְ to עֵ֖גֶל ʕˌēḡel עֵגֶל bull מַסֵּכָ֑ה massēḵˈā מַסֵּכָה molten image וַ wa וְ and יִּשְׁתַּֽחֲווּ־ yyištˈaḥᵃwû- חוה bow down לֹו֙ lˌô לְ to וַ wa וְ and יִּזְבְּחוּ־ yyizbᵊḥû- זבח slaughter לֹ֔ו lˈô לְ to וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say אֵ֤לֶּה ʔˈēlleh אֵלֶּה these אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֶֽעֱל֖וּךָ hˈeʕᵉlˌûḵā עלה ascend מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 32:8. recesserunt cito de via quam ostendisti eis feceruntque sibi vitulum conflatilem et adoraverunt atque immolantes ei hostias dixerunt isti sunt dii tui Israhel qui te eduxerunt de terra AegyptiThey have quickly strayed from the way which thou didst shew them: and they have made to themselves a molten calf, and have adored it, and sacrificing victims to it, have said: These are thy gods, O Israel, that have brought thee out of the land of Egypt. 32:8. They have quickly withdrawn from the way which you revealed to them. And they have made for themselves a molten calf, and they have worshiped it. And immolating victims to it, they have said: ‘These are your gods, O Israel, who led you away from the land of Egypt.’ ” 32:8. They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These [be] thy gods, O Israel, which have brought thee up out of the land of Egypt. 8. they have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.
32:8 They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These [be] thy gods, O Israel, which have brought thee up out of the land of Egypt: 8: скоро уклонились они от пути, который Я заповедал им: сделали себе литого тельца и поклонились ему, и принесли ему жертвы и сказали: вот бог твой, Израиль, который вывел тебя из земли Египетской! 32:8 παρέβησαν παραβαινω transgress; overstep ταχὺ ταχυ quickly ἐκ εκ from; out of τῆς ο the ὁδοῦ οδος way; journey ἧς ος who; what ἐνετείλω εντελλομαι direct; enjoin αὐτοῖς αυτος he; him ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own μόσχον μοσχος calf καὶ και and; even προσκεκυνήκασιν προσκυνεω worship αὐτῷ αυτος he; him καὶ και and; even τεθύκασιν θυω immolate; sacrifice αὐτῷ αυτος he; him καὶ και and; even εἶπαν επω say; speak οὗτοι ουτος this; he οἱ ο the θεοί θεος God σου σου of you; your Ισραηλ ισραηλ.1 Israel οἵτινες οστις who; that ἀνεβίβασάν αναβιβαζω pull up; mount σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos 32:8 סָ֣רוּ sˈārû סור turn aside מַהֵ֗ר mahˈēr מהר hasten מִן־ min- מִן from הַ ha הַ the דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּיתִ֔ם ṣiwwîṯˈim צוה command עָשׂ֣וּ ʕāśˈû עשׂה make לָהֶ֔ם lāhˈem לְ to עֵ֖גֶל ʕˌēḡel עֵגֶל bull מַסֵּכָ֑ה massēḵˈā מַסֵּכָה molten image וַ wa וְ and יִּשְׁתַּֽחֲווּ־ yyištˈaḥᵃwû- חוה bow down לֹו֙ lˌô לְ to וַ wa וְ and יִּזְבְּחוּ־ yyizbᵊḥû- זבח slaughter לֹ֔ו lˈô לְ to וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say אֵ֤לֶּה ʔˈēlleh אֵלֶּה these אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֶֽעֱל֖וּךָ hˈeʕᵉlˌûḵā עלה ascend מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 32:8. recesserunt cito de via quam ostendisti eis feceruntque sibi vitulum conflatilem et adoraverunt atque immolantes ei hostias dixerunt isti sunt dii tui Israhel qui te eduxerunt de terra Aegypti They have quickly strayed from the way which thou didst shew them: and they have made to themselves a molten calf, and have adored it, and sacrificing victims to it, have said: These are thy gods, O Israel, that have brought thee out of the land of Egypt. 32:8. They have quickly withdrawn from the way which you revealed to them. And they have made for themselves a molten calf, and they have worshiped it. And immolating victims to it, they have said: ‘These are your gods, O Israel, who led you away from the land of Egypt.’ ” 32:8. They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These [be] thy gods, O Israel, which have brought thee up out of the land of Egypt. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183432:8These be thy gods ... have brought - This is thy god, O Israel, who has brought ... R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:8: have turned: Deu 9:16; Jdg 2:17which I: Exo 20:3, Exo 20:4, Exo 20:23 These be: Exo 32:4; Kg1 12:28 Geneva 159932:8 They (e) have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These [be] thy gods, O Israel, which have brought thee up out of the land of Egypt.(e) By which we see the need we have to pray earnestly to God, to keep us in his true obedience, and to send us good guides. John Gill32:8 They have turned aside quickly out of the way which I commanded them,.... The Targum of Jonathan adds, by way of explanation,"on Sinai, saying, ye shall not make to yourselves an image, or figure, or any similitude.''This was the command God had given to them; this the way he had directed them to walk in; from this they turned aside, by making the golden calf as an image or representation of God; and this they had done very quickly, since it was but about six weeks ago that this command was given; wherefore if Moses had delayed coming down from the mount, they had made haste to commit iniquity; and, perhaps, this observation is made of their quick defection, in opposition to their complaint of Moses's long absence:they have made them a molten calf; for though it was made by Aaron, or by his direction to the founder or goldsmith, yet it was at their request and earnest solicitation; they would not be easy without it: and have worshipped it; by bowing the knee to it, kissing it or their hands at the approach of it, see Hos 13:2. and have sacrificed thereunto burnt offerings and peace offerings: and said, these be thy gods, O Israel, which brought thee up out of the land of Egypt; the very words they used, Ex 32:4 and which were taken particular notice of by the Lord with resentment. John Wesley32:8 They have turned aside quickly - Quickly after the law was given them, and they had promised to obey it; quickly after God had done such great things for them, and declared his kind intentions to do greater. |
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32:932:9: Եւ ասէ Տէր ցՄովսէս. Տեսի՛ զժողովուրդն զայն, եւ ահա ժողովուրդ խստապարանո՛ց է։ Եւ ասէ Տէր ցՄովսէս. Տեսի զժողովուրդն զայն, եւ ահա ժողովուրդ խստապարանոց է:9 Տէրն ասաց Մովսէսին. «Ես տեսնում եմ, որ այս ժողովուրդը կամակոր է: 9 Եւ Տէրը ըսաւ Մովսէսին. «Ես տեսայ այս ժողովուրդը եւ ահա այս խստապարանոց ժողովուրդ մըն է, 32:9: Եւ ասէ Տէր ցՄովսէս. Տեսի՛ զժողովուրդն զայն, եւ ահա ժողովուրդ խստապարանո՛ց է։ 9 Տէրն ասաց Մովսէսին. «Ես տեսնում եմ, որ այս ժողովուրդը կամակոր է: 9 Եւ Տէրը ըսաւ Մովսէսին. «Ես տեսայ այս ժողովուրդը եւ ահա այս խստապարանոց ժողովուրդ մըն է, zohrab-1805▾ eastern-1994▾ western am▾ |
32:99: И сказал Господь Моисею: Я вижу народ сей, и вот, народ он--жестоковыйный; 32:10 καὶ και and; even νῦν νυν now; present ἔασόν εαω allow; let με με me καὶ και and; even θυμωθεὶς θυμοω provoke; be / get angry ὀργῇ οργη passion; temperament εἰς εις into; for αὐτοὺς αυτος he; him ἐκτρίψω εκτριβω he; him καὶ και and; even ποιήσω ποιεω do; make σὲ σε.1 you εἰς εις into; for ἔθνος εθνος nation; caste μέγα μεγας great; loud 32:9 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses רָאִ֨יתִי֙ rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold עַם־ ʕam- עַם people קְשֵׁה־ qᵊšē- קָשֶׁה hard עֹ֖רֶף ʕˌōref עֹרֶף neck הֽוּא׃ hˈû הוּא he 32:9. rursumque ait Dominus ad Mosen cerno quod populus iste durae cervicis sitAnd again the Lord said to Moses: I see that this people is stiffnecked: 32:9. And again, the Lord said to Moses: “I discern that this people is stiff-necked. 32:9. And the LORD said unto Moses, I have seen this people, and, behold, it [is] a stiffnecked people: 32:9 And the LORD said unto Moses, I have seen this people, and, behold, it [is] a stiffnecked people: 9: И сказал Господь Моисею: Я вижу народ сей, и вот, народ он--жестоковыйный; 32:10 καὶ και and; even νῦν νυν now; present ἔασόν εαω allow; let με με me καὶ και and; even θυμωθεὶς θυμοω provoke; be / get angry ὀργῇ οργη passion; temperament εἰς εις into; for αὐτοὺς αυτος he; him ἐκτρίψω εκτριβω he; him καὶ και and; even ποιήσω ποιεω do; make σὲ σε.1 you εἰς εις into; for ἔθνος εθνος nation; caste μέγα μεγας great; loud 32:9 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses רָאִ֨יתִי֙ rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold עַם־ ʕam- עַם people קְשֵׁה־ qᵊšē- קָשֶׁה hard עֹ֖רֶף ʕˌōref עֹרֶף neck הֽוּא׃ hˈû הוּא he 32:9. rursumque ait Dominus ad Mosen cerno quod populus iste durae cervicis sit And again the Lord said to Moses: I see that this people is stiffnecked: 32:9. And again, the Lord said to Moses: “I discern that this people is stiff-necked. 32:9. And the LORD said unto Moses, I have seen this people, and, behold, it [is] a stiffnecked people: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149-10: Частный случай непослушания служит проявлением народного характера, — той жестокости (33:3, 5; Втор 9:6, 13), которая сказывается противлением божественному водительству, нежеланием сгибать свою шею под иго закона. При таком отношении евреев к Богу уже нет места для Его милосердия; оно исключает даже возможность ходатайства: «оставь Меня» (Иер 7:16; 11:14). Милосердие сменяется гневом, который сказывается наказанием (Наум 1:2: и д.). Но наказание недостойных потомков Авраама не исключает возможности исполнить данные ему обетования: богоизбранный народ будет произведен от потомка Авраама — Моисея.Adam Clarke: Commentary on the Bible - 183132:9: A stiff-necked people - Probably an allusion to the stiff-necked ox, the object of their worship.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:9: I have seen: Deu 9:13; Jer 13:27; Hos 6:10a stiffnecked: Exo 33:3, Exo 33:5, Exo 34:9; Deu 9:6, Deu 9:13, Deu 10:16, Deu 31:27; Ch2 30:8; Neh 9:17; Psa 78:8; Pro 29:1; Isa 48:4; Zac 7:11, Zac 7:12; Act 7:51 John Gill32:9 And the Lord said unto Moses, I have seen this people,.... He had observed their ways and works, their carriage and behaviour; he had seen them before this time; he knew from all eternity what they would be, that their neck would be as an iron sinew, and their brow brass; but now he saw that in fact which he before saw as future, and they proved to be the people he knew they would be; besides, this is said to give Moses the true character of them, which might be depended upon, since it was founded upon divine knowledge and observation:and, behold, it is a stiffnecked people; obstinate and self-willed, resolute in their own ways, and will not be reclaimed, inflexible and not subjected to the yoke of the divine law; a metaphor taken from such creatures as will not submit their necks or suffer the yoke or bridle to be put upon them, but draw back and slip away; or, as Aben Ezra thinks, to a man that goes on his way upon a run, and will not turn his neck to him that calls him, so disobedient and irreclaimable were these people. John Wesley32:9 It is a stiff - necked people - Unapt to come under the yoke of the divine law, averse to all good, and prone to evil, obstinate to the methods of cure. |
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32:1032:10: Եւ արդ՝ թո՛յլ տուր ինձ, եւ բարկացեալ սրտմտութեամբ իմով ՚ի նոսա սատակեցից զնոսա. եւ արարից զքեզ յազգ մեծ։ Եւ արդ թոյլ տուր ինձ, եւ բարկացեալ սրտմտութեամբ իմով ի նոսա` սատակեցից զնոսա, եւ արարից զքեզ յազգ մեծ:10 Արդ, թո՛յլ տուր ինձ, որ նրանց վրայ թափեմ իմ զայրոյթը՝ կոտորեմ նրանց, իսկ քեզ մեծ ազգ դարձնեմ»: 10 Ուստի հիմա զիս առանձին թողո՛ւր, որպէս զի իմ բարկութիւնս անոնց վրայ բորբոքի ու փճացնեմ զանոնք։ Բայց քեզ մեծ ազգ մը ընեմ»։ 32:10: Եւ արդ՝ թո՛յլ տուր ինձ, եւ բարկացեալ սրտմտութեամբ իմով ՚ի նոսա սատակեցից զնոսա. եւ արարից զքեզ յազգ մեծ։ 10 Արդ, թո՛յլ տուր ինձ, որ նրանց վրայ թափեմ իմ զայրոյթը՝ կոտորեմ նրանց, իսկ քեզ մեծ ազգ դարձնեմ»: 10 Ուստի հիմա զիս առանձին թողո՛ւր, որպէս զի իմ բարկութիւնս անոնց վրայ բորբոքի ու փճացնեմ զանոնք։ Բայց քեզ մեծ ազգ մը ընեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:1010: итак оставь Меня, да воспламенится гнев Мой на них, и истреблю их, и произведу многочисленный народ от тебя. 32:11 καὶ και and; even ἐδεήθη δεομαι petition Μωυσῆς μωσευς Mōseus; Mosefs ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God καὶ και and; even εἶπεν επω say; speak ἵνα ινα so; that τί τις.1 who?; what? κύριε κυριος lord; master θυμοῖ θυμοω provoke; be / get angry ὀργῇ οργη passion; temperament εἰς εις into; for τὸν ο the λαόν λαος populace; population σου σου of you; your οὓς ος who; what ἐξήγαγες εξαγω lead out; bring out ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐν εν in ἰσχύι ισχυς force μεγάλῃ μεγας great; loud καὶ και and; even ἐν εν in τῷ ο the βραχίονί βραχιων arm σου σου of you; your τῷ ο the ὑψηλῷ υψηλος high; lofty 32:10 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הַנִּ֣יחָה hannˈîḥā נוח settle לִּ֔י llˈî לְ to וְ wᵊ וְ and יִֽחַר־ yˈiḥar- חרה be hot אַפִּ֥י ʔappˌî אַף nose בָהֶ֖ם vāhˌem בְּ in וַ wa וְ and אֲכַלֵּ֑ם ʔᵃḵallˈēm כלה be complete וְ wᵊ וְ and אֶֽעֱשֶׂ֥ה ʔˈeʕᵉśˌeh עשׂה make אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker] לְ lᵊ לְ to גֹ֥וי ḡˌôy גֹּוי people גָּדֹֽול׃ gāḏˈôl גָּדֹול great 32:10. dimitte me ut irascatur furor meus contra eos et deleam eos faciamque te in gentem magnamLet me alone, that my wrath may be kindled against them, and that I may destroy them, and I will make of thee a great nation. 32:10. Release me, so that my fury may be enraged against them, and I may destroy them, and then I will make of you a great nation.” 32:10. Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. 10. now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.
32:10 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation: 10: итак оставь Меня, да воспламенится гнев Мой на них, и истреблю их, и произведу многочисленный народ от тебя. 32:11 καὶ και and; even ἐδεήθη δεομαι petition Μωυσῆς μωσευς Mōseus; Mosefs ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God καὶ και and; even εἶπεν επω say; speak ἵνα ινα so; that τί τις.1 who?; what? κύριε κυριος lord; master θυμοῖ θυμοω provoke; be / get angry ὀργῇ οργη passion; temperament εἰς εις into; for τὸν ο the λαόν λαος populace; population σου σου of you; your οὓς ος who; what ἐξήγαγες εξαγω lead out; bring out ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐν εν in ἰσχύι ισχυς force μεγάλῃ μεγας great; loud καὶ και and; even ἐν εν in τῷ ο the βραχίονί βραχιων arm σου σου of you; your τῷ ο the ὑψηλῷ υψηλος high; lofty 32:10 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הַנִּ֣יחָה hannˈîḥā נוח settle לִּ֔י llˈî לְ to וְ wᵊ וְ and יִֽחַר־ yˈiḥar- חרה be hot אַפִּ֥י ʔappˌî אַף nose בָהֶ֖ם vāhˌem בְּ in וַ wa וְ and אֲכַלֵּ֑ם ʔᵃḵallˈēm כלה be complete וְ wᵊ וְ and אֶֽעֱשֶׂ֥ה ʔˈeʕᵉśˌeh עשׂה make אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker] לְ lᵊ לְ to גֹ֥וי ḡˌôy גֹּוי people גָּדֹֽול׃ gāḏˈôl גָּדֹול great 32:10. dimitte me ut irascatur furor meus contra eos et deleam eos faciamque te in gentem magnam Let me alone, that my wrath may be kindled against them, and that I may destroy them, and I will make of thee a great nation. 32:10. Release me, so that my fury may be enraged against them, and I may destroy them, and then I will make of you a great nation.” 32:10. Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183132:10: Now therefore let me alone - Moses had already begun to plead with God in the behalf of this rebellious and ungrateful people; and so powerful was his intercession that even the Omnipotent represents himself as incapable of doing any thing in the way of judgment, unless his creature desisted from praying for mercy! See an instance of the prevalence of fervent intercession in the case of Abraham, Gen 18:23-33, from the model of which the intercession of Moses seems to have been formed.Albert Barnes: Notes on the Bible - 183432:10Let me alone - But Moses did not let the Lord alone; he wrestled, as Jacob had done, until, like Jacob, he obtained the blessing Gen 32:24-29. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:10: let me alone: Gen 18:32, Gen 18:33, Gen 32:26-28; Num 14:19, Num 14:20, Num 16:22, Num 16:45-48; Deu 9:14, Deu 9:19; Jer 14:11, Jer 15:1; Jam 5:16my wrath: Exo 32:11, Exo 32:19, Exo 22:24 and I will: Num 14:12; Deu 9:14, Deu 9:19 Geneva 159932:10 Now (f) therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.(f) God shows that the prayers of the godly hold back his punishment. John Gill32:10 Now, therefore, let me alone,.... And not solicit him with prayers and supplications in favour of these people, but leave him to take his own way with them, without troubling him with any suit on their behalf; and so the Targum of Jonathan,"and now leave off thy prayer, and do not cry for them before me;''as the Prophet Jeremiah was often bid not to pray for this people in his time, which was a token of God's great displeasure with them, as well as shows the prevalence of prayer with him; that he knows not how, as it were, humanly speaking, to deny the requests of his children; and even though made not on their own account, but on the account of a sinful and disobedient people:that my wrath may wax hot against them, and that I may consume them: which suggests that they were deserving of the wrath of God to the uttermost, and to be destroyed from off the face of the earth, and even to be punished with an everlasting destruction: and I will make of thee a great nation; increase his family to such a degree, as to make them as great a nation or greater than the people of Israel were, see Deut 9:14 or the meaning is, he would set him over a great nation, make him king over a people as large or larger than they, which is a sense mentioned by Fagius and Vatablus; and, indeed, as Bishop Patrick observes, if this people had been destroyed, there would have been no danger of the promise not being made good, which was made to Abraham, Isaac, and Jacob, concerning the multiplication of their seed, urged by Moses, Ex 32:13 seeing that would have stood firm, if a large nation was made out of the family of Moses, who descended from them: this was a very great temptation to Moses, and had he been a selfish man, and sought the advancement of his own family, and careless of, and indifferent to the people of Israel, he would have accepted of it; it is a noble testimony in his favour, and proves him not to be the designing man he is represented by the deists. John Wesley32:10 Let me alone - What did Moses, or what could he do, to hinder God from consuming them? When God resolves to abandon a people, and the decree is gone forth, no intercession can prevent it. But God would thus express the greatness of his displeasure, after the manner of men, who would have none to interceed for those they resolve to be severe with. Thus also he would put an honour upon prayer, intimating, that nothing but the intercession of Moses could save them from ruin, that he might be a type of Christ, by whose mediation alone God would reconcile the world unto himself.Robert Jamieson, A. R. Fausset and David Brown32:10 make of thee a great nation--Care must be taken not to suppose this language as betokening any change or vacillation in the divine purpose. The covenant made with the patriarchs had been ratified in the most solemn manner; it could not and never was intended that it should be broken. But the manner in which God spoke to Moses served two important purposes--it tended to develop the faith and intercessory patriotism of the Hebrew leader, and to excite the serious alarm of the people, that God would reject them and deprive them of the privileges they had fondly fancied were so secure. |
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32:1132:11: Եւ աղաչեաց Մովսէս առաջի Տեառն Աստուծոյ իւրոյ՝ եւ ասէ. Ընդէ՞ր Տէր բարկանաս սրտմտութեամբ քով ժողովրդեան քում, զոր հաներ յերկրէն Եգիպտացւոց զօրութեամբ մեծաւ եւ բարձր բազկաւ։ Եւ աղաչեաց Մովսէս առաջի Տեառն Աստուծոյ իւրոյ եւ ասէ. Ընդէ՞ր, Տէր, բարկանաս սրտմտութեամբ քով ժողովրդեան քում, զոր հաներ յերկրէն Եգիպտացւոց զօրութեամբ մեծաւ եւ բարձր բազկաւ:11 Մովսէսն աղաչեց իր տէր Աստծուն՝ ասելով. «Տէ՛ր, ինչո՞ւ ես այդպէս խիստ զայրանում քո ժողովրդի վրայ, որին քո մեծ զօրութեամբ ու հզօր բազկով դուրս բերեցիր Եգիպտացիների երկրից: 11 Իսկ Մովսէս իր Տէր Աստուծոյն առջեւ աղաչեց ու ըսաւ. «Ո՛վ Տէր, ինչո՞ւ քու բարկութիւնդ բորբոքի քու ժողովուրդիդ վրայ, որ Եգիպտոսի երկրէն հանեցիր մեծ զօրութիւնով ու զօրաւոր ձեռքով։ 32:11: Եւ աղաչեաց Մովսէս առաջի Տեառն Աստուծոյ իւրոյ՝ եւ ասէ. Ընդէ՞ր Տէր բարկանաս սրտմտութեամբ քով ժողովրդեան քում, զոր հաներ յերկրէն Եգիպտացւոց զօրութեամբ մեծաւ եւ բարձր բազկաւ։ 11 Մովսէսն աղաչեց իր տէր Աստծուն՝ ասելով. «Տէ՛ր, ինչո՞ւ ես այդպէս խիստ զայրանում քո ժողովրդի վրայ, որին քո մեծ զօրութեամբ ու հզօր բազկով դուրս բերեցիր Եգիպտացիների երկրից: 11 Իսկ Մովսէս իր Տէր Աստուծոյն առջեւ աղաչեց ու ըսաւ. «Ո՛վ Տէր, ինչո՞ւ քու բարկութիւնդ բորբոքի քու ժողովուրդիդ վրայ, որ Եգիպտոսի երկրէն հանեցիր մեծ զօրութիւնով ու զօրաւոր ձեռքով։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:1111: Но Моисей стал умолять Господа, Бога Своего, и сказал: да не воспламеняется, Господи, гнев Твой на народ Твой, который Ты вывел из земли Египетской силою великою и рукою крепкою, 32:12 μήποτε μηποτε lest; unless εἴπωσιν επω say; speak οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian λέγοντες λεγω tell; declare μετὰ μετα with; amid πονηρίας πονηρια harm; malignancy ἐξήγαγεν εξαγω lead out; bring out αὐτοὺς αυτος he; him ἀποκτεῖναι αποκτεινω kill ἐν εν in τοῖς ο the ὄρεσιν ορος mountain; mount καὶ και and; even ἐξαναλῶσαι εξαναλισκω he; him ἀπὸ απο from; away τῆς ο the γῆς γη earth; land παῦσαι παυω stop τῆς ο the ὀργῆς οργη passion; temperament τοῦ ο the θυμοῦ θυμος provocation; temper σου σου of you; your καὶ και and; even ἵλεως ιλεως merciful; propitiously γενοῦ γινομαι happen; become ἐπὶ επι in; on τῇ ο the κακίᾳ κακια badness; vice τοῦ ο the λαοῦ λαος populace; population σου σου of you; your 32:11 וַ wa וְ and יְחַ֣ל yᵊḥˈal חלה become weak מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֖י pᵊnˌê פָּנֶה face יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say לָמָ֤ה lāmˈā לָמָה why יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יֶחֱרֶ֤ה yeḥᵉrˈeh חרה be hot אַפְּךָ֙ ʔappᵊḵˌā אַף nose בְּ bᵊ בְּ in עַמֶּ֔ךָ ʕammˈeḵā עַם people אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֹוצֵ֨אתָ֙ hôṣˈēṯā יצא go out מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in כֹ֥חַ ḵˌōₐḥ כֹּחַ strength גָּדֹ֖ול gāḏˌôl גָּדֹול great וּ û וְ and בְ vᵊ בְּ in יָ֥ד yˌāḏ יָד hand חֲזָקָֽה׃ ḥᵃzāqˈā חָזָק strong 32:11. Moses autem orabat Dominum Deum suum dicens cur Domine irascitur furor tuus contra populum tuum quem eduxisti de terra Aegypti in fortitudine magna et in manu robustaBut Moses besought the Lord his God, saying: Why, O Lord, is thy indignation enkindled against thy people, whom thou hast brought out of the land of Egypt, with great power, and with a mighty hand? 32:11. Then Moses prayed to the Lord his God, saying: “Why, O Lord, is your fury enraged against your people, whom you led away from the land of Egypt, with great strength and with a mighty hand? 32:11. And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? 11. And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power and with a mighty hand?
32:11 And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand: 11: Но Моисей стал умолять Господа, Бога Своего, и сказал: да не воспламеняется, Господи, гнев Твой на народ Твой, который Ты вывел из земли Египетской силою великою и рукою крепкою, 32:12 μήποτε μηποτε lest; unless εἴπωσιν επω say; speak οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian λέγοντες λεγω tell; declare μετὰ μετα with; amid πονηρίας πονηρια harm; malignancy ἐξήγαγεν εξαγω lead out; bring out αὐτοὺς αυτος he; him ἀποκτεῖναι αποκτεινω kill ἐν εν in τοῖς ο the ὄρεσιν ορος mountain; mount καὶ και and; even ἐξαναλῶσαι εξαναλισκω he; him ἀπὸ απο from; away τῆς ο the γῆς γη earth; land παῦσαι παυω stop τῆς ο the ὀργῆς οργη passion; temperament τοῦ ο the θυμοῦ θυμος provocation; temper σου σου of you; your καὶ και and; even ἵλεως ιλεως merciful; propitiously γενοῦ γινομαι happen; become ἐπὶ επι in; on τῇ ο the κακίᾳ κακια badness; vice τοῦ ο the λαοῦ λαος populace; population σου σου of you; your 32:11 וַ wa וְ and יְחַ֣ל yᵊḥˈal חלה become weak מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֖י pᵊnˌê פָּנֶה face יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say לָמָ֤ה lāmˈā לָמָה why יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יֶחֱרֶ֤ה yeḥᵉrˈeh חרה be hot אַפְּךָ֙ ʔappᵊḵˌā אַף nose בְּ bᵊ בְּ in עַמֶּ֔ךָ ʕammˈeḵā עַם people אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֹוצֵ֨אתָ֙ hôṣˈēṯā יצא go out מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in כֹ֥חַ ḵˌōₐḥ כֹּחַ strength גָּדֹ֖ול gāḏˌôl גָּדֹול great וּ û וְ and בְ vᵊ בְּ in יָ֥ד yˌāḏ יָד hand חֲזָקָֽה׃ ḥᵃzāqˈā חָזָק strong 32:11. Moses autem orabat Dominum Deum suum dicens cur Domine irascitur furor tuus contra populum tuum quem eduxisti de terra Aegypti in fortitudine magna et in manu robusta But Moses besought the Lord his God, saying: Why, O Lord, is thy indignation enkindled against thy people, whom thou hast brought out of the land of Egypt, with great power, and with a mighty hand? 32:11. Then Moses prayed to the Lord his God, saying: “Why, O Lord, is your fury enraged against your people, whom you led away from the land of Egypt, with great strength and with a mighty hand? 32:11. And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411-13: Умоляя об отмене грозного суда над преступным народом, Моисей не пытается умалить его вину. Он только указывает на прежние благодеяния Бога к евреям (ст. 11), как на основание вновь явить милость. Другим основанием для этого является со стороны Всевышнего ревность о славе Своего святого имени: если Он истребит Израиля, то другие народы и прежде всего египтяне с злорадством скажут: «от того, что нет у Господа силы ввести этот народ в землю, которую Он с клятвою обещал Ему, погубил Он его в пустыне» (Втор 11:28). Не может Господь погубить Израиля и в силу данных его предкам обетовании. Обещания размножить, сохранить и ввести в землю обетованную даны семени Авраама вообще (Быт 48:19), а потому перенесение их на колено Левия, в частности — на поколение одного Моисея, было бы прямым нарушением клятвой подтвержденного завета.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:11: besought: Deu 9:18-20, Deu 9:26-29; Psa 106:23the Lord his God: Heb. the face of the Lord why doth: Num 11:11, Num 16:22; Deu 9:18-20; Psa 74:1, Psa 74:2; Isa 63:17; Jer 12:1, Jer 12:2 which thou: Exo 32:7 John Gill32:11 And Moses besought the Lord his God,.... As the Lord was the God of Moses, his covenant God, and he had an interest in him, he made use of it in favour of the people of Israel:and said, why doth thy wrath wax hot against thy people? so as to think or speak of consuming them utterly; otherwise he knew there was reason for his being angry and wroth with them; but though they were deserving of his hot wrath and displeasure, and even to be dealt with in the manner proposed, yet he entreats he would consider they were his people; his special people, whom he had chose above all people, and had redeemed them from the house of bondage, had given them laws, and made a covenant with them, and many promises unto them, and therefore hoped he would not consume them in his hot displeasure; God had called them the people of Moses, and Moses retorts it, and calls them the people of God, and makes use of their relation to him as an argument with him in their favour; and which also shows that Moses did not understand that the Lord by calling them his people disowned them as his: which thou hast brought out of the land of Egypt with great power, and with a mighty hand? this the Lord had ascribed to Moses, and observes it is an aggravation of their ingratitude to Moses, and here Moses retorts, and ascribes it to God, and to his mighty power; as for himself he was only a weak feeble instrument, the Lord was the efficient cause of their deliverance, in which he had shown the exceeding greatness of his power; and he argues from hence, that seeing he had exerted his mighty arm in bringing them from thence, that he would not now lift it up against them and destroy them. John Wesley32:11 And Moses besought the Lord his God - If God would not be called the God of Israel, yet he hoped he might address him as his own God. Now Moses is standing in the gap to turn away the wrath of God. Ps 106:23. He took the hint which God gave him when he said, Let me alone, which, though it seemed to forbid his interceding, did really encourage it, by shewing what power the prayer of faith hath with God. |
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32:1232:12: Գուցէ՛ խօսիցին Եգիպտացիքն՝ ուստի հանե՛րն զմեզ. եւ ասիցեն. Առ չարութեան եհան զնոսա, կոտորել զնոսա ՚ի լերինն, եւ ջնջել զնոսա յերկրէ։ Դադարեա՛ ՚ի բարկութենէ սրտմտութեան քոյ, եւ ցածի՛ր ՚ի չարեաց ժողովրդեան քոյ[789]։ [789] Յայլս պակասի. Եգիպտացիք՝ ուստի հաներն զմեզ. եւ ասիցեն։ [517]Գուցէ խօսիցին Եգիպտացիքն եւ ասիցեն. Առ չարութեան եհան զնոսա, կոտորել զնոսա ի լերինս եւ ջնջել զնոսա յերկրէ. դադարեա ի բարկութենէ սրտմտութեան քո, եւ ցածիր ի չարեաց ժողովրդեան քո:12 Այնպէս չլինի, որ եգիպտացիներն ասեն. “Չար մտադրութեամբ դուրս բերեց նրանց, որպէսզի լեռների վրայ կոտորի, երկրի երեսից վերացնի նրանց”: Մեղմացրո՛ւ քո զայրոյթը, հրաժարուի՛ր քո ժողովրդին չարիք պատճառելուց: 12 Ինչո՞ւ համար Եգիպտացիք խօսին ու ըսեն թէ՝ ‘Չարութեան համար հանեց զանոնք, որպէս զի լեռներուն մէջ մեռցնէ ու զանոնք երկրի երեսէն փճացնէ’։ Դարձի՛ր քու սաստիկ բարկութենէդ ու դադարէ* այս չարիքը քու ժողովուրդիդ վրայ բերելէ։ 32:12: Գուցէ՛ խօսիցին Եգիպտացիքն՝ ուստի հանե՛րն զմեզ. եւ ասիցեն. Առ չարութեան եհան զնոսա, կոտորել զնոսա ՚ի լերինն, եւ ջնջել զնոսա յերկրէ։ Դադարեա՛ ՚ի բարկութենէ սրտմտութեան քոյ, եւ ցածի՛ր ՚ի չարեաց ժողովրդեան քոյ[789]։ [789] Յայլս պակասի. Եգիպտացիք՝ ուստի հաներն զմեզ. եւ ասիցեն։ 12 Այնպէս չլինի, որ եգիպտացիներն ասեն. “Չար մտադրութեամբ դուրս բերեց նրանց, որպէսզի լեռների վրայ կոտորի, երկրի երեսից վերացնի նրանց”: Մեղմացրո՛ւ քո զայրոյթը, հրաժարուի՛ր քո ժողովրդին չարիք պատճառելուց: 12 Ինչո՞ւ համար Եգիպտացիք խօսին ու ըսեն թէ՝ ‘Չարութեան համար հանեց զանոնք, որպէս զի լեռներուն մէջ մեռցնէ ու զանոնք երկրի երեսէն փճացնէ’։ Դարձի՛ր քու սաստիկ բարկութենէդ ու դադարէ* այս չարիքը քու ժողովուրդիդ վրայ բերելէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:1212: чтобы Египтяне не говорили: на погибель Он вывел их, чтобы убить их в горах и истребить их с лица земли; отврати пламенный гнев Твой и отмени погубление народа Твоего; 32:13 μνησθεὶς μιμνησκω remind; remember Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισαακ ισαακ Isaak καὶ και and; even Ιακωβ ιακωβ Iakōb; Iakov τῶν ο the σῶν σος your οἰκετῶν οικετης domestic οἷς ος who; what ὤμοσας ομνυω swear κατὰ κατα down; by σεαυτοῦ σεαυτου of yourself καὶ και and; even ἐλάλησας λαλεω talk; speak πρὸς προς to; toward αὐτοὺς αυτος he; him λέγων λεγω tell; declare πολυπληθυνῶ πολυπληθυνω the σπέρμα σπερμα seed ὑμῶν υμων your ὡσεὶ ωσει as if; about τὰ ο the ἄστρα αστρον constellation τοῦ ο the οὐρανοῦ ουρανος sky; heaven τῷ ο the πλήθει πληθος multitude; quantity καὶ και and; even πᾶσαν πας all; every τὴν ο the γῆν γη earth; land ταύτην ουτος this; he ἣν ος who; what εἶπας επω say; speak δοῦναι διδωμι give; deposit τῷ ο the σπέρματι σπερμα seed αὐτῶν αυτος he; him καὶ και and; even καθέξουσιν κατεχω retain; detain αὐτὴν αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 32:12 לָמָּה֩ lāmmˌā לָמָה why יֹאמְר֨וּ yōmᵊrˌû אמר say מִצְרַ֜יִם miṣrˈayim מִצְרַיִם Egypt לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say בְּ bᵊ בְּ in רָעָ֤ה rāʕˈā רָעָה evil הֹֽוצִיאָם֙ hˈôṣîʔām יצא go out לַ la לְ to הֲרֹ֤ג hᵃrˈōḡ הרג kill אֹתָם֙ ʔōṯˌām אֵת [object marker] בֶּֽ bˈe בְּ in † הַ the הָרִ֔ים hārˈîm הַר mountain וּ֨ ˌû וְ and לְ lᵊ לְ to כַלֹּתָ֔ם ḵallōṯˈām כלה be complete מֵ mē מִן from עַ֖ל ʕˌal עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הָֽ hˈā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil שׁ֚וּב ˈšûv שׁוב return מֵ mē מִן from חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger אַפֶּ֔ךָ ʔappˈeḵā אַף nose וְ wᵊ וְ and הִנָּחֵ֥ם hinnāḥˌēm נחם repent, console עַל־ ʕal- עַל upon הָ hā הַ the רָעָ֖ה rāʕˌā רָעָה evil לְ lᵊ לְ to עַמֶּֽךָ׃ ʕammˈeḵā עַם people 32:12. ne quaeso dicant Aegyptii callide eduxit eos ut interficeret in montibus et deleret e terra quiescat ira tua et esto placabilis super nequitia populi tuiLet not the Egyptians say, I beseech thee: He craftily brought them out, that he might kill them in the mountains, and destroy them from the earth: let thy anger cease, and be appeased upon the wickedness of thy people. 32:12. I beg you, let not the Egyptians say, ‘He cleverly led them away, so that he could put them to death in the mountains and destroy them from the earth.’ Let your anger be quieted and appeased concerning the wickedness of your people. 32:12. Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. 12. Wherefore should the Egyptians speak, saying, For evil did he bring them forth, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.
