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jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706Chapter OutlineGod renews the covenant with Abram. (1–6) Circumcision instituted. (7–14) Sarai's name changed, Isaac promised. (15–22) Abraham and his family are circum- (23–27) cised.This chapter contains articles of agreement covenanted and concluded upon between the great Jehovah, the Father of mercies, on the one part, and pious Abram, the father of the faithful, on the other part. Abram is therefore called "the friend of God," not only because he was the man of his counsel, but because he was the man of his covenant; both these secrets were with him. Mention was made of this covenant (ch. xv. 18), but here it is particularly drawn up, and put into the form of a covenant, that Abram might have strong consolation. Here are, I. The circumstances of the making of this covenant, the time and manner (ver. 1), and the posture Abram was in, ver. 3. II. The covenant itself. In the general scope of it, ver. 1. And, afterwards, in the particular instances. 1. That he should be the father of many nations (ver. 4, 6), and, in token of this, his name was changed, ver. 5. 2. That God would be a God to him and his seed, and would give them the land of Canaan, ver. 7, 8. And the seal of this part of the covenant was circumcision, ver. 9-14. 3. That he should have a son by Sarai, and, in token thereof, her name was changed, ver. 15, 16. This promise Abram received, ver. 17. And his request for Ishmael, (ver. 18) was answered, abundantly to his satisfaction, ver. 19-22. III. The circumcision of Abram and his family, according to God's appointment, ver. 23, &c. Adam Clarke: Commentary on the Bible - 1831In the ninety-ninth year of Abram's life God again appears to him, announces his name as God Almighty, and commands him to walk perfectly before him, Gen 17:1; proposes to renew the covenant, Gen 17:2. Abram's prostration, Gen 17:3. The covenant specified, Gen 17:4. Abram's name changed to Abraham, and the reason given, Gen 17:5. The privileges of the covenant enumerated, Gen 17:6-8. The conditions of the covenant to be observed, not only by Abraham, but all his posterity, Gen 17:9. Circumcision appointed as a sign or token of the covenant, Gen 17:10, Gen 17:11. The age at which and the persons on whom this was to be performed, Gen 17:12, Gen 17:13. The danger of neglecting this rite, Gen 17:14. Sarai's name changed to Sarah, and a particular promise made to her, Gen 17:15, Gen 17:16. Abraham's joy at the prospect of the performance of a matter which, in the course of nature, was impossible, Gen 17:17. His request for the preservation and prosperity of Ishmael, Gen 17:18. The birth and blessedness of Isaac foretold, Gen 17:19. Great prosperity promised to Ishmael, Gen 17:20. But the covenant to be established not in his, but in Isaac's posterity, Gen 17:21. Abraham, Ishmael and all the males in the family circumcised, Gen 17:23-27Albert Barnes: Notes on the Bible - 1834- The Sealing of the Covenant1. שׁדי shaday, Shaddai, "Irresistible, able to destroy, and by inference to make, Almighty." שׁדד shā dad "be strong, destroy." This name is found six times in Genesis, and thirty-one times in Job. 5. אברהם 'abrâ hā m, Abraham, from אברם 'abrā m "high-father," and הם hā m the radical part of המין hā mô n a "multitude," is obtained by a euphonic abbRev_iation אברהם 'abrâ hā m, "father of a multitude." The root רהם rhm is a variation of רום rvm; affording, however, a link of connection in sound and sense with the root המה hā mâ h "hum, be tumultuous," from which comes המון hā mô n a "multitude." The confluence of the biliterals רם rm and הם hm yields the triliteral רהם rhm occurring in Arabic, though not elsewhere in our written Hebrew. The law of formation here noticed is interesting and real, though רהם rhm may not have been an actual result of it. 11. נמלתם nemaltem formed from נמל nā mal, "circumcised." מוּל mû l "cut, circumcise." 15. שׂרה ś ā râ h Sarah, "princess." 19. יצהק yı̂ tschā q Jitschaq, "laughing." The present form of the covenant is not identical with the former. That referred chiefly to the land; this chiefly to the seed. That dwelt much on temporal things; this rises to spiritual things. That specifies only Abram; this mentions both Abram and Sarai. At the former period God formally entered into covenant with Abram ברית כרת kā rat berı̂ yt, Gen 15:18); at present he takes the first step in the fufillment of the covenant ברית נתן nā tan berı̂ yt, seals it with a token and a perpetual ordinance, and gives Abram and Sarai new names in token of a new nature. There was an interval of fourteen years at least between the ratification of the covenant and the preparation for the fulfillment of its conditions, during which Abraham's faith had time to unfold. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Gen 17:1, God renews the covenant with Abram, and changes his name to Abraham, in token of a greater blessing; Gen 17:9, Circumcision is instituted; Gen 17:15, Sarai's name is changed to Sarah, and she is blessed; Gen 17:17, Isaac is promised, and the time of his birth fixed; Gen 17:23, Abraham and Ishmael are circumcised.John GillINTRODUCTION TO GENESIS 17This chapter treats of a covenant made with Abram, sometimes called the covenant of circumcision, the time when God appeared to him, and promised to make it, and did, Gen 17:1; the particulars of it, both with respect to himself, whose name was now changed, and to his posterity, Gen 17:4; the token of it, circumcision, the time of its performance, and the persons obliged to it, Gen 17:9; the change of Sarai's name, and a promise made that she should have a son, to the great surprise of Abraham, Gen 17:15; a prayer of his for Ishmael, and the answer to it, with a confirmation of Sarah's having a son, whose name should be called Isaac, and the establishment of the covenant with him, Gen 17:18; and the chapter is closed with an account of the circumcision of Abraham, and all his family of the male sort, agreeably to the command of God, Gen 17:23. |
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17:117:1: Եւ եղեւ Աբրամ ամաց իննըսուն եւ ինունց։ Եւ երեւեցաւ Տէր Աստուած Աբրամու եւ ասէ ցնա. Ե՛ս եմ Աստուած քո, հաճո՛յ լեր առաջի իմ, եւ լեր անարա՛տ։ Եւ եղեւ Աբրամ ամաց իննսուն եւ ինունց. եւ երեւեցաւ Տէր [225]Աստուած Աբրամու եւ ասէ ցնա. Ես եմ Աստուած [226]քո. հաճոյ լեր`` առաջի իմ, եւ լեր անարատ:1 Երբ Աբրամը իննսունինը տարեկան եղաւ, Տէր Աստուած երեւաց Աբրամին ու ասաց նրան. «Ես եմ քո Աստուածը, հնազա՛նդ եղիր ինձ, եղի՛ր անարատ: 17 Երբ Աբրամ իննիսունըինը տարեկան էր, Տէրը Աբրամին երեւցաւ ու ըսաւ անոր. «Ես եմ ամենակարող Աստուածը. իմ առջեւս քալէ՛ ու կատարեալ եղի՛ր։ 17:1: Եւ եղեւ Աբրամ ամաց իննըսուն եւ ինունց։ Եւ երեւեցաւ Տէր Աստուած Աբրամու եւ ասէ ցնա. Ե՛ս եմ Աստուած քո, հաճո՛յ լեր առաջի իմ, եւ լեր անարա՛տ։ 1 Երբ Աբրամը իննսունինը տարեկան եղաւ, Տէր Աստուած երեւաց Աբրամին ու ասաց նրան. «Ես եմ քո Աստուածը, հնազա՛նդ եղիր ինձ, եղի՛ր անարատ: 17 Երբ Աբրամ իննիսունըինը տարեկան էր, Տէրը Աբրամին երեւցաւ ու ըսաւ անոր. «Ես եմ ամենակարող Աստուածը. իմ առջեւս քալէ՛ ու կատարեալ եղի՛ր։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:11: Аврам был девяноста девяти лет, и Господь явился Авраму и сказал ему: Я Бог Всемогущий; ходи предо Мною и будь непорочен; 17:1 ἐγένετο γινομαι happen; become δὲ δε though; while Αβραμ αβραμ year ἐνενήκοντα ενενηκοντα 90 ἐννέα εννεα nine καὶ και and; even ὤφθη οραω view; see κύριος κυριος lord; master τῷ ο the Αβραμ αβραμ and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἐγώ εγω I εἰμι ειμι be ὁ ο the θεός θεος God σου σου of you; your εὐαρέστει ευαρεστεω delight ἐναντίον εναντιον next to; before ἐμοῦ εμου my καὶ και and; even γίνου γινομαι happen; become ἄμεμπτος αμεμπτος faultless 17:1 וַ wa וְ and יְהִ֣י yᵊhˈî היה be אַבְרָ֔ם ʔavrˈām אַבְרָם Abram בֶּן־ ben- בֵּן son תִּשְׁעִ֥ים tišʕˌîm תֵּשַׁע nine שָׁנָ֖ה šānˌā שָׁנָה year וְ wᵊ וְ and תֵ֣שַׁע ṯˈēšaʕ תֵּשַׁע nine שָׁנִ֑ים šānˈîm שָׁנָה year וַ wa וְ and יֵּרָ֨א yyērˌā ראה see יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אַבְרָ֗ם ʔavrˈām אַבְרָם Abram וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to אֲנִי־ ʔᵃnî- אֲנִי i אֵ֣ל ʔˈēl אֵל god שַׁדַּ֔י šaddˈay שַׁדַּי Almighty הִתְהַלֵּ֥ךְ hiṯhallˌēḵ הלך walk לְ lᵊ לְ to פָנַ֖י fānˌay פָּנֶה face וֶ we וְ and הְיֵ֥ה hᵊyˌē היה be תָמִֽים׃ ṯāmˈîm תָּמִים complete 17:1. postquam vero nonaginta et novem annorum esse coeperat apparuit ei Dominus dixitque ad eum ego Deus omnipotens ambula coram me et esto perfectusAnd after he began to be ninety and nine years old, the Lord appeared to him: and said unto him: I am the Almighty God: walk before me, and be perfect. 17:1. In truth, after he began to be ninety-nine years of age, the Lord appeared to him. And he said to him: “I am the Almighty God. Walk in my sight and become complete. 17:1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I [am] the Almighty God; walk before me, and be thou perfect. 1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am God Almighty; walk before me, and be thou perfect.