32:12 Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people: 12: чтобы Египтяне не говорили: на погибель Он вывел их, чтобы убить их в горах и истребить их с лица земли; отврати пламенный гнев Твой и отмени погубление народа Твоего; 32:13 μνησθεὶς μιμνησκω remind; remember Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισαακ ισαακ Isaak καὶ και and; even Ιακωβ ιακωβ Iakōb; Iakov τῶν ο the σῶν σος your οἰκετῶν οικετης domestic οἷς ος who; what ὤμοσας ομνυω swear κατὰ κατα down; by σεαυτοῦ σεαυτου of yourself καὶ και and; even ἐλάλησας λαλεω talk; speak πρὸς προς to; toward αὐτοὺς αυτος he; him λέγων λεγω tell; declare πολυπληθυνῶ πολυπληθυνω the σπέρμα σπερμα seed ὑμῶν υμων your ὡσεὶ ωσει as if; about τὰ ο the ἄστρα αστρον constellation τοῦ ο the οὐρανοῦ ουρανος sky; heaven τῷ ο the πλήθει πληθος multitude; quantity καὶ και and; even πᾶσαν πας all; every τὴν ο the γῆν γη earth; land ταύτην ουτος this; he ἣν ος who; what εἶπας επω say; speak δοῦναι διδωμι give; deposit τῷ ο the σπέρματι σπερμα seed αὐτῶν αυτος he; him καὶ και and; even καθέξουσιν κατεχω retain; detain αὐτὴν αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 32:12 לָמָּה֩ lāmmˌā לָמָה why יֹאמְר֨וּ yōmᵊrˌû אמר say מִצְרַ֜יִם miṣrˈayim מִצְרַיִם Egypt לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say בְּ bᵊ בְּ in רָעָ֤ה rāʕˈā רָעָה evil הֹֽוצִיאָם֙ hˈôṣîʔām יצא go out לַ la לְ to הֲרֹ֤ג hᵃrˈōḡ הרג kill אֹתָם֙ ʔōṯˌām אֵת [object marker] בֶּֽ bˈe בְּ in † הַ the הָרִ֔ים hārˈîm הַר mountain וּ֨ ˌû וְ and לְ lᵊ לְ to כַלֹּתָ֔ם ḵallōṯˈām כלה be complete מֵ mē מִן from עַ֖ל ʕˌal עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הָֽ hˈā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil שׁ֚וּב ˈšûv שׁוב return מֵ mē מִן from חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger אַפֶּ֔ךָ ʔappˈeḵā אַף nose וְ wᵊ וְ and הִנָּחֵ֥ם hinnāḥˌēm נחם repent, console עַל־ ʕal- עַל upon הָ hā הַ the רָעָ֖ה rāʕˌā רָעָה evil לְ lᵊ לְ to עַמֶּֽךָ׃ ʕammˈeḵā עַם people 32:12. ne quaeso dicant Aegyptii callide eduxit eos ut interficeret in montibus et deleret e terra quiescat ira tua et esto placabilis super nequitia populi tui Let not the Egyptians say, I beseech thee: He craftily brought them out, that he might kill them in the mountains, and destroy them from the earth: let thy anger cease, and be appeased upon the wickedness of thy people. 32:12. I beg you, let not the Egyptians say, ‘He cleverly led them away, so that he could put them to death in the mountains and destroy them from the earth.’ Let your anger be quieted and appeased concerning the wickedness of your people. 32:12. Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:12: should: Num 14:13-16; Deu 9:28, Deu 32:26, Deu 32:27; Jos 7:9; Psa 74:18, Psa 79:9, Psa 79:10; Eze 20:9, Eze 20:14, Eze 20:22Turn from: Deu 13:17; Jos 7:26; Ezr 10:14; Psa 78:38, Psa 85:3 repent: Exo 32:14; Gen 6:6; Deu 32:36; Psa 90:13, Psa 106:45; Amo 7:3, Amo 7:6; Jon 3:9; Zac 8:14 John Gill32:12 Wherefore should the Egyptians speak and say,.... Those that remained, as the Targum of Jonathan, who were not drowned in the Red sea: a good man will be concerned for the honour and glory of God among the enemies of his people, that their mouths may not be opened to blaspheme the Lord and speak ill of his ways, see Josh 7:9 and this is sometimes an argument with God himself, not to do that to his people they deserve, lest it should give occasion to the enemy to speak reproachfully, insult, and triumph, Deut 32:26.for mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth; that he brought them out of Egypt, not with a good but ill design; not to bring them into the land of Canaan, as they promised themselves, but to destroy them in the mountains; not to erect them into a great kingdom and nation, which should make a considerable figure in the world, but to cut them off from being a people at all: the mountains where they now were, were Sinai and Horeb, and there might be others thereabout, among which they were encamped: the Targum of Jonathan is,"among the mountains of Tabor, and Hermon, and Sirion, and Sinai:" turn from thy fierce wrath, and repent of this evil against thy people; not that there is any turning or shadow of turning with God, or any change of his mind, or any such passions and affections in him as here expressed; but this is said after the manner of men concerning him, when he alters the course of his dealings with men according to his unalterable will, and does not do the evil threatened by him, and which the sins of men deserve. John Wesley32:12 Turn from thy fierce wrath - Not as if he thought God were not justly angry, but he begs that he would not be so greatly angry as to consume them. Let mercy rejoice against judgment; repent of this evil - Change the sentence of destruction into that of correction, against thy people which thou broughtest up out of Egypt - For whom thou hast done so great things? Wherefore should the Egyptians say, For mischief did he bring them out - Israel is dear to Moses, as his kindred, as his charge; but it is the glory of God that he is most concerned for. If Israel could perish without any reproach to God's name, Moses could persuade himself to sit down contented; but he cannot bear to hear God reflected on; and therefore this he insists upon, Lord, What will the Egyptians say? They will say, God was either weak, and could not, or fickle, and would not compleat the salvation he begun. |
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32:1332:13: Յիշեա՛ դու զԱբրաամ եւ զԻսահակ եւ զՅակոբ զծառայս քո. որոց երդուա՛ր յանձն քո, խօսեցա՛ր ընդ նոսա եւ ասես. եւ առաւե՛լ բազմացուցից զզաւակ ձեր, իբրեւ զաստեղս երկնից բազմութեամբ։ եւ զամենայն երկիրն զոր ասացեր տալ զաւակի նոցա, կալցի՛ն զնա յաւիտեան[790]։ [790] Այլք. Եւ զամենայն զերկիրն զայն զոր աս՛՛։ Յիշեա դու զԱբրահամ եւ զԻսահակ եւ զՅակոբ զծառայս քո, որոց երդուար յանձն քո, խօսեցար ընդ նոսա եւ ասես. [518]Առաւել բազմացուցից զզաւակ ձեր իբրեւ զաստեղս երկնից բազմութեամբ. եւ զամենայն զերկիրն զայն զոր [519]ասացեր տալ զաւակի նոցա` կալցին զնա յաւիտեան:13 Յիշի՛ր քո ծառաներ Աբրահամին, Իսահակին ու Յակոբին, որոնց անձովդ երդուեցիր, խօսեցիր նրանց հետ՝ ասելով. “Երկնքի աստղերի չափ պիտի բազմացնեմ ձեր սերունդը”: Եւ այն երկիրը, որ խոստացար տալ նրանց զաւակներին, նրանք յաւիտեան պիտի տիրանան դրան»: 13 Յիշէ՛ քու ծառաներդ՝ Աբրահամը, Իսահակը ու Իսրայէլը, որոնց դուն քու անձովդ երդում ըրիր ու ըսիր անոնց. ‘Ձեր սերունդը երկնքի աստղերուն պէս պիտի շատցնեմ եւ բոլոր այս երկիրը՝ որուն վրայով խօսեցայ, ձեր սերունդին պիտի տամ ու զայն պիտի ժառանգեն յաւիտեան’»։ 32:13: Յիշեա՛ դու զԱբրաամ եւ զԻսահակ եւ զՅակոբ զծառայս քո. որոց երդուա՛ր յանձն քո, խօսեցա՛ր ընդ նոսա եւ ասես. եւ առաւե՛լ բազմացուցից զզաւակ ձեր, իբրեւ զաստեղս երկնից բազմութեամբ։ եւ զամենայն երկիրն զոր ասացեր տալ զաւակի նոցա, կալցի՛ն զնա յաւիտեան[790]։ [790] Այլք. Եւ զամենայն զերկիրն զայն զոր աս՛՛։ 13 Յիշի՛ր քո ծառաներ Աբրահամին, Իսահակին ու Յակոբին, որոնց անձովդ երդուեցիր, խօսեցիր նրանց հետ՝ ասելով. “Երկնքի աստղերի չափ պիտի բազմացնեմ ձեր սերունդը”: Եւ այն երկիրը, որ խոստացար տալ նրանց զաւակներին, նրանք յաւիտեան պիտի տիրանան դրան»: 13 Յիշէ՛ քու ծառաներդ՝ Աբրահամը, Իսահակը ու Իսրայէլը, որոնց դուն քու անձովդ երդում ըրիր ու ըսիր անոնց. ‘Ձեր սերունդը երկնքի աստղերուն պէս պիտի շատցնեմ եւ բոլոր այս երկիրը՝ որուն վրայով խօսեցայ, ձեր սերունդին պիտի տամ ու զայն պիտի ժառանգեն յաւիտեան’»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:1313: вспомни Авраама, Исаака и Израиля, рабов Твоих, которым клялся Ты Собою, говоря: умножая умножу семя ваше, как звезды небесные, и всю землю сию, о которой Я сказал, дам семени вашему, и будут владеть вечно. 32:14 καὶ και and; even ἱλάσθη ιλασκομαι appease κύριος κυριος lord; master περὶ περι about; around τῆς ο the κακίας κακια badness; vice ἧς ος who; what εἶπεν επω say; speak ποιῆσαι ποιεω do; make τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him 32:13 זְכֹ֡ר zᵊḵˈōr זכר remember לְ lᵊ לְ to אַבְרָהָם֩ ʔavrāhˌām אַבְרָהָם Abraham לְ lᵊ לְ to יִצְחָ֨ק yiṣḥˌāq יִצְחָק Isaac וּ û וְ and לְ lᵊ לְ to יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֲבָדֶ֗יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נִשְׁבַּ֣עְתָּ nišbˈaʕtā שׁבע swear לָהֶם֮ lāhem לְ to בָּךְ֒ bāḵ בְּ in וַ wa וְ and תְּדַבֵּ֣ר ttᵊḏabbˈēr דבר speak אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to אַרְבֶּה֙ ʔarbˌeh רבה be many אֶֽת־ ʔˈeṯ- אֵת [object marker] זַרְעֲכֶ֔ם zarʕᵃḵˈem זֶרַע seed כְּ kᵊ כְּ as כֹוכְבֵ֖י ḵôḵᵊvˌê כֹּוכָב star הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֨רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֜את zzˈōṯ זֹאת this אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמַ֗רְתִּי ʔāmˈartî אמר say אֶתֵּן֙ ʔettˌēn נתן give לְ lᵊ לְ to זַרְעֲכֶ֔ם zarʕᵃḵˈem זֶרַע seed וְ wᵊ וְ and נָחֲל֖וּ nāḥᵃlˌû נחל take possession לְ lᵊ לְ to עֹלָֽם׃ ʕōlˈām עֹולָם eternity 32:13. recordare Abraham Isaac et Israhel servorum tuorum quibus iurasti per temet ipsum dicens multiplicabo semen vestrum sicut stellas caeli et universam terram hanc de qua locutus sum dabo semini vestro et possidebitis eam semperRemember Abraham, Isaac, and Israel, thy servants, to whom thou sworest by thy own self, saying: I will multiply your seed as the stars of heaven: and this whole land that I have spoken of, I will give to your seed, and you shall possess it for ever: 32:13. Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your very self, saying: ‘I will multiply your offspring like the stars of heaven. And this entire land, about which I have spoken, I will give to your offspring. And you shall possess it forever.’ ” 32:13. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit [it] for ever. 13. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.
32:13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit [it] for ever: 13: вспомни Авраама, Исаака и Израиля, рабов Твоих, которым клялся Ты Собою, говоря: умножая умножу семя ваше, как звезды небесные, и всю землю сию, о которой Я сказал, дам семени вашему, и будут владеть вечно. 32:14 καὶ και and; even ἱλάσθη ιλασκομαι appease κύριος κυριος lord; master περὶ περι about; around τῆς ο the κακίας κακια badness; vice ἧς ος who; what εἶπεν επω say; speak ποιῆσαι ποιεω do; make τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him 32:13 זְכֹ֡ר zᵊḵˈōr זכר remember לְ lᵊ לְ to אַבְרָהָם֩ ʔavrāhˌām אַבְרָהָם Abraham לְ lᵊ לְ to יִצְחָ֨ק yiṣḥˌāq יִצְחָק Isaac וּ û וְ and לְ lᵊ לְ to יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֲבָדֶ֗יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נִשְׁבַּ֣עְתָּ nišbˈaʕtā שׁבע swear לָהֶם֮ lāhem לְ to בָּךְ֒ bāḵ בְּ in וַ wa וְ and תְּדַבֵּ֣ר ttᵊḏabbˈēr דבר speak אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to אַרְבֶּה֙ ʔarbˌeh רבה be many אֶֽת־ ʔˈeṯ- אֵת [object marker] זַרְעֲכֶ֔ם zarʕᵃḵˈem זֶרַע seed כְּ kᵊ כְּ as כֹוכְבֵ֖י ḵôḵᵊvˌê כֹּוכָב star הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֨רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֜את zzˈōṯ זֹאת this אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמַ֗רְתִּי ʔāmˈartî אמר say אֶתֵּן֙ ʔettˌēn נתן give לְ lᵊ לְ to זַרְעֲכֶ֔ם zarʕᵃḵˈem זֶרַע seed וְ wᵊ וְ and נָחֲל֖וּ nāḥᵃlˌû נחל take possession לְ lᵊ לְ to עֹלָֽם׃ ʕōlˈām עֹולָם eternity 32:13. recordare Abraham Isaac et Israhel servorum tuorum quibus iurasti per temet ipsum dicens multiplicabo semen vestrum sicut stellas caeli et universam terram hanc de qua locutus sum dabo semini vestro et possidebitis eam semper Remember Abraham, Isaac, and Israel, thy servants, to whom thou sworest by thy own self, saying: I will multiply your seed as the stars of heaven: and this whole land that I have spoken of, I will give to your seed, and you shall possess it for ever: 32:13. Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your very self, saying: ‘I will multiply your offspring like the stars of heaven. And this entire land, about which I have spoken, I will give to your offspring. And you shall possess it forever.’ ” 32:13. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit [it] for ever. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:13: Remember: Lev 26:42; Deu 7:8, Deu 9:27; Luk 1:54, Luk 1:55to whom: Gen 22:16, Gen 26:3, Gen 26:4; Heb 6:13 I will multiply: Gen 12:2, Gen 12:7, Gen 13:15, Gen 13:16, Gen 15:5, Gen 15:7, Gen 15:18, Gen 26:4, Gen 28:13, Gen 28:14, Gen 35:11, Gen 35:12, Gen 48:16 Geneva 159932:13 Remember (g) Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit [it] for ever.(g) That is, your promise made to Abraham. John Gill32:13 Remember Abraham, Isaac, and Israel, thy servants,.... The covenant he made with them, the promise he had made unto them, with an oath annexed to it:to whom thou swarest by thine own self; which he did, because he could swear by no greater; and for the confirmation of his covenant and promise, see Gen 22:16. and saidst unto them; for what was said to Abraham was repeated and confirmed to Isaac and Jacob: I will multiply your seed as the stars of heaven; multitudes of which are out of sight, and cannot be seen with the naked eye, nor numbered: and all this land that I have spoken of; the land of Canaan, then inhabited by several nations: will I give unto your seed, and they shall inherit it for ever; as long as they are a people, a body politic, and especially while obedient to the divine will; but should they be now cut off, this promise would become of no effect: this is the great argument Moses makes use of, and the most forcible one. John Wesley32:13 Remember Abraham - Lord, if Israel be cut off, what will become of the promise? |
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32:1432:14: Եւ ցածեաւ Տէր ՚ի չարեացն, զոր ասաց առնել ժողովրդեանն իւրում։ Եւ ցածեաւ Տէր ի չարեացն զոր ասաց առնել ժողովրդեան իւրում:14 Եւ Տէրը հրաժարուեց պատճառել այն չարիքները, որոնցով սպառնում էր պատժել ժողովրդին: 14 Տէրը զղջաց այն չարիքին համար, որ ըսեր էր թէ իր ժողովուրդին պիտի ընէ։ 32:14: Եւ ցածեաւ Տէր ՚ի չարեացն, զոր ասաց առնել ժողովրդեանն իւրում։ 14 Եւ Տէրը հրաժարուեց պատճառել այն չարիքները, որոնցով սպառնում էր պատժել ժողովրդին: 14 Տէրը զղջաց այն չարիքին համար, որ ըսեր էր թէ իր ժողովուրդին պիտի ընէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:1414: И отменил Господь зло, о котором сказал, что наведет его на народ Свой. 32:15 καὶ και and; even ἀποστρέψας αποστρεφω turn away; alienate Μωυσῆς μωσευς Mōseus; Mosefs κατέβη καταβαινω step down; descend ἀπὸ απο from; away τοῦ ο the ὄρους ορος mountain; mount καὶ και and; even αἱ ο the δύο δυο two πλάκες πλαξ plaque; tablet τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτοῦ αυτος he; him πλάκες πλαξ plaque; tablet λίθιναι λιθινος stone καταγεγραμμέναι καταγραφω inscribe ἐξ εκ from; out of ἀμφοτέρων αμφοτερος both τῶν ο the μερῶν μερος part; in particular αὐτῶν αυτος he; him ἔνθεν ενθαδε this place; back here καὶ και and; even ἔνθεν ενθαδε this place; back here ἦσαν ειμι be γεγραμμέναι γραφω write 32:14 וַ wa וְ and יִּנָּ֖חֶם yyinnˌāḥem נחם repent, console יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon הָ֣ hˈā הַ the רָעָ֔ה rāʕˈā רָעָה evil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֖ר dibbˌer דבר speak לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make לְ lᵊ לְ to עַמֹּֽו׃ פ ʕammˈô . f עַם people 32:14. placatusque est Dominus ne faceret malum quod locutus fuerat adversus populum suumAnd the Lord was appeased from doing the evil which he had spoken against his people. 32:14. And the Lord was appeased from doing the evil which he had spoken against his people. 32:14. And the LORD repented of the evil which he thought to do unto his people. 32:14 And the LORD repented of the evil which he thought to do unto his people: 14: И отменил Господь зло, о котором сказал, что наведет его на народ Свой. 32:15 καὶ και and; even ἀποστρέψας αποστρεφω turn away; alienate Μωυσῆς μωσευς Mōseus; Mosefs κατέβη καταβαινω step down; descend ἀπὸ απο from; away τοῦ ο the ὄρους ορος mountain; mount καὶ και and; even αἱ ο the δύο δυο two πλάκες πλαξ plaque; tablet τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτοῦ αυτος he; him πλάκες πλαξ plaque; tablet λίθιναι λιθινος stone καταγεγραμμέναι καταγραφω inscribe ἐξ εκ from; out of ἀμφοτέρων αμφοτερος both τῶν ο the μερῶν μερος part; in particular αὐτῶν αυτος he; him ἔνθεν ενθαδε this place; back here καὶ και and; even ἔνθεν ενθαδε this place; back here ἦσαν ειμι be γεγραμμέναι γραφω write 32:14 וַ wa וְ and יִּנָּ֖חֶם yyinnˌāḥem נחם repent, console יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon הָ֣ hˈā הַ the רָעָ֔ה rāʕˈā רָעָה evil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֖ר dibbˌer דבר speak לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make לְ lᵊ לְ to עַמֹּֽו׃ פ ʕammˈô . f עַם people 32:14. placatusque est Dominus ne faceret malum quod locutus fuerat adversus populum suum And the Lord was appeased from doing the evil which he had spoken against his people. 32:14. And the Lord was appeased from doing the evil which he had spoken against his people. 32:14. And the LORD repented of the evil which he thought to do unto his people. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191414: Грозное определение отменяется только до времени (ст. 34; Чис 14:22: и д.).Adam Clarke: Commentary on the Bible - 183132:14: And the Lord repented of the evil - This is spoken merely after the manner of men who, having formed a purpose, permit themselves to be diverted from it by strong and forcible reasons, and so change their minds relative to their former intentions.Albert Barnes: Notes on the Bible - 183432:14This states a fact which was not Rev_ealed to Moses until after his second intercession when he had come down from the mountain and witnessed the sin of the people Exo 32:30-34. He was then assured that the Lord's love to His ancient people would pRev_ail God is said, in the language of Scripture, to "repent," when His forgiving love is seen by man to blot out the letter of His judgments against sin (Sa2 24:16; Joe 2:13; Jon 3:10, etc.); or when the sin of man seems to human sight to have disappointed the purposes of grace (Gen 6:6; Sa1 15:35, etc.). The awakened conscience is said to "repent," when, having felt its sin, it feels also the divine forgiveness: it is at this crisis that God, according to the language of Scripture, repents toward the sinner. Thus, the repentance of God made known in and through the One true Mediator reciprocates the repentance of the returning sinner, and Rev_eals to him atonement. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:14: Deu 32:26; Sa2 24:16; Ch1 21:15; Psa 106:45; Jer 18:8, Jer 26:13, Jer 26:19; Joe 2:13; Jon 3:10, Jon 4:2John Gill32:14 And the Lord repented of the evil which he thought to do unto his people. He did not do what he threatened to do, and seemed to have in his thoughts and designs, but did what Moses desired he would, Ex 32:12 not that any of God's thoughts or the determinations of his mind are alterable; for the thoughts of his heart are to all generations; but he changes the outward dispensations of his providence, or his methods of acting with men, which he has been taking or threatened to take; and this being similar to what they do when they repent of anything, who alter their course, hence repentance is ascribed to God, though, properly speaking, it does not belong to him, see Jer 18:8. Aben Ezra thinks that the above prayer of Moses, which was so prevalent with God, does not stand in its proper place, but should come after Ex 32:31 for, to what purpose, says he, should Moses say to the Israelites, Ex 32:30 "peradventure I shall make an atonement for your sin": if he was appeased by his prayer before?John Wesley32:14 And the Lord repented of the evil he thought to do - Though he designed to punish them, yet he would not ruin them. See here, the power of prayer, God suffers himself to be prevailed with by humble believing importunity. And see the compassion of God towards poor sinners, and how ready he is to forgive. |
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32:1532:15: Եւ դարձաւ Մովսէս՝ էջ ՚ի լեռնէ անտի, եւ երկու տախտակքն վկայութեան ՚ի ձեռս նորա։ տախտակք քարեղէնք, գրեալք յերկուց կողմանց աստի եւ անտի գրեալք։ Եւ դարձաւ Մովսէս էջ ի լեռնէ անտի, եւ երկու տախտակքն վկայութեան ի ձեռս նորա. տախտակք [520]քարեղէնք, գրեալք յերկոցունց կողմանց, աստի եւ անտի գրեալք:15 Մովսէսը վերադարձաւ եւ իջաւ լեռից: Նրա ձեռքին էին վկայութեան երկու տախտակները: Քարէ տախտակների երկու երեսին՝ այս ու այն կողմից գրուած էր: 15 Մովսէս դարձաւ ու լեռնէն իջաւ։ Վկայութեան երկու տախտակներ իր ձեռքն էին։ Տախտակներուն երկու կողմերը գրուած էին։ Թէ՛ մէկ կողմէն եւ թէ՛ միւս կողմէն գրուած էին։ 32:15: Եւ դարձաւ Մովսէս՝ էջ ՚ի լեռնէ անտի, եւ երկու տախտակքն վկայութեան ՚ի ձեռս նորա։ տախտակք քարեղէնք, գրեալք յերկուց կողմանց աստի եւ անտի գրեալք։ 15 Մովսէսը վերադարձաւ եւ իջաւ լեռից: Նրա ձեռքին էին վկայութեան երկու տախտակները: Քարէ տախտակների երկու երեսին՝ այս ու այն կողմից գրուած էր: 15 Մովսէս դարձաւ ու լեռնէն իջաւ։ Վկայութեան երկու տախտակներ իր ձեռքն էին։ Տախտակներուն երկու կողմերը գրուած էին։ Թէ՛ մէկ կողմէն եւ թէ՛ միւս կողմէն գրուած էին։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:1515: И обратился и сошел Моисей с горы; в руке его [были] две скрижали откровения, на которых написано было с обеих сторон: и на той и на другой стороне написано было; 32:16 καὶ και and; even αἱ ο the πλάκες πλαξ plaque; tablet ἔργον εργον work θεοῦ θεος God ἦσαν ειμι be καὶ και and; even ἡ ο the γραφὴ γραφη scripture γραφὴ γραφη scripture θεοῦ θεος God ἐστιν ειμι be κεκολαμμένη κολαπτω in ταῖς ο the πλαξίν πλαξ plaque; tablet 32:15 וַ wa וְ and יִּ֜פֶן yyˈifen פנה turn וַ wa וְ and יֵּ֤רֶד yyˈēreḏ ירד descend מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses מִן־ min- מִן from הָ hā הַ the הָ֔ר hˈār הַר mountain וּ û וְ and שְׁנֵ֛י šᵊnˈê שְׁנַיִם two לֻחֹ֥ת luḥˌōṯ לוּחַ tablet הָ hā הַ the עֵדֻ֖ת ʕēḏˌuṯ עֵדוּת reminder בְּ bᵊ בְּ in יָדֹ֑ו yāḏˈô יָד hand לֻחֹ֗ת luḥˈōṯ לוּחַ tablet כְּתֻבִים֙ kᵊṯuvîm כתב write מִ mi מִן from שְּׁנֵ֣י ššᵊnˈê שְׁנַיִם two עֶבְרֵיהֶ֔ם ʕevrêhˈem עֵבֶר opposite מִ mi מִן from זֶּ֥ה zzˌeh זֶה this וּ û וְ and מִ mi מִן from זֶּ֖ה zzˌeh זֶה this הֵ֥ם hˌēm הֵם they כְּתֻבִֽים׃ kᵊṯuvˈîm כתב write 32:15. et reversus est Moses de monte portans duas tabulas testimonii manu scriptas ex utraque parteAnd Moses returned from the mount, carrying the two tables of the testimony in his hand, written on both sides, 32:15. And Moses returned from the mountain, carrying the two tablets of the testimony in his hand, written on both sides, 32:15. And Moses turned, and went down from the mount, and the two tables of the testimony [were] in his hand: the tables [were] written on both their sides; on the one side and on the other [were] they written. 15. And Moses turned, and went down from the mount, with the two tables of the testimony in his hand; tables that were written on both their sides; on the one side and on the other were they written.
32:15 And Moses turned, and went down from the mount, and the two tables of the testimony [were] in his hand: the tables [were] written on both their sides; on the one side and on the other [were] they written: 15: И обратился и сошел Моисей с горы; в руке его [были] две скрижали откровения, на которых написано было с обеих сторон: и на той и на другой стороне написано было; 32:16 καὶ και and; even αἱ ο the πλάκες πλαξ plaque; tablet ἔργον εργον work θεοῦ θεος God ἦσαν ειμι be καὶ και and; even ἡ ο the γραφὴ γραφη scripture γραφὴ γραφη scripture θεοῦ θεος God ἐστιν ειμι be κεκολαμμένη κολαπτω in ταῖς ο the πλαξίν πλαξ plaque; tablet 32:15 וַ wa וְ and יִּ֜פֶן yyˈifen פנה turn וַ wa וְ and יֵּ֤רֶד yyˈēreḏ ירד descend מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses מִן־ min- מִן from הָ hā הַ the הָ֔ר hˈār הַר mountain וּ û וְ and שְׁנֵ֛י šᵊnˈê שְׁנַיִם two לֻחֹ֥ת luḥˌōṯ לוּחַ tablet הָ hā הַ the עֵדֻ֖ת ʕēḏˌuṯ עֵדוּת reminder בְּ bᵊ בְּ in יָדֹ֑ו yāḏˈô יָד hand לֻחֹ֗ת luḥˈōṯ לוּחַ tablet כְּתֻבִים֙ kᵊṯuvîm כתב write מִ mi מִן from שְּׁנֵ֣י ššᵊnˈê שְׁנַיִם two עֶבְרֵיהֶ֔ם ʕevrêhˈem עֵבֶר opposite מִ mi מִן from זֶּ֥ה zzˌeh זֶה this וּ û וְ and מִ mi מִן from זֶּ֖ה zzˌeh זֶה this הֵ֥ם hˌēm הֵם they כְּתֻבִֽים׃ kᵊṯuvˈîm כתב write 32:15. et reversus est Moses de monte portans duas tabulas testimonii manu scriptas ex utraque parte And Moses returned from the mount, carrying the two tables of the testimony in his hand, written on both sides, 32:15. And Moses returned from the mountain, carrying the two tablets of the testimony in his hand, written on both sides, 32:15. And Moses turned, and went down from the mount, and the two tables of the testimony [were] in his hand: the tables [were] written on both their sides; on the one side and on the other [were] they written. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191415-19: Скрижали с написанными на них заповедями являлись как бы документом завета между Богом и народом. Народ засвидетельствовал свою готовность исполнить волю Божию (19:8; 24:3), а Господь обещал со Своей стороны дать скрижали (24:12) и действительно дал (31:18). Но как скоро Израиль не исполнил своего обязательства, нарушил завет, утрачивается всякий смысл в существовании его документа — скрижалей: он разбивается. «Поелику, — говорит блаженный Феодорит, — скрижали представляли собою образ брачного обязательства, невеста же, не входя еще в брачный чертог, уклонилась в любодеяние, то весьма справедливо Моисей раздрал сие брачное обязательство».Matthew Henry: Concise Commentary on the Whole Bible - 170615-20: Moses Breaks the Tablets of the Law.B. C. 1491.15 And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. 16 And the tables were the work of God, and the writing was the writing of God, graven upon the tables. 17 And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. 18 And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. 19 And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. 20 And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it. Here is, I. The favour of God to Moses, in trusting him with the two tables of the testimony, which, though of common stone, were far more valuable than all the precious stones that adorned the breast-plate of Aaron. The topaz of Ethiopia could not equal them, v. 15, 16. God himself, without the ministry either of man or angel (for aught that appears), wrote the ten commandments on these tables, on both their sides, some on one table and some on the other, so that they were folded together like a book, to be deposited in the ark. II. The familiarity between Moses and Joshua. While Moses was in the cloud, as in the presence-chamber, Joshua continued as near as he might, in the anti-chamber (as it were), waiting till Moses came out, that he might be ready to attend him; and though he was all alone for forty days (fed, it is likely, with manna), yet he was not weary of waiting, as the people were, but when Moses came down he came with him, and not till then. And here we are told what constructions they put upon the noise that they heard in the camp, v. 17, 18. Though Moses had been so long in immediate converse with God, yet he did not disdain to talk freely with his servant Joshua. Those whom God advances he preserves from being puffed up. Nor did he disdain to talk of the affairs of the camp. Blessed Paul was not the less mindful of the church on earth for having been in the third heavens, where he heard unspeakable words. Joshua, who was a military man, and had the command of the train-bands, feared there was a noise of war in the camp, and then he would be missed; but Moses, having received notice of it from God, better distinguished the sound, and was aware that it was the voice of those that sing. It does not however appear that he told Joshua what he knew of the occasion of their singing; for we should not be forward to proclaim men's faults: they will be known too soon. III. The great and just displeasure of Moses against Israel, for their idolatry. Knowing what to expect, he was presently aware of the golden calf, and the sport the people made with it. He saw how merry they could be in his absence, how soon he was forgotten among them, and what little thought they had of him and his return. He might justly take this ill, as an affront to himself, but this was the least part of the grievance; he resented it as an offence to God, and the scandal of his people. See what a change it is to come down from the mount of communion with God to converse with a world that lies in wickedness. In God we see nothing but what is pure and pleasant, in the world nothing but pollution and provocation. Moses was the meekest man on the earth, and yet when he saw the calf, and the dancing, his anger waxed hot. Note, It is no breach of the law of meekness to show our displeasure at the wickedness of the wicked. Those are angry and sin not that are angry at sin only, not as against themselves, but as against God. Ephesus is famous for patience, and yet cannot bear those that are evil, Rev. ii. 2. It becomes us to be cool in our own cause, but warm in God's. Moses showed himself very angry, both by breaking the tables and burning the calf, that he might, by these expressions of strong indignation, awaken the people to a sense of the greatness of the sin they had been guilty of, which they would have been ready to make light of if he had not thus shown his resentment, as one in earnest for their conviction. 1. To convince them that they had forfeited and lost the favour of God, he broke the tables, v. 19. Though God knew of their sin, before Moses came down, yet he did not order him to leave the tables behind him, but gave them to him to take down in his hand, that the people might see how forward God was to take them into covenant with himself, and that nothing but their own sin prevented it; yet he put in into his heart, when the iniquity of Ephraim was discovered (as the expression is, Hos. vii. 1), to break the tables before their eyes (as it is Deut. ix. 17), that the sight of it might the more affect them, and fill them with confusion, when they saw what blessings they had lost. Thus, they being guilty of so notorious an infraction of the treaty now on foot, the writings were torn, even when they lay ready to be sealed. Note, The greatest sign of God's displeasure against any person or people is his taking his law from them. The breaking of the tables is the breaking of the staff of beauty and band (Zech. xi. 10, 14); it leaves a people unchurched and undone. Some think that Moses sinned in breaking the tables, and observe that, when men are angry, they are in danger of breaking all God's commandments; but it rather seems to be an act of justice than of passion, and we do not find that he himself speaks of it afterwards (Deut. ix. 17) with any regret. 2. To convince them that they had betaken themselves to a God that could not help them, he burnt the calf (v. 20), melted it down, and then filed it to dust; and, that the powder to which it was reduced might be taken notice of throughout the camp, he strewed it upon that water of which they all drank. That it might appear that an idol is nothing in the world (1 Cor. viii. 4); he reduced this to atoms, that it might be as near nothing as could be. To show that false gods cannot help their worshippers, he here showed that this could not save itself, Isa. xlvi. 1, 2. And to teach us that all the relics of idolatry ought to be abolished, and that the names of Baalim should be taken away, the very dust to which it was ground was scattered. Filings of gold are precious (we say), and therefore are carefully gathered up; but the filings of the golden calf were odious, and must be scattered with detestation. Thus the idols of silver and gold must be cast to the moles and the bats (Isa. ii. 20; xxx. 22), and Ephraim shall say, What have I to do any more with idols? His mixing this powder with their drink signified to them that the curse they had thereby brought upon themselves would mingle itself with all their enjoyments, and embitter them; it would enter into their bowels like water, and like oil into their bones. The backslider in heart shall be filled with his own ways; he shall drink as he brews. These were indeed waters of Marah. Adam Clarke: Commentary on the Bible - 183132:15: The tables were written on both their sides - If we take this literally, it was certainly a very unusual thing; for in ancient times the two sides of the same substance were never written over. However, some rabbins suppose that by the writing on both sides is meant the letters were cut through the tables, so that they might be read on both sides, though on one side they would appear reversed. Supposing this to be correct, if the letters were the same with those called Hebrew now in common use, the ס samech, which occurs twice, and the final ם mem which occurs twenty-three times in the ten commandments, both of these being close letters, could not be cut through on both sides without falling out, unless, as some of the Jews have imagined, they were held in by miracle; but if this ancient character were the same with the Samaritan, this through cutting might have been quite practicable, as there is not one close letter in the whole Samaritan alphabet. On this transaction there are the three following opinions:1. We may conceive the tables of stone to have been thin slabs or a kind of slate, and the writing on the back side to have been a continuation of that on the front, the first not being sufficient to contain the whole. 2. Or the writing on the back side was probably the precepts that accompanied the ten commandments; the latter were written by the Lord, the former by Moses; see Clarke's note on Exo 34:1. See Clarke's note on Exo 34:27. 3. Or the same words were written on both sides, so that when held up, two parties might read at the same time. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:15: turned: Exo 24:18; Deu 9:15the testimony: Exo 16:34, Exo 40:20; Deu 5:22; Psa 19:7 written: Rev 5:1 Carl Friedrich Keil and Franz Delitzsch32:15When Moses departed from God with the two tables of the law in his hand (see at Ex 31:18), and came to Joshua on the mountain (see at ch. Josh 24:13), the latter heard the shouting of the people (lit., the voice of the people in its noise, רעה for רעו, from רע noise, tumult), and took it to be the noise of war; but Moses said (Ex 32:18), "It is not the sound of the answering of power, nor the sound of the answering of weakness," i.e., they are not such sounds as you hear in the heat of battle from the strong (the conquerors) and the weak (the conquered); "the sound of antiphonal songs I hear." (ענּת is to be understood, both here and in Ps 88:1, in the same sense as in Ex 15:21.) John Gill32:15 And Moses turned, and went down from the mount,.... He turned himself from God, with whom he had been conversing forty days; his back was to the ascent of the mount, and he turned himself in order to go down; or "he looked" (g), as a man considers what is to be done, as Aben Ezra observes, and he saw that he was obliged to go down in haste:and the two tables of the testimony were in his hand; or hands, as in Ex 32:19 for they were, perhaps, as much as he could carry in both hands, being of stone, as in Ex 31:18 on which was written the law, the "testimony" of the will of God with respect to what was to be done or not done: the letters were written on both their sides, on the one side and on the other were they written; some think that the engraving of the letters was such, that it went through the stones, and in a miraculous manner the letters and lines were in a regular order, and might be read on the other sides; to which Jarchi seems to incline, saying, the letters might be read, and it was a work of wonders; others think that the letters were written both within and without, like Ezekiel's book of woes; that the same that was within side was written without, that so, when held up, they might be read by those that stood before and those that stood behind; but rather so it was that the whole was written within, some of the commands on the right, and some on the left, and so the tables might be clapped together as a book is folded. (g) "et aspexit", Pagninus. John Wesley32:15 On both their sides - Some on one table and some on the other, so that they were folded together like a book, to be deposited in the ark.Robert Jamieson, A. R. Fausset and David Brown32:15 Moses turned, and went down from the mount--The plain, Er-Raheh, is not visible from the top of Jebel Musa, nor can the mount be descended on the side towards that valley; hence Moses and his companion, who on duty had patiently waited his return in the hollow of the mountain's brow, heard the shouting some time before they actually saw the camp. |
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32:1632:16: Եւ տախտակքն՝ գո՛րծ Աստուծոյ էին. եւ գիրն՝ Գի՛ր Աստուծոյ դրոշմեալ ՚ի տախտակսն[791]։ [791] Ոմանք. Եւ գիրն գրեալ Աստուծոյ, գր՛՛։ Եւ տախտակքն` գործ Աստուծոյ էին. եւ գիրն` Գիր Աստուծոյ դրոշմեալ ի տախտակսն:16 Տախտակներն Աստծու գործն էին, իսկ տախտակների վրայ գրուած գիրը Աստծու արձանագրած գիրն էր: 16 Տախտակները Աստուծոյ գործն էին։ Տախտակներուն վրայ Աստուած գրած էր։ 32:16: Եւ տախտակքն՝ գո՛րծ Աստուծոյ էին. եւ գիրն՝ Գի՛ր Աստուծոյ դրոշմեալ ՚ի տախտակսն[791]։ [791] Ոմանք. Եւ գիրն գրեալ Աստուծոյ, գր՛՛։ 16 Տախտակներն Աստծու գործն էին, իսկ տախտակների վրայ գրուած գիրը Աստծու արձանագրած գիրն էր: 16 Տախտակները Աստուծոյ գործն էին։ Տախտակներուն վրայ Աստուած գրած էր։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:1616: скрижали были дело Божие, и письмена, начертанные на скрижалях, были письмена Божии. 32:17 καὶ και and; even ἀκούσας ακουω hear Ἰησοῦς ιησους Iēsous; Iisus τὴν ο the φωνὴν φωνη voice; sound τοῦ ο the λαοῦ λαος populace; population κραζόντων κραζω cry λέγει λεγω tell; declare πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs φωνὴ φωνη voice; sound πολέμου πολεμος battle ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks 32:16 וְ wᵊ וְ and הַ֨ hˌa הַ the לֻּחֹ֔ת lluḥˈōṯ לוּחַ tablet מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) הֵ֑מָּה hˈēmmā הֵמָּה they וְ wᵊ וְ and הַ ha הַ the מִּכְתָּ֗ב mmiḵtˈāv מִכְתָּב writing מִכְתַּ֤ב miḵtˈav מִכְתָּב writing אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) ה֔וּא hˈû הוּא he חָר֖וּת ḥārˌûṯ חרת engrave עַל־ ʕal- עַל upon הַ ha הַ the לֻּחֹֽת׃ lluḥˈōṯ לוּחַ tablet 32:16. et factas opere Dei scriptura quoque Dei erat sculpta in tabulisAnd made by the work of God; the writing also of God was graven in the tables. 32:16. and accomplished by the work of God. Also, the writing of God was engraved on the tablets. 32:16. And the tables [were] the work of God, and the writing [was] the writing of God, graven upon the tables. 16. And the tables were the work of God, and the writing was the writing of God, graven upon the tables.
32:16 And the tables [were] the work of God, and the writing [was] the writing of God, graven upon the tables: 16: скрижали были дело Божие, и письмена, начертанные на скрижалях, были письмена Божии. 32:17 καὶ και and; even ἀκούσας ακουω hear Ἰησοῦς ιησους Iēsous; Iisus τὴν ο the φωνὴν φωνη voice; sound τοῦ ο the λαοῦ λαος populace; population κραζόντων κραζω cry λέγει λεγω tell; declare πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs φωνὴ φωνη voice; sound πολέμου πολεμος battle ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks 32:16 וְ wᵊ וְ and הַ֨ hˌa הַ the לֻּחֹ֔ת lluḥˈōṯ לוּחַ tablet מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) הֵ֑מָּה hˈēmmā הֵמָּה they וְ wᵊ וְ and הַ ha הַ the מִּכְתָּ֗ב mmiḵtˈāv מִכְתָּב writing מִכְתַּ֤ב miḵtˈav מִכְתָּב writing אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) ה֔וּא hˈû הוּא he חָר֖וּת ḥārˌûṯ חרת engrave עַל־ ʕal- עַל upon הַ ha הַ the לֻּחֹֽת׃ lluḥˈōṯ לוּחַ tablet 32:16. et factas opere Dei scriptura quoque Dei erat sculpta in tabulis And made by the work of God; the writing also of God was graven in the tables. 32:16. and accomplished by the work of God. Also, the writing of God was engraved on the tablets. 32:16. And the tables [were] the work of God, and the writing [was] the writing of God, graven upon the tables. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183132:16: The tables were the work of God - Because such a law could proceed from none but himself; God alone is the fountain and author of Law, of what is right, just, holy, and good. See the meaning of the word Law, Exo 12:49 (note).The writing was the writing of God - For as he is the sole author of law and justice, so he alone can write them on the heart of man. This is agreeable to the spirit of the new covenant which God had promised to make with men in the latter days: I will make a new covenant with the house of Israel - I will Put My Laws In Their Minds, And Write Them In Their Hearts, Jer 31:33; Heb 8:10; Co2 3:3. That the writing of these tables was the writing of God, see proved at the conclusion of the last chapter. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:16: Exo 31:18, Exo 34:1, Exo 34:4; Deu 9:9-11, Deu 9:15, Deu 10:1; Co2 3:3, Co2 3:7; Heb 8:10Geneva 159932:16 And the tables [were] the work of God, and (h) the writing [was] the writing of God, graven upon the tables.(h) All these repetitions show how excellent a thing they defrauded themselves of by their idolatry. John Gill32:16 And the tables were the work of God,.... And not of angels or men; the stones were made and formed by God into the shape they were:and the writing was the writing of God, graven upon the tables; the letters in which the law was written were of his framing, devising, and engraving; and this was to show that this law was his own, and contained his mind and will; and to give the greater dignity and authority to it, and to deter men from breaking it. John Wesley32:16 The writing of God - Very probably the first writing in the world. |
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32:1732:17: Եւ լուեալ Յեսուայ զձայն ժողովրդեանն աղաղակելոյ, ասէ ցՄովսէս. Ձա՛յն պատերազմի է ՚ի բանակին[792]։ [792] Այլք. ՚Ի բանակի անդ։ (18) Եւ ասէ. Ոչ է ձայն... եւ ո՛չ բարբառ նա՛՛։ Եւ լուեալ Յեսուայ զձայն ժողովրդեանն աղաղակելոյ, ասէ ցՄովսէս. Ձայն պատերազմի է ի բանակի անդ:17 Յեսուն, լսելով աղաղակող ժողովրդի ձայնը, Մովսէսին ասաց. «Բանակատեղիից պատերազմի ձայն է գալիս»: 17 Երբ Յեսու պոռացող ժողովուրդին ձայնը լսեց, ըսաւ Մովսէսին. «Բանակին մէջ պատերազմի ձայն կայ»։ 32:17: Եւ լուեալ Յեսուայ զձայն ժողովրդեանն աղաղակելոյ, ասէ ցՄովսէս. Ձա՛յն պատերազմի է ՚ի բանակին[792]։ [792] Այլք. ՚Ի բանակի անդ։ (18) Եւ ասէ. Ոչ է ձայն... եւ ո՛չ բարբառ նա՛՛։ 17 Յեսուն, լսելով աղաղակող ժողովրդի ձայնը, Մովսէսին ասաց. «Բանակատեղիից պատերազմի ձայն է գալիս»: 17 Երբ Յեսու պոռացող ժողովուրդին ձայնը լսեց, ըսաւ Մովսէսին. «Բանակին մէջ պատերազմի ձայն կայ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:1717: И услышал Иисус голос народа шумящего и сказал Моисею: военный крик в стане. 32:18 καὶ και and; even λέγει λεγω tell; declare οὐκ ου not ἔστιν ειμι be φωνὴ φωνη voice; sound ἐξαρχόντων εξαρχω down; by ἰσχὺν ισχυς force οὐδὲ ουδε not even; neither φωνὴ φωνη voice; sound ἐξαρχόντων εξαρχω turning ἀλλὰ αλλα but φωνὴν φωνη voice; sound ἐξαρχόντων εξαρχω wine ἐγὼ εγω I ἀκούω ακουω hear 32:17 וַ wa וְ and יִּשְׁמַ֧ע yyišmˈaʕ שׁמע hear יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶת־ ʔeṯ- אֵת [object marker] קֹ֥ול qˌôl קֹול sound הָ hā הַ the עָ֖ם ʕˌām עַם people בְּב *bᵊ בְּ in רֵעֹ֑ורעה *rēʕˈô רֵעַ shouting וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses קֹ֥ול qˌôl קֹול sound מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war בַּֽ bˈa בְּ in † הַ the מַּחֲנֶה׃ mmaḥᵃnˌeh מַחֲנֶה camp 32:17. audiens autem Iosue tumultum populi vociferantis dixit ad Mosen ululatus pugnae auditur in castrisAnd Josue hearing the noise of the people shout. ing, said to Moses: The noise of battle is heard in the camp. 32:17. Then Joshua, hearing the tumult of the people shouting, said to Moses: “The outcry of battle is heard in the camp.” 32:17. And when Joshua heard the noise of the people as they shouted, he said unto Moses, [There is] a noise of war in the camp. 17. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.
32:17 And when Joshua heard the noise of the people as they shouted, he said unto Moses, [There is] a noise of war in the camp: 17: И услышал Иисус голос народа шумящего и сказал Моисею: военный крик в стане. 32:18 καὶ και and; even λέγει λεγω tell; declare οὐκ ου not ἔστιν ειμι be φωνὴ φωνη voice; sound ἐξαρχόντων εξαρχω down; by ἰσχὺν ισχυς force οὐδὲ ουδε not even; neither φωνὴ φωνη voice; sound ἐξαρχόντων εξαρχω turning ἀλλὰ αλλα but φωνὴν φωνη voice; sound ἐξαρχόντων εξαρχω wine ἐγὼ εγω I ἀκούω ακουω hear 32:17 וַ wa וְ and יִּשְׁמַ֧ע yyišmˈaʕ שׁמע hear יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶת־ ʔeṯ- אֵת [object marker] קֹ֥ול qˌôl קֹול sound הָ hā הַ the עָ֖ם ʕˌām עַם people וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses קֹ֥ול qˌôl קֹול sound מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war בַּֽ bˈa בְּ in † הַ the מַּחֲנֶה׃ mmaḥᵃnˌeh מַחֲנֶה camp 32:17. audiens autem Iosue tumultum populi vociferantis dixit ad Mosen ululatus pugnae auditur in castris And Josue hearing the noise of the people shout. ing, said to Moses: The noise of battle is heard in the camp. 32:17. Then Joshua, hearing the tumult of the people shouting, said to Moses: “The outcry of battle is heard in the camp.” 32:17. And when Joshua heard the noise of the people as they shouted, he said unto Moses, [There is] a noise of war in the camp. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183132:17: Joshua - said - There is a noise of war in the camp - How natural was this thought to the mind of a military man! Hearing a confused noise he supposed that the Israelitish camp had been attacked by some of the neighboring tribes.Albert Barnes: Notes on the Bible - 183432:17-18Moses does not tell Joshua of the divine communication that had been made to him respecting the apostasy of the people, but only corrects his impression by calling his attention to the kind of noise which they are making. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:17: Joshua had waited patiently during all the forty days, in the place where Moses had left him - below the summit of the mount, at a distance from the people, and out of the way of temptation.Joshua: Exo 17:9, Exo 24:13 they shouted: Exo 32:18; Ezr 3:11-13; Psa 47:1 There is a noise: Jos 6:5, Jos 6:10, Jos 6:16, Jos 6:20; Jdg 15:14; Sa1 4:5, Sa1 4:6, Sa1 17:20, Sa1 17:52; Job 39:25; Jer 51:14; Amo 1:14, Amo 2:2 John Gill32:17 And when Joshua heard the noise of the people, as they shouted,.... Dancing about the calf: when Moses went up into the mount, Joshua went with him, and tarried in a lower part of the mount all the forty days until he returned, see Ex 24:13 though not so low as the bottom of the mount where the people were, nor so near it as to know what they did there, for of their affairs he seems to be entirely ignorant; nor so high as where Moses was, or, however, not in the cloud where he conversed with God, for of what passed between them he had no knowledge, until declared by Moses:he said unto Moses, there is a noise of war in the camp; such a noise as soldiers make in an onset for battle; he supposed that some enemy was come upon and had attacked the people, and that this noise was the noise of the enemy, or of the Israelites, or both, just beginning the battle; or on the finishing of it on the account of victory on one side or the other; and as he was the general of the army, it must give him a concern that he should be absent at such a time. |
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32:1832:18: Եւ ասէ Մովսէս. Ո՛չ է ձայն նահատակա՛ց զօրութեան, եւ ո՛չ է բարբառ նահատակաց քաջութեան. այլ ձայն յանզգայելոց ՚ի գինւոյ լսեմ ես։ Եւ ասէ. Ոչ է ձայն նահատակաց զօրութեան, եւ ոչ բարբառ նահատակաց [521]քաջութեան, այլ ձայն յանզգայելոց ի գինւոյ`` լսեմ ես:18 Մովսէսն ասաց. «Դա ո՛չ յաղթանակած կտրիճների ճիչ է, ո՛չ էլ պարտուած զօրքի աղաղակ: Գինուց ընդարմացած մարդկանց ձայնն է, որ լսում եմ ես»: 18 Եւ անիկա ըսաւ. «Անիկա յաղթողներու ձայն չէ, ո՛չ ալ յաղթուածներու աղաղակի ձայն է. հապա խաղի ձայն կը լսեմ ես»։ 32:18: Եւ ասէ Մովսէս. Ո՛չ է ձայն նահատակա՛ց զօրութեան, եւ ո՛չ է բարբառ նահատակաց քաջութեան. այլ ձայն յանզգայելոց ՚ի գինւոյ լսեմ ես։ 18 Մովսէսն ասաց. «Դա ո՛չ յաղթանակած կտրիճների ճիչ է, ո՛չ էլ պարտուած զօրքի աղաղակ: Գինուց ընդարմացած մարդկանց ձայնն է, որ լսում եմ ես»: 18 Եւ անիկա ըսաւ. «Անիկա յաղթողներու ձայն չէ, ո՛չ ալ յաղթուածներու աղաղակի ձայն է. հապա խաղի ձայն կը լսեմ ես»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:1818: Но [Моисей] сказал: это не крик побеждающих и не вопль поражаемых; я слышу голос поющих. 32:19 καὶ και and; even ἡνίκα ηνικα whenever; when ἤγγιζεν εγγιζω get close; near τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks ὁρᾷ οραω view; see τὸν ο the μόσχον μοσχος calf καὶ και and; even τοὺς ο the χορούς χορος dancing καὶ και and; even ὀργισθεὶς οργιζω impassioned; anger θυμῷ θυμος provocation; temper Μωυσῆς μωσευς Mōseus; Mosefs ἔρριψεν ριπτω fling; disperse ἀπὸ απο from; away τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him τὰς ο the δύο δυο two πλάκας πλαξ plaque; tablet καὶ και and; even συνέτριψεν συντριβω fracture; smash αὐτὰς αυτος he; him ὑπὸ υπο under; by τὸ ο the ὄρος ορος mountain; mount 32:18 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אֵ֥ין ʔˌên אַיִן [NEG] קֹול֙ qôl קֹול sound עֲנֹ֣ות ʕᵃnˈôṯ ענה sing גְּבוּרָ֔ה gᵊvûrˈā גְּבוּרָה strength וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] קֹ֖ול qˌôl קֹול sound עֲנֹ֣ות ʕᵃnˈôṯ ענה sing חֲלוּשָׁ֑ה ḥᵃlûšˈā חֲלוּשָׁה defeat קֹ֣ול qˈôl קֹול sound עַנֹּ֔ות ʕannˈôṯ ענה sing אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i שֹׁמֵֽעַ׃ šōmˈēₐʕ שׁמע hear 32:18. qui respondit non est clamor adhortantium ad pugnam neque vociferatio conpellentium ad fugam sed vocem cantantium ego audioBut he answered: It is not the cry of men encouraging to fight, nor the shout of men compelling to flee: but I hear the voice of singers. 32:18. But he responded: “It is not the clamor of men being exhorted to battle, nor the shout of men being compelled to flee. But I hear the voice of singing.” 32:18. And he said, [It is] not the voice of [them that] shout for mastery, neither [is it] the voice of [them that] cry for being overcome: [but] the noise of [them that] sing do I hear. 18. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear.
32:18 And he said, [It is] not the voice of [them that] shout for mastery, neither [is it] the voice of [them that] cry for being overcome: [but] the noise of [them that] sing do I hear: 18: Но [Моисей] сказал: это не крик побеждающих и не вопль поражаемых; я слышу голос поющих. 32:19 καὶ και and; even ἡνίκα ηνικα whenever; when ἤγγιζεν εγγιζω get close; near τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks ὁρᾷ οραω view; see τὸν ο the μόσχον μοσχος calf καὶ και and; even τοὺς ο the χορούς χορος dancing καὶ και and; even ὀργισθεὶς οργιζω impassioned; anger θυμῷ θυμος provocation; temper Μωυσῆς μωσευς Mōseus; Mosefs ἔρριψεν ριπτω fling; disperse ἀπὸ απο from; away τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him τὰς ο the δύο δυο two πλάκας πλαξ plaque; tablet καὶ και and; even συνέτριψεν συντριβω fracture; smash αὐτὰς αυτος he; him ὑπὸ υπο under; by τὸ ο the ὄρος ορος mountain; mount 32:18 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אֵ֥ין ʔˌên אַיִן [NEG] קֹול֙ qôl קֹול sound עֲנֹ֣ות ʕᵃnˈôṯ ענה sing גְּבוּרָ֔ה gᵊvûrˈā גְּבוּרָה strength וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] קֹ֖ול qˌôl קֹול sound עֲנֹ֣ות ʕᵃnˈôṯ ענה sing חֲלוּשָׁ֑ה ḥᵃlûšˈā חֲלוּשָׁה defeat קֹ֣ול qˈôl קֹול sound עַנֹּ֔ות ʕannˈôṯ ענה sing אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i שֹׁמֵֽעַ׃ šōmˈēₐʕ שׁמע hear 32:18. qui respondit non est clamor adhortantium ad pugnam neque vociferatio conpellentium ad fugam sed vocem cantantium ego audio But he answered: It is not the cry of men encouraging to fight, nor the shout of men compelling to flee: but I hear the voice of singers. 32:18. But he responded: “It is not the clamor of men being exhorted to battle, nor the shout of men being compelled to flee. But I hear the voice of singing.” 32:18. And he said, [It is] not the voice of [them that] shout for mastery, neither [is it] the voice of [them that] cry for being overcome: [but] the noise of [them that] sing do I hear. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183132:18: And he said - That is, Moses returned this answer to the observations of Joshua.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:18: being overcome: Heb. weaknessbut the: exo 15:1-18; Dan 5:4, Dan 5:23 John Gill32:18 And he said,.... Not Joshua, as Saadiah Gaon thinks, but Moses, in answer to what Joshua had said:Tit is not the voice of them that shout for mastery; that have got the better of it, and have obtained the victory, and shout on that account; or, "not the voice of a cry of strength", or "of a strong cry" (h); that is, of men who have got the victory, and are in high spirits, and shout with a strong voice; and so the Targums of Onkelos and Jonathan,"not the voice of strong men that overcome in battle:" neither is it the voice of them that cry for being overcome; which is not a voice of shouting, but of howling; or, "not the voice of the cry of weakness", or "of a weak cry" (i); who being unable to stand their ground are conquered, and make a bitter outcry on falling into the enemy's hands, or being wounded shriek terribly, and so the above Targums,"not the voice of the weak who are overcome by the enemy in battle:" but the noise of them that sing do I hear; as at a merry entertainment, either on a civil or religious account: Moses, who knew what the children of Israel had done, and what they were about, could better judge of the nature of the sound he heard than Joshua could, who knew nothing of what was transacting, (h) "vox eorum qui respondeant fortiter", Tigurine version; "vox clamoris fortis", Drusius. (i) "vox eorum qui respondeant infirmiter", Tigurine version; "vox clamoris debilis", Drusius. |
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32:1932:19: Եւ իբրեւ մերձեցաւ ՚ի բանա՛կ անդր, եւ ետես զորթն եւ զպարաւորսն, բարկացաւ սրտմտութեամբ Մովսէս. ընկէ՛ց ՚ի ձեռաց իւրոց զտախտակսն երկոսին, եւ խորտակեա՛ց զնոսա առ ստորոտով լերինն[793]։[793] Այլք. Բարկացեալ սրտմտութեամբ։ Եւ իբրեւ մերձեցաւ ի բանակ անդր, եւ ետես զորթն եւ զպարաւորսն, բարկացեալ սրտմտութեամբ Մովսէս` ընկէց ի ձեռաց իւրոց զտախտակսն [522]երկոսին, եւ խորտակեաց զնոսա առ ստորոտով լերինն:19 Երբ Մովսէսը մօտեցաւ բանակատեղիին եւ տեսաւ հորթն ու պարողներին, խիստ զայրացաւ, նետեց ձեռքում եղած երկու տախտակներն ու ջարդուփշուր արեց դրանք լերան ստորոտին: 19 Մովսէս բանակին մօտենալով՝ հորթն ու պար բռնողները տեսածին պէս՝ բարկութիւնը բորբոքեցաւ եւ տախտակները իր ձեռքէն նետեց ու լերանը վարի դին կոտրտեց զանոնք։ 32:19: Եւ իբրեւ մերձեցաւ ՚ի բանա՛կ անդր, եւ ետես զորթն եւ զպարաւորսն, բարկացաւ սրտմտութեամբ Մովսէս. ընկէ՛ց ՚ի ձեռաց իւրոց զտախտակսն երկոսին, եւ խորտակեա՛ց զնոսա առ ստորոտով լերինն[793]։ [793] Այլք. Բարկացեալ սրտմտութեամբ։ 19 Երբ Մովսէսը մօտեցաւ բանակատեղիին եւ տեսաւ հորթն ու պարողներին, խիստ զայրացաւ, նետեց ձեռքում եղած երկու տախտակներն ու ջարդուփշուր արեց դրանք լերան ստորոտին: 19 Մովսէս բանակին մօտենալով՝ հորթն ու պար բռնողները տեսածին պէս՝ բարկութիւնը բորբոքեցաւ եւ տախտակները իր ձեռքէն նետեց ու լերանը վարի դին կոտրտեց զանոնք։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:1919: Когда же он приблизился к стану и увидел тельца и пляски, тогда он воспламенился гневом и бросил из рук своих скрижали и разбил их под горою; 32:20 καὶ και and; even λαβὼν λαμβανω take; get τὸν ο the μόσχον μοσχος calf ὃν ος who; what ἐποίησαν ποιεω do; make κατέκαυσεν κατακαιω burn up αὐτὸν αυτος he; him ἐν εν in πυρὶ πυρ fire καὶ και and; even κατήλεσεν καταλεω he; him λεπτὸν λεπτος and; even ἔσπειρεν σπειρω sow αὐτὸν αυτος he; him ἐπὶ επι in; on τὸ ο the ὕδωρ υδωρ water καὶ και and; even ἐπότισεν ποτιζω give a drink; water αὐτὸ αυτος he; him τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel 32:19 וַֽ wˈa וְ and יְהִ֗י yᵊhˈî היה be כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] קָרַב֙ qārˌav קרב approach אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יַּ֥רְא yyˌar ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֵ֖גֶל ʕˌēḡel עֵגֶל bull וּ û וְ and מְחֹלֹ֑ת mᵊḥōlˈōṯ מְחֹלָה round dance וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֣ף ʔˈaf אַף nose מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יַּשְׁלֵ֤ךְ yyašlˈēḵ שׁלך throw מִמ *mi מִן from יָּדָיו֙ידו *yyāḏāʸw יָד hand אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the לֻּחֹ֔ת lluḥˈōṯ לוּחַ tablet וַ wa וְ and יְשַׁבֵּ֥ר yᵊšabbˌēr שׁבר break אֹתָ֖ם ʔōṯˌām אֵת [object marker] תַּ֥חַת tˌaḥaṯ תַּחַת under part הָ hā הַ the הָֽר׃ hˈār הַר mountain 32:19. cumque adpropinquasset ad castra vidit vitulum et choros iratusque valde proiecit de manu tabulas et confregit eas ad radices montisAnd when he came nigh to the camp, he saw the calf, and the dances: and being very angry, he threw the tables out of his hand, and broke them at the foot of the mount: 32:19. And when he had approached to the camp, he saw the calf and the dances. And being very angry, he threw down the tablets from his hand, and he broke them at the base of the mountain. 32:19. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. 19. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.