17:1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I [am] the Almighty God; walk before me, and be thou perfect: 1: Аврам был девяноста девяти лет, и Господь явился Авраму и сказал ему: Я Бог Всемогущий; ходи предо Мною и будь непорочен; 17:1 ἐγένετο γινομαι happen; become δὲ δε though; while Αβραμ αβραμ year ἐνενήκοντα ενενηκοντα 90 ἐννέα εννεα nine καὶ και and; even ὤφθη οραω view; see κύριος κυριος lord; master τῷ ο the Αβραμ αβραμ and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἐγώ εγω I εἰμι ειμι be ὁ ο the θεός θεος God σου σου of you; your εὐαρέστει ευαρεστεω delight ἐναντίον εναντιον next to; before ἐμοῦ εμου my καὶ και and; even γίνου γινομαι happen; become ἄμεμπτος αμεμπτος faultless 17:1 וַ wa וְ and יְהִ֣י yᵊhˈî היה be אַבְרָ֔ם ʔavrˈām אַבְרָם Abram בֶּן־ ben- בֵּן son תִּשְׁעִ֥ים tišʕˌîm תֵּשַׁע nine שָׁנָ֖ה šānˌā שָׁנָה year וְ wᵊ וְ and תֵ֣שַׁע ṯˈēšaʕ תֵּשַׁע nine שָׁנִ֑ים šānˈîm שָׁנָה year וַ wa וְ and יֵּרָ֨א yyērˌā ראה see יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אַבְרָ֗ם ʔavrˈām אַבְרָם Abram וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to אֲנִי־ ʔᵃnî- אֲנִי i אֵ֣ל ʔˈēl אֵל god שַׁדַּ֔י šaddˈay שַׁדַּי Almighty הִתְהַלֵּ֥ךְ hiṯhallˌēḵ הלך walk לְ lᵊ לְ to פָנַ֖י fānˌay פָּנֶה face וֶ we וְ and הְיֵ֥ה hᵊyˌē היה be תָמִֽים׃ ṯāmˈîm תָּמִים complete 17:1. postquam vero nonaginta et novem annorum esse coeperat apparuit ei Dominus dixitque ad eum ego Deus omnipotens ambula coram me et esto perfectus And after he began to be ninety and nine years old, the Lord appeared to him: and said unto him: I am the Almighty God: walk before me, and be perfect. 17:1. In truth, after he began to be ninety-nine years of age, the Lord appeared to him. And he said to him: “I am the Almighty God. Walk in my sight and become complete. 17:1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I [am] the Almighty God; walk before me, and be thou perfect. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141: «Аврам был девяноста девяти лет…» «Для чего Бог медлил столько времени? — задается вопросом святой Иоанн Златоуст и тут же отвечает на него: для того, чтобы мы узнали не только терпение и великую добродетель праведника, но и беспредельное всемогущество Божие. Когда уже изнемогла природа и стала неспособной к деторождению, потому что тело Аврама увяло и иссохло от старости, — тогда только, открывая вполне всю добродетель праведника и являя Свою силу, Бог исполняет Свои обетования» (Бес. 39, 426: с.).«Я Бог Всемогущий…» В еврейском тексте — «Эл-Шаддай». Это новое словосочетание, которым в Ветхом Завете обозначался Бог завета и откровения со стороны Своей всемогущей зиждительно-промыслительной силы (schadad — быть сильным, крепким) или устойчивой крепости и верности Своих обетований (28:3; 35:11; Исх 6:3). «ходи предо Мною и будь непорочен…» Смысл и значение этих нравственных заповедей известны нам по примерам их осуществления двумя великими раннейшими праведниками Енохом (5:24) и Ноем (6:9). В знак этого Он изменяет имена Авраму и Саре. Matthew Henry: Concise Commentary on the Whole Bible - 1706The Covenant with Abraham Renewed.B. C. 1898.1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. 2 And I will make my covenant between me and thee, and will multiply thee exceedingly. 3 And Abram fell on his face: and God talked with him, saying, Here is, I. The time when God made Abram this gracious visit: When he was ninety-nine years old, full thirteen years after the birth of Ishmael. 1. So long, it should seem, God's extraordinary appearances to Abram were intermitted; and all the communion he had with God was only in the usual was of ordinances and providences. Note, There are some special comforts which are not the daily bread, no, not of the best saints, but they are favoured with them now and then. On this side heaven they have convenient food, but not a continual feast. 2. So long the promise of Isaac was deferred. (1.) Perhaps to correct Abram's over-hasty marrying of Hagar. Note, The comforts we sinfully anticipate are justly delayed. (2.) That Abram and Sarai being so far stricken in age God's power, in this matter, might be the more magnified, and their faith the more tried. See Deut. xxxii. 36; John xi. 6, 15. (3.) That a child so long waited for might be an Isaac, a son indeed, Isa. liv. 1. II. The way in which God made this covenant with him: The Lord appeared to Abram, in the shechinah, some visible display of God's immediate glorious presence with him. Note, God first makes himself known to us, and gives us a sight of him by faith, and then takes us into his covenant. III. The posture Abram put himself into upon this occasion: He fell on his face while God talked with him, v. 3. 1. As one overcome by the brightness of the divine glory, and unable to bear the sight of it, though he had seen it several times before. Daniel and John did likewise, though they were also acquainted with the visions of the Almighty, Dan. viii. 17; x. 9, 15; Rev. i. 17. Or, 2. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face, putting himself into a posture of adoration. Note, (1.) God graciously condescends to talk with those whom he takes into covenant and communion with himself. He talks with them by his word, Prov. vi. 22. He talks with them by his Spirit, John xiv. 26. This honour have all his saints. (2.) Those that are admitted into fellowship with God are, and must be, very humble and very reverent in their approaches to him. If we say we have fellowship with him, and the familiarity breeds contempt, we deceive ourselves. (3.) Those that would receive comfort from God must set themselves to give glory to God and to worship at his footstool. IV. The general scope and summary of the covenant laid down as the foundation on which all the rest was built; it is no other than the covenant of grace still made with all believers in Jesus Christ, v. 1. Observe here, 1. What we may expect to find God to us: I am the Almighty God. By this name he chose to make himself known to Abram rather than by his name Jehovah, Exod. vi. 3. He used it to Jacob, ch. xxviii. 3; xliii. 14; xlviii. 3. It is the name of God that is mostly used throughout the book of Job, at least in the discourses of that book. After Moses, Jehovah is more frequently used, and this, El-shaddai, very rarely; it bespeaks the almighty power of God, either, (1.) As an avenger, from sdh he laid waste, so some; and they think God took this title from the destruction of the old world. This is countenanced by Isa. xiii. 6, and Joel i. 15. Or, (2.) As a benefactor s for asr who, and dy sufficient. He is a God that is enough; or, as our old English translation reads it here very significantly, I am God all-sufficient. Note, The God with whom we have to do is a God that is enough. [1.] He is enough in himself; he is self-sufficient; he has every thing, and he needs not any thing. [2.] He is enough to us, if we be in covenant with him: we have all in him, and we have enough in him, enough to satisfy our most enlarged desires, enough to supply the defect of every thing else, and to secure to us a happiness for our immortal souls. See Ps. xvi. 5, 6; lxxiii. 25. 2. What God requires that we should be to him. The covenant is mutual: Walk before me, and be thou perfect, that is, upright and sincere; for herein the covenant of grace is well-ordered that sincerity is our gospel perfection. Observe, (1.) That to be religious is to walk before God in our integrity; it is to set God always before us, and to think, and speak, and act, in every thing, as those that are always under his eye. It is to have a constant regard to his word as our rule and to his glory as our end in all our actions, and to be continually in his fear. It is to be inward with him, in all the duties of religious worship, for in them particularly we walk before God (1 Sam. ii. 30), and to be entire for him, in all holy conversation. I know no religion but sincerity. (2.) That upright walking with God is the condition of our interest in his all-sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit and comfort of our relation to him. (3.) A continual regard to God's all-sufficiency will have a great influence upon our upright walking with him. Adam Clarke: Commentary on the Bible - 183117:1: The Lord appeared to Abram - See note on Gen 15:1.I am the Almighty God - אני אל שדי ani El shaddai, I am God all-sufficient; from שדה shadah, to shed, to pour out. I am that God who pours out blessings, who gives them richly, abundantly, continually. Walk before me - התהלך לפני hithhallech lephanai, set thyself to walk - be firmly purposed, thoroughly determined to obey, before me; for my eye is ever on thee, therefore ever consider that God seeth thee. Who can imagine a stronger incitement to conscientious, persevering obedience? Be thou perfect - והיה תמים vehyeh thamim, and thou shalt be perfections, i.e., a together perfect. Be just such as the holy God would have thee to be, as the almighty God can make thee and live as the all-sufficient God shall support thee; for he alone who makes the soul holy can preserve it in holiness. Our blessed Lord appears to have had these words pointedly in view, Mat 5:48 : Εσεσθε ὑμεις τελειοι, ὡσπερ ὁ Πατηρ ὑμων ὁ εν τοις ουρανοις τελειος εστι· Ye Shall Be perfect, as your Father who is in heaven is perfect. But what does this imply? Why, to be saved from all the power, the guilt, and the contamination of sin. This is only the negative part of salvation, but it has also a positive part; to be made perfect - to be perfect as our Father who is in heaven is perfect, to be filled with the fullness of God, to have Christ dwelling continually in the heart by faith, and to be rooted and grounded in love. This is the state in which man was created, for he was made in the image and likeness of God. This is the state from which man fell, for he broke the command of God. And this is the state into which every human soul must be raised, who would dwell with God in glory; for Christ was incarnated and died to put away sin by the sacrifice of himself. What a glorious privilege! And who can doubt the possibility of its attainment, who believes in the omnipotent love of God, the infinite merit of the blood of atonement, and the all-pervading and all-purifying energy of the Holy Ghost? How many miserable souls employ that time to dispute and cavil against the possibility of being saved from their sins, which they should devote to praying and believing that they might be saved out of the hands of their enemies! But some may say, "You overstrain the meaning of the term; it signifies only, be sincere; for as perfect obedience is impossible, God accepts of sincere obedience." If by sincerity the objection means good desires, and generally good purposes, with an impure