32:19 And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount: 19: Когда же он приблизился к стану и увидел тельца и пляски, тогда он воспламенился гневом и бросил из рук своих скрижали и разбил их под горою; 32:20 καὶ και and; even λαβὼν λαμβανω take; get τὸν ο the μόσχον μοσχος calf ὃν ος who; what ἐποίησαν ποιεω do; make κατέκαυσεν κατακαιω burn up αὐτὸν αυτος he; him ἐν εν in πυρὶ πυρ fire καὶ και and; even κατήλεσεν καταλεω he; him λεπτὸν λεπτος and; even ἔσπειρεν σπειρω sow αὐτὸν αυτος he; him ἐπὶ επι in; on τὸ ο the ὕδωρ υδωρ water καὶ και and; even ἐπότισεν ποτιζω give a drink; water αὐτὸ αυτος he; him τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel 32:19 וַֽ wˈa וְ and יְהִ֗י yᵊhˈî היה be כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] קָרַב֙ qārˌav קרב approach אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יַּ֥רְא yyˌar ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֵ֖גֶל ʕˌēḡel עֵגֶל bull וּ û וְ and מְחֹלֹ֑ת mᵊḥōlˈōṯ מְחֹלָה round dance וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֣ף ʔˈaf אַף nose מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יַּשְׁלֵ֤ךְ yyašlˈēḵ שׁלך throw אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the לֻּחֹ֔ת lluḥˈōṯ לוּחַ tablet וַ wa וְ and יְשַׁבֵּ֥ר yᵊšabbˌēr שׁבר break אֹתָ֖ם ʔōṯˌām אֵת [object marker] תַּ֥חַת tˌaḥaṯ תַּחַת under part הָ hā הַ the הָֽר׃ hˈār הַר mountain 32:19. cumque adpropinquasset ad castra vidit vitulum et choros iratusque valde proiecit de manu tabulas et confregit eas ad radices montis And when he came nigh to the camp, he saw the calf, and the dances: and being very angry, he threw the tables out of his hand, and broke them at the foot of the mount: 32:19. And when he had approached to the camp, he saw the calf and the dances. And being very angry, he threw down the tablets from his hand, and he broke them at the base of the mountain. 32:19. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183132:19: He saw the calf, and the dancing - Dancing before the idol takes place in almost every Hindoo idolatrous feast - Ward.He cast the tables out of his hands, and brake them - He might have done this through distress and anguish of spirit, on beholding their abominable idolatry and dissolute conduct; or he probably did it emblematically, intimating thereby that, as by this act of his the tables were broken in pieces, on which the law of God was written; so they, by their present conduct, had made a breach in the covenant, and broken the laws of their Maker. But we must not excuse this act; it was rash and irreverent; God's writing should not have been treated in this way. Albert Barnes: Notes on the Bible - 183432:19Though Moses had been prepared by the Revelation on the Mount, his righteous indignation was stirred up beyond control when the abomination was before his eyes. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:19: he saw: Exo 32:4-6; Deu 9:16, Deu 9:17the dancing: Exo 15:20; Sa2 6:14; Lam 5:15 anger: Exo 32:11; Num 12:3; Mat 5:22; Mar 3:5, Mar 10:14; Eph 4:26 brake them: Deu 9:17, Deu 27:26; Jer 31:32; Zac 11:10, Zac 11:11, Zac 11:14 Carl Friedrich Keil and Franz Delitzsch32:19But when he came nearer to the camp, and saw the calf and the dancing, his anger burned, and he threw down the tables of the covenant and broke them at the foot of the mountain, as a sign that Israel had broken the covenant. John Gill32:19 And it came to pass, as soon, as he came nigh unto the camp,.... To the bottom of the mountain, and pretty near where the people were encamped:that he saw the calf, and the dancing; the golden image of the calf, and the people dancing about it, in honour of it, and as glad they had got a symbol and representation of God to go before them; and so the Egyptians did before the golden ox; as Philo says, before observed: and Moses's anger waxed hot: he fell into a passion of indignation at the sight of such execrable idolatry, though he was so meek a man, and though he had himself expostulated with the Lord why his wrath should wax hot against this people; but, when he saw it with his own eyes he could not contain himself, but his spirit was raised to a very great pitch of anger, and could not forbear showing it in some way or another, and particularly in the following manner: and he cast the tables out of his hands, and brake them beneath the mount; of Sinai; at the foot of it: he brought the tables, though he knew what they had done, and no doubt showed them to them, told them what they were, and enlarged on the wonderful condescension and goodness of God in giving them such laws, and writing them with his own hand, engraving them himself on such tables of stone; and then broke them to pieces, to denote that they had broken these laws, and deserved to be broke in pieces and destroyed themselves; and this he did before their eyes, that they might be the more affected with it, and be the more sensible of their loss; and this was not the mere effect of passion, at least a sinful one, but was under the influence and direction of God himself; since we never read he was blamed for this action, though afterwards ordered to make two tables like them: the Jews say (k), this was done on the seventeenth day of Tammuz, which answers to part of June and part of July, and is observed by them as a fast on account of it. (k) Misn. Taanith, c. 4. sect. 7. John Wesley32:19 He saw the calf, and the dancing, and his anger waxed hot - It is no breach of the law of meekness to shew our displeasure at wickedness. Those are angry and sin not, that are angry at sin only. Moses shewed himself angry, both by breaking the tables, and burning the calf, that he might by these expressions of a strong passion awaken the people to a sense of the greatness of their sin. He broke the tables before their eyes, as it is Deut 9:17, that the sight of it might fill them with confusion when they saw what blessings they had lost. The greatest sign of God's displeasure against any people is his taking his law from them.Robert Jamieson, A. R. Fausset and David Brown32:19 Moses' anger waxed hot, and he cast the tables out of his hands--The arrival of the leader, like the appearance of a specter, arrested the revellers in the midst of their carnival, and his act of righteous indignation when he dashed on the ground the tables of the law, in token that as they had so soon departed from their covenant relation, so God could withdraw the peculiar privileges that He had promised them--that act, together with the rigorous measures that followed, forms one of the most striking scenes recorded in sacred history. |
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32:2032:20: Եւ առեա՛լ զորթն զոր արարին՝ այրեա՛ց հրով. եւ խարտեաց զնա մա՛նր, եւ ցանեա՛ց ՚ի վերայ ջրոցն եւ արբո՛յց որդւոցն Իսրայէլի։ Եւ առեալ զորթն զոր արարին` այրեաց հրով, եւ խարտեաց զնա մանր, եւ ցանեաց ի վերայ ջրոցն եւ արբոյց որդւոցն Իսրայելի:20 Վերցնելով նրանց կերտած հորթը՝ Մովսէսը կրակը նետեց այն, ապա մանրեց, փոշու վերածեց, փոշին խառնեց ջրի մէջ ու տուեց ժողովրդին, որ խմի: 20 Անոնց շինած հորթը առաւ ու կրակով այրեց ու մանր փոշի ըրաւ եւ ջուրին վրայ ցանեց ու Իսրայէլի որդիներուն խմցուց։ 32:20: Եւ առեա՛լ զորթն զոր արարին՝ այրեա՛ց հրով. եւ խարտեաց զնա մա՛նր, եւ ցանեա՛ց ՚ի վերայ ջրոցն եւ արբո՛յց որդւոցն Իսրայէլի։ 20 Վերցնելով նրանց կերտած հորթը՝ Մովսէսը կրակը նետեց այն, ապա մանրեց, փոշու վերածեց, փոշին խառնեց ջրի մէջ ու տուեց ժողովրդին, որ խմի: 20 Անոնց շինած հորթը առաւ ու կրակով այրեց ու մանր փոշի ըրաւ եւ ջուրին վրայ ցանեց ու Իսրայէլի որդիներուն խմցուց։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:2020: и взял тельца, которого они сделали, и сжег его в огне, и стер в прах, и рассыпал по воде, и дал ее пить сынам Израилевым. 32:21 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs τῷ ο the Ααρων ααρων Aarōn; Aaron τί τις.1 who?; what? ἐποίησέν ποιεω do; make σοι σοι you ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he ὅτι οτι since; that ἐπήγαγες επαγω instigate; bring on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἁμαρτίαν αμαρτια sin; fault μεγάλην μεγας great; loud 32:20 וַ wa וְ and יִּקַּ֞ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֵ֨גֶל ʕˌēḡel עֵגֶל bull אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂוּ֙ ʕāśˌû עשׂה make וַ wa וְ and יִּשְׂרֹ֣ף yyiśrˈōf שׂרף burn בָּ bā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וַ wa וְ and יִּטְחַ֖ן yyiṭḥˌan טחן grind עַ֣ד ʕˈaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דָּ֑ק dˈāq דקק crush וַ wa וְ and יִּ֨זֶר֙ yyˈizer זרה scatter עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water וַ wa וְ and יַּ֖שְׁקְ yyˌašq שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 32:20. arripiensque vitulum quem fecerant conbusit et contrivit usque ad pulverem quem sparsit in aqua et dedit ex eo potum filiis IsrahelAnd laying hold of the calf which they had made, he burnt it, and beat it to powder, which he strewed into water, and gave thereof to the children of Israel to drink. 32:20. And seizing the calf, which they had made, he burnt it and crushed it, even to dust, which he scattered into water. And he gave from it to the sons of Israel to drink. 32:20. And he took the calf which they had made, and burnt [it] in the fire, and ground [it] to powder, and strawed [it] upon the water, and made the children of Israel drink [of it]. 20. And he took the calf which they had made, and burnt it with fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it.
32:20 And he took the calf which they had made, and burnt [it] in the fire, and ground [it] to powder, and strawed [it] upon the water, and made the children of Israel drink: 20: и взял тельца, которого они сделали, и сжег его в огне, и стер в прах, и рассыпал по воде, и дал ее пить сынам Израилевым. 32:21 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs τῷ ο the Ααρων ααρων Aarōn; Aaron τί τις.1 who?; what? ἐποίησέν ποιεω do; make σοι σοι you ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he ὅτι οτι since; that ἐπήγαγες επαγω instigate; bring on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἁμαρτίαν αμαρτια sin; fault μεγάλην μεγας great; loud 32:20 וַ wa וְ and יִּקַּ֞ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֵ֨גֶל ʕˌēḡel עֵגֶל bull אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂוּ֙ ʕāśˌû עשׂה make וַ wa וְ and יִּשְׂרֹ֣ף yyiśrˈōf שׂרף burn בָּ bā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וַ wa וְ and יִּטְחַ֖ן yyiṭḥˌan טחן grind עַ֣ד ʕˈaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דָּ֑ק dˈāq דקק crush וַ wa וְ and יִּ֨זֶר֙ yyˈizer זרה scatter עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water וַ wa וְ and יַּ֖שְׁקְ yyˌašq שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 32:20. arripiensque vitulum quem fecerant conbusit et contrivit usque ad pulverem quem sparsit in aqua et dedit ex eo potum filiis Israhel And laying hold of the calf which they had made, he burnt it, and beat it to powder, which he strewed into water, and gave thereof to the children of Israel to drink. 32:20. And seizing the calf, which they had made, he burnt it and crushed it, even to dust, which he scattered into water. And he gave from it to the sons of Israel to drink. 32:20. And he took the calf which they had made, and burnt [it] in the fire, and ground [it] to powder, and strawed [it] upon the water, and made the children of Israel drink [of it]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
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 - 1903-191420-29: Суд над идолопоклонниками, начинающийся уничтожением золотого тельца, продолжающийся в выговоре Аарону и закончившийся избиением виновных.20: Нарушен завет со Всевышним — разбиты скрижали. Но Израиль не может остаться и при новом своем боге — золотом тельце: его существование — прямой повод к продолжению идолопоклонства. Поэтому он и предается уничтожению. Телец был сожжен, — сожжена деревянная болванка, имевшая форму тельца, а не сгоревшие части — золото — были разбиты, растерты, брошены в поток, текущий с горы (Втор 9:21), и его водой напоены евреи. Уничтожение тельца не означает снятия с народа виновности. Наоборот, он пьет воду, в которую всыпан порошок, оставшийся после сожжения тельца, т. е. воспринимает, берет на себя грех с его последствиями. Adam Clarke: Commentary on the Bible - 183132:20: He took the calf - and burnt - and ground it to powder, etc. - How truly contemptible must the object of their idolatry appear when they were obliged to drink their god, reduced to powder and strewed on the water! "But," says an objector, "how could gold, the most ductile of all metals, and the most ponderous, be stamped into dust and strewed on water?" In Deu 9:21, this matter is fully explained. I took, says Moses, your sin, the calf which ye had made, and burnt it with fire, that is, melted it down, probably into ingots, or gross plates, and stamped it, that is, beat into thin laminae, something like our gold leaf, and ground it very small, even until it was as small as dust, which might be very easily done by the action of the hands, when beat into thin plates or leaves, as the original words אכת eccoth and דק dak imply. And I cast the dust thereof into the brook, and being thus lighter than the water, it would readily float, so that they could easily see, in this reduced and useless state, the idol to which they had been lately offering Divine honors, and from which they were vainly expecting protection and defense. No mode of argumentation could have served so forcibly to demonstrate the folly of their conduct, as this method pursued by Moses.Albert Barnes: Notes on the Bible - 183432:20See Deu 9:21. What is related in this verse must have occupied some time and may have followed the rebuke of Aaron. The act was symbolic, of course. The idol was brought to nothing and the people were made to swallow their own sin (compare Mic 7:13-14). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:20: took the calf: How truly contemptible must the object of their idolatry appear, when they were obliged to drink their god, reduced to powder, and strewed on the water! Some have asked, how gold, the most ductile and ponderous of all metals, could have been stamped into dust, and strewed on the water. In Deu 9:21, this is fully explained. I took, says Moses, your sin, the calf which ye had made, and burnt it with fire; that is, melted it down, probably into ingots or gross plates, and stamped it, beat it into thin lamine, something like our gold leaf, and ground it very small, even until it was as small as dust, which might be very easily done by the action of the hands, when beat into thin plates or leaves as the original words ekkoth, and dak, imply. Deu 7:5, Deu 7:25, Deu 9:21; Kg2 23:6, Kg2 23:15made the: Pro 1:31, Pro 14:14 Carl Friedrich Keil and Franz Delitzsch32:20He then proceeded to the destruction of the idol. "He burned it in (with) fire," by which process the wooden centre was calcined, and the golden coating either entirely or partially melted; and what was left by the fire he ground till it was fine, or, as it is expressed in Deut 9:21, he beat it to pieces, grinding it well (i.e., crushing it with and between stones), till it was as fine as dust. (Note: There is no necessity to refer to the process of calcining gold, either here or in connection with the destruction of the Asherah by Josiah (4Kings 23:4, 4Kings 23:12; 2Chron 34:4, 2Chron 34:7), apart altogether from the question, whether this chemical mode of reducing the precious metals was known at all to Moses and the Israelites.) The dust, which consisted of particles of charcoal and gold, he then strewed upon the water," or, according to Deuteronomy, "threw it into the brook which flowed down from the mountain, and made the children of Israel drink," i.e., compelled them to drink the dust that had been thrown in along with the water of the brook. The object of this was certainly not to make them ashamed, by showing them the worthlessness of their god, and humiliating them by such treatment as compelling them to swallow their own god (as Knobel supposes). It was intended rather to set forth in a visible manner both the sin and its consequences. The sin was poured as it were into their bowels along with the water, as a symbolical sign that they would have to bear it and atone for it, just as a woman who was suspected of adultery was obliged to drink the curse-water (Num 5:24). Geneva 159932:20 And he took the calf which they had made, and burnt [it] in the fire, and ground [it] to powder, and strawed [it] upon the water, and made the children of Israel (i) drink [of it].(i) Partly to despise them for their idolatry, and partly so they would have no opportunity to remember the calf later. John Gill32:20 And he took the calf which they had made, and burnt it in the fire,.... Melted it down into a mass of gold, whereby it lost its form, and had no more the appearance of a calf:and ground it to powder; but how this was done is not easy to say, whether by beating the mass of gold into thin plates, and then filing them small; for this art has remained unknown; the chemists have boasted of it as only possessed of it; but it seems Moses, learned in all the learning of the Egyptians, had it: however, it is now certain by various experiments, that gold, though a very thick and heavy body, consists of parts which are separable from one another, and to be divided into infinite subtler parts: the famous Dr. Halley has shown that one grain of gold may be divided into 10,000 parts, and yet visible; and Dr. Keil has demonstrated that a cubic thumb's breadth of gold is divisible into 47,619,047 parts, which do not escape the sight: according to the computation of the said Dr. Halley, leaf gold, with which silver threads are gilded, is not thicker than the 124,500 part of a thumb's breadth; so that a cube of the hundredth part of a thumb's breadth of the said subtle parts may contain 243,000,000 (l): and strawed it upon the water; of the brook that descended out of the mount, Deut 9:21 now called the fountain of St. Catharine; which Dr. Shaw (m) says, after it has supplied the demands of the convent (now built on this mount) is received without into a large basin, which running over, forms a little rill: and another traveller (n) speaks of a fountain about the middle of Mount Sinai, which, though small, was found in it running water very wholesome and refreshing: but if this was a brook of running water, it seems more likely that water was taken out of it and put into a proper vessel or vessels, on which the powder of the golden calf was strewed; or otherwise it would have been carried away with the stream, and could not have been taken up and given to the people to drink, as is next said; and this shows that it must be reduced to a very small light powder indeed, to float upon the top of the water and not sink to the bottom, as mere filings of gold would necessarily do: and made the children of Israel drink of it; not the whole body of them, or every individual, but the more principal persons, and such who had been the most active in encouraging the making of the calf, and the worshipping of it: this was done not only that they might entirely lose their gold and have no manner of profit by it, but that the idol, which is nothing in the world, might be brought to nothing indeed, and that there might be no remains of it to be abused to superstitious uses, as well as to show them their folly in worshipping that which could not save itself; and by drinking it, whereby it passed through them and became an excrement, to express the utmost abhorrence and detestation of it; as also to show that they deserved the curse of God to enter into them, as oil into their bowels, as that water did, and be utterly destroyed: the Jewish writers, as Jarchi and Aben Ezra, suppose this water, with the powder of the golden calf in it, had the same effect and was for the same use as the water of jealousy, that it made the bellies of those that drank it to swell: and the Targum of Jonathan observes, that whoever gave any golden vessel towards the making of the calf, there was a sign appeared in his countenance: and Aben Ezra suggests the same, but neither of them say what it was: but an ancient Latin poet, quoted by Selden (o), reports from the Hebrew writers, that whoever were guilty of this idolatry, as soon as they drank of the water their beards became yellow as gold, whereby the Levites knew who were guilty, and slew them; but as this is quite fabulous, so I have not met with it in any Jewish writer, only an author of theirs, of great antiquity and credit with them, says (p), that whoever kissed the calf with his whole heart, his lips became golden. (l) Vid. Scheuchzer. Physic. Sacr. vol. 2. p. 247. (m) Travels, p. 242. Ed. 2. (n) Baumgarten. peregrinatio, l. 1. c. 24. p. 61, 62. (o) De Diis Syris Syntagma, 1. c. 4. p. 156. (p) Pirke Eliezer, c. 45. John Wesley32:20 He burnt the calf - Melted it down, and then filed it to dust; and that the powder to which it was reduced might he taken notice of throughout the camp, he strawed it upon the water which they all drank of. That it might appear that an idol is nothing in the world, he reduced this to atoms, that it might be as near nothing as could be.Robert Jamieson, A. R. Fausset and David Brown32:20 he took the calf which they had made, and burnt it in the fire, &c.--It has been supposed that the gold was dissolved by natron or some chemical substance. But there is no mention of solubility here, or in Deut 9:21; it was "burned in the fire," to cast it into ingots of suitable size for the operations which follow--"grounded to powder"; the powder of malleable metals can be ground so fine as to resemble dust from the wings of a moth or butterfly; and these dust particles will float in water for hours, and in a running stream for days. These operations of grinding were intended to show contempt for such worthless gods, and the Israelites would be made to remember the humiliating lesson by the state of the water they had drunk for a time [NAPIER]. Others think that as the idolatrous festivals were usually ended with great use of sweet wine, the nauseous draught of the gold dust would be a severe punishment (compare 4Kings 23:6, 4Kings 23:15; 2Chron 15:16; 2Chron 34:7). |
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32:2132:21: Եւ ասէ Մովսէս ցԱհարոն. Զի՞նչ արար քեզ ժողովուրդդ, զի ածեր ՚ի վերայ դոցա զանհնարին զմեղսդ։ Եւ ասէ Մովսէս ցԱհարոն. Զի՞նչ արար քեզ ժողովուրդդ, զի ածեր ի վերայ դոցա զանհնարին մեղսդ:21 Մովսէսն ասաց Ահարոնին. «Ի՞նչ է արել քեզ այս ժողովուրդը, որ նրան այդպիսի մեծ մեղքերի մղեցիր»: 21 Մովսէս ըսաւ Ահարոնին. «Այս ժողովուրդը ի՞նչ ըրաւ քեզի, որ անոնց վրայ այսչափ մեծ մեղք մը բերիր»։ 32:21: Եւ ասէ Մովսէս ցԱհարոն. Զի՞նչ արար քեզ ժողովուրդդ, զի ածեր ՚ի վերայ դոցա զանհնարին զմեղսդ։ 21 Մովսէսն ասաց Ահարոնին. «Ի՞նչ է արել քեզ այս ժողովուրդը, որ նրան այդպիսի մեծ մեղքերի մղեցիր»: 21 Մովսէս ըսաւ Ահարոնին. «Այս ժողովուրդը ի՞նչ ըրաւ քեզի, որ անոնց վրայ այսչափ մեծ մեղք մը բերիր»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:2121: И сказал Моисей Аарону: что сделал тебе народ сей, что ты ввел его в грех великий? 32:22 καὶ και and; even εἶπεν επω say; speak Ααρων ααρων Aarōn; Aaron πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs μὴ μη not ὀργίζου οργιζω impassioned; anger κύριε κυριος lord; master σὺ συ you γὰρ γαρ for οἶδας οιδα aware τὸ ο the ὅρμημα ορμημα impulse; indignation τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he 32:21 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron מֶֽה־ mˈeh- מָה what עָשָׂ֥ה ʕāśˌā עשׂה make לְךָ֖ lᵊḵˌā לְ to הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כִּֽי־ kˈî- כִּי that הֵבֵ֥אתָ hēvˌēṯā בוא come עָלָ֖יו ʕālˌāʸw עַל upon חֲטָאָ֥ה ḥᵃṭāʔˌā חֲטָאָה sin גְדֹלָֽה׃ ḡᵊḏōlˈā גָּדֹול great 32:21. dixitque ad Aaron quid tibi fecit hic populus ut induceres super eum peccatum maximumAnd he said to Aaron: What has this people done to thee, that thou shouldst bring upon them a most heinous sin? 32:21. And he said to Aaron, “What has this people done to you, so that you would bring upon them the greatest sin?” 32:21. And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? 21. And Moses said unto Aaron, What did this people unto thee, that thou hast brought a great sin upon them?
32:21 And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them: 21: И сказал Моисей Аарону: что сделал тебе народ сей, что ты ввел его в грех великий? 32:22 καὶ και and; even εἶπεν επω say; speak Ααρων ααρων Aarōn; Aaron πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs μὴ μη not ὀργίζου οργιζω impassioned; anger κύριε κυριος lord; master σὺ συ you γὰρ γαρ for οἶδας οιδα aware τὸ ο the ὅρμημα ορμημα impulse; indignation τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he 32:21 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron מֶֽה־ mˈeh- מָה what עָשָׂ֥ה ʕāśˌā עשׂה make לְךָ֖ lᵊḵˌā לְ to הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כִּֽי־ kˈî- כִּי that הֵבֵ֥אתָ hēvˌēṯā בוא come עָלָ֖יו ʕālˌāʸw עַל upon חֲטָאָ֥ה ḥᵃṭāʔˌā חֲטָאָה sin גְדֹלָֽה׃ ḡᵊḏōlˈā גָּדֹול great 32:21. dixitque ad Aaron quid tibi fecit hic populus ut induceres super eum peccatum maximum And he said to Aaron: What has this people done to thee, that thou shouldst bring upon them a most heinous sin? 32:21. And he said to Aaron, “What has this people done to you, so that you would bring upon them the greatest sin?” 32:21. And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191421-24: К лицам, на которых падает ответственность за нарушение завета, причисляется Аарон, как виновник того, что слиянием золотого тельца ввел евреев в грех идолослужения. Сам Аарон не отрицает своей вины, а только старается умалить ее: пытается в самых легких чертах представить свое участие в устранении тельца. По его словам выходит, что он только предложил носившим золотые украшения снять их, что они сами дали золото, которое он бросил в огонь, а телец образовался сам собой.Matthew Henry: Concise Commentary on the Whole Bible - 170621-29: Moses Reproves Aaron; Destruction of the Idolaters.B. C. 1491.21 And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? 22 And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. 23 For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. 24 And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. 25 And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) 26 Then Moses stood in the gate of the camp, and said, Who is on the LORD's side? let him come unto me. And all the sons of Levi gathered themselves together unto him. 27 And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. 28 And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. 29 For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day. Moses, having shown his just indignation against the sin of Israel by breaking the tables and burning the calf, now proceeds to reckon with the sinners and to call them to an account, herein acting as the representative of God, who is not only a holy God, and hates sin, but a just God, and is engaged in honour to punish it, Isa. lix. 18. Now, I. He begins with Aaron, as God began with Adam, because he was the principal person, though not first in the transgression, but drawn into it. Observe here, 1. The just reproof Moses gives him, v. 21. He does not order him to be cut-off, as those (v. 27) that had been the ring-leaders in the sin. Note, A great deal of difference will be made between those that presumptuously rush into sin and those that through infirmity are surprised into it, between those that overtake the fault that flees from them and those that are overtaken in the fault they flee from. See Gal. vi. 1. Not but that Aaron deserved to be cut off for this sin, and would have been so if Moses had not interceded particularly for him, as appears Deut. ix. 20. And having prevailed with God for him, to save him from ruin, he here expostulates with him, to bring him to repentance. He puts Aaron upon considering, (1.) What he had done to this people: Thou hast brought so great a sin upon them. The sin of idolatry is a great sin, so great a sin that the evil of it cannot be expressed; the people, as the first movers, might be said to bring the sin upon Aaron; but he being a magistrate, who should have suppressed it, and yet aiding and abetting it, might truly be said to bring it upon them, because he hardened their hearts and strengthened their hands in it. It is a shocking thing for governors to humour people in their sins, and give countenance to that to which they should be a terror. Observe, in general, Those who bring sin upon others, either by drawing them into it or encouraging them in it, do more mischief than they are aware of; we really hate those whom we either bring or suffer sin upon, Lev. xix. 17. Those that share in sin help to break their partners, and really ruin one another. (2.) What moved him to it: What did this people unto thee? He takes it for granted that it must needs be something more than ordinary that prevailed with Aaron to do such a thing, thus insinuating an excuse for him, because he knew that his heart was upright: "What did they? Did they accost thee fairly, and wheedle thee into it; and durst thou displease thy God, to please the people? Did they overcome thee by importunity; and hadst thou so little resolution left as to yield to the stream of a popular clamour? Did they threaten to stone thee; and couldest not thou have opposed God's threatenings to theirs, and frightened them worse than they could frighten thee?" Note, We must never be drawn into sin by any thing that man can say or do to us, for it will not justify us to say that we were so drawn in. Men can but tempt us to sin; they cannot force us. Men can but frighten us; if we do not comply, they cannot hurt us. 2. The frivolous excuse Aaron makes for himself. We will hope that he testified his repentance for the sin afterwards better than he did now; for what he says here has little in it of the language of a penitent. If a just man fall, he shall rise again, but perhaps not quickly. (1.) He deprecates the anger of Moses only, whereas he should have deprecated God's anger in the first place: Let not the anger of my Lord wax hot, v. 22. (2.) He lays all the fault upon the people: They are set on mischief, and they said, Make us gods. It is natural to us to endeavour thus to transfer our guilt; we have it in our kind, Adam and Eve did so; sin is a brat that nobody is willing to own. Aaron was now the chief magistrate and had power over the people, and yet pleads that the people overpowered him; he that had authority to restrain them, yet had so little resolution as to yield to them. (3.) It is well if he did not intend a reflection upon Moses, as accessory to the sin, by staying so long on the mount, in repeating, without need, that invidious surmise of the people, As for this Moses, we know not what has become of him, v. 23. (4.) He extenuates and conceals his own share in the sin, as if he had only bidden them break off their gold that they had about them, intending to make a hasty assay for the present, and to try what he could make of the gold that was next hand: and childishly insinuates that when he cast the gold into the fire it came out, either by accident or by the magic art of some of the mixed multitude (as the Jewish writers dream), in this shape; but not a word of his graving and fashioning it, v. 24. But Moses relates to all ages what he did (v. 4), though he himself here would not own it. Note, He that covers his sin shall not prosper, for sooner or later it will be discovered. Well, this was all Aaron had to say for himself; and he had better have said nothing, for his defence did but aggravate his offence; and yet he is not only spared, but preferred; as sin did abound, grace did much more abound. II. The people are next to be judged for this sin. The approach of Moses soon spoiled their sport and turned their dancing into trembling. Those that hectored Aaron into a compliance with them in their sin durst not look Moses in the face, nor make the least opposition to the severity which he thought fit to use both against the idol and against the idolaters. Note, It is not impossible to make those sins which were committed with daring presumption appear contemptible, when the insolent perpetrators of them slink away overwhelmed in their own confusion. The king that sits upon the throne of judgment scatters away all evil with his eyes. Observe two things:-- 1. How they were exposed to shame by their sin: The people were naked (v. 25), not so much because they had some of them lost their ear-rings (that was inconsiderable), but because they had lost their integrity, and lay under the reproach of ingratitude to their best benefactor, and a treacherous revolt from their rightful Lord. It was a shame to them, and a perpetual blot, that they changed their glory into the similitude of an ox. Other nations boasted that they were true to their false gods; well may Israel blush for being false to the true God. Thus were they made naked, stripped of their ornaments, and exposed to contempt; stripped of their armour, and liable to insults. Thus our first parents, when they had sinned, became naked, to their shame. Note, Those that do dishonour to God really bring the greatest dishonour upon themselves: so Israel here did, and Moses was concerned to see it, though they themselves were not; he saw that they were naked. 2. The course that Moses took to roll away this reproach, not by concealing the sin, or putting any false colour upon it, but by punishing it, and so bearing a public testimony against it. Whenever it should be case in their teeth that they had made a calf in Horeb, they might have this to say, in answer to those that reproached them, that though it was true there were those that did so, yet justice was executed upon them. The government disallowed the sin, and suffered not the sinners to go unpunished. They did so, but they paid dearly for it. Thus (said God) thou shalt put the evil away, Deut. xiii. 5. Observe here, (1.) By whom vengeance was taken--by the children of Levi (v. 26, 28); not by the immediate hand of God himself, as on Nadab and Abihu, but by the sword of man, to teach them that idolatry was an iniquity to be punished by the judge, being a denial of the God that is above, Job xxxi. 28; Deut. xiii. 9. It was to be done by the sword of their own brethren, that the execution of justice might redound more to the honour of the nation. And, if they must fall now into the hands of man, better so than flee before their enemies. The innocent must be culled out to be the executioners of the guilty, that it might be the more effectual warning to themselves, that they did not the like another time; and the putting of them upon such an unpleasant service, and so much against the grain as this must needs be, to kill their next neighbours, was a punishment to them too for not appearing sooner to prevent the sin, and make head against it. The Levites particularly were employed in doing this execution; for, it should seem, there were more of them than of any other tribe that had kept themselves free from the contagion, which was the more laudable because Aaron, the head of their tribe, was so deeply concerned in it. Now here we are told, [1.] How the Levites were called out to this service: Moses stood in the gate of the camp, the place of judgment; there he displayed a banner, as it were, because of the truth, to enlist soldiers for God. He proclaimed, Who is on the Lord's side? The idolaters had set up the golden calf for their standard, and now Moses set up his, in opposition to them. Now Moses clad himself with zeal as with a robe, and summoned all those to appear forthwith that were on God's side, against the golden calf. He does not proclaim, as Jehu, "Who is on my side (2 Kings ix. 32), to avenge the indignity done to me?" but, Who is on the Lord's side? It was God's cause that he espoused against the evil-doers, Ps. xciv. 16. Note, First, There are two great interests on foot in the world, with the one or the other of which all the children of men are siding. The interest of sin and wickedness is the devil's interest, and all wicked people side with that interest; the interest of truth and holiness is God's interest, with which all godly people side; and it is a case that will not admit a neutrality. Secondly, It concerns us all to enquire whether we are on the Lord's side or not. Thirdly, Those who are on his side are comparatively but few, and sometimes seem fewer than really they are. Fourthly, God does sometimes call out those that are on his side to appear for him, as witnesses, as soldiers, as intercessors. [2.] How they were commissioned for this service (v. 27): Slay every man his brother, that is, "Slay all those that you know to have been active for the making and worshipping of the golden calf, though they were your own nearest relations, or dearest friends." The crime was committed publicly, the Levites saw who of their acquaintance were concerned in it, and therefore needed no other direction than their own knowledge whom to slay. And probably the greatest part of those that were guilty were known, and known to be so, by some or other of the Levites who were employed in the execution. Yet, it should seem, they were to slay those only whom they found abroad in the streets of the camp; for it might be hoped that those who had retired into their tents were ashamed of what they had done, and were upon their knees, repenting. Those are marked for ruin who persist in sin, and are not ashamed of the abominations they have committed, Jer. viii. 12. But how durst the Levites encounter so great a body, who probably were much enraged by the burning of their calf? It is easy to account for this; a sense of guilt disheartened the delinquents, and a divine commission animated the executioners. And one thing that put life into them was that Moses had said, Consecrate yourselves to day to the Lord, that he may bestow a blessing upon you, thereby intimating to them that they now stood fair for preferment and that, if they would but signalize themselves upon this occasion, it would be construed into such a consecration of themselves to God, and to his service, as would put upon their tribe a perpetual honour. Those that consecrate themselves to the Lord he will set apart for himself. Those that do the duty shall have the dignity; and, if we do signal services for God, he will bestow especial blessings upon us. There was a blessing designed for the tribe of Levi; now says Moses, "Consecrate yourselves to the Lord, that you may qualify yourselves to receive the blessing." The Levites were to assist in the offering of sacrifice to God; and now they must begin with the offering of these sacrifices to the honour of divine justice. Those that are to minister about holy things must be not only sincere and serious, but warm and zealous, bold and courageous, for God and godliness. Thus all Christians, but especially ministers, must forsake father and mother, and prefer the service of Christ and his interest far before their nearest and dearest relations; for if we love our relations better than Christ we are not worthy of him. See how this zeal of the Levites is applauded, Deut. xxxiii. 9. (2.) On whom vengeance is taken: There fell of the people that day about 3000 men, v. 28. Probably these were but few, in comparison with the many that were guilty; but these were the men that headed the rebellion, and were therefore picked out, to be made examples of, for terror to all others. Those that in the morning were shouting and dancing before night were dying in their own blood; such a sudden change do the judgments of God sometimes make with sinners that are secure and jovial in their sin, as with Belshazzar by the hand-writing upon the wall. This is written for warning to us. 1 Cor. x. 7, Neither be you idolaters, as were some of them. Adam Clarke: Commentary on the Bible - 183132:21: What did this people unto thee - It seems if Aaron had been firm, this evil might have been prevented.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:21: Gen 20:9, Gen 26:10; Deu 13:6-8; Sa1 26:19; Jos 7:19-26; Kg1 14:16, Kg1 21:22; Kg2 21:9-11Carl Friedrich Keil and Franz Delitzsch32:21After the calf had been destroyed, Moses called Aaron to account. "What has this people done to thee ("done" in a bad sense, as in Gen 27:45; Ex 13:11), that thou hast brought a great sin upon it?" Even if Aaron had merely acted from weakness in carrying out the will of the people, he was the most to blame, for not having resisted the urgent entreaty of the people firmly and with strong faith, and even at the cost of his life. Consequently he could think of nothing better than the pitiful subterfuge, "Be not angry, my lord (he addresses Moses in this way on account of his office, and because of his anger, cf. Num 12:11): thou knowest the people, that it is in wickedness" (cf. 1Jn 5:19), and the admission that he had been overcome by the urgency of the people, and had thrown the gold they handed him into the fire, and that this calf had come out (Ex 32:22-24), as if the image had come out of its own accord, without his intention or will. This excuse was so contemptible that Moses did not think it worthy of a reply, at the same time, as he told the people afterwards (Deut 9:20), he averted the great wrath of the Lord from him through his intercession. John Gill32:21 And Moses said unto Aaron,.... Having destroyed the calf, and thereby expressed his abhorrence of their idolatry, he examines the principal persons concerned, and inquires into the cause and reason of it, how it came about; and begins with Aaron, though his own brother, with whom along with Hur he had committed the government of the people during his absence; and therefore was justly accountable for such a transaction, which could not have been without his knowledge and consent: no mention is made of Hur, whether he was dead or no is not certain; the Jewish writers say he was, and that he was killed for reproving the Israelites for their wickedness; and it looks as if he was dead, since he was not in the examination, and we hear of him no more afterwards:what did this people unto thee, that thou hast brought so great a sin upon them? as idolatry is, than which no sin can be greater, it being not only a breach of the first table of the law, but directly against God, against the very being of God, and his honour and glory; it is a denial of him, and setting up an idol in his room, and giving to that the glory that is only due to his name; and Aaron being the chief magistrate, whose business it was to see that the laws of God were observed, and to restrain the people from sin, and to have been a terror to evil doers; yet falling in with them, and conniving at them, he is charged with bringing sin upon them, or them into that; and is asked what the people had done to him, that he should do this to them, what offence they had given him, what injury they had done him, that he bore them a grudge for it, and took this method to be revenged? for it is suggested, had they used him ever so ill, he could not have requited it in a stronger manner than by leading them into such a sin, the consequence of which must be ruin and destruction, see Gen 20:9 or else Moses inquires of Aaron what methods the people had made use of to prevail upon him to suffer them to do such a piece of wickedness; whether it was by persuasion and artful insinuations, or by threatening to take away his life if he did not comply, or in what manner they had wrought upon his weak side, to induce him to take such a step. John Wesley32:21 What did this people unto thee - He takes it for granted that it must needs be something more than ordinary that prevailed with Aaron to do such a thing? Did they overcome thee by importunity, and hadst thou so little resolution as to yield to popular clamour! Did they threaten to stone thee, and couldest not thou have opposed God's threatenings to theirs? |
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32:2232:22: Եւ ասէ Ահարոն ցՄովսէս. Մի՛ բարկանար սրտմտութեամբ՝ տէ՛ր իմ. զի դու ինքնի՛ն գիտես զյանդգնութիւն ժողովրդեանդ[794]. [794] Յօրինակին. Գիտես զանդգնութիւն։ Եւ ասէ Ահարոն ցՄովսէս. Մի՛ բարկանար սրտմտութեամբ, տէր իմ, զի դու ինքնին գիտես զյանդգնութիւն ժողովրդեանդ:22 Ահարոնն ասաց Մովսէսին. «Մի՛ զայրացիր, տէ՛ր իմ, որովհետեւ դու ինքդ էլ գիտես, որ քո ժողովուրդը չարամէտ է: 22 Ահարոն ըսաւ. «Թող իմ տիրոջս բարկութիւնը չբորբոքի. դուն կը ճանչնաս այս ժողովուրդը, որ չարին հակամէտ են։ 32:22: Եւ ասէ Ահարոն ցՄովսէս. Մի՛ բարկանար սրտմտութեամբ՝ տէ՛ր իմ. զի դու ինքնի՛ն գիտես զյանդգնութիւն ժողովրդեանդ[794]. [794] Յօրինակին. Գիտես զանդգնութիւն։ 22 Ահարոնն ասաց Մովսէսին. «Մի՛ զայրացիր, տէ՛ր իմ, որովհետեւ դու ինքդ էլ գիտես, որ քո ժողովուրդը չարամէտ է: 22 Ահարոն ըսաւ. «Թող իմ տիրոջս բարկութիւնը չբորբոքի. դուն կը ճանչնաս այս ժողովուրդը, որ չարին հակամէտ են։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:2222: Но Аарон сказал: да не возгорается гнев господина моего; ты знаешь этот народ, что он буйный. 32:23 λέγουσιν λεγω tell; declare γάρ γαρ for μοι μοι me ποίησον ποιεω do; make ἡμῖν ημιν us θεούς θεος God οἳ ος who; what προπορεύσονται προπορευομαι travel forth; travel before ἡμῶν ημων our ὁ ο the γὰρ γαρ for Μωυσῆς μωσευς Mōseus; Mosefs οὗτος ουτος this; he ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἐξήγαγεν εξαγω lead out; bring out ἡμᾶς ημας us ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos οὐκ ου not οἴδαμεν οιδα aware τί τις.1 who?; what? γέγονεν γινομαι happen; become αὐτῷ αυτος he; him 32:22 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron אַל־ ʔal- אַל not יִ֥חַר yˌiḥar חרה be hot אַ֖ף ʔˌaf אַף nose אֲדֹנִ֑י ʔᵃḏōnˈî אָדֹון lord אַתָּה֙ ʔattˌā אַתָּה you יָדַ֣עְתָּ yāḏˈaʕtā ידע know אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people כִּ֥י kˌî כִּי that בְ vᵊ בְּ in רָ֖ע rˌāʕ רַע evil הֽוּא׃ hˈû הוּא he 32:22. cui ille respondit ne indignetur dominus meus tu enim nosti populum istum quod pronus sit ad malumAnd he answered him: Let not my lord be offended; for thou knowest this people, that they are prone to evil. 32:22. And he answered him: “Let not my lord be indignant. For you know this people, that they are prone to evil. 32:22. And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they [are set] on mischief. 22. And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are on evil.