heart and spotted life, then I assert that no such thing is implied in the text, nor in the original word; but if the word sincerity be taken in its proper and literal sense, I have no objection to it. Sincere is compounded of sine cera, "without wax;" and, applied to moral subjects, is a metaphor taken from clarified honey, from which every atom of the comb or wax is separated. Then let it be proclaimed from heaven, Walk before me, and be Sincere! purge out the old leaven, that ye may be a new lump unto God; and thus ye shall be perfect, as your Father who is in heaven is perfect. This is sincerity. Reader, remember that the blood of Christ cleanseth from all sin. Ten thousand quibbles on insulated texts can never lessen, much less destroy, the merit and efficacy of the great Atonement. Albert Barnes: Notes on the Bible - 183417:1-8The covenant in its spiritual aspect. "The Lord," the Author of existence and performance. "God Almighty," El Shaddai. "El," the Lasting, Eternal, Absolute. "Shaddai," the Irresistible, Unchangeable, Destructive Isa 13:6; Joe 1:15. This term indicates on the one hand his judicial, punitive power, and points to his holiness; and on the other hand, his alterative, reconstructive power, and points to his providence. The complex name, therefore, describes God as the Holy Spirit, who works in the development of things, especially in the punishment and eradication of sin and its works, and in the regeneration and defense of holiness. It refers to potence, and potence combined with promise affords ground for faith. Walk before me and be perfect. - In the institution of the covenant we had "fear not" - an encouragement to the daunted or the doubting. In its confirmation we have a command, a rule of life, prescribed. This is in keeping with the circumstances of Abraham. For, first, he has now faith in the Lord, which is the fruit of the new man in him pRev_ailing over the old, and is therefore competent to obey; and, next, the Lord in whom he believes is God Almighty, the all-efficient Spirit, who worketh both to will and to do in the destroying of sin and building up of holiness. "Walk" - act in the most comprehensive sense of the term; "before me," and not behind, as one conscious of doing what is, not displeasing, but pleasing to me; "and be perfect," not sincere merely, unless in the primitive sense of duty, but complete, upright, holy, not only in walk, which is provided for in the pRev_ious clause, but in heart, the spring of action. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:1: am 2107, bc 1897was: Gen 16:16 the Lord: Gen 12:1 Almighty: Gen 18:14, Gen 28:3, Gen 35:11; Exo 6:3; Num 11:23; Deu 10:17; Job 11:7; Psa 115:3; Jer 32:17; Dan 4:35; Mat 19:26; Eph 3:20; Phi 4:13; Heb 7:25 walk: Gen 5:22, Gen 5:24, Gen 6:9, Gen 48:15; Kg1 2:4, Kg1 3:6, Kg1 8:25; Kg2 20:3; Psa 116:9; Isa 38:3; Mic 6:8; Luk 1:6; Act 23:1, Act 24:16; Heb 12:28 perfect: or, upright, or sincere, Gen 6:9; Deu 18:13; Job 1:1; Mat 5:48 Carl Friedrich Keil and Franz Delitzsch17:1The covenant had been made with Abram for at least fourteen years, and yet Abram remained without any visible sign of its accomplishment, and was merely pointed in faith to the inviolable character of the promise of God. Jehovah now appeared to Him again, when he was ninety-nine years old, twenty-four years after his migration, and thirteen after the birth of Ishmael, to give effect to the covenant and prepare for its execution. Having come down to Abram in a visible form (Gen 17:22), He said to him, "I am El Shaddai (almighty God): walk before Me and be blameless." At the establishment of the covenant, God had manifested Himself to him as Jehovah (Gen 15:7); here Jehovah describes Himself as El Shaddai, God the Mighty One. שׁדּי: from שׁדד to be strong, with the substantive termination ai, like חגּי the festal, ישׁישׁי the old man, סיני the thorn-grown, etc. This name is not to be regarded as identical with Elohim, that is to say, with God as Creator and Preserver of the world, although in simple narrative Elohim is used for El Shaddai, which is only employed in the more elevated and solemn style of writing. It belonged to the sphere of salvation, forming one element in the manifestation of Jehovah, and describing Jehovah, the covenant God, as possessing the power to realize His promises, even when the order of nature presented no prospect of their fulfilment, and the powers of nature were insufficient to secure it. The name which Jehovah thus gave to Himself was to be a pledge, that in spite of "his own body now dead," and "the deadness of Sarah's womb" (Rom 4:19), God could and would give him the promised innumerable posterity. On the other hand, God required this of Abram, "Walk before Me (cf. Gen 5:22) and be blameless" (Gen 6:9). "Just as righteousness received in faith was necessary for the establishment of the covenant, so a blameless walk before God was required for the maintenance and confirmation of the covenant." This introduction is followed by a more definite account of the new revelation; first of the promise involved in the new name of God (Gen 17:2-8), and then of the obligation imposed upon Abram (Gen 17:9-14). "I will give My covenant," says the Almighty, "between Me and thee, and multiply thee exceedingly." בּרית נתן signifies, not to make a covenant, but to give, to put, i.e., to realize, to set in operation the things promised in the covenant - equivalent to setting up the covenant (cf. Gen 17:7 and Gen 9:12 with Gen 9:9). This promise Abram appropriated to himself by falling upon his face in worship, upon which God still further expounded the nature of the covenant about to be executed. John Gill17:1 And when Abram was ninety years old and nine,.... Which was thirteen years after the birth of Ishmael last mentioned; so many years more it was before be is expressly told he should have a son by Sarai, or had the promise of Isaac, which was for the trial of his faith; and his age is here observed, that the power of God might be more manifest in fulfilling his promise, and giving him a son by Sarai:the Lord appeared to Abram; in a visible manner, in an human form very probably, even the Logos, the Word and Son of God: it seems as if the Lord had not appeared to him since the birth of Ishmael, until this time; and if so, it may be thought to be a correction of him for listening to the voice of his wife in marrying Hagar, without asking counsel of God: and said unto him, I am the Almighty God; as the Word of God is, as appears by his creation of all things, his in sustaining of them, his government of the church, his redemption of it, and preservation of his people safe to glory, see Rev_ 1:8; and this epithet is very appropriate here, when the Lord was about to give out a promise of a son to Abram and Sarai, so much stricken in years. Some render it "all sufficient" (c), as Jehovah is, sufficient in and of himself, and for himself, and stands in no need of any, or of anything from another; and has a sufficiency for others, both in a way of providence and grace: walk before me: not as though Abram had not so walked, or had discontinued his walk before God, but that he would go on to walk by faith in a dependence on him for everything he wanted, both with respect to things temporal and spiritual; and to walk in all his commandments and ordinances, that he either had given, or should give him; and all this as in his presence, and under his watchful eye, that sees and observes all things, and before whom all things are naked and open, as all are to the essential Word of God, Heb 4:12, and be thou perfect: upright and sincere in acts of faith, and in duties of religion, and go on to perfection; which though a sinless one is not attainable in this life, is desirable, and is to be had in Christ, though not in ourselves: but here it chiefly denotes an holy and unblamable life and conversation, which though not entirely free from sin, yet without any notorious ones, which bring dishonour to God, and disgrace upon a man's character and profession, see Gen 6:9. This respects not perfection in his body or flesh, as the Targum of Jonathan paraphrases it, through circumcision, by which the Jews (d) fancy Abram became perfect, but was not till circumcised. (c) "Deus sufficiens", Cocceius; so Jarchi and Ainsworth. (d) Jarchi in loc. Pirke Eliezer, c. 29. Misn. Nedarim, c. 13. sect. 11. John Wesley17:1 And when Abram was ninety nine years old - Full thirteen years after the birth of Ishmael. So long the promise of Isaac was deferred; Perhaps to correct Abram's over - hasty marrying of Hagar. That Abram and Sarai being so far striken in age, God's power in this matter might be the more magnified. The Lord appeared unto Abram - In some visible display of God's immediate glorious presence with him. And said, I am the Almighty God - By this name he chose to make himself known to Abram, rather than by his name Jehovah, Ex 6:3. He used it to Jacob, Gen 35:11. They called him by this name, Gen 28:5, Gen 43:14, Gen 48:3. It is the name of God that is mostly used throughout the book of Job, at least 30 times in the discourses of that book, in which Jehovah is used but once. After Moses, Jehovah is more frequently used, and this very rarely. I am El - Shaddai. It speaks the almighty power of God, either As an avenger, from wrv he destroyed, or laid waste; so some: and they think God took this title from the destruction of the old world: Or, As a benefactor, v for rva who, and yr it sufficeth. Our old English translation reads it here, very significantly, I am God All - sufficient. The God with whom we have to do, is self - sufficient; he hath every thing, and he needs not any thing. And he is enough to us, if we be in covenant with him; we have all in him, and we have enough in him; enough to satisfy our most enlarged desires; enough to supply the defect of every thing else, and to secure us happiness for our immortal souls.But the covenant is mutual, walk before me, and be thou perfect - That is, upright and sincere. Observe, That to walk before God, is to set God always before us, and to think, and speak, and act, in every thing as those that are always under his eye. It is to have a constant regard to his word, as our rule, and to his glory, as our end, in all our actions. It is to be inward with him in all the duties of religious worship, and to be entire for him in all holy conversation. That upright walking with God is the condition of our interest in his all - sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit of our relation to him. A continual regard to God's all - sufficiency will have a great influence upon our upright walking with him. Robert Jamieson, A. R. Fausset and David Brown17:1 RENEWAL OF THE COVENANT. (Gen. 17:1-27)Abram . . . ninety years old and nine--thirteen years after the birth of Ishmael [Gen 16:16]. During that interval he had enjoyed the comforts of communion with God but had been favored with no special revelation as formerly, probably on account of his hasty and blameable marriage with Hagar. the Lord appeared--some visible manifestation of the divine presence, probably the Shekinah or radiant glory of overpowering effulgence. I am the Almighty God--the name by which He made Himself known to the patriarchs (Ex 6:3), designed to convey the sense of "all-sufficient" (Ps 16:5-6; Ps 73:25). walk . . . and . . . perfect--upright, or sincere (Ps 51:6) in heart, speech, and behavior. |
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17:217:2: Եւ եդից զուխտ իմ ընդ իս եւ ընդ քեզ, եւ բազմացուցից զքեզ յո՛յժ յոյժ[125]։ [125] Յօրինակին պակասէր. Ընդ իս եւ ընդ քեզ։ Եւ եդից զուխտ իմ ընդ իս եւ ընդ քեզ, եւ բազմացուցից զքեզ յոյժ յոյժ:2 Ուխտ եմ դնելու իմ եւ քո միջեւ. ես անչափ բազմացնելու եմ քո սերունդը»: 2 Եւ իմ ու քու մէջտեղ ուխտ պիտի ընեմ ու խիստ պիտի շատցնեմ քեզ»։ 17:2: Եւ եդից զուխտ իմ ընդ իս եւ ընդ քեզ, եւ բազմացուցից զքեզ յո՛յժ յոյժ[125]։ [125] Յօրինակին պակասէր. Ընդ իս եւ ընդ քեզ։ 2 Ուխտ եմ դնելու իմ եւ քո միջեւ. ես անչափ բազմացնելու եմ քո սերունդը»: 2 Եւ իմ ու քու մէջտեղ ուխտ պիտի ընեմ ու խիստ պիտի շատցնեմ քեզ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:22: и поставлю завет Мой между Мною и тобою, и весьма, весьма размножу тебя. 17:2 καὶ και and; even θήσομαι τιθημι put; make τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle σοῦ σου of you; your καὶ και and; even πληθυνῶ πληθυνω multiply σε σε.1 you σφόδρα σφοδρα vehemently; tremendously 17:2 וְ wᵊ וְ and אֶתְּנָ֥ה ʔettᵊnˌā נתן give בְרִיתִ֖י vᵊrîṯˌî בְּרִית covenant בֵּינִ֣י bênˈî בַּיִן interval וּ û וְ and בֵינֶ֑ךָ vênˈeḵā בַּיִן interval וְ wᵊ וְ and אַרְבֶּ֥ה ʔarbˌeh רבה be many אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker] בִּ bi בְּ in מְאֹ֥ד mᵊʔˌōḏ מְאֹד might מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might 17:2. ponamque foedus meum inter me et te et multiplicabo te vehementer nimisAnd I will make my covenant between me and thee: and I will multiply thee exceedingly. 17:2. And I will set my covenant between me and you. And I will multiply you very exceedingly.” 17:2. And I will make my covenant between me and thee, and will multiply thee exceedingly. 17:2 And I will make my covenant between me and thee, and will multiply thee exceedingly: 2: и поставлю завет Мой между Мною и тобою, и весьма, весьма размножу тебя. 17:2 καὶ και and; even θήσομαι τιθημι put; make τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle σοῦ σου of you; your καὶ και and; even πληθυνῶ πληθυνω multiply σε σε.1 you σφόδρα σφοδρα vehemently; tremendously 17:2 וְ wᵊ וְ and אֶתְּנָ֥ה ʔettᵊnˌā נתן give בְרִיתִ֖י vᵊrîṯˌî בְּרִית covenant בֵּינִ֣י bênˈî בַּיִן interval וּ û וְ and בֵינֶ֑ךָ vênˈeḵā בַּיִן interval וְ wᵊ וְ and אַרְבֶּ֥ה ʔarbˌeh רבה be many אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker] בִּ bi בְּ in מְאֹ֥ד mᵊʔˌōḏ מְאֹד might מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might 17:2. ponamque foedus meum inter me et te et multiplicabo te vehementer nimis And I will make my covenant between me and thee: and I will multiply thee exceedingly. 17:2. And I will set my covenant between me and you. And I will multiply you very exceedingly.” 17:2. And I will make my covenant between me and thee, and will multiply thee exceedingly. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142: «и поставлю завет Мой…» Или, как можно перевести ближе к еврейскому тексту: «и дарую завет Мой», т. е. дарую исполнение того самого завета, который Я благоволил некогда заключить с тобой (15: гл.; речь, очевидно, идет о главном пункте этого завета — о рождении Исаака и происхождении от него многочисленного потомства, о чем и говорится дальше.)Albert Barnes: Notes on the Bible - 183417:2My covenant - which I have already purposed and formally closed. "I will grant," carry into effect, the provisions of it. "Multiply thee." The seed is here identified with the head or parent seat of life. The seed now comes forward as the prominent benefit of the covenant. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:2: And I: Gen 17:4-6, Gen 9:9, Gen 15:18; Psa 105:8-11; Gal 3:17, Gal 3:18multiply: Gen 12:2, Gen 13:16, Gen 22:17 John Gill17:2 And I will make my covenant between me and thee,.... The covenant of circumcision, so called from the token of it, which God is said to make or give (e), being his own constitution, and depended on his sovereign will and pleasure, see Acts 7:8,and will multiply thee exceedingly; as he had before promised at several times, and now renews it, lest be should think that Ishmael was the promised seed; for though Hagar's seed is promised to be multiplied, yet here Abram's seed by Sarai is intended, which should be exceeding exceedingly, or in great abundance multiplied; and especially as this may include both his natural seed by her, and his spiritual seed among all nations, who are of the same faith with him, see Gen 12:2. (e) "dabo", Pagninus, Montanus, Schmidt. |
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17:317:3: Եւ անկա՛ւ Աբրամ ՚ի վերայ երեսաց իւրոց։ Եւ խօսեցաւ ընդ նմա Աստուած Եւ անկաւ Աբրամ ի վերայ երեսաց իւրոց. եւ խօսեցաւ ընդ նմա Աստուած եւ ասէ:3 Աբրամը երկրպագեց, իսկ Աստուած, դիմելով նրան, ասաց. 3 Աբրամ իր երեսին վրայ ինկաւ ու Աստուած անոր խօսեցաւ՝ ըսելով. 17:3: Եւ անկա՛ւ Աբրամ ՚ի վերայ երեսաց իւրոց։ Եւ խօսեցաւ ընդ նմա Աստուած 3 Աբրամը երկրպագեց, իսկ Աստուած, դիմելով նրան, ասաց. 3 Աբրամ իր երեսին վրայ ինկաւ ու Աստուած անոր խօսեցաւ՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾ |
17:33: И пал Аврам на лице свое. Бог продолжал говорить с ним и сказал: 17:3 καὶ και and; even ἔπεσεν πιπτω fall Αβραμ αβραμ in; on πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even ἐλάλησεν λαλεω talk; speak αὐτῷ αυτος he; him ὁ ο the θεὸς θεος God λέγων λεγω tell; declare 17:3 וַ wa וְ and יִּפֹּ֥ל yyippˌōl נפל fall אַבְרָ֖ם ʔavrˌām אַבְרָם Abram עַל־ ʕal- עַל upon פָּנָ֑יו pānˈāʸw פָּנֶה face וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak אִתֹּ֛ו ʔittˈô אֵת together with אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 17:3. cecidit Abram pronus in faciemAbram tell flat on his face. 17:3. Abram fell prone on his face. 17:3. And Abram fell on his face: and God talked with him, saying, 17:3 And Abram fell on his face: and God talked with him, saying: 3: И пал Аврам на лице свое. Бог продолжал говорить с ним и сказал: 17:3 καὶ και and; even ἔπεσεν πιπτω fall Αβραμ αβραμ in; on πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even ἐλάλησεν λαλεω talk; speak αὐτῷ αυτος he; him ὁ ο the θεὸς θεος God λέγων λεγω tell; declare 17:3 וַ wa וְ and יִּפֹּ֥ל yyippˌōl נפל fall אַבְרָ֖ם ʔavrˌām אַבְרָם Abram עַל־ ʕal- עַל upon פָּנָ֑יו pānˈāʸw פָּנֶה face וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak אִתֹּ֛ו ʔittˈô אֵת together with אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 17:3. cecidit Abram pronus in faciem Abram tell flat on his face. 17:3. Abram fell prone on his face. 17:3. And Abram fell on his face: and God talked with him, saying, 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 - 1903-19143: «И пал Аврам на лице свое…» Это выражение глубокого смирения, радостной благодарности и доверчивого преклонения пред неисповедимыми судьбами божественного Промысла (17: ст.; 24:52; Чис 16:22; Лев 9:24; Руфь 2:10).Adam Clarke: Commentary on the Bible - 183117:3: And Abram fell on his face - The eastern method of prostration was thus: the person first went down on his knees, and then lowered his head to his knees, and touched the earth with his forehead. A very painful posture, but significative of great humiliation and reverence.Albert Barnes: Notes on the Bible - 183417:3-6Abram fell on his face. - This is the lowliest form of Rev_erence, in which the worshipper leans on his knees and elbows, and his forehead approaches the ground. Prostration is still customary in the East. Abram has attained to loftier notions of God. "God talked with him." Yahweh, El Shaddai, is here called God. The Supreme appears as the Author of existence, the Irresistible and Everlasting, in this stage of the covenant relation. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:3: Gen 17:17; Exo 3:6; Lev 9:23, Lev 9:24; Num 14:5, Num 16:22, Num 16:45; Jos 5:14; Jdg 13:20; Kg1 18:39; Eze 1:28, Eze 3:23, Eze 9:8; Dan 8:17, Dan 8:18, Dan 10:9; Mat 17:6; Rev 1:17John Gill17:3 And Abram fell on his face,.... At the sight of so glorious a Person that appeared to him, and in reverence of his majesty, and as sensible of his unworthiness of such a visit, and of having such favours bestowed upon him; and not because he was not as yet circumcised, as the Targum of Jonathan expresses it; and so other Jewish (f) writers observe, that before he was circumcised he fell, when God spoke to him, but afterwards he sat and stood, Gen 18:1; but it may be observed, that not only uncircumcised persons, as Balaam, Num 22:31, in whom Jarchi instances, but circumcised ones, as Ezekiel, Ezek 1:28, Joshua, Josh 5:14, and others, have fallen on their faces at a divine appearance:and God talked with him; after he was raised up, and was strengthened and encouraged to stand up before God, and hear what he had to say to him; for after this we read of his falling on his face again, Gen 17:17; which shows that he had been erect, after he first fell on his face: saying; as follows. (f) Jarchi in loc. Pirke Eliezer, ut supra. (c. 29.) John Wesley17:3 And Abram fell on his face while God talked with him - Either, As one overcome by the brightness of the Divine glory: Daniel and John did so likewise. Or. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face.Robert Jamieson, A. R. Fausset and David Brown17:3 Abram fell on his face--the attitude of profoundest reverence assumed by Eastern people. It consists in the prostrate body resting on the hands and knees, with the face bent till the forehead touches the ground. It is an expression of conscious humility and profound reverence. |
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17:417:4: եւ ասէ. Եւ իմ ահաւադիկ ուխտ ընդ քեզ. եւ եղիցես հայր բազմութեան ազգաց։ Եւ իմ ահաւադիկ ուխտ ընդ քեզ. եւ եղիցես հայր բազմութեան ազգաց:4 «Այս է իմ՝ քեզ հետ դրած ուխտը. բազում ազգերի նախահայր պիտի դառնաս: 4 Ահա իմ ուխտս քեզի հետ է։ Ազգերու բազմութեան հայր պիտի ըլլաս 17:4: եւ ասէ. Եւ իմ ահաւադիկ ուխտ ընդ քեզ. եւ եղիցես հայր բազմութեան ազգաց։ 4 «Այս է իմ՝ քեզ հետ դրած ուխտը. բազում ազգերի նախահայր պիտի դառնաս: 4 Ահա իմ ուխտս քեզի հետ է։ Ազգերու բազմութեան հայր պիտի ըլլաս zohrab-1805▾ eastern-1994▾ western am▾ |
17:44: Я--вот завет Мой с тобою: ты будешь отцом множества народов, 17:4 καὶ και and; even ἐγὼ εγω I