32:22 And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they [are set] on mischief: 22: Но Аарон сказал: да не возгорается гнев господина моего; ты знаешь этот народ, что он буйный. 32:23 λέγουσιν λεγω tell; declare γάρ γαρ for μοι μοι me ποίησον ποιεω do; make ἡμῖν ημιν us θεούς θεος God οἳ ος who; what προπορεύσονται προπορευομαι travel forth; travel before ἡμῶν ημων our ὁ ο the γὰρ γαρ for Μωυσῆς μωσευς Mōseus; Mosefs οὗτος ουτος this; he ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἐξήγαγεν εξαγω lead out; bring out ἡμᾶς ημας us ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos οὐκ ου not οἴδαμεν οιδα aware τί τις.1 who?; what? γέγονεν γινομαι happen; become αὐτῷ αυτος he; him 32:22 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron אַל־ ʔal- אַל not יִ֥חַר yˌiḥar חרה be hot אַ֖ף ʔˌaf אַף nose אֲדֹנִ֑י ʔᵃḏōnˈî אָדֹון lord אַתָּה֙ ʔattˌā אַתָּה you יָדַ֣עְתָּ yāḏˈaʕtā ידע know אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people כִּ֥י kˌî כִּי that בְ vᵊ בְּ in רָ֖ע rˌāʕ רַע evil הֽוּא׃ hˈû הוּא he 32:22. cui ille respondit ne indignetur dominus meus tu enim nosti populum istum quod pronus sit ad malum And he answered him: Let not my lord be offended; for thou knowest this people, that they are prone to evil. 32:22. And he answered him: “Let not my lord be indignant. For you know this people, that they are prone to evil. 32:22. And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they [are set] on mischief. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183132:22: Thou knowest the people - He excuses himself by the wicked and seditious spirit of the people, intimating that he was obliged to accede to their desires.Albert Barnes: Notes on the Bible - 183432:22Aaron's reference to the character of the people, and his manner of stating what he had done Exo. 5:24, are very characteristic of the deprecating language of a weak mind. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:22: knowest: Exo 14:11, Exo 15:24, Exo 16:2-4, Exo 16:20, Exo 16:28, Exo 17:2-4; Deu 9:7, Deu 9:24that they are: Deu 31:27; Sa1 15:24; Psa 36:4; Pro 4:16 John Gill32:22 And Aaron said, let not the anger of my lord wax hot,.... He addresses him in a very respectful manner, though his younger brother, being in a superior office, the chief ruler of the people, king in Jeshurun; and he perceived a violent emotion rising in him, great indignation in his countenance, and an high resentment of what was done, and therefore he entreats his patience to hear him, in a few words, what he had to say, and he begins with the well known character of the people:thou knowest the people, that they are set on mischief; or are "in wickedness" (q); wholly in it, and under the power and influence of it, given up to it, and bent upon it; and there was no restraining them from it; and he appeals to the knowledge of Moses himself for the truth of this, of which their several murmurings against him, since they came out of Egypt, were a proof; see 1Jn 5:19. (q) "in malo", Montanus, Drusius, Junius & Tremellius, Piscator. Robert Jamieson, A. R. Fausset and David Brown32:22 And Aaron said, Let not the anger of my lord wax hot--Aaron cuts a poor figure, making a shuffling excuse and betraying more dread of the anger of Moses than of the Lord (compare Deut 9:20). |
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32:2332:23: զի ասացին թէ արա՛ մեզ աստուածս որ առաջնորդեսցեն մեզ. զի այրն այն Մովսէս՝ որ եհան զմեզ յԵգիպտոսէ, ո՛չ գիտեմք զի՞ եղեւ նմա։ Զի ասացին` թէ Արա մեզ աստուածս որ առաջնորդեսցեն մեզ, զի այրն այն Մովսէս որ եհան զմեզ յԵգիպտոսէ` ոչ գիտեմք զի՛ եղեւ նմա:23 Նրանք ասացին. “Մեզ համար առաջնորդող աստուածներ ստեղծիր, որովհետեւ չգիտենք, թէ ինչ պատահեց այն մարդուն՝ Մովսէսին, որը Եգիպտոսից դուրս բերեց մեզ”: 23 Ինծի ըսին՝ ‘Մեզի աստուածներ շինէ՛, որպէս զի մեր առջեւէն երթան, վասն զի Մովսէսը, մեզ Եգիպտոսի երկրէն հանող մարդը, չենք գիտեր թէ ի՞նչ եղաւ’։ 32:23: զի ասացին թէ արա՛ մեզ աստուածս որ առաջնորդեսցեն մեզ. զի այրն այն Մովսէս՝ որ եհան զմեզ յԵգիպտոսէ, ո՛չ գիտեմք զի՞ եղեւ նմա։ 23 Նրանք ասացին. “Մեզ համար առաջնորդող աստուածներ ստեղծիր, որովհետեւ չգիտենք, թէ ինչ պատահեց այն մարդուն՝ Մովսէսին, որը Եգիպտոսից դուրս բերեց մեզ”: 23 Ինծի ըսին՝ ‘Մեզի աստուածներ շինէ՛, որպէս զի մեր առջեւէն երթան, վասն զի Մովսէսը, մեզ Եգիպտոսի երկրէն հանող մարդը, չենք գիտեր թէ ի՞նչ եղաւ’։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:2323: Они сказали мне: сделай нам бога, который шел бы перед нами; ибо с Моисеем, с этим человеком, который вывел нас из земли Египетской, не знаем, что сделалось. 32:24 καὶ και and; even εἶπα επω say; speak αὐτοῖς αυτος he; him εἴ ει if; whether τινι τις anyone; someone ὑπάρχει υπαρχω happen to be; belong χρυσία χρυσιον gold piece; gold leaf περιέλεσθε περιαιρεω disconnect; remove καὶ και and; even ἔδωκάν διδωμι give; deposit μοι μοι me καὶ και and; even ἔρριψα ριπτω fling; disperse εἰς εις into; for τὸ ο the πῦρ πυρ fire καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ὁ ο the μόσχος μοσχος calf οὗτος ουτος this; he 32:23 וַ wa וְ and יֹּ֣אמְרוּ yyˈōmᵊrû אמר say לִ֔י lˈî לְ to עֲשֵׂה־ ʕᵃśē- עשׂה make לָ֣נוּ lˈānû לְ to אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֵלְכ֖וּ yēlᵊḵˌû הלך walk לְ lᵊ לְ to פָנֵ֑ינוּ fānˈênû פָּנֶה face כִּי־ kî- כִּי that זֶ֣ה׀ zˈeh זֶה this מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses הָ hā הַ the אִ֗ישׁ ʔˈîš אִישׁ man אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֶֽעֱלָ֨נוּ֙ hˈeʕᵉlˈānû עלה ascend מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לֹ֥א lˌō לֹא not יָדַ֖עְנוּ yāḏˌaʕnû ידע know מֶה־ meh- מָה what הָ֥יָה hˌāyā היה be לֹֽו׃ lˈô לְ to 32:23. dixerunt mihi fac nobis deos qui praecedant nos huic enim Mosi qui nos eduxit de terra Aegypti nescimus quid accideritThey said to me: make us gods, that may go before us; for as to this Moses, who brought us forth out of the land of Egypt, we know not what is befallen him. 32:23. They said to me: ‘Make gods for us, who may go before us. For this Moses, who led us away from the land of Egypt, we do not know what has befallen him.’ 32:23. For they said unto me, Make us gods, which shall go before us: for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. 23. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.
32:23 For they said unto me, Make us gods, which shall go before us: for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him: 23: Они сказали мне: сделай нам бога, который шел бы перед нами; ибо с Моисеем, с этим человеком, который вывел нас из земли Египетской, не знаем, что сделалось. 32:24 καὶ και and; even εἶπα επω say; speak αὐτοῖς αυτος he; him εἴ ει if; whether τινι τις anyone; someone ὑπάρχει υπαρχω happen to be; belong χρυσία χρυσιον gold piece; gold leaf περιέλεσθε περιαιρεω disconnect; remove καὶ και and; even ἔδωκάν διδωμι give; deposit μοι μοι me καὶ και and; even ἔρριψα ριπτω fling; disperse εἰς εις into; for τὸ ο the πῦρ πυρ fire καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ὁ ο the μόσχος μοσχος calf οὗτος ουτος this; he 32:23 וַ wa וְ and יֹּ֣אמְרוּ yyˈōmᵊrû אמר say לִ֔י lˈî לְ to עֲשֵׂה־ ʕᵃśē- עשׂה make לָ֣נוּ lˈānû לְ to אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֵלְכ֖וּ yēlᵊḵˌû הלך walk לְ lᵊ לְ to פָנֵ֑ינוּ fānˈênû פָּנֶה face כִּי־ kî- כִּי that זֶ֣ה׀ zˈeh זֶה this מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses הָ hā הַ the אִ֗ישׁ ʔˈîš אִישׁ man אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֶֽעֱלָ֨נוּ֙ hˈeʕᵉlˈānû עלה ascend מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לֹ֥א lˌō לֹא not יָדַ֖עְנוּ yāḏˌaʕnû ידע know מֶה־ meh- מָה what הָ֥יָה hˌāyā היה be לֹֽו׃ lˈô לְ to 32:23. dixerunt mihi fac nobis deos qui praecedant nos huic enim Mosi qui nos eduxit de terra Aegypti nescimus quid acciderit They said to me: make us gods, that may go before us; for as to this Moses, who brought us forth out of the land of Egypt, we know not what is befallen him. 32:23. They said to me: ‘Make gods for us, who may go before us. For this Moses, who led us away from the land of Egypt, we do not know what has befallen him.’ 32:23. For they said unto me, Make us gods, which shall go before us: for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183432:23Make us gods - Make us a god. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:23: Exo 32:1-4, Exo 32:8John Gill32:23 For they said unto me, make us gods, which shall go before us,.... Which was true, Ex 32:1 but then he should have told them, that gods were not to be made; that what were made with hands were no gods, and could not go before them; that the making of any image, similitude, or representation of God, was forbidden by him, as they had lately heard from his own mouth; he should have dissuaded from such idolatry, by showing them the evil nature of the sin, and the ruin they exposed themselves to by it:for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him; their words he truly recites, and perhaps might choose the rather to mention them, because they carried in them some reflection on Moses for staying so long in the mount; and as if that contributed much to this affair, and which put the people on forming such a scheme, they concluding he must be dead through famine; or, as the Targum of Jonathan, be burnt with flaming fire from the Lord. John Wesley32:23 They said, make us Gods - It is natural to us to endeavour thus to transfer our guilt. He likewise extenuates his own share in the sin, as if he had only bid them break off their gold, intending but to make a hasty essay for the present, and childishly insinuates that when he cast the gold into the fire, it came out either by accident, or by the magic art of some of the mixt multitude (as the Jewish writers dream) in this shape. This was all Aaron had to say for himself, and he had better have said nothing, for his defence did but aggravate his offence; and yet as sin did abound, grace did much more abound. |
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32:2432:24: Եւ ասե՛մ ցնոսա. Եթէ իցէ ուրուք ոսկի, կողոպտեցէ՛ք եւ բերէ՛ք առ իս։ Եւ ետուն ցիս, եւ ընկեցի զայն ՚ի հուր, եւ ել ո՛րթդ այդ[795]։[795] Այլք. Եւ բերէք, եւ ետուն ցիս։ Եւ ասեմ ցնոսա. Եթէ իցէ ուրուք ոսկի, կողոպտեցէք եւ բերէք: Եւ ետուն ցիս. եւ ընկեցի զայն ի հուր, եւ ել որթդ այդ:24 Ես նրանց ասացի. “Եթէ որեւէ մէկը ոսկի ունի, նրանից հանեցէ՛ք դա եւ բերէ՛ք”: Նրանք ինձ տուեցին ոսկին, ես այն նետեցի կրակը, եւ ահա ստացուեց այս հորթը»: 24 Ես ըսի անոնց. ‘Ով որ ոսկի ունի՝ թող հանէ’։ Բերին ինծի ու ես կրակը ձգեցի զայն եւ այս հորթը ելաւ»։ 32:24: Եւ ասե՛մ ցնոսա. Եթէ իցէ ուրուք ոսկի, կողոպտեցէ՛ք եւ բերէ՛ք առ իս։ Եւ ետուն ցիս, եւ ընկեցի զայն ՚ի հուր, եւ ել ո՛րթդ այդ[795]։ [795] Այլք. Եւ բերէք, եւ ետուն ցիս։ 24 Ես նրանց ասացի. “Եթէ որեւէ մէկը ոսկի ունի, նրանից հանեցէ՛ք դա եւ բերէ՛ք”: Նրանք ինձ տուեցին ոսկին, ես այն նետեցի կրակը, եւ ահա ստացուեց այս հորթը»: 24 Ես ըսի անոնց. ‘Ով որ ոսկի ունի՝ թող հանէ’։ Բերին ինծի ու ես կրակը ձգեցի զայն եւ այս հորթը ելաւ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:2424: И я сказал им: у кого есть золото, снимите с себя. и отдали мне; я бросил его в огонь, и вышел этот телец. 32:25 καὶ και and; even ἰδὼν οραω view; see Μωυσῆς μωσευς Mōseus; Mosefs τὸν ο the λαὸν λαος populace; population ὅτι οτι since; that διεσκέδασται διασκεδαζω for αὐτοὺς αυτος he; him Ααρων ααρων Aarōn; Aaron ἐπίχαρμα επιχαρμα the ὑπεναντίοις υπεναντιος contrary αὐτῶν αυτος he; him 32:24 וָ wā וְ and אֹמַ֤ר ʔōmˈar אמר say לָהֶם֙ lāhˌem לְ to לְ lᵊ לְ to מִ֣י mˈî מִי who זָהָ֔ב zāhˈāv זָהָב gold הִתְפָּרָ֖קוּ hiṯpārˌāqû פרק tear away וַ wa וְ and יִּתְּנוּ־ yyittᵊnû- נתן give לִ֑י lˈî לְ to וָ wā וְ and אַשְׁלִכֵ֣הוּ ʔašliḵˈēhû שׁלך throw בָ vā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וַ wa וְ and יֵּצֵ֖א yyēṣˌē יצא go out הָ hā הַ the עֵ֥גֶל ʕˌēḡel עֵגֶל bull הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 32:24. quibus ego dixi quis vestrum habet aurum tulerunt et dederunt mihi et proieci illud in ignem egressusque est hic vitulusAnd I said to them: Which of you hath any gold? and they took and brought it to me; and I cast it into the fire, and this calf came out. 32:24. And I said to them, ‘Which of you has gold?’ And they took it and gave it to me. And I threw it into the fire, and this calf came out.” 32:24. And I said unto them, Whosoever hath any gold, let them break [it] off. So they gave [it] me: then I cast it into the fire, and there came out this calf. 24. And I said unto them, Whosoever hath any gold, let them break it off; so they gave it me: and I cast it into the fire, and there came out this calf.
32:24 And I said unto them, Whosoever hath any gold, let them break [it] off. So they gave [it] me: then I cast it into the fire, and there came out this calf: 24: И я сказал им: у кого есть золото, снимите с себя. и отдали мне; я бросил его в огонь, и вышел этот телец. 32:25 καὶ και and; even ἰδὼν οραω view; see Μωυσῆς μωσευς Mōseus; Mosefs τὸν ο the λαὸν λαος populace; population ὅτι οτι since; that διεσκέδασται διασκεδαζω for αὐτοὺς αυτος he; him Ααρων ααρων Aarōn; Aaron ἐπίχαρμα επιχαρμα the ὑπεναντίοις υπεναντιος contrary αὐτῶν αυτος he; him 32:24 וָ wā וְ and אֹמַ֤ר ʔōmˈar אמר say לָהֶם֙ lāhˌem לְ to לְ lᵊ לְ to מִ֣י mˈî מִי who זָהָ֔ב zāhˈāv זָהָב gold הִתְפָּרָ֖קוּ hiṯpārˌāqû פרק tear away וַ wa וְ and יִּתְּנוּ־ yyittᵊnû- נתן give לִ֑י lˈî לְ to וָ wā וְ and אַשְׁלִכֵ֣הוּ ʔašliḵˈēhû שׁלך throw בָ vā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וַ wa וְ and יֵּצֵ֖א yyēṣˌē יצא go out הָ hā הַ the עֵ֥גֶל ʕˌēḡel עֵגֶל bull הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 32:24. quibus ego dixi quis vestrum habet aurum tulerunt et dederunt mihi et proieci illud in ignem egressusque est hic vitulus And I said to them: Which of you hath any gold? and they took and brought it to me; and I cast it into the fire, and this calf came out. 32:24. And I said to them, ‘Which of you has gold?’ And they took it and gave it to me. And I threw it into the fire, and this calf came out.” 32:24. And I said unto them, Whosoever hath any gold, let them break [it] off. So they gave [it] me: then I cast it into the fire, and there came out this calf. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183132:24: I cast it into the fire and there came out this calf - What a silly and ridiculous subterfuge! He seems to insinuate that he only threw the metal into the fire, and that the calf came unexpectedly out by mere accident. The Targum of Jonathan ben Uzziel makes a similar excuse for him: "And I said unto them, Whosoever hath gold, let him break it off and give it to me; and I cast it into the fire, and Satan entered into it, and it came out in the form of this calf!" Just like the popish legend of the falling of the shrine of our Lady of Loretta out of heaven! These legends come from the same quarter. Satan can provide more when necessary for his purpose.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:24: So they: Exo 32:4; Gen 3:12, Gen 3:13; Luk 10:29; Rom 3:10John Gill32:24 And I said unto them, whosoever hath any gold, let them break it off,.... That is, any ear rings of gold, let them loose or take them off their ears:so they gave it me; of their own accord, as if unasked by him, though he had bid them bring it to him, Ex 32:2, then I cast it into the fire; to melt it, but says nothing of the mould the melted gold was poured into: and there came out this calf; he speaks of it as if the gold became in the form of a calf without any design, or without using any methods to put it in this form; but that it was a matter of chance, or rather something preternatural and miraculous; he speaks of it as if it was alive, and came out of itself: and indeed the Jews represent it as done by magic art, and by the operation of Satan, and speak of it as coming out alive, bellowing and dancing; and the Targum of Jonathan is,"and I cast it into the fire, and Satan entered into the midst of it, and out of it came the likeness of this calf.''Aaron says not a word of his fashioning it with a graving tool, after he had made it a molten calf; but Moses learned this elsewhere, and has recorded it. What Moses thought of this apology is not said; it could not be satisfactory to him: and it is certain the conduct of Aaron in this affair was displeasing to God; and it seemed as if he would have destroyed him, had not Moses prayed for him, Deut 9:20. |
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32:2532:25: Եւ ետես Մովսէս եթէ յանցեա՛ւ ժողովուրդն. քանզի յանցոյց զնոսա Ահարոն յոտնահարութիւն թշնամեաց իւրեանց[796]։ [796] Այլք. Յոտնհարութիւն թշնամեաց։ Եւ ետես Մովսէս եթէ յանցեաւ ժողովուրդն, քանզի յանցոյց զնոսա Ահարոն յոտնհարութիւն թշնամեաց իւրեանց:25 Մովսէսը տեսաւ, որ ժողովուրդը պատուիրանազանց է եղել, որովհետեւ Ահարոնը նրանց յանցագործութեան էր մղել ի չարախնդութիւն իրենց թշնամիների: 25 Երբ Մովսէս ժողովուրդին անառակութիւնը տեսաւ, (քանզի Ահարոն թող տուեր էր զանոնք անառակութիւն ընելու* իրենց թշնամիներուն մէջ խայտառակ ըլլալու չափ,) 32:25: Եւ ետես Մովսէս եթէ յանցեա՛ւ ժողովուրդն. քանզի յանցոյց զնոսա Ահարոն յոտնահարութիւն թշնամեաց իւրեանց[796]։ [796] Այլք. Յոտնհարութիւն թշնամեաց։ 25 Մովսէսը տեսաւ, որ ժողովուրդը պատուիրանազանց է եղել, որովհետեւ Ահարոնը նրանց յանցագործութեան էր մղել ի չարախնդութիւն իրենց թշնամիների: 25 Երբ Մովսէս ժողովուրդին անառակութիւնը տեսաւ, (քանզի Ահարոն թող տուեր էր զանոնք անառակութիւն ընելու* իրենց թշնամիներուն մէջ խայտառակ ըլլալու չափ,) zohrab-1805▾ eastern-1994▾ western am▾ |
32:2525: Моисей увидел, что это народ необузданный, ибо Аарон допустил его до необузданности, к посрамлению пред врагами его. 32:26 ἔστη ιστημι stand; establish δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs ἐπὶ επι in; on τῆς ο the πύλης πυλη gate τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even εἶπεν επω say; speak τίς τις.1 who?; what? πρὸς προς to; toward κύριον κυριος lord; master ἴτω ειμι.1 to; toward με με me συνῆλθον συνερχομαι come with; come together οὖν ουν then πρὸς προς to; toward αὐτὸν αυτος he; him πάντες πας all; every οἱ ο the υἱοὶ υιος son Λευι λευι Leuΐ; Lei 32:25 וַ wa וְ and יַּ֤רְא yyˈar ראה see מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people כִּ֥י kˌî כִּי that פָרֻ֖עַ fārˌuₐʕ פרע let loose ה֑וּא hˈû הוּא he כִּֽי־ kˈî- כִּי that פְרָעֹ֣ה fᵊrāʕˈō פרע let loose אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron לְ lᵊ לְ to שִׁמְצָ֖ה šimṣˌā שִׁמְצָה [uncertain] בְּ bᵊ בְּ in קָמֵיהֶֽם׃ qāmêhˈem קום arise 32:25. videns ergo Moses populum quod esset nudatus spoliaverat enim eum Aaron propter ignominiam sordis et inter hostes nudum constitueratAnd when Moses saw that the people were naked, (for Aaron had stripped them by occasion of the shame of the filth, and had set them naked among their enemies) 32:25. Therefore, Moses, seeing that the people were naked (for Aaron had stripped them because of the disgrace of their sordidness, and he had set them naked among their enemies), 32:25. And when Moses saw that the people [were] naked; (for Aaron had made them naked unto [their] shame among their enemies:) 25. And when Moses saw that the people were broken loose; for Aaron had let them loose for a derision among their enemies:
32:25 And when Moses saw that the people [were] naked; ( for Aaron had made them naked unto [their] shame among their enemies: 25: Моисей увидел, что это народ необузданный, ибо Аарон допустил его до необузданности, к посрамлению пред врагами его. 32:26 ἔστη ιστημι stand; establish δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs ἐπὶ επι in; on τῆς ο the πύλης πυλη gate τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even εἶπεν επω say; speak τίς τις.1 who?; what? πρὸς προς to; toward κύριον κυριος lord; master ἴτω ειμι.1 to; toward με με me συνῆλθον συνερχομαι come with; come together οὖν ουν then πρὸς προς to; toward αὐτὸν αυτος he; him πάντες πας all; every οἱ ο the υἱοὶ υιος son Λευι λευι Leuΐ; Lei 32:25 וַ wa וְ and יַּ֤רְא yyˈar ראה see מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people כִּ֥י kˌî כִּי that פָרֻ֖עַ fārˌuₐʕ פרע let loose ה֑וּא hˈû הוּא he כִּֽי־ kˈî- כִּי that פְרָעֹ֣ה fᵊrāʕˈō פרע let loose אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron לְ lᵊ לְ to שִׁמְצָ֖ה šimṣˌā שִׁמְצָה [uncertain] בְּ bᵊ בְּ in קָמֵיהֶֽם׃ qāmêhˈem קום arise 32:25. videns ergo Moses populum quod esset nudatus spoliaverat enim eum Aaron propter ignominiam sordis et inter hostes nudum constituerat And when Moses saw that the people were naked, (for Aaron had stripped them by occasion of the shame of the filth, and had set them naked among their enemies) 32:25. Therefore, Moses, seeing that the people were naked (for Aaron had stripped them because of the disgrace of their sordidness, and he had set them naked among their enemies), 32:25. And when Moses saw that the people [were] naked; (for Aaron had made them naked unto [their] shame among their enemies:) ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
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 - 1903-191425: Моисей не придал особенного значения объяснениям своего брата. По его взгляду, Аарон виноват в таком послаблении, которого он ни в каком случае не должен был допускать и которое покрыло народ позором в глазах посторонних.Adam Clarke: Commentary on the Bible - 183132:25: Moses saw that the people were naked - They were stripped, says the Targum, of the holy crown that was upon their heads, on which the great and precious name Jehovah was engraved. But it is more likely that the word פרע parua implies that they were reduced to the most helpless and wretched state, being abandoned by God in the midst of their enemies. This is exactly similar to that expression, Ch2 28:19 : For the Lord brought Judah low, because of Ahaz king of Israel: for he made Judah Naked, הפריע hiphria, and transgressed sore against the Lord. Their nakedness, therefore, though in the first sense it may imply that several of them were despoiled of their ornaments, yet it may also express their defenceless and abandoned state, in consequence of their sin. That they could not literally have all been despoiled of their ornaments, appears evident from their offerings. See Exo 36:21, etc.Albert Barnes: Notes on the Bible - 183432:25Naked - Rather unruly, or "licentious". Shame among their enemies - Compare Psa 44:13; Psa 79:4; Deu 28:37. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:25: naked: The term naked may mean either that they were unarmed and defenceless, or ashamed from the consciousness of guilt. Exo 33:4-6; Gen 3:10; Isa 47:3; Hos 2:3; Mic 1:11; Rev 3:17, Rev 3:18, Rev 16:15Aaron: Deu 9:20; Ch2 28:19 shame: Eze 16:63; Dan 12:2; Rom 6:21 their enemies: Heb. those that rose up against them Carl Friedrich Keil and Franz Delitzsch32:25Moses then turned to the unbridled nation, whom Aaron had set free from all restraint, "for a reproach among their foes," inasmuch as they would necessarily become an object of scorn and derision among the heathen on account of the punishment which their conduct would bring down upon them from God (compare Ex 32:12 and Deut 28:37), and sought to restrain their licentiousness and ward off the threatened destruction of the nation through the infliction of a terrible punishment. If the effect of this punishment should show that there were still some remains of obedience and faithfulness towards God left in the nation, Moses might then hope, that in accordance with the pleading of Abraham in Gen 18:23., he should obtain mercy from God for the whole nation for the sake of those who were righteous. He therefore went into the gate of the camp (the entrance to the camp) and cried out: "Whoever (belongs) to the Lord, (come) to me?" and his hope was not disappointed. "All the Levites gathered together to him." Why the Levites? Certainly not merely, nor chiefly, "because the Levites for the most part had not assented to the people's sin and the worship of the calf, but had been displeased on account of it" (C. a Lapide); but partly because the Levites were more prompt in their determination to confess their crime, and return with penitence, and partly out of regard to Moses, who belonged to their tribe, in connection with which it must be borne in mind that the resolution and example of a few distinguished men was sure to be followed by all the rest of their tribe. The reason why no one came over to the side of Moses from any of the other tribes, must also be attributed, to some extent, to the bond that existed among members of the same tribe, and is not sufficiently explained by Calvin's hypothesis, that "they were held back, not by contempt or obstinacy, so much as by shame, and that they were all so paralyzed by their alarm, that they waited to see what Moses was about to do and to what length he would proceed." Geneva 159932:25 And when Moses saw that the people [were] (k) naked; (for Aaron had made them naked unto [their] shame among their enemies:)(k) Both destitute of God's favour, and an occasion for their enemies to speak evil of their God. John Gill32:25 And when Moses saw that the people were naked,.... Not in their bodies, being stripped of their ear rings; for parting with them was not sufficient to denominate them naked in a corporeal sense; nor as being without their armour, which was laid aside while they were eating, and drinking, and dancing about the calf, and so might be thought a proper opportunity for the Levites to fall upon them, by the order of Moses, and slay them: but it can hardly be thought that all the people bore arms, and that Moses took the advantage of their being without them: but rather they were naked in their souls, through their sin, and the shame of their nakedness appeared; their sin was made manifest, and they were discovered to be what they were; and they were now deprived of the divine protection; the cloud was departing from them, the symbol of the divine Presence, God being provoked by their sins; unless it is to be understood of their ceasing from work, and keeping holy day in honour of the calf, and so were loitering about, and not attending to the business of their callings, in which sense the word sometimes seems to be used, see Ex 5:4.for Aaron had made them naked unto their shame amongst their enemies; to part with their ear rings, or lay aside their armour while feasting, could not be so much to their shame among their enemies; but to sin against God, in the manner they did, was to their shame, which Aaron was a means of by not doing all he could to hinder it, and by doing what he did to encourage it; and now he made them naked to their shame by exposing it, saying they were a people set on mischief, and given up to sin and wickedness; and what they had now done served to expose them to shame even among their enemies, both now and hereafter; when they should hear of their shameful revolt from God, after so many great and good things done for them, and of the change of their gods, and of their fickleness about them, which was not usual with the Gentiles: though the last word may be rendered, "among those that rise up from you"; that should spring from them, come up in their room, and succeed them, their posterity, as in Num 32:14 and so Onkelos renders it, "to your generations", and is so to be understood, as Abendana observes; and then the sense is, that this sin of making and worshipping the golden calf, and keeping a holy day, would be to their shame and disgrace, among their posterity, in all succeeding ages. (If is quite possible the people were physically naked, having taken off all their clothes to indulge in the idolatrous worship of the calf and sexual immorality that usually is associated with such wicked practices. Editor.) John Wesley32:25 The people were naked - Stript of their armour, and liable to insults.Robert Jamieson, A. R. Fausset and David Brown32:25 naked--either unarmed and defenseless, or ashamed from a sense of guilt. Some think they were literally naked, as the Egyptians performed some of their rites in that indecent manner. |
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32:2632:26: Եւ եկաց Մովսէս առ դրան բանակին՝ եւ ասէ. Որ ոք Տեառն իցէ՝ առի՛ս մատիցէ։ Հասանէին առ նա ամենայն որդիքն Ղեւեայ։ եւ եկաց Մովսէս առ դրան բանակին եւ ասէ. Որ ոք Տեառն իցէ` առ իս մատիցէ: Հասանէին առ նա ամենայն որդիքն Ղեւեայ:26 Մովսէսը, կանգնելով բանակատեղիի մուտքի մօտ, ասաց. «Ով Տիրոջն է պատկանում, ինձ մօտենայ»: Նրա շուրջը հաւաքուեցին Ղեւիի բոլոր որդիները: 26 Այն ատեն Մովսէս բանակին դուռը կայնեցաւ ու ըսաւ. «Ով որ Տէրոջը կողմէն է, թող ինծի գայ»։ Ղեւիի բոլոր որդիները անոր քով հաւաքուեցան 32:26: Եւ եկաց Մովսէս առ դրան բանակին՝ եւ ասէ. Որ ոք Տեառն իցէ՝ առի՛ս մատիցէ։ Հասանէին առ նա ամենայն որդիքն Ղեւեայ։ 26 Մովսէսը, կանգնելով բանակատեղիի մուտքի մօտ, ասաց. «Ով Տիրոջն է պատկանում, ինձ մօտենայ»: Նրա շուրջը հաւաքուեցին Ղեւիի բոլոր որդիները: 26 Այն ատեն Մովսէս բանակին դուռը կայնեցաւ ու ըսաւ. «Ով որ Տէրոջը կողմէն է, թող ինծի գայ»։ Ղեւիի բոլոր որդիները անոր քով հաւաքուեցան zohrab-1805▾ eastern-1994▾ western am▾ |
32:2626: И стал Моисей в воротах стана и сказал: кто Господень, --ко мне! И собрались к нему все сыны Левиины. 32:27 καὶ και and; even λέγει λεγω tell; declare αὐτοῖς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel θέσθε τιθημι put; make ἕκαστος εκαστος each τὴν ο the ἑαυτοῦ εαυτου of himself; his own ῥομφαίαν ρομφαια broadsword ἐπὶ επι in; on τὸν ο the μηρὸν μηρος thigh καὶ και and; even διέλθατε διερχομαι pass through; spread καὶ και and; even ἀνακάμψατε ανακαμπτω bend back; revert ἀπὸ απο from; away πύλης πυλη gate ἐπὶ επι in; on πύλην πυλη gate διὰ δια through; because of τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even ἀποκτείνατε αποκτεινω kill ἕκαστος εκαστος each τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἕκαστος εκαστος each τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even ἕκαστος εκαστος each τὸν ο the ἔγγιστα εγγυς close αὐτοῦ αυτος he; him 32:26 וַ wa וְ and יַּעֲמֹ֤ד yyaʕᵃmˈōḏ עמד stand מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses בְּ bᵊ בְּ in שַׁ֣עַר šˈaʕar שַׁעַר gate הַֽ hˈa הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מִ֥י mˌî מִי who לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֵלָ֑י ʔēlˈāy אֶל to וַ wa וְ and יֵּאָסְפ֥וּ yyēʔāsᵊfˌû אסף gather אֵלָ֖יו ʔēlˌāʸw אֶל to כָּל־ kol- כֹּל whole בְּנֵ֥י bᵊnˌê בֵּן son לֵוִֽי׃ lēwˈî לֵוִי Levi 32:26. et stans in porta castrorum ait si quis est Domini iungatur mihi congregatique sunt ad eum omnes filii LeviThen standing in the gate of the camp, he said: If any man be on the Lord's side, let him join with me. And all the sons of Levi gathered themselves together unto him: 32:26. and standing at the gate of the camp, said: “If anyone is for the Lord, let him join with me.” And all the sons of Levi gathered themselves together to him. 32:26. Then Moses stood in the gate of the camp, and said, Who [is] on the LORD’S side? [let him come] unto me. And all the sons of Levi gathered themselves together unto him. 26. then Moses stood in the gate of the camp, and said, Whoso is on the LORD’S side, unto me. And all the sons of Levi gathered themselves together unto him.
32:26 Then Moses stood in the gate of the camp, and said, Who [is] on the LORD' S side? [let him come] unto me. And all the sons of Levi gathered themselves together unto him: 26: И стал Моисей в воротах стана и сказал: кто Господень, --ко мне! И собрались к нему все сыны Левиины. 32:27 καὶ και and; even λέγει λεγω tell; declare αὐτοῖς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel θέσθε τιθημι put; make ἕκαστος εκαστος each τὴν ο the ἑαυτοῦ εαυτου of himself; his own ῥομφαίαν ρομφαια broadsword ἐπὶ επι in; on τὸν ο the μηρὸν μηρος thigh καὶ και and; even διέλθατε διερχομαι pass through; spread καὶ και and; even ἀνακάμψατε ανακαμπτω bend back; revert ἀπὸ απο from; away πύλης πυλη gate ἐπὶ επι in; on πύλην πυλη gate διὰ δια through; because of τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even ἀποκτείνατε αποκτεινω kill ἕκαστος εκαστος each τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἕκαστος εκαστος each τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even ἕκαστος εκαστος each τὸν ο the ἔγγιστα εγγυς close αὐτοῦ αυτος he; him 32:26 וַ wa וְ and יַּעֲמֹ֤ד yyaʕᵃmˈōḏ עמד stand מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses בְּ bᵊ בְּ in שַׁ֣עַר šˈaʕar שַׁעַר gate הַֽ hˈa הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מִ֥י mˌî מִי who לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֵלָ֑י ʔēlˈāy אֶל to וַ wa וְ and יֵּאָסְפ֥וּ yyēʔāsᵊfˌû אסף gather אֵלָ֖יו ʔēlˌāʸw אֶל to כָּל־ kol- כֹּל whole בְּנֵ֥י bᵊnˌê בֵּן son לֵוִֽי׃ lēwˈî לֵוִי Levi 32:26. et stans in porta castrorum ait si quis est Domini iungatur mihi congregatique sunt ad eum omnes filii Levi Then standing in the gate of the camp, he said: If any man be on the Lord's side, let him join with me. And all the sons of Levi gathered themselves together unto him: 32:26. and standing at the gate of the camp, said: “If anyone is for the Lord, let him join with me.” And all the sons of Levi gathered themselves together to him. 32:26. Then Moses stood in the gate of the camp, and said, Who [is] on the LORD’S side? [let him come] unto me. And all the sons of Levi gathered themselves together unto him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191426: Указание Аарона на необузданность народа, как на причину его поступка имело известную долю справедливости. На призыв Моисея: «кто Господень, ко мне!» — откликнулись лишь одни сыны Левия, составлявшие в то время довольно многочисленное колено: в нем числилось более 22: 000: душ мужского пола (Чис 3:39). Расположение остального народа, оказалось не на стороне Господа, а на стороне золотого тельца. И это упорство, более греховное и преступное, чем самое служение тельцу, так как оно говорило о полном ожесточении сердца, навлекло на народ вполне заслуженное наказание.Adam Clarke: Commentary on the Bible - 183132:26: Who is on the Lord's side? - That is, Who among you is free from this transgression? And all the sons of Levi, etc. - It seems they had no part in this idolatrous business.Albert Barnes: Notes on the Bible - 183432:26-29The tribe of Levi, Moses' own tribe, now distinguished itself by immediately returning to its allegiance and obeying the call to fight on the side of Yahweh. We need not doubt that the 3, 000 who were slain were those who persisted in resisting Moses. The spirit of the narrative forbids us to conceive that the act of the Levites was anything like an indiscriminate massacre. An amnesty had first been offered to all by the words: "Who is on the Lord's side?" Those who were forward to draw the sword were directed not to spare their closest relations or friends; but this must plainly have been with an understood qualification as regards the conduct of those who were to be slain. Had it not been so, they who were on the Lord's side would have had to destroy each other. We need not stumble at the bold, simple way in which the statement is made. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:26: Who is on: Jos 5:13; Sa2 20:11; Kg2 9:32; Mat 12:30John Gill32:26 Then Moses stood in the gate of the camp,.... In one of the gates of it; for it doubtless had more than one to go in and out of, as is clear from Ex 32:27 it being probably entrenched all around; here Moses set himself, it being the usual place, as in cities, where the people were summoned together on important occasions, and justice and judgment were administered:and said, who is on the Lord's side? let him come unto me; who is for the worship of the true God, and him only, and against the worship of a gold calf, or any other idol, and is zealous for the glory of God, and the honour of his name: and all the sons of Levi gathered themselves together unto him; that is, all those that had not given in to the idolatry of the calf; all is put for many. Jarchi infers from hence, that this tribe was wholly free from that sin; but the contrary is most evident, for it appears from the context that many of them were slain for it; yea, as, on the one hand, they were only of the tribe of Levi, who joined themselves to Moses, though there was no doubt many in all the tribes that were not in the idolatry; so, on the other hand, there were none slain, or very few, but of the tribe of Levi, as will appear in the exposition of the following verses, the being principally concerned with Aaron in making the calf; and therefore those of the same tribe that joined them not were the more zealous and studious to purge themselves from the imputation of the crime, by going over to Moses at once, and showing themselves to be on the Lord's side. John Wesley32:26 Then Moses stood in the gate of the camp, the place of judgment; and said, Who is on the Lord's side? - The idolaters had set up the golden calf for their standard, and now Moses sets up his in opposition to them.Robert Jamieson, A. R. Fausset and David Brown32:26 Moses stood in the gate of the camp, and said--The camp is supposed to have been protected by a rampart after the attack of the Amalekites.Who is on the Lord's side? let him come unto me--The zeal and courage of Moses was astonishing, considering he opposed an intoxicated mob. The people were separated into two divisions, and those who were the boldest and most obstinate in vindicating their idolatry were put to death, while the rest, who withdrew in shame or sorrow, were spared. |
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32:2732:27: Եւ ասէ ցնոսա. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Դի՛ք իւրաքանչիւր զսուր իւր յազդեր իւրում. անցէ՛ք եւ այսրէ՛ն դարձարուք դրանէ ՚ի դուռն բանակիդ. եւ կոտորեցէ՛ք իւրաքանչիւր զեղբայր՝ եւ իւրաքանչիւր զընկեր իւր, եւ իւրաքանչիւր զմերձաւո՛ր իւր[797]։ [797] Յօրինակին պակասէր. Դարձարուք դրանէ ՚ի դուռն բա՛՛։ Եւ ասէ ցնոսա. Այսպէս ասէ Տէր Աստուած Իսրայելի. Դիք իւրաքանչիւր զսուր իւր յազդեր իւրում. անցէք եւ այսրէն դարձարուք դրանէ ի դուռն բանակիդ, եւ կոտորեցէք իւրաքանչիւր զեղբայր եւ իւրաքանչիւր զընկեր իւր, եւ իւրաքանչիւր զմերձաւոր իւր:27 Մովսէսը նրանց ասաց. «Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Իւրաքանչիւրը իր սուրը թող կապի իր ազդրին: Բանակատեղիի մի մուտքից միւսը գնացէք-եկէք, եւ ձեզնից իւրաքանչիւրը թող սպանի իր եղբօրը, իւրաքանչիւրը՝ իր ընկերոջը, իւրաքանչիւրը՝ իր մերձաւորին”»: 27 Եւ ըսաւ անոնց. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ամէն մարդ իր սուրը թող իր մէջքը դնէ ու բանակին մէջ դռնէ դուռ անցնին դառնան։ Ամէն մարդ իր եղբայրը, ամէն մարդ իր ընկերը եւ ամէն մարդ իր դրացին մեռցնէ’»։ 32:27: Եւ ասէ ցնոսա. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Դի՛ք իւրաքանչիւր զսուր իւր յազդեր իւրում. անցէ՛ք եւ այսրէ՛ն դարձարուք դրանէ ՚ի դուռն բանակիդ. եւ կոտորեցէ՛ք իւրաքանչիւր զեղբայր՝ եւ իւրաքանչիւր զընկեր իւր, եւ իւրաքանչիւր զմերձաւո՛ր իւր[797]։ [797] Յօրինակին պակասէր. Դարձարուք դրանէ ՚ի դուռն բա՛՛։ 27 Մովսէսը նրանց ասաց. «Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Իւրաքանչիւրը իր սուրը թող կապի իր ազդրին: Բանակատեղիի մի մուտքից միւսը գնացէք-եկէք, եւ ձեզնից իւրաքանչիւրը թող սպանի իր եղբօրը, իւրաքանչիւրը՝ իր ընկերոջը, իւրաքանչիւրը՝ իր մերձաւորին”»: 27 Եւ ըսաւ անոնց. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ամէն մարդ իր սուրը թող իր մէջքը դնէ ու բանակին մէջ դռնէ դուռ անցնին դառնան։ Ամէն մարդ իր եղբայրը, ամէն մարդ իր ընկերը եւ ամէն մարդ իր դրացին մեռցնէ’»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:2727: И он сказал им: так говорит Господь Бог Израилев: возложите каждый свой меч на бедро свое, пройдите по стану от ворот до ворот и обратно, и убивайте каждый брата своего, каждый друга своего, каждый ближнего своего. 32:28 καὶ και and; even ἐποίησαν ποιεω do; make οἱ ο the υἱοὶ υιος son Λευι λευι Leuΐ; Lei καθὰ καθα just as ἐλάλησεν λαλεω talk; speak αὐτοῖς αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ἔπεσαν πιπτω fall ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day εἰς εις into; for τρισχιλίους τρισχιλιοι three thousand ἄνδρας ανηρ man; husband 32:27 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָהֶ֗ם lāhˈem לְ to כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel שִׂ֥ימוּ śˌîmû שׂים put אִישׁ־ ʔîš- אִישׁ man חַרְבֹּ֖ו ḥarbˌô חֶרֶב dagger עַל־ ʕal- עַל upon יְרֵכֹ֑ו yᵊrēḵˈô יָרֵךְ upper thigh עִבְר֨וּ ʕivrˌû עבר pass וָ wā וְ and שׁ֜וּבוּ šˈûvû שׁוב return מִ mi מִן from שַּׁ֤עַר ššˈaʕar שַׁעַר gate לָ lā לְ to שַׁ֨עַר֙ šˈaʕar שַׁעַר gate בַּֽ bˈa בְּ in † הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and הִרְג֧וּ hirᵊḡˈû הרג kill אִֽישׁ־ ʔˈîš- אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אָחִ֛יו ʔāḥˈiʸw אָח brother וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] קְרֹבֹֽו׃ qᵊrōvˈô קָרֹוב near 32:27. quibus ait haec dicit Dominus Deus Israhel ponat vir gladium super femur suum ite et redite de porta usque ad portam per medium castrorum et occidat unusquisque fratrem et amicum et proximum suumAnd he said to them: Thus saith the Lord God of Israel: Put every man his sword upon his thigh: go, and return from gate to gate through the midst of the camp, and let every man kill his brother, and friend, and neighbour. 32:27. And he said to them: “Thus says the Lord God of Israel: Let a man place his sword at his thigh. Go forth, and then return, from gate to gate, through the midst of the camp, and let each one kill his brother, and friend, and neighbor.” 32:27. And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, [and] go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. 27. And he said unto them, Thus saith the LORD, the God of Israel, Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.
32:27 And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, [and] go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour: 27: И он сказал им: так говорит Господь Бог Израилев: возложите каждый свой меч на бедро свое, пройдите по стану от ворот до ворот и обратно, и убивайте каждый брата своего, каждый друга своего, каждый ближнего своего. 32:28 καὶ και and; even ἐποίησαν ποιεω do; make οἱ ο the υἱοὶ υιος son Λευι λευι Leuΐ; Lei καθὰ καθα just as ἐλάλησεν λαλεω talk; speak αὐτοῖς αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ἔπεσαν πιπτω fall ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day εἰς εις into; for τρισχιλίους τρισχιλιοι three thousand ἄνδρας ανηρ man; husband 32:27 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָהֶ֗ם lāhˈem לְ to כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel שִׂ֥ימוּ śˌîmû שׂים put אִישׁ־ ʔîš- אִישׁ man חַרְבֹּ֖ו ḥarbˌô חֶרֶב dagger עַל־ ʕal- עַל upon יְרֵכֹ֑ו yᵊrēḵˈô יָרֵךְ upper thigh עִבְר֨וּ ʕivrˌû עבר pass וָ wā וְ and שׁ֜וּבוּ šˈûvû שׁוב return מִ mi מִן from שַּׁ֤עַר ššˈaʕar שַׁעַר gate לָ lā לְ to שַׁ֨עַר֙ šˈaʕar שַׁעַר gate בַּֽ bˈa בְּ in † הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and הִרְג֧וּ hirᵊḡˈû הרג kill אִֽישׁ־ ʔˈîš- אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אָחִ֛יו ʔāḥˈiʸw אָח brother וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] קְרֹבֹֽו׃ qᵊrōvˈô קָרֹוב near 32:27. quibus ait haec dicit Dominus Deus Israhel ponat vir gladium super femur suum ite et redite de porta usque ad portam per medium castrorum et occidat unusquisque fratrem et amicum et proximum suum And he said to them: Thus saith the Lord God of Israel: Put every man his sword upon his thigh: go, and return from gate to gate through the midst of the camp, and let every man kill his brother, and friend, and neighbour. 32:27. And he said to them: “Thus says the Lord God of Israel: Let a man place his sword at his thigh. Go forth, and then return, from gate to gate, through the midst of the camp, and let each one kill his brother, and friend, and neighbor.” 32:27. And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, [and] go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191427-28: Так как к Моисею собрались все сыны Левия (ст. 26), то убиваемые ими братья, сыновья не были таковыми в буквальном смысле. Три тысячи убитых левитами потерпели наказание не за общую вину всего народа, а за собственную личную вину. Они, как предполагают, продолжали на улице праздновать свой праздник, продолжали и тогда, когда прошло немало времени после возвращения Моисея с горы, после уничтожения золотого тельца.Adam Clarke: Commentary on the Bible - 183132:27: From gate to gate - It is probable that there was an enclosed or entrenched camp, in which the chief rulers and heads of the people were, and that this camp had two gates or outlets; and the Levites were commanded to pass from one to the other, slaying as many of the transgressors as they could find.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:27: slay every man: Exo 32:26, Exo 32:29; Num 25:5, Num 25:7-12; Deu 33:8, Deu 33:9; Luk 14:26; Co2 5:16Carl Friedrich Keil and Franz Delitzsch32:27The Levites had to allow their obedience to God to be subjected to a severe test. Moses issued this command to them in the name of Jehovah the God of Israel: "Let every one gird on his sword, and go to and fro through the camp from one gate (end) to the other, and put to death brothers, friends, and neighbours," i.e., all whom they met, without regard to relationship, friendship, or acquaintance. And they stood the test. About 3000 men fell by their sword on that day. There are several difficulties connected with this account, which have furnished occasion for doubts as to its historical credibility. The one of least importance is that which arises from the supposed severity and recklessness of Moses' proceedings. The severity of the punishment corresponded to the magnitude of the crime. The worship of an image, being a manifest transgression of one of the fundamental laws of the covenant, was a breach of the covenant, and as such a capital crime, bringing the punishment of death or extermination in its train. Now, although the whole nation had been guilty of this crime, yet in this, as in every other rebellion, the guilt of all would not be the same, but many would simply follow the example of others; so that, instead of punishing all alike, it was necessary that a separation should be made, if not between the innocent and guilty, yet between the penitent and the stiff-necked transgressors. To effect this separation, Moses called out into the camp: "Over to me, whoever is for the Lord!" All the Levites responded to his call, but not the other tribes; and it was necessary that the refractory should be punished. Even these, however, had not all sinned to the same extent, but might be divided into tempters and tempted; and as they were all mixed up together, nothing remained but to adopt that kind of punishment, which has been resorted to in all ages in such circumstances as these. "If at any time," as Calvin says, "mutiny has broken out in an army, and has led to violence, and even to bloodshed, by universal law a commander proceeds to decimate the guilty." He then adds, "How much milder, however, was the punishment here, when out of six hundred thousand only three thousand were put to death!" This decimation Moses committed to the Levites; and just as in every other decimation the selection must be determined by lot or accidental choice, so here Moses left it to be determined by chance, upon whom the sword of the Levites would fall, knowing very well that even the so-called chance would be under the direction of God. There is apparently a greater difficulty in the fact, that not only did the Levites execute the command of Moses without reserve, but the people let them pass through the camp, and kill every one who came within reach of their sword, without offering the slightest resistance. To remove this difficulty, there is no necessity that we should either assume that the Levites knew who were the originators and ringleaders of the worship of the calf, and only used their swords against them, as Calvin does, or that we should follow Kurtz, and introduce into the text a "formal conflict between the two parties, in which some of Moses' party were also slain," since the history says nothing about "the men who sided with Moses gaining a complete victory," and merely states that in obedience to the word of Jehovah the God of Israel, as declared by Moses, they put 3000 men of the people to death with the sword. The obedience of the Levites was an act of faith, which knows neither the fear of man nor regard to person. The unresisting attitude of the people generally may be explained, partly from their reverence for Moses, whom God had so mightily and marvellously accredited as His servant in the sight of all the nation, and partly from the despondency and fear so natural to a guilty conscience, which took away all capacity for opposing the bold and determined course that was adopted by the divinely appointed rulers and their servants in obedience to the command of God. It must also be borne in mind, that in the present instance the sin of the people was not connected with any rebellion against Moses. Very different explanations have been given of the words which were spoken by Moses to the Levites (Ex 32:29): "Fill your hand to-day for Jehovah; for every one against his son and against his brother, and to bring a blessing upon you to-day." "To fill the hand for Jehovah" does not mean to offer a sacrifice to the Lord, but to provide something to offer to God (1Chron 29:5; 2Chron 29:31). Thus Jonathan's explanation, which Kurtz has revived in a modified form, viz., that Moses commanded the Levites to offer sacrifices as an expiation for the blood that they had shed, or for the rent made in the congregation by their reckless slaughter of their blood-relations, falls to the ground; though we cannot understand how the fulfilment of a divine command, or an act of obedience to the declared will of God, could be regarded as blood-guiltiness, or as a crime that needed expiation. As far as the clause which follows is concerned, so much is clear, viz., that the words can neither be rendered, "for every one is in his son," etc., nor "for every one was against his son," etc. To the former it is impossible to attach any sense; and the latter cannot be correct, because the preterite חיח could not be omitted after an imperative, if the explanatory clause referred to what was past. If כּי were a causal particle in this case, the meaning could only be, "for every one shall be against his son," etc. But it is much better to understand it as indicating the object, "that every one may be against his son and against his brother;" i.e., that in the cause of the Lord every one may not spare eve his nearest relative, but deny either son or brother for the Lord's sake (Deut 33:9). "And to give" (or bring), i.e., so that ye may bring, a blessing upon yourselves to-day." The following, then, is the thought contained in the verse: Provide yourselves to-day with a gift for the Lord, consecrate yourselves to-day for the service of the Lord, by preserving the obedience you have just shown towards Him, by not knowing either son or brother in His service, and thus gain for yourselves a blessing. In the fulfilment of the command of God, with the denial of their own flesh and blood, Moses discerns such a disposition and act as would fit them for the service of the Lord. He therefore points to the blessing which it would bring them, and exhorts them by their election as the peculiar possession of Jehovah (Num 3-4), which would be secured to them from this time forward, to persevere in this fidelity to the Lord. "The zeal of the tribe-father burned still in the Levites; but this time it was for the glory of God, and not for their own. Their ancestor had violated both truth and justice by his vengeance upon the Shechemites, from a false regard to blood-relationship, but now his descendants had saved truth, justice, and the covenant by avenging Jehovah upon their own relations" (Kurtz, and Oehler in Herzog's Cycl.), so that the curse which rested upon them (Gen 49:7) could now be turned into a blessing (cf. Deut 33:9). Geneva 159932:27 And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, [and] go in and out from gate to gate throughout the camp, and (l) slay every man his brother, and every man his companion, and every man his neighbour.(l) This fact did so please God, that he turned the curse of Jacob against Levi to a blessing, (Deut 33:9). John Gill32:27 And he said unto them, thus saith the Lord God of Israel,.... The following orders are given by Moses, not of himself the chief magistrate, and as the effect of heat and passion, but there were from the Lord, who was Israel's God and King; he had them expressly from him, or by an impulse on his spirit, or in such a way and manner that he knew it was of God, and this was his will:put every man his sword by his side; girt there, ready to be drawn upon order: and go in and out from gate to gate throughout the camp; not into the tents, where good men might be bemoaning the sin committed, but throughout the streets, where many were loitering, it being a holy day with the idolaters: and slay every man his brother, and every man his companion, and every man his neighbour; who were idolaters; none were to be spared on account of relation, friendship, and acquaintance. John Wesley32:27 Slay every man his brother - That is, Slay all those that you know to have been active for the making and worshipping of the golden calf, though they were your nearest relations or dearest friends. Yet it should seem they were to slay those only whom they found abroad in the street of the camp; for it might be hoped that those who were retired into their tents were ashamed of what they had done. |
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32:2832:28: Եւ արարին որդիքն Ղեւեայ որպէս եւ ասաց Մովսէս։ եւ անկան ՚ի ժողովրդենէ անտի յաւո՛ւր յայնմիկ, ոգիք իբրեւ երեք հազարք այր[798]։ [798] Ամենայն գրչագիր օրինակք մեր համաձայն բնագրաց Յունաց եւ Եբրայեցւոց՝ յայսմ վայրի ունին, երեք հազարք այր։ Ուր Ոսկան առեալ ՚ի լատին օրինակէ յաւելմամբ դնէ, քսան եւ երեք հազար արք։ Եւ արարին որդիքն Ղեւեայ որպէս ասաց Մովսէս. եւ անկան ի ժողովրդենէ անտի յաւուր յայնմիկ իբրեւ երեք հազար այր:28 Ղեւիի որդիներն արեցին այնպէս, ինչպէս ասել էր Մովսէսը: Այդ օրը ժողովրդի միջից շուրջ երեք հազար մարդ կոտորուեց: 28 Ղեւիին որդիները Մովսէսին խօսքին պէս ըրին։ Այն օրը ժողովուրդէն երեք հազար մարդու չափ ինկան։ 32:28: Եւ արարին որդիքն Ղեւեայ որպէս եւ ասաց Մովսէս։ եւ անկան ՚ի ժողովրդենէ անտի յաւո՛ւր յայնմիկ, ոգիք իբրեւ երեք հազարք այր[798]։ [798] Ամենայն գրչագիր օրինակք մեր համաձայն բնագրաց Յունաց եւ Եբրայեցւոց՝ յայսմ վայրի ունին, երեք հազարք այր։ Ուր Ոսկան առեալ ՚ի լատին օրինակէ յաւելմամբ դնէ, քսան եւ երեք հազար արք։ 28 Ղեւիի որդիներն արեցին այնպէս, ինչպէս ասել էր Մովսէսը: Այդ օրը ժողովրդի միջից շուրջ երեք հազար մարդ կոտորուեց: 28 Ղեւիին որդիները Մովսէսին խօսքին պէս ըրին։ Այն օրը ժողովուրդէն երեք հազար մարդու չափ ինկան։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:2828: И сделали сыны Левиины по слову Моисея: и пало в тот день из народа около трех тысяч человек. 32:29 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs ἐπληρώσατε πληροω fulfill; fill τὰς ο the χεῖρας χειρ hand ὑμῶν υμων your σήμερον σημερον today; present κυρίῳ κυριος lord; master ἕκαστος εκαστος each ἐν εν in τῷ ο the υἱῷ υιος son ἢ η or; than τῷ ο the ἀδελφῷ αδελφος brother δοθῆναι διδωμι give; deposit ἐφ᾿ επι in; on ὑμᾶς υμας you εὐλογίαν ευλογια commendation; acclamation 32:28 וַ wa וְ and יַּֽעֲשׂ֥וּ yyˈaʕᵃśˌû עשׂה make בְנֵֽי־ vᵊnˈê- בֵּן son לֵוִ֖י lēwˌî לֵוִי Levi כִּ ki כְּ as דְבַ֣ר ḏᵊvˈar דָּבָר word מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יִּפֹּ֤ל yyippˈōl נפל fall מִן־ min- מִן from הָ hā הַ the עָם֙ ʕˌām עַם people בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he כִּ ki כְּ as שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three אַלְפֵ֖י ʔalᵊfˌê אֶלֶף thousand אִֽישׁ׃ ʔˈîš אִישׁ man 32:28. fecerunt filii Levi iuxta sermonem Mosi cecideruntque in die illo quasi tria milia hominumAnd the sons of Levi did according to the words of Moses, and there were slain that day about three and twenty thousand men. 32:28. And the sons of Levi did according to the words of Moses, and there fell on that day about twenty-three thousand men. 32:28. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. 28. And the sons of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.
32:28 And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men: 28: И сделали сыны Левиины по слову Моисея: и пало в тот день из народа около трех тысяч человек. 32:29 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs ἐπληρώσατε πληροω fulfill; fill τὰς ο the χεῖρας χειρ hand ὑμῶν υμων your σήμερον σημερον today; present κυρίῳ κυριος lord; master ἕκαστος εκαστος each ἐν εν in τῷ ο the υἱῷ υιος son ἢ η or; than τῷ ο the ἀδελφῷ αδελφος brother δοθῆναι διδωμι give; deposit ἐφ᾿ επι in; on ὑμᾶς υμας you εὐλογίαν ευλογια commendation; acclamation 32:28 וַ wa וְ and יַּֽעֲשׂ֥וּ yyˈaʕᵃśˌû עשׂה make בְנֵֽי־ vᵊnˈê- בֵּן son לֵוִ֖י lēwˌî לֵוִי Levi כִּ ki כְּ as דְבַ֣ר ḏᵊvˈar דָּבָר word מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יִּפֹּ֤ל yyippˈōl נפל fall מִן־ min- מִן from הָ hā הַ the עָם֙ ʕˌām עַם people בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he כִּ ki כְּ as שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three אַלְפֵ֖י ʔalᵊfˌê אֶלֶף thousand אִֽישׁ׃ ʔˈîš אִישׁ man 32:28. fecerunt filii Levi iuxta sermonem Mosi cecideruntque in die illo quasi tria milia hominum And the sons of Levi did according to the words of Moses, and there were slain that day about three and twenty thousand men. 32:28. And the sons of Levi did according to the words of Moses, and there fell on that day about twenty-three thousand men. 32:28. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183132:28: There fell about three thousand men - These were no doubt the chief transgressors; having broken the covenant by having other gods besides Jehovah, they lost the Divine protection, and then the justice of God laid hold on and slew them. Moses doubtless had positive orders from God for this act of justice, (see Exo 32:27); for though, through his intercession, the people were spared so as not to be exterminated as a nation, yet the principal transgressors, those who were set on mischief, Exo 32:22, were to be put to death.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:28: children: Deu 33:9; Mal 2:4-6there fell: Num 16:32-35, Num 16:41; Co1 10:8; Heb 2:2, Heb 2:3 John Gill32:28 And the children of Levi did according to the word of Moses,.... They girded their swords by their sides, went through the camp, and slew their brethren, companions and neighbours, who were keeping holy day in honour of the idol:and there fell of the people that day about three thousand men; the Vulgate Latin version reads 23,000, very wrongly; now these being chiefly, if not altogether, of the tribe of Levi, the brethren, companions, and neighbours of the Levites, that were the slayers, together with the after plagues that came upon them, Ex 32:35 account for the deficiency of males in this tribe, some few months after, when it was numbered; and the number of them from one month old and upwards amounted but to 22,000, which was but a very small one in proportion to the other tribes, who generally, one with another, numbered 40,000 each, and none so few as 30,000 (r); of this tribe Aaron was, and therefore used with severity, because of his concern in this sin; and even though it was the tribe of Moses, it was not spared. (r) See the Bishop of Clogber's Chronology of the Hebrew Bible, p. 360, 362. John Wesley32:28 And there fell of the people that day about three thousand men - Probably these were but few in comparison with the many that were guilty; but these were the men that headed the rebellion, and were therefore picked out to be made examples of; for terror to others. |
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32:2932:29: Եւ ասէ ցնոսա Մովսէս. Լցէ՛ք զձեռս ձեր այսօր Տեառն, եւ իւրաքանչիւր յորդի իւր, եւ իւրաքանչիւր յեղբայր իւր, տա՛լ ՚ի վերայ ձեր այսօր օրհնութիւն։ Եւ ասէ ցնոսա Մովսէս. [523]Լցէք զձեռս ձեր այսօր Տեառն իւրաքանչիւր յորդի իւր, եւ իւրաքանչիւր յեղբայր իւր, տալ ի վերայ ձեր այսօր օրհնութիւն:29 Մովսէսն ասաց նրանց. «Այսօր իւրաքանչիւրդ ձեր ձեռքով ծառայեցիք Տիրոջը. մէկն սպանեց իր որդուն, միւսն՝ իր եղբօրը, որի համար այսօր ձեզ վրայ կ’իջնի Տիրոջ օրհնութիւնը»: 29 Քանզի Մովսէս ըսեր էր. «Այսօր տնօրինուած է որ ձեզմէ ամէն մէկը իր որդին ու իր եղբայրը Տէրոջը նուիրէ, որպէս զի ձեր վրայ օրհնութիւն գայ այսօր»։ 32:29: Եւ ասէ ցնոսա Մովսէս. Լցէ՛ք զձեռս ձեր այսօր Տեառն, եւ իւրաքանչիւր յորդի իւր, եւ իւրաքանչիւր յեղբայր իւր, տա՛լ ՚ի վերայ ձեր այսօր օրհնութիւն։ 29 Մովսէսն ասաց նրանց. «Այսօր իւրաքանչիւրդ ձեր ձեռքով ծառայեցիք Տիրոջը. մէկն սպանեց իր որդուն, միւսն՝ իր եղբօրը, որի համար այսօր ձեզ վրայ կ’իջնի Տիրոջ օրհնութիւնը»: 29 Քանզի Մովսէս ըսեր էր. «Այսօր տնօրինուած է որ ձեզմէ ամէն մէկը իր որդին ու իր եղբայրը Տէրոջը նուիրէ, որպէս զի ձեր վրայ օրհնութիւն գայ այսօր»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:2929: Ибо Моисей сказал: сегодня посвятите руки ваши Господу, каждый в сыне своем и брате своем, да ниспошлет Он вам сегодня благословение. 32:30 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὴν ο the αὔριον αυριον tomorrow; next day εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward τὸν ο the λαόν λαος populace; population ὑμεῖς υμεις you ἡμαρτήκατε αμαρτανω sin ἁμαρτίαν αμαρτια sin; fault μεγάλην μεγας great; loud καὶ και and; even νῦν νυν now; present ἀναβήσομαι αναβαινω step up; ascend πρὸς προς to; toward τὸν ο the θεόν θεος God ἵνα ινα so; that ἐξιλάσωμαι εξιλασκομαι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault ὑμῶν υμων your 32:29 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses מִלְא֨וּ milʔˌû מלא be full יֶדְכֶ֤ם yeḏᵊḵˈem יָד hand הַ ha הַ the יֹּום֙ yyôm יֹום day לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH כִּ֛י kˈî כִּי that אִ֥ישׁ ʔˌîš אִישׁ man בִּ bi בְּ in בְנֹ֖ו vᵊnˌô בֵּן son וּ û וְ and בְ vᵊ בְּ in אָחִ֑יו ʔāḥˈiʸw אָח brother וְ wᵊ וְ and לָ lā לְ to תֵ֧ת ṯˈēṯ נתן give עֲלֵיכֶ֛ם ʕᵃlêḵˈem עַל upon הַ ha הַ the יֹּ֖ום yyˌôm יֹום day בְּרָכָֽה׃ bᵊrāḵˈā בְּרָכָה blessing 32:29. et ait Moses consecrastis manus vestras hodie Domino unusquisque in filio et fratre suo ut detur vobis benedictioAnd Moses said: You have consecrated your hands this day to the Lord, every man in his son and in his brother, that a blessing may be given to you. 32:29. And Moses said: “On this day, you have consecrated your hands to the Lord, each one in his son and in his brother, so that a blessing may be given to you.” 32:29. For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day. 29. And Moses said, Consecrate yourselves today to the LORD, yea, every man against his son, and against his brother; that he may bestow upon you a blessing this day.
32:29 For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day: 29: Ибо Моисей сказал: сегодня посвятите руки ваши Господу, каждый в сыне своем и брате своем, да ниспошлет Он вам сегодня благословение. 32:30 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὴν ο the αὔριον αυριον tomorrow; next day εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward τὸν ο the λαόν λαος populace; population ὑμεῖς υμεις you ἡμαρτήκατε αμαρτανω sin ἁμαρτίαν αμαρτια sin; fault μεγάλην μεγας great; loud καὶ και and; even νῦν νυν now; present ἀναβήσομαι αναβαινω step up; ascend πρὸς προς to; toward τὸν ο the θεόν θεος God ἵνα ινα so; that ἐξιλάσωμαι εξιλασκομαι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault ὑμῶν υμων your 32:29 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses מִלְא֨וּ milʔˌû מלא be full יֶדְכֶ֤ם yeḏᵊḵˈem יָד hand הַ ha הַ the יֹּום֙ yyôm יֹום day לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH כִּ֛י kˈî כִּי that אִ֥ישׁ ʔˌîš אִישׁ man בִּ bi בְּ in בְנֹ֖ו vᵊnˌô בֵּן son וּ û וְ and בְ vᵊ בְּ in אָחִ֑יו ʔāḥˈiʸw אָח brother וְ wᵊ וְ and לָ lā לְ to תֵ֧ת ṯˈēṯ נתן give עֲלֵיכֶ֛ם ʕᵃlêḵˈem עַל upon הַ ha הַ the יֹּ֖ום yyˌôm יֹום day בְּרָכָֽה׃ bᵊrāḵˈā בְּרָכָה blessing 32:29. et ait Moses consecrastis manus vestras hodie Domino unusquisque in filio et fratre suo ut detur vobis benedictio And Moses said: You have consecrated your hands this day to the Lord, every man in his son and in his brother, that a blessing may be given to you. 32:29. And Moses said: “On this day, you have consecrated your hands to the Lord, each one in his son and in his brother, so that a blessing may be given to you.” 32:29. For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191429: Исполненное левитами без послаблений, без изъятий, основанных на личных отношениях к тому или другому из виновных, дело наказания было делом служения Господу, делом священным. Поэтому Моисей и сказал им «посвятите сегодня руки ваши Господу». Своим поведением сыны Левия заслужат благословение от Господа «да ниспошлет Он вам благословение».Adam Clarke: Commentary on the Bible - 183132:29: For Moses had said, Consecrate yourselves - Fill your hands to the Lord. See the reason of this form of speech in the note on Exo 29:19 (note).Albert Barnes: Notes on the Bible - 183432:29Consecrate yourselves to day to the Lord ... - The margin contains the literal rendering. Our version gives the most probable meaning of the Hebrew, and is supported by the best authority. The Levites were to prove themselves in a special way the servants of Yahweh, in anticipation of their formal consecration as ministers of the sanctuary (compare Deu 10:8), by manifesting a self-sacrificing zeal in carrying out the divine command, even upon their nearest relatives. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:29: Or, another reading of this verse is, and Moses said, Consecrate yourselves to-day to the Lord; because every man hath been against his son and against his brother, etc.Moses: Num 25:11-13; Deu 13:6-11, Deu 33:9, Deu 33:10; Sa1 15:18-22; Pro 21:3; Joe 2:12-14; Zac 13:3; Mat 10:37 Consecrate: Heb. fill your hands Geneva 159932:29 For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his (m) son, and upon his brother; that he may bestow upon you a blessing this day.(m) In revenging God's glory we must have no partiality to person, but lay aside all carnal affection. John Gill32:29 For Moses had said,.... To the Levites, when he first gave them their orders:consecrate yourselves today to the Lord; devote yourselves to his service, by obeying his orders, slaying those, or the heads of them, who have cast so much contempt upon him as to worship the golden calf in his room; and which would be as acceptable to him as the offerings were, by which Aaron and his sons were consecrated to the Lord; and as these Levites were consecrated to his service this day, on this account: even every man upon his son, and upon his brother; not sparing the nearest relation found in this idolatry, and for which the tribe of Levi is commended and blessed in the blessing of Moses, Deut 33:8 and as it follows: that he may bestow a blessing upon you this day; which was their being taken into the service of God to minister to the priests in the sanctuary, to bear the vessels of the Lord, and for their maintenance to have the tithes of the people: this day was, according to the Jewish writers (s), the seventeenth of Tammuz, or June, on which day the Jews keep a fast upon this account. (s) Sedar Olam Rabba, c. 6. p. 18. Pirke Eliezer, c. 46. Robert Jamieson, A. R. Fausset and David Brown32:29 Consecrate yourselves to-day to the Lord--or, "Ye have consecrated yourselves to-day." The Levites, notwithstanding the dejection of Aaron, distinguished themselves by their zeal for the honor of God and their conduct in doing the office of executioners on this occasion; and this was one reason that they were appointed to a high and honorable office in the service of the sanctuary. |
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32:3032:30: Եւ եղեւ ՚ի վաղիւ անդր, ասէ Մովսէս ցժողովուրդն. Դուք մեղա՛յք զմեղսդ զայդ զմեծ, բայց ես արդ՝ ելի՛ց առ Աստուած, զի ցածուցից վասն մեղաց ձերոց։ Եւ եղեւ ի վաղիւ անդր, եւ ասէ Մովսէս ցժողովուրդն. Դուք մեղայք զմեղսդ զայդ զմեծ. բայց ես արդ ելից առ [524]Աստուած, զի ցածուցից վասն մեղացդ ձերոց:30 Յաջորդ օրը Մովսէսն ասաց ժողովրդին. «Դուք մեծ մեղք էք գործել, բայց ես հիմա կը բարձրանամ Աստծու մօտ, որպէսզի ձեր մեղքերի համար քաւութիւն խնդրեմ նրանից»: 30 Հետեւեալ օրը Մովսէս ըսաւ ժողովուրդին. «Դուք մեծ մեղք գործեցիք ու հիմա Տէրոջը պիտի ելլեմ, թերեւս քաւութիւն մը ստանամ ձեր մեղքին համար»։ 32:30: Եւ եղեւ ՚ի վաղիւ անդր, ասէ Մովսէս ցժողովուրդն. Դուք մեղա՛յք զմեղսդ զայդ զմեծ, բայց ես արդ՝ ելի՛ց առ Աստուած, զի ցածուցից վասն մեղաց ձերոց։ 30 Յաջորդ օրը Մովսէսն ասաց ժողովրդին. «Դուք մեծ մեղք էք գործել, բայց ես հիմա կը բարձրանամ Աստծու մօտ, որպէսզի ձեր մեղքերի համար քաւութիւն խնդրեմ նրանից»: 30 Հետեւեալ օրը Մովսէս ըսաւ ժողովուրդին. «Դուք մեծ մեղք գործեցիք ու հիմա Տէրոջը պիտի ելլեմ, թերեւս քաւութիւն մը ստանամ ձեր մեղքին համար»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:3030: На другой день сказал Моисей народу: вы сделали великий грех; итак я взойду к Господу, не заглажу ли греха вашего. 32:31 ὑπέστρεψεν υποστρεφω return δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even εἶπεν επω say; speak δέομαι δεομαι petition κύριε κυριος lord; master ἡμάρτηκεν αμαρτανω sin ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he ἁμαρτίαν αμαρτια sin; fault μεγάλην μεγας great; loud καὶ και and; even ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own θεοὺς θεος God χρυσοῦς χρυσεος of gold; golden 32:30 וַ wa וְ and יְהִי֙ yᵊhˌî היה be מִֽ mˈi מִן from מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to הָ hā הַ the עָ֔ם ʕˈām עַם people אַתֶּ֥ם ʔattˌem אַתֶּם you חֲטָאתֶ֖ם ḥᵃṭāṯˌem חטא miss חֲטָאָ֣ה ḥᵃṭāʔˈā חֲטָאָה sin גְדֹלָ֑ה ḡᵊḏōlˈā גָּדֹול great וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now אֶֽעֱלֶ֣ה ʔˈeʕᵉlˈeh עלה ascend אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אוּלַ֥י ʔûlˌay אוּלַי perhaps אֲכַפְּרָ֖ה ʔᵃḵappᵊrˌā כפר cover בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance חַטַּאתְכֶֽם׃ ḥaṭṭaṯᵊḵˈem חַטָּאת sin 32:30. facto autem die altero locutus est Moses ad populum peccastis peccatum maximum ascendam ad Dominum si quo modo eum quivero deprecari pro scelere vestroAnd when the next day was come, Moses spoke to the people: You have sinned a very great sin: I will go up to the Lord, if by any means I may be able to entreat him for your crime. 32:30. Then, when the next day arrived, Moses spoke to the people: “You have sinned the greatest sin. I will ascend to the Lord. Perhaps, in some way, I might be able to entreat him for your wickedness.” 32:30. And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin. 30. And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make atonement for your sin.
32:30 And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin: 30: На другой день сказал Моисей народу: вы сделали великий грех; итак я взойду к Господу, не заглажу ли греха вашего. 32:31 ὑπέστρεψεν υποστρεφω return δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even εἶπεν επω say; speak δέομαι δεομαι petition κύριε κυριος lord; master ἡμάρτηκεν αμαρτανω sin ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he ἁμαρτίαν αμαρτια sin; fault μεγάλην μεγας great; loud καὶ και and; even ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own θεοὺς θεος God χρυσοῦς χρυσεος of gold; golden 32:30 וַ wa וְ and יְהִי֙ yᵊhˌî היה be מִֽ mˈi מִן from מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to הָ hā הַ the עָ֔ם ʕˈām עַם people אַתֶּ֥ם ʔattˌem אַתֶּם you חֲטָאתֶ֖ם ḥᵃṭāṯˌem חטא miss חֲטָאָ֣ה ḥᵃṭāʔˈā חֲטָאָה sin גְדֹלָ֑ה ḡᵊḏōlˈā גָּדֹול great וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now אֶֽעֱלֶ֣ה ʔˈeʕᵉlˈeh עלה ascend אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אוּלַ֥י ʔûlˌay אוּלַי perhaps אֲכַפְּרָ֖ה ʔᵃḵappᵊrˌā כפר cover בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance חַטַּאתְכֶֽם׃ ḥaṭṭaṯᵊḵˈem חַטָּאת sin 32:30. facto autem die altero locutus est Moses ad populum peccastis peccatum maximum ascendam ad Dominum si quo modo eum quivero deprecari pro scelere vestro And when the next day was come, Moses spoke to the people: You have sinned a very great sin: I will go up to the Lord, if by any means I may be able to entreat him for your crime. 32:30. Then, when the next day arrived, Moses spoke to the people: “You have sinned the greatest sin. I will ascend to the Lord. Perhaps, in some way, I might be able to entreat him for your wickedness.” 32:30. And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191430: Восхождение Моисея на гору Синай и 40-дневное пребывание на ней в посте и молитве (Втор 11:18) имело своею целью заглаждение совершенного народом великого греха. О своем намерении Моисей предваряет народ. Предварение могло иметь большое значение и для народа, и для самого Моисея. В первом оно возбуждало сознание греха и раскаяние в нем и тем облегчало ходатайство пророка, чем больше нашлось бы людей, сердечно кающихся в грехе, тем скорее могли быть услышаны мольбы Моисея о прощении греха.Matthew Henry: Concise Commentary on the Whole Bible - 170630: The Intercession of Moses.B. C. 1491.30 And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin. 31 And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold. 32 Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written. 33 And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. 34 Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them. 35 And the LORD plagued the people, because they made the calf, which Aaron made. Moses, having executed justice upon the principal offenders, is here dealing both with the people and with God. I. With the people, to bring them to repentance, v. 30. 1. When some were slain, lest the rest should imagine that, because they were exempt from the capital punishment, they were therefore looked upon as free from guilt, Moses here tells the survivors, You have sinned a great sin, and therefore, though you have escaped this time, except you repent, you shall all likewise perish. That they might not think lightly of the sin itself, he calls it a great sin; and that they might not think themselves innocent, because perhaps they were not all so deeply guilty as some of those that were put to death, he tells them all, You have sinned a great sin. The work of ministers is to show people their sins, and the greatness of their sins. "You have sinned, and therefore you are undone if your sins be not pardoned, for ever undone without a Saviour. It is a great sin, and therefore calls for great sorrow, for it puts you in great danger." To affect them with the greatness of their sin he intimates to them what a difficult thing it would be to make up the quarrel which God had with them for it. (1.) It would not be done, unless he himself went up unto the Lord on purpose, and gave as long and as solemn attendance as he had done for the receiving of the law. And yet, (2.) Even so it was but a peradventure that he should make atonement for them; the case was extremely hazardous. This should convince us of the great evil there is in sin, that he who undertook to make atonement found it no easy thing to do it; he must go up to the Lord with his own blood to make atonement. The malignity of sin appears in the price of pardons. 2. Yet it was some encouragement to the people (when they were told that they had sinned a great sin) to hear that Moses, who had so great an interest in heaven and so true an affection for them, would go up unto the Lord to make atonement for them. Consolation should go along with conviction: first wound, and then heal; first show people the greatness of their sin, and then make known to them the atonement, and give them hopes of mercy. Moses will go up unto the Lord, though it be but a peradventure that he should make atonement. Christ, the great Mediator, went upon greater certainty than this, for he had lain in the bosom of the Father, and perfectly knew all his counsels. But to us poor supplicants it is encouragement enough in prayer for particular mercies that peradventure we may obtain them, though we have not an absolute promise. Zeph. ii. 3, It may be, you shall be hid. In our prayers for others, we should be humbly earnest with God, though it is but a peradventure that God will give them repentance, 2 Tim. ii. 25. II. He intercedes with God for mercy. Observe, 1. How pathetic his address was. Moses returned unto the Lord, not to receive further instructions about the tabernacle: there were no more conferences now about that matter. Thus men's sins and follies make work for their friends and ministers, unpleasant work, many times, and give great interruptions to that work which they delight in. Moses in this address expresses, (1.) His great detestation of the people's sin, v. 31. He speaks as one overwhelmed with the horror of it: Oh! this people have sinned a great sin. God had first told him of it (v. 7), and now he tells God of it, by way of lamentation. He does not call them God's people, he knew they were unworthy to be called so; but this people, this treacherous ungrateful people, they have made for themselves gods of gold. It is a great sin indeed to make gold our god, as those do that make it their hope, and set their heart on it. He does not go about to excuse or extenuate the sin; but what he had said to them by way of conviction he says to God by way of confession: They have sinned a great sin; he came not to make apologies, but to make atonement. "Lord, pardon the sin, for it is great," Ps. xxv. 11. (2.) His great desire of the people's welfare (v. 32): Yet now it is not too great a sin for infinite mercy to pardon, and therefore if thou wilt forgive their sin. What then Moses? It is an abrupt expression, "If thou wilt, I desire no more; if thou wilt, thou wilt be praised, I shall be pleased, and abundantly recompensed for my intercession." It is an expression like that of the dresser of the vineyard (Luke xiii. 9), If it bear fruit; or, If thou wilt forgive, is as much as, "O that thou wouldest forgive!" as Luke xix. 42, If thou hadst known is, O that thou hadst known. "But if not, if the decree has gone forth, and there is no remedy, but they must be ruined; if this punishment which has already been inflicted on many is not sufficient (2 Cor. ii. 6), but they must all be cut off, blot me, I pray thee, out of the book which thou hast written;" that is, "If they must be cut off, let me be cut off with them, and cut short of Canaan; if all Israel must perish, I am content to perish with them; let not the land of promise be mine by survivorship." This expression may be illustrated from Ezek. xiii. 9, where this is threatened against the false prophets, They shall not be written in the writing of the house of Israel, neither shall they enter into the land of Israel. God had told Moses that, if he would not interpose he would make of him a great nation, v. 10. "No," says Moses, "I am so far from desiring to see my name and family built up on the ruins of Israel, that I will choose rather to sink with them. If I cannot prevent their destruction, let me not see it (Num. xi. 15); let me not be written among the living (Isa. iv. 3), nor among those that are marked for preservation; even let me die in the last ditch." Thus he expresses his tender affection for the people, and is a type of the good Shepherd, that lays down his life for the sheep (John x. 11), who was to be cut off from the land of the living for the transgression of my people, Isa. liii. 8; Dan. ix. 26. He is also an example of public-spiritedness to all, especially to those in public stations. All private interests must be made subordinate to the good and welfare of communities. It is no great matter what becomes of us and our families in this world, so that it go well with the church of God, and there be peace upon Israel. Moses thus importunes for a pardon, and wrestles with God, not prescribing to him ("If thou wilt not forgive, thou art either unjust or unkind"); no, he is far from that; but, "If not, let me die with the Israelites, and the will of the Lord be done." 2. Observe how prevalent his address was. God would not take him at his word; no, he will not blot any out of his book but those that by their wilful disobedience have forfeited the honour of being enrolled in it (v. 33); the soul that sins shall die, and not the innocent for the guilty. This was also an intimation of mercy to the people, that they should not all be destroyed in a body, but those only that had a hand in the sin. Thus Moses gets ground by degrees. God would not at first give him full assurances of his being reconciled to them, lest, if the comfort of a pardon were too easily obtained, they should be emboldened to do the like again, and should not be made sensible enough of the evil of the sin. Comforts are suspended that convictions may be the deeper impressed: also God would hereby exercise the faith and zeal of Moses, their great intercessor. Further, in answer to the address of Moses, (1.) God promises, notwithstanding this, to go on with his kind intention of giving them the land of Canaan, the land he had spoken to them of, v. 34. Therefore he sends Moses back to them to lead them, though they were unworthy of him, and promises that his angel should go before them, some created angel that was employed in the common services of the kingdom of providence, which intimated that they were not to expect any thing for the future to be done for them out of the common road of providence, not any thing extraordinary. Moses afterwards obtained a promise of God's special presence with them (ch. xxxiii. 14, 17); but at present this was all he could prevail for. (2.) Yet he threatens to remember this sin against them when hereafter he should see cause to punish them for other sins: "When I visit, I will visit for this among the rest. Next time I take the rod in hand, they shall have one stripe the more for this." The Jews have a saying, grounded on this, that henceforward no judgment fell upon Israel but there was in it an ounce of the powder of the golden calf. I see no ground in scripture for the opinion some are of, that God would not have burdened them with such a multitude of sacrifices and other ceremonial institutions if they had not provoked him by worshipping the golden calf. On the contrary, Stephen says that when they made a calf, and offered sacrifice to the idol, God turned, and gave them up to worship the host of heaven (Acts vii. 41, 42); so that the strange addictedness of that people to the sin of idolatry was a just judgment upon them for making and worshipping the golden calf, and a judgment they were never quite freed from till the captivity of Babylon. See Rom. i. 23-25. Note, Many that are not immediately cut off in their sins are reserved for a further day of reckoning: vengeance is slow, but sure. For the present, the Lord plagued the people (v. 35), probably by the pestilence, or some other infectious disease, which was a messenger of God's wrath, and an earnest of worse. Aaron made the calf, and yet it is said the people made it, because they worshipped it. Deos qui rogat, ille facit--He who asks for gods makes them. Aaron was not plagued, but the people; for his was a sin of infirmity, theirs a presumptuous sin, between which there is a great difference, not always discernable to us, but evident to God, whose judgment therefore, we are sure, is according to truth. Thus Moses prevailed for a reprieve and a mitigation of the punishment, but could not wholly turn away the wrath of God. This (some think) bespeaks the inability of the law of Moses to reconcile men to God and to perfect our peace with him, which was reserved for Christ to do, in whom alone it is that God so pardons sin as to remember it no more. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:30: Ye have: Exo 32:31; Sa1 2:17, Sa1 12:20, Sa1 12:23; Sa2 12:9; Kg2 17:21; Luk 7:47, Luk 15:18peradventure: Sa2 16:12; Amo 5:15; Jon 3:9; Ti2 2:25 an atonement: Exo 32:32; Num 16:47, Num 25:13; Job 42:7, Job 42:8; Rom 9:3; Gal 3:13; Jam 5:16 Carl Friedrich Keil and Franz Delitzsch32:30After Moses had thus avenged the honour of the Lord upon the sinful nation, he returned the next day to Jehovah as a mediator, who is not a mediator of one (Gal 3:20), that by the force of his intercession he might turn the divine wrath, which threatened destruction, into sparing grace and compassion, and that he might expiate the sin of the nation. He had received no assurance of mercy in reply to his first entreaty (Ex 32:11-13). He therefore announced his intention to the people in these words: "Peradventure I can make an atonement for your sin." But to the Lord he said (Ex 32:31, Ex 32:32), "The sin of this people is a great sin; they have made themselves a god of gold," in opposition to the clear commandment in Ex 20:23 : "and now, if Thou wilt forgive their sin, and if not, blot me out of the book that Thou hast written." The book which Jehovah has written is the book of life, or of the living (Ps 69:29; Dan 12:1). This expression is founded upon the custom of writing the names of the burgesses of a town or country in a burgess-list, whereby they are recognised as natives of the country, or citizens of the city, and all the privileges of citizenship are secured to them. The book of life contains the list of the righteous (Ps 69:29), and ensures to those whose names are written there, life before God, first in the earthly kingdom of God, and then eternal life also, according to the knowledge of salvation, which keeps pace with the progress of divine revelation, e.g., in the New Testament, where the heirs of eternal life are found written in the book of life (Phil 4:3; Rev_ 3:5; Rev_ 13:8, etc.), - an advance for which the way was already prepared by Is 4:3 and Dan 12:1. To blot out of Jehovah's book, therefore, is to cut off from fellowship with the living God, or from the kingdom of those who live before God, and to deliver over to death. As a true mediator of his people, Moses was ready to stake his own life for the deliverance of the nation, and not to live before God himself, if Jehovah did not forgive the people their sin. These words of Moses were the strongest expression of devoted, self-sacrificing love. And they were just as deep and true as the wish expressed by the Apostle Paul in Rom 9:3, that he might be accursed from Christ for the sake of his brethren according to the flesh. Bengel compares this wish of the apostle to the prayer of Moses, and says with regard to this unbounded fulness of love, "It is not easy to estimate the measure of love in a Moses and a Paul; for the narrow boundary of our reasoning powers does not comprehend it, as the little child is unable to comprehend the courage of warlike heroes" (Eng. Tr.). The infinite love of God is unable to withstand the importunity of such love. God, who is holy love, cannot sacrifice the righteous and good for the unrighteous and guilty, nor can He refuse the mediatorial intercession of His faithful servant, so long as the sinful nation has not filled up the measure of its guilt, in which case even the intercession of a Moses and a Samuel would not be able to avert the judgment (Jer 15:1, cf. Ezek 14:16). Hence, although Jehovah puts back the wish and prayer of Moses with the words, "Whoever (אשׁר מי, both here and in 2Kings 20:11, is more emphatic than either one or the other alone) has sinned, him will I blot out of My book," He yields to the entreaty that He will ensure to Moses the continuance of the nation under His guidance, and under the protection of His angel, which shall go before it (see at Ex 33:2-3), and defer the punishment of their sin until the day of His visitation. John Gill32:30 And it came to pass on the morrow,.... The eighteenth day of Tammuz it was, the same writers say, that Moses implored the mercy of God for Israel. Jarchi on Ex 32:11 says it was on the seventeenth day the tables were broke, on the eighteenth the calf was burnt, and on the nineteenth that Moses went up to intercede for them:that Moses said unto the people, ye have sinned a great sin; the sin of idolatry, see Ex 32:21 from whence it appears, that all that were guilty of it were not slain, perhaps only some of one tribe; and there was great reason to fear, that as wrath was gone forth it would not stop here, but others would fall a sacrifice to the divine displeasure; wherefore it is proposed by Moses to make application to the Lord on their behalf, that they might obtain mercy: and I will go up unto the Lord: on the top of Mount Sinai: peradventure I shall make atonement for your sin; not by any sacrifice offered, but by his prayers prevail with God to forgive their sin, and not punish any more for it: he had by his first prayer obtained of the Lord not to consume them off of the face of the earth, and utterly destroy them as a nation; but that he did not hinder but that resentment might be shown in a lesser degree, or by parts; as not 3000 men had been cut off, chiefly out of one tribe, if not altogether, the rest of the tribes might expect to be visited, according to the number of their delinquents. Robert Jamieson, A. R. Fausset and David Brown32:30 Moses said unto the people, Ye have sinned a great sin--Moses labored to show the people the heinous nature of their sin, and to bring them to repentance. But not content with that, he hastened more earnestly to intercede for them. |
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32:3132:31: Դարձաւ Մովսէս անդրէն առ Տէր եւ ասէ. Աղաչե՛մ զքեզ Տէր. մեղա՛ւ ժողովուրդն այն մե՛ղս անհնարինս. եւ արարին իւրեանց աստուածս ոսկեղէնս։ արդ՝ եթէ թողուս նոցա զմեղս իւրեանց՝ թո՛ղ. Դարձաւ Մովսէս անդրէն առ Տէր եւ ասէ. Աղաչեմ զքեզ, Տէր, մեղաւ ժողովուրդն այն մեղս անհնարինս, եւ արարին իւրեանց աստուածս ոսկեղէնս:31 Մովսէսը վերադարձաւ Տիրոջ մօտ ու ասաց նրան. «Աղաչում եմ քեզ, Տէ՛ր, այդ ժողովուրդը մեծ մեղք է գործել, որովհետեւ իր համար ոսկէ աստուածներ է կերտել: Արդ, եթէ ներելու ես իրենց մեղքերը, ների՛ր, 31 Եւ Մովսէս դարձաւ Տէրոջը ու ըսաւ. «Ո՜հ, այս ժողովուրդը մեծ մեղք մը գործեց, իրեն ոսկիէ աստուածներ շինելով, 32:31: Դարձաւ Մովսէս անդրէն առ Տէր եւ ասէ. Աղաչե՛մ զքեզ Տէր. մեղա՛ւ ժողովուրդն այն մե՛ղս անհնարինս. եւ արարին իւրեանց աստուածս ոսկեղէնս։ արդ՝ եթէ թողուս նոցա զմեղս իւրեանց՝ թո՛ղ. 31 Մովսէսը վերադարձաւ Տիրոջ մօտ ու ասաց նրան. «Աղաչում եմ քեզ, Տէ՛ր, այդ ժողովուրդը մեծ մեղք է գործել, որովհետեւ իր համար ոսկէ աստուածներ է կերտել: Արդ, եթէ ներելու ես իրենց մեղքերը, ների՛ր, 31 Եւ Մովսէս դարձաւ Տէրոջը ու ըսաւ. «Ո՜հ, այս ժողովուրդը մեծ մեղք մը գործեց, իրեն ոսկիէ աստուածներ շինելով, zohrab-1805▾ eastern-1994▾ western am▾ |
32:3131: И возвратился Моисей к Господу и сказал: о, народ сей сделал великий грех: сделал себе золотого бога; 32:32 καὶ και and; even νῦν νυν now; present εἰ ει if; whether μὲν μεν first of all ἀφεῖς αφιημι dismiss; leave αὐτοῖς αυτος he; him τὴν ο the ἁμαρτίαν αμαρτια sin; fault ἄφες αφιημι dismiss; leave εἰ ει if; whether δὲ δε though; while μή μη not ἐξάλειψόν εξαλειφω erase; wipe out με με me ἐκ εκ from; out of τῆς ο the βίβλου βιβλος book σου σου of you; your ἧς ος who; what ἔγραψας γραφω write 32:31 וַ wa וְ and יָּ֧שָׁב yyˈāšov שׁוב return מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אָ֣נָּ֗א ʔˈānnˈā אָנָּא pray חָטָ֞א ḥāṭˈā חטא miss הָ hā הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this חֲטָאָ֣ה ḥᵃṭāʔˈā חֲטָאָה sin גְדֹלָ֔ה ḡᵊḏōlˈā גָּדֹול great וַ wa וְ and יַּֽעֲשׂ֥וּ yyˈaʕᵃśˌû עשׂה make לָהֶ֖ם lāhˌem לְ to אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) זָהָֽב׃ zāhˈāv זָהָב gold 32:31. reversusque ad Dominum ait obsecro peccavit populus iste peccatum magnum feceruntque sibi deos aureos aut dimitte eis hanc noxamAnd returning to the Lord, he said: I beseech thee: this people hath sinned a heinous sin, and they have made to themselves gods of gold: either forgive them this trespass, 32:31. And returning to the Lord, he said: “I beg you, this people has sinned the greatest sin, and they have made for themselves gods of gold. Either release them from this offense, 32:31. And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold. 31. And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold.
32:31 And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold: 31: И возвратился Моисей к Господу и сказал: о, народ сей сделал великий грех: сделал себе золотого бога; 32:32 καὶ και and; even νῦν νυν now; present εἰ ει if; whether μὲν μεν first of all ἀφεῖς αφιημι dismiss; leave αὐτοῖς αυτος he; him τὴν ο the ἁμαρτίαν αμαρτια sin; fault ἄφες αφιημι dismiss; leave εἰ ει if; whether δὲ δε though; while μή μη not ἐξάλειψόν εξαλειφω erase; wipe out με με me ἐκ εκ from; out of τῆς ο the βίβλου βιβλος book σου σου of you; your ἧς ος who; what ἔγραψας γραφω write 32:31 וַ wa וְ and יָּ֧שָׁב yyˈāšov שׁוב return מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אָ֣נָּ֗א ʔˈānnˈā אָנָּא pray חָטָ֞א ḥāṭˈā חטא miss הָ hā הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this חֲטָאָ֣ה ḥᵃṭāʔˈā חֲטָאָה sin גְדֹלָ֔ה ḡᵊḏōlˈā גָּדֹול great וַ wa וְ and יַּֽעֲשׂ֥וּ yyˈaʕᵃśˌû עשׂה make לָהֶ֖ם lāhˌem לְ to אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) זָהָֽב׃ zāhˈāv זָהָב gold 32:31. reversusque ad Dominum ait obsecro peccavit populus iste peccatum magnum feceruntque sibi deos aureos aut dimitte eis hanc noxam And returning to the Lord, he said: I beseech thee: this people hath sinned a heinous sin, and they have made to themselves gods of gold: either forgive them this trespass, 32:31. And returning to the Lord, he said: “I beg you, this people has sinned the greatest sin, and they have made for themselves gods of gold. Either release them from this offense, 32:31. And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191431-32: Так как грех народа состоял в нарушении завета, то просьба Моисея «прости грех их» равносильна мольбе: не считай завет нарушенным, не отвергай Израиля, не отнимай у него звания и прав народа богоизбранного. Необходимость подобной просьбы была вызвана следующим. На первое ходатайство Моисея (ст. 11–13) Господь отвечал обещанием не истреблять Израиля. Дальнейшее его существование было таким образом обеспечено. Но подобное обещание не означало еще, что евреи остаются народом богоизбранным. Сомневаться в этом побуждало самое настроение народа, не только не проявившего готовности возвратить себе божественную милость, но и обнаружившего крайнее упорство (ст. 26), грозившее им со стороны Бога полным отвержением. Ввиду этого Моисей и молит: «прости грех их». Если прощение не может быть даровано, то он предлагает в жертву свою жизнь: «изгладь и меня из книги Твоей, в которую Ты вписал» (ср. Пс 55:9; Дан 12:1).Adam Clarke: Commentary on the Bible - 183132:31: Moses returned unto the Lord - Before he went down from the mountain God had acquainted him with the general defection of the people, whereupon he immediately, without knowing the extent of their crime, began to make intercession for them; and God, having given him a general assurance that they should not be cut off, hastened him to go down, and bring them off from their idolatry. Having descended, he finds matters much worse than he expected, and ordered three thousand of the principal delinquents to be slain; but knowing that an evil so extensive must be highly provoking in the sight of the just and holy God, he finds it highly expedient that an atonement be made for the sin: for although he had the promise of God that as a nation they should not be exterminated, yet he had reason to believe that Divine justice must continue to contend with them, and prevent them from ever entering the promised land. That he was apprehensive that this would be the case, we may see plainly from the following verse.Albert Barnes: Notes on the Bible - 183432:31Returned unto the Lord - i. e. again he ascended the mountain. Gods of gold - a god of gold. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:31: returned: Exo 34:28; Deu 9:18, Deu 9:19sinned: Exo 32:30; Ezr 9:6, Ezr 9:7, Ezr 9:15; Neh 9:33; Dan 9:5, Dan 9:8, Dan 9:11 made: Exo 20:4, Exo 20:23 John Gill32:31 And Moses returned unto the Lord,.... On the mount where he was in the cloud:and said, oh, this people have sinned a great sin; which to following words explain; he confesses the same to God he had charged the people with in Ex 32:30, and have made them gods of gold; the golden calf, which they themselves called "Elohim", gods. John Wesley32:31 Oh, this people have sinned a great sin - God had first told him of it, Ex 32:7, and now he tells God of it by way of lamentation. He doth not call them God's people, he knew they were unworthy to be called so, but this people. This treacherous ungrateful people, they have made them gods of gold. |
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32:3232:32: ապա թէ ոչ՝ ջնջեա՛ եւ զիս ՚ի դպրութենէ քումմէ յոր գրեցեր[799]։[799] Այլք. Ջնջեա՛ զիս ՚ի դպ՛՛։ Արդ եթէ թողուս նոցա զմեղս իւրեանց, թող. ապա թէ ոչ, ջնջեա զիս ի դպրութենէ քումմէ յոր գրեցեր:32 իսկ եթէ չես ներելու, ուրեմն իմ անունը ջնջի՛ր քո մատեանից, ուր գրել ես ինձ»: 32 Բայց հիմա եթէ անոնց մեղքերը պիտի ներես՝ ներէ, եթէ ոչ՝ կ’աղաչեմ, աւրէ՛ զիս քու գրած գրքէդ»։ 32:32: ապա թէ ոչ՝ ջնջեա՛ եւ զիս ՚ի դպրութենէ քումմէ յոր գրեցեր[799]։ [799] Այլք. Ջնջեա՛ զիս ՚ի դպ՛՛։ 32 իսկ եթէ չես ներելու, ուրեմն իմ անունը ջնջի՛ր քո մատեանից, ուր գրել ես ինձ»: 32 Բայց հիմա եթէ անոնց մեղքերը պիտի ներես՝ ներէ, եթէ ոչ՝ կ’աղաչեմ, աւրէ՛ զիս քու գրած գրքէդ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:3232: прости им грех их, а если нет, то изгладь и меня из книги Твоей, в которую Ты вписал. 32:33 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs εἴ ει if; whether τις τις anyone; someone ἡμάρτηκεν αμαρτανω sin ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine ἐξαλείψω εξαλειφω erase; wipe out αὐτὸν αυτος he; him ἐκ εκ from; out of τῆς ο the βίβλου βιβλος book μου μου of me; mine 32:32 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now אִם־ ʔim- אִם if תִּשָּׂ֣א tiśśˈā נשׂא lift חַטָּאתָ֑ם ḥaṭṭāṯˈām חַטָּאת sin וְ wᵊ וְ and אִם־ ʔim- אִם if אַ֕יִן ʔˈayin אַיִן [NEG] מְחֵ֣נִי mᵊḥˈēnî מחה wipe נָ֔א nˈā נָא yeah מִֽ mˈi מִן from סִּפְרְךָ֖ ssifrᵊḵˌā סֵפֶר letter אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] כָּתָֽבְתָּ׃ kāṯˈāvᵊttā כתב write 32:32. aut si non facis dele me de libro tuo quem scripsistiOr if thou do not, strike me out of the book that thou hast written. 32:32. or, if you do not, then delete me from the book that you have written.” 32:32. Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written. 32. Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written.
32:32 Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written: 32: прости им грех их, а если нет, то изгладь и меня из книги Твоей, в которую Ты вписал. 32:33 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs εἴ ει if; whether τις τις anyone; someone ἡμάρτηκεν αμαρτανω sin ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine ἐξαλείψω εξαλειφω erase; wipe out αὐτὸν αυτος he; him ἐκ εκ from; out of τῆς ο the βίβλου βιβλος book μου μου of me; mine 32:32 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now אִם־ ʔim- אִם if תִּשָּׂ֣א tiśśˈā נשׂא lift חַטָּאתָ֑ם ḥaṭṭāṯˈām חַטָּאת sin וְ wᵊ וְ and אִם־ ʔim- אִם if אַ֕יִן ʔˈayin אַיִן [NEG] מְחֵ֣נִי mᵊḥˈēnî מחה wipe נָ֔א nˈā נָא yeah מִֽ mˈi מִן from סִּפְרְךָ֖ ssifrᵊḵˌā סֵפֶר letter אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] כָּתָֽבְתָּ׃ kāṯˈāvᵊttā כתב write 32:32. aut si non facis dele me de libro tuo quem scripsisti Or if thou do not, strike me out of the book that thou hast written. 32:32. or, if you do not, then delete me from the book that you have written.” 32:32. Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183132:32: Forgive their sin - ; and if not, blot me - out of thy book - It is probable that one part of Moses' work during the forty days of his residence on the mount with God, was his regulating the muster-roll of all the tribes and families of Israel, in reference to the parts they were respectively to act in the different transactions in the wilderness, promised land, etc.; and this, being done under the immediate direction of God, is termed God's book which he had written, (such muster-rolls, or registers, called also genealogies, the Jews have had from the remotest period of their history); and it is probable that God had told him, that those who should break the covenant which he had then made with them should be blotted out of that list, and never enter into the promised land. All this Moses appears to have particularly in view, and, without entering into any detail, immediately comes to the point which he knew was fixed when this list or muster-roll was made, namely, that those who should break the covenant should be blotted out, and never have any inheritance in the promised land: therefore he says, This people have sinned a great sin, and have made them gods of gold; thus they had broken the covenant, (see the first and second commandments), and by this had forfeited their right to Canaan. Yet now, he adds, if thou wilt forgive their sin, that they may yet attain the promised inheritance - ; and if not, blot me, I pray thee, out of thy book which thou hast written - if thou wilt blot out their names from this register, and never suffer them to enter Canaan, blot me out also; for I cannot bear the thought of enjoying that blessedness, while my people and their posterity shall be for ever excluded. And God, in kindness to Moses, spared him the mortification of going into Canaan without taking the people with him. They had forfeited their lives, and were sentenced to die in the wilderness; and Moses' prayer was answered in mercy to him, while the people suffered under the hand of justice. But the promise of God did not fail; for, although those who sinned were blotted out of the book, yet their posterity enjoyed the inheritance.This seems to be the simple and pure light in which this place should be viewed; and in this sense St. Paul is to be understood, Rom 9:3, where he says: For I could wish that myself were Accursed from Christ for my brethren, my kinsmen according to the flesh; who are Israelites, to whom pertaineth the Adoption, and the Glory, and the Covenants. Moses could not survive the destruction of his people by the neighboring nations, nor their exclusion from the promised land; and St. Paul, seeing the Jews about to be cut off by the Roman sword for their rejection of the Gospel, was willing to be deprived of every earthly blessing, and even to become a sacrifice for them, if this might contribute to the preservation and salvation of the Jewish state. Both those eminent men, engaged in the same work, influenced by a spirit of unparalleled patriotism, were willing to forfeit every blessing of a secular kind, even die for the welfare of the people. But certainly, neither of them could wish to go to eternal perdition, to save their countrymen from being cut off, the one by the sword of the Philistines, the other by that of the Romans. Even the supposition is monstrous. On this mode of interpretation we may at once see what is implied in the book of life, and being written in or blotted out of such a book. In the public registers, all that were born of a particular tribe were entered in the list of their respective families under that tribe. This was the book of life; but when any of those died, his name might be considered as blotted out from this list. Our baptismal registers, which record the births of all the inhabitants of a particular parish or district, and which are properly our books of life; and our bills of mortality, which are properly our books of death, or the lists of those who are thus blotted out from our baptismal registers or books of life; are very significant and illustrative remains of the ancient registers, or books of life and death among the Jews, the Greeks, the Romans, and most ancient nations. It is worthy of remark, that in China the names of the persons who have been tried on criminal processes are written in two distinct books, which are called the book of life and the book of death: those who have been acquitted, or who have not been capitally convicted, are written in the former; those who have been found guilty, in the latter. These two books are presented to the emperor by his ministers, who, as sovereign, has a right to erase any name from either: to place the living among the dead, that he may die; or the dead, that is, the person condemned to death, among the living, that he may be preserved. Thus he blots out of the book of life or the book of death according to his sovereign pleasure, on the representation of his ministers, or the intercession of friends, etc. An ancient and extremely rich picture, in my own possession, representing this circumstance, painted in China, was thus interpreted to me by a native Chinese. Albert Barnes: Notes on the Bible - 183432:32For a similar form of expression, in which the conclusion is left to be supplied by the mind of the reader, see Dan 3:15; Luk 13:9; Luk 19:42; Joh 6:62; Rom 9:22. For the same thought, see Rom 9:3. It is for such as Moses and Paul to realize, and to dare to utter, their readiness to be wholly sacrificed for the sake of those whom God has entrusted to their love. This expresses the perfected idea of the whole burnt-offering. Thy book - The figure is taken from the enrolment of the names of citizens. This is its first occurrence in the Scriptures. See the marginal references. and Isa 4:3; Dan 12:1; Luk 10:20; Phi 4:3; Rev 3:5, etc. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:32: if thou: Num 14:19; Dan 9:18, Dan 9:19; Amo 7:2; Luk 23:34blot me: Allusion may be made to the registry of births, in which those born of a particular tribe were entered in the list of their respective families under that tribe. This was the book of life; and when any died, his name might be considered as blotted out of this list. But as Moses addressed the Lord, he undoubtedly referred, by faith, to the book of God's remembrance. Exo 32:10; Deu 9:14, Deu 25:19, Deu 29:20; Psa 56:8, Psa 69:28, Psa 139:16; Eze 13:9; Dan 12:1; Rom 9:3; Phi 4:3; Rev 3:5, Rev 17:8, Rev 21:27, Rev 22:19 Geneva 159932:32 Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, (n) out of thy book which thou hast written.(n) He esteemed the glory of God so much, that he preferred it even to his own salvation. John Gill32:32 Yet now, if thou will forgive their sin,.... Of thy free grace, good will, and pleasure; it will redound to thy glory, men will praise thy name on account of it; these people will have great reason to be thankful, and will lie under great obligations to thee, to fear, serve, and glorify thee; and in particular it will be regarded by me as the highest favour that can be asked or granted:and if not, blot me, I pray thee, out of the book which thou hast written; not the book of the law, as Jarchi, written with the finger of God, the name of Moses was not written there; nor the book of the just, as the Targum of Jonathan, the list and catalogue of good men, that belonged to the visible church, called in after time "the writing of the house of Israel", Ezek 13:9 but rather the book of life, either of this temporal life, and then it means no more than that he wished to die, even immediately by the hand of God, which seems to be countenanced by Num 11:15 or else of eternal life, and is no other than the book of life of the Lamb, or God's predestination or choice of men in Christ to everlasting life, which is particular, personal, sure, and certain; and Moses asks for this, not as a thing either desirable or possible, but to express his great affection for this people, and his great concern for the glory of God; and rather than either should suffer, he chose, if it was possible, to be deprived of that eternal happiness he hoped for, and should enjoy. John Wesley32:32 If not - If the decree be gone forth, and there is no remedy but they must be ruined, blot me, I pray thee out of the book which thou hast written - That is, out of the book of life. If all Israel must perish, I am content to perish with them. This expression may be illustrated from Rom 9:3. For I could wish myself to be an anathema from Christ, for my brethren's sake. Does this imply no more than not enjoying Canaan? Not that Moses absolutely desired this, but only comparatively expresses his vehement zeal for God's glory, and love to his people, signifying, that the very thought of their destruction, and the dishonour of God, was so intolerable to him, that he rather wishes, if it were possible, that God would accept of him, as a sacrifice in their stead, and by his utter destruction, prevent so great a mischief.Robert Jamieson, A. R. Fausset and David Brown32:32 blot me . . . out of thy book--an allusion to the registering of the living, and erasing the names of those who die. What warmth of affection did he evince for his brethren! How fully was he animated with the true spirit of a patriot, when he professed his willingness to die for them. But Christ actually died for His people (Rom 5:8). |
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32:3332:33: Եւ ասէ Տէր ցՄովսէս. Եթէ ոք մեղաւ առաջի իմ, ջնջեցից զնա ՚ի դպրութենէ իմմէ։ Եւ ասէ Տէր ցՄովսէս. Եթէ ոք մեղաւ առաջի իմ, ջնջեցից զնա ի դպրութենէ իմմէ:33 Տէրն ասաց Մովսէսին. «Ես իմ մատեանից կը ջնջեմ նրան, ով մեղանչել է իմ դէմ: 33 Տէրը ըսաւ Մովսէսին. «Ով որ ինծի դէմ մեղանչեց, զանիկա իմ գրքէս պիտի աւրեմ։ 32:33: Եւ ասէ Տէր ցՄովսէս. Եթէ ոք մեղաւ առաջի իմ, ջնջեցից զնա ՚ի դպրութենէ իմմէ։ 33 Տէրն ասաց Մովսէսին. «Ես իմ մատեանից կը ջնջեմ նրան, ով մեղանչել է իմ դէմ: 33 Տէրը ըսաւ Մովսէսին. «Ով որ ինծի դէմ մեղանչեց, զանիկա իմ գրքէս պիտի աւրեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:3333: Господь сказал Моисею: того, кто согрешил предо Мною, изглажу из книги Моей; 32:34 νυνὶ νυνι right now δὲ δε though; while βάδιζε βαδιζω step down; descend καὶ και and; even ὁδήγησον οδηγεω guide τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he εἰς εις into; for τὸν ο the τόπον τοπος place; locality ὃν ος who; what εἶπά ερεω.1 state; mentioned σοι σοι you ἰδοὺ ιδου see!; here I am ὁ ο the ἄγγελός αγγελος messenger μου μου of me; mine προπορεύεται προπορευομαι travel forth; travel before πρὸ προ before; ahead of προσώπου προσωπον face; ahead of σου σου of you; your ᾗ ος who; what δ᾿ δε though; while ἂν αν perhaps; ever ἡμέρᾳ ημερα day ἐπισκέπτωμαι επισκεπτομαι visit; inspect ἐπάξω επαγω instigate; bring on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him τὴν ο the ἁμαρτίαν αμαρτια sin; fault αὐτῶν αυτος he; him 32:33 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses מִ֚י ˈmî מִי who אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָֽטָא־ ḥˈāṭā- חטא miss לִ֔י lˈî לְ to אֶמְחֶ֖נּוּ ʔemḥˌennû מחה wipe מִ mi מִן from סִּפְרִֽי׃ ssifrˈî סֵפֶר letter 32:33. cui respondit Dominus qui peccaverit mihi delebo eum de libro meoAnd the Lord answered him: He that hath sinned against me, him will I strike out of my book: 32:33. And the Lord answered him: “Whoever has sinned against me, him I will delete from my book. 32:33. And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. 32:33 And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book: 33: Господь сказал Моисею: того, кто согрешил предо Мною, изглажу из книги Моей; 32:34 νυνὶ νυνι right now δὲ δε though; while βάδιζε βαδιζω step down; descend καὶ και and; even ὁδήγησον οδηγεω guide τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he εἰς εις into; for τὸν ο the τόπον τοπος place; locality ὃν ος who; what εἶπά ερεω.1 state; mentioned σοι σοι you ἰδοὺ ιδου see!; here I am ὁ ο the ἄγγελός αγγελος messenger μου μου of me; mine προπορεύεται προπορευομαι travel forth; travel before πρὸ προ before; ahead of προσώπου προσωπον face; ahead of σου σου of you; your ᾗ ος who; what δ᾿ δε though; while ἂν αν perhaps; ever ἡμέρᾳ ημερα day ἐπισκέπτωμαι επισκεπτομαι visit; inspect ἐπάξω επαγω instigate; bring on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him τὴν ο the ἁμαρτίαν αμαρτια sin; fault αὐτῶν αυτος he; him 32:33 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses מִ֚י ˈmî מִי who אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָֽטָא־ ḥˈāṭā- חטא miss לִ֔י lˈî לְ to אֶמְחֶ֖נּוּ ʔemḥˌennû מחה wipe מִ mi מִן from סִּפְרִֽי׃ ssifrˈî סֵפֶר letter 32:33. cui respondit Dominus qui peccaverit mihi delebo eum de libro meo And the Lord answered him: He that hath sinned against me, him will I strike out of my book: 32:33. And the Lord answered him: “Whoever has sinned against me, him I will delete from my book. 32:33. And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191433-34: Закон, нарушителями которого явились евреи, требует наказания виновного (22), и так как правда одного не вменяется в праведность другому (Иез 18:20), то самопожертвование Моисея не может быть принято. Виновные будут наказаны, не теперь, а впоследствии: к дальнейшим преступлениям будет причислена тогда и теперешняя вина народа. Но до наступления этого времени Моисей должен оставаться вождем Израиля: «веди народ сей». При этом, как и ранее он будет руководим непосредственно самим Богом: «вот, Ангел Мой пойдет пред тобою». Лично Моисею, а не народу, обещается руководительство Божие, и это — одно из свидетельств гнева Всевышнего против согрешившего Израиля.Adam Clarke: Commentary on the Bible - 183132:33: Whosoever hath sinned against me, him will I blot out - As if the Divine Being had said: "All my conduct is regulated by infinite justice and righteousness: in no case shall the innocent ever suffer for the guilty. That no man may transgress through ignorance, I have given you my law, and thus published my covenant; the people themselves have acknowledged its justice and equity, and have voluntarily ratified it. He then that sins against me, (for sin is the transgression of the law, Jo1 3:4, and the law must be published and known that it may be binding), him will I blot out of my book." And is it not remarkable that to these conditions of the covenant God strictly adhered, so that not one soul of these transgressors ever entered into the promised rest! Here was justice. And yet, though they deserved death, they were spared! Here was mercy. Thus, as far as justice would permit, mercy extended; and as far as mercy would permit, justice proceeded. Behold, O reader, the Goodness and Severity of God! Mercy saves all that Justice can spare; and Justice destroys all that Mercy should not save.Albert Barnes: Notes on the Bible - 183432:33 , Exo 32:34Each offender was to suffer for his own sin. Compare Exo 20:5; Eze 18:4, Eze 18:20. Moses was not to be taken at his word. He was to fulfill his appointed mission of leading on the people toward the land of promise. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:33: sinned: Lev 23:30; Psa 69:28; Eze 18:4my book: Psa 109:13, Psa 109:14; Phi 4:3; Rev 13:8, Rev 20:12 Geneva 159932:33 And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my (o) book.(o) I will make it known that he was never predestined in my eternal counsel to life everlasting. John Gill32:33 And the Lord said unto Moses,.... In answer to his request:whosoever hath sinned against me, him will I blot out of my book; not that anyone that is really in the book of life is ever blotted out, or that anyone predestinated or ordained to eternal life ever perish: but some persons may think themselves, and they may seem to be written in that book, or to be among the number of God's elect, but are not, and turn out obstinate impenitent sinners, and live and die in impenitence and unbelief; when it will appear that their names were never written in it, which, is the same thing as to be blotted out of it, see Ps 69:28. Now by this answer the Lord does not absolutely refuse the request of Moses with respect to the people, though he does with regard to himself, and the blotting his name out of his book; and it is plain, by what follows, he meant to show mercy to the people, since he bids Moses go and lead them on towards Canaan, and promises an angel to go before them; though he reserves to himself a liberty to chastise this people for this sin, as he should have opportunity, along with others. John Wesley32:33 Whosoever hath sinned, him will I blot out of my book - The soul that sins shall die, and not the innocent for the guilty. |
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32:3432:34: Բայց արդ՝ ե՛րթ է՛ջ եւ առաջնորդեա՛ ժողովրդեանն այնմիկ ՚ի տեղին՝ յոր ասացի քեզ։ Եւ ահա հրեշտակ իմ երթիցէ առաջի երեսաց քոց։ բայց յաւուր յորում ա՛յց արարից, ածի՛ց ՚ի վերայ նոցա զմեղս իւրեանց[800]։ [800] Ոսկան. ՚Ի տեղին՝ զոր ասացի։ Բայց արդ` երթ էջ եւ առաջնորդեա ժողովրդեանն այնմիկ ի տեղին յոր ասացի քեզ. եւ ահա հրեշտակ իմ երթիցէ առաջի երեսաց քոց. բայց յաւուր յորում այց արարից, ածից ի վերայ նոցա զմեղս իւրեանց:34 Բայց հիմա գնա՛, իջի՛ր եւ այդ ժողովրդին առաջնորդի՛ր այն վայրը, որի մասին ասել եմ քեզ: Իմ հրեշտակը կը գնայ քո առաջից: Այն օրը, սակայն, երբ պիտի այցելեմ ձեզ, նրանց մեղքերը իրենց վրայ պիտի դնեմ»: 34 Ուստի հիմա գնա՛, ժողովուրդը այն տեղը տար, որ քեզի ըսի։ Ահա իմ հրեշտակս քու առջեւէդ պիտի երթայ. բայց այցելութիւն ընելու օրս անոնց մեղքը իրենց վրայ պիտի բերեմ»։ 32:34: Բայց արդ՝ ե՛րթ է՛ջ եւ առաջնորդեա՛ ժողովրդեանն այնմիկ ՚ի տեղին՝ յոր ասացի քեզ։ Եւ ահա հրեշտակ իմ երթիցէ առաջի երեսաց քոց։ բայց յաւուր յորում ա՛յց արարից, ածի՛ց ՚ի վերայ նոցա զմեղս իւրեանց[800]։ [800] Ոսկան. ՚Ի տեղին՝ զոր ասացի։ 34 Բայց հիմա գնա՛, իջի՛ր եւ այդ ժողովրդին առաջնորդի՛ր այն վայրը, որի մասին ասել եմ քեզ: Իմ հրեշտակը կը գնայ քո առաջից: Այն օրը, սակայն, երբ պիտի այցելեմ ձեզ, նրանց մեղքերը իրենց վրայ պիտի դնեմ»: 34 Ուստի հիմա գնա՛, ժողովուրդը այն տեղը տար, որ քեզի ըսի։ Ահա իմ հրեշտակս քու առջեւէդ պիտի երթայ. բայց այցելութիւն ընելու օրս անոնց մեղքը իրենց վրայ պիտի բերեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:3434: итак, иди, веди народ сей, куда Я сказал тебе; вот Ангел Мой пойдет пред тобою, и в день посещения Моего Я посещу их за грех их. 32:35 καὶ και and; even ἐπάταξεν πατασσω pat; impact κύριος κυριος lord; master τὸν ο the λαὸν λαος populace; population περὶ περι about; around τῆς ο the ποιήσεως ποιησις doing τοῦ ο the μόσχου μοσχος calf οὗ ος who; what ἐποίησεν ποιεω do; make Ααρων ααρων Aarōn; Aaron 32:34 וְ wᵊ וְ and עַתָּ֞ה ʕattˈā עַתָּה now לֵ֣ךְ׀ lˈēḵ הלך walk נְחֵ֣ה nᵊḥˈē נחה lead אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֗ם ʕˈām עַם people אֶ֤ל ʔˈel אֶל to אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבַּ֨רְתִּי֙ dibbˈartî דבר speak לָ֔ךְ lˈāḵ לְ to הִנֵּ֥ה hinnˌē הִנֵּה behold מַלְאָכִ֖י malʔāḵˌî מַלְאָךְ messenger יֵלֵ֣ךְ yēlˈēḵ הלך walk לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face וּ û וְ and בְ vᵊ בְּ in יֹ֣ום yˈôm יֹום day פָּקְדִ֔י pāqᵊḏˈî פקד miss וּ û וְ and פָקַדְתִּ֥י fāqaḏtˌî פקד miss עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon חַטָּאתָֽם׃ ḥaṭṭāṯˈām חַטָּאת sin 32:34. tu autem vade et duc populum istum quo locutus sum tibi angelus meus praecedet te ego autem in die ultionis visitabo et hoc peccatum eorumBut go thou, and lead this people whither I have told thee: my angel shall go before thee. And I in the day of revenge will visit this sin also of theirs. 32:34. But as for you, go and lead this people where I have told you. My angel will go before you. Then, on the day of retribution, I will also visit this sin of theirs.” 32:34. Therefore now go, lead the people unto [the place] of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them. 34. And now go, lead the people unto of which I have spoken unto thee: behold, mine angel shall go before thee: nevertheless in the day when I visit, I will visit their sin upon them.
32:34 Therefore now go, lead the people unto [the place] of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them: 34: итак, иди, веди народ сей, куда Я сказал тебе; вот Ангел Мой пойдет пред тобою, и в день посещения Моего Я посещу их за грех их. 32:35 καὶ και and; even ἐπάταξεν πατασσω pat; impact κύριος κυριος lord; master τὸν ο the λαὸν λαος populace; population περὶ περι about; around τῆς ο the ποιήσεως ποιησις doing τοῦ ο the μόσχου μοσχος calf οὗ ος who; what ἐποίησεν ποιεω do; make Ααρων ααρων Aarōn; Aaron 32:34 וְ wᵊ וְ and עַתָּ֞ה ʕattˈā עַתָּה now לֵ֣ךְ׀ lˈēḵ הלך walk נְחֵ֣ה nᵊḥˈē נחה lead אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֗ם ʕˈām עַם people אֶ֤ל ʔˈel אֶל to אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבַּ֨רְתִּי֙ dibbˈartî דבר speak לָ֔ךְ lˈāḵ לְ to הִנֵּ֥ה hinnˌē הִנֵּה behold מַלְאָכִ֖י malʔāḵˌî מַלְאָךְ messenger יֵלֵ֣ךְ yēlˈēḵ הלך walk לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face וּ û וְ and בְ vᵊ בְּ in יֹ֣ום yˈôm יֹום day פָּקְדִ֔י pāqᵊḏˈî פקד miss וּ û וְ and פָקַדְתִּ֥י fāqaḏtˌî פקד miss עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon חַטָּאתָֽם׃ ḥaṭṭāṯˈām חַטָּאת sin 32:34. tu autem vade et duc populum istum quo locutus sum tibi angelus meus praecedet te ego autem in die ultionis visitabo et hoc peccatum eorum But go thou, and lead this people whither I have told thee: my angel shall go before thee. And I in the day of revenge will visit this sin also of theirs. 32:34. But as for you, go and lead this people where I have told you. My angel will go before you. Then, on the day of retribution, I will also visit this sin of theirs.” 32:34. Therefore now go, lead the people unto [the place] of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183132:34: Lead the people unto the place - The word place is not in the text, and is with great propriety omitted. For Moses never led this people into that place, they all died in the wilderness except Joshua and Caleb; but Moses led them towards the place, and thus the particle אל el here should be understood, unless we suppose that God designed to lead them to the borders of the land, but not to take them into it.I will visit their sin - I will not destroy them, but they shall not enter into the promised land. They shall wander in the wilderness till the present generation become extinct. Albert Barnes: Notes on the Bible - 183432:34Mine Angel shall go before thee - See the marginal references and Gen 12:7. In the day when I visit ... - Compare Num 14:22-24. But though the Lord chastized the individuals, He did not take His blessing from the nation. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:34: mine Angel: Exo 23:20, Exo 33:2, Exo 33:14, Exo 33:15; Num 20:16; Isa 63:9the day: Exo 20:5; Num 14:27-30; Deu 32:35; Jer 5:9, Jer 5:29; Amo 3:14; Mat 23:35; Rom 2:4-6 Geneva 159932:34 (p) Therefore now go, lead the people unto [the place] of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.(p) This demonstrates how grievous a sin idolatry is, seeing that at Moses prayer God would not fully remit it. John Gill32:34 Therefore now go, lead the people unto the place of which I have spoken unto thee,.... That is, to the land of Canaan, which he had promised to their fathers and to them, and had directed Moses to bring them to:behold, mine angel shall go before thee: and not I, as Jarchi interprets it; not the Angel of the covenant, and of his presence, as in Ex 23:20 but a created angel, which, though a favour, was a lessening of the mercy before promised and granted; and which gave the people a great deal of concern, though Moses by his supplications got the former blessing restored, Ex 33:2, nevertheless, in the day when I visit, I will visit their sin upon them; that is, when he should visit them in a way of correction for other sins, he would visit them in like manner for this sin, the worship of the golden calf; and so Jarchi well explains it,"when I visit upon them their iniquities, I will visit upon them a little of this iniquity, with the rest of iniquities; and there is no punishment (adds he) comes upon Israel, in which there is not something of the punishment of the sin of the calf;''and the Jews have a saying (t), that"there is not a generation in which there is not an ounce of the sin of the calf.'' (t) T. Hieros. Taanith, fol. 68. 3. John Wesley32:34 My angel shall go before them - Some created angel that was employed in the common services of his kingdom, which intimated that they were not to expect any thing for the future to be done for them out of the common road of providence. When I visit - Hereafter he shall see cause to punish them for other sins, I will visit for this among the rest. From hence the Jews have a saying, that from hence - forward no judgment fell upon Israel, but there was in it an ounce of the powder of the golden calf. |
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32:3532:35: Եւ եհար Տէր զժողովուրդն վասն առնելոյ նոցա զորթն՝ զոր արար Ահարոն։ Եւ եհար Տէր զժողովուրդն վասն առնելոյ զորթն զոր արար Ահարոն:35 Եւ Տէրը ժողովրդին պատուհասեց այն հորթի համար, որ կերտել էր Ահարոնը: 35 Տէրը զարկաւ ժողովուրդը, Ահարոնին ձուլած հորթը շինելնուն համար։ 32:35: Եւ եհար Տէր զժողովուրդն վասն առնելոյ նոցա զորթն՝ զոր արար Ահարոն։ 35 Եւ Տէրը ժողովրդին պատուհասեց այն հորթի համար, որ կերտել էր Ահարոնը: 35 Տէրը զարկաւ ժողովուրդը, Ահարոնին ձուլած հորթը շինելնուն համար։ zohrab-1805▾ eastern-1994▾ western am▾ |
32:3535: И поразил Господь народ за сделанного тельца, которого сделал Аарон. 32:35 וַ wa וְ and יִּגֹּ֥ף yyiggˌōf נגף hurt יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֑ם ʕˈām עַם people עַ֚ל ˈʕal עַל upon אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂ֣וּ ʕāśˈû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֵ֔גֶל ʕˈēḡel עֵגֶל bull אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make אַהֲרֹֽן׃ ס ʔahᵃrˈōn . s אַהֲרֹן Aaron 32:35. percussit ergo Dominus populum pro reatu vituli quem fecit AaronThe Lord therefore struck the people for the guilt, on occasion of the calf which Aaron had made. 32:35. Therefore, the Lord struck the people for the guilt of the calf, which Aaron had made. 32:35. And the LORD plagued the people, because they made the calf, which Aaron made. 32:35 And the LORD plagued the people, because they made the calf, which Aaron made: 35: И поразил Господь народ за сделанного тельца, которого сделал Аарон. 32:35 וַ wa וְ and יִּגֹּ֥ף yyiggˌōf נגף hurt יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֑ם ʕˈām עַם people עַ֚ל ˈʕal עַל upon אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂ֣וּ ʕāśˈû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֵ֔גֶל ʕˈēḡel עֵגֶל bull אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make אַהֲרֹֽן׃ ס ʔahᵃrˈōn . s אַהֲרֹן Aaron 32:35. percussit ergo Dominus populum pro reatu vituli quem fecit Aaron The Lord therefore struck the people for the guilt, on occasion of the calf which Aaron had made. 32:35. Therefore, the Lord struck the people for the guilt of the calf, which Aaron had made. 32:35. And the LORD plagued the people, because they made the calf, which Aaron made. ru▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191435: Речь идет не о новом наказании, но о совершившемся (ст. 28), которое исходит от Бога (ст. 27).Adam Clarke: Commentary on the Bible - 183132:35: The Lord plagued the people - Every time they transgressed afterwards Divine justice seems to have remembered this transgression against them. The Jews have a metaphorical saying, apparently founded on this text: "No affliction has ever happened to Israel in which there was not some particle of the dust of the golden calf."1. The attentive reader has seen enough in this chapter to induce him to exclaim, How soon a clear sky may be overcast! How soon may the brightest prospects be obscured! Israel had just ratified its covenant with Jehovah, and had received the most encouraging and unequivocal pledges of his protection and love. But they sinned, and provoked the Lord to depart from them, and to destroy the work of his hands. A little more faith, patience, and perseverance, and they should have been safely brought into the promised land. For want of a little more dependence upon God, how often does an excellent beginning come to an unhappy conclusion! Many who were just on the borders of the promised land, and about to cross Jordan, have, through an act of unfaithfulness, been turned back to wander many a dreary year in the wilderness. Reader, be on thy guard. Trust in Christ, and watch unto prayer. 2. Many people have been greatly distressed on losing their baptismal register, and have been reduced in consequence to great political inconvenience. But still they had their lives, and should a living man complain? But a man may so sin as to provoke God to cut him off; or, like a fruitless tree, be cut down, because he encumbers the ground. Or he may have sinned a sin unto death, Jo1 5:16, Jo1 5:17, that is, a sin which God will punish with temporal death, while he extends mercy to the soul. 3. With respect to the blotting out of God's book, on which there has been so much controversy, Is it not evident that a soul could not be blotted out of a book in which it had never been written? And is it not farther evident from Exo 32:32, Exo 32:33, that, although a man be written in God's book, if he sins he may be blotted out? Let him that readeth understand; and let him that standeth take heed lest he fall. Reader, be not high-minded, but fear. See Clarke's note on Exo 32:32, and See Clarke's note on Exo 32:33. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188032:35: Exo 32:25; Sa2 12:9, Sa2 12:10; Mat 27:3-7; Act 1:18, Act 7:41Carl Friedrich Keil and Franz Delitzsch32:35"Thus Jehovah smote the people because they had made the calf." With these words the historian closes the first act of Moses' negotiations with the Lord on account of this sin, from which it was apparent how God had repented of the evil with which He had threatened the nation (Ex 32:14). Moses had obtained the preservation of the people and their entrance into the promised land, under the protection of God, through his intercession, and averted from the nation the abrogation of the covenant; but the covenant relation which had existed before was not restored in its integrity. Though grace may modify and soften wrath, it cannot mar the justice of the holy God. No doubt an atonement had been made to justice, through the punishment which the Levites had inflicted upon the nation, but only a passing and imperfect one. Only a small portion of the guilty nation had been punished, and that without the others showing themselves worthy of forgiving grace through sorrow and repentance. The punishment, therefore, was not remitted, but only postponed in the long-suffering of God, "until the day of retribution" or visitation. The day of visitation came at length, when the stiff-necked people had filled up the measure of their sin through repeated rebellion against Jehovah and His servant Moses, and were sentenced at Kadesh to die out in the wilderness (Num 14:26.). The sorrow manifested by the people (Ex 33:4), when the answer of God was made known to them, was a proof that the measure was not yet full. John Gill32:35 And the Lord plagued the people,.... That is, continued so to do at certain times, with the pestilence, or other calamities; for this seems not to refer, as some think, to the slaughter of the 3000 men: the reason follows:because they made the calf which Aaron made; that is, they provided him with materials to make it; they urged and solicited him to do it, and would not be easy without it, so that the making of it is ascribed to them; or they served it, as Onkelos; or bowed unto it, as Jonathan; with which agree the Syriac, Arabic, and Samaritan versions, which render it, they served, or worshipped, or sacrificed to the calf which Aaron made. John Wesley32:35 And the Lord plagued the people - Probably by the pestilence, or some other infectious disease. Thus Moses prevailed for a mitigation of the punishment, but could not wholly turn away the wrath of God.Robert Jamieson, A. R. Fausset and David Brown32:35 the Lord plagued the people, because they made the calf--No immediate judgments were inflicted, but this early lapse into idolatry was always mentioned as an aggravation of their subsequent apostasies. |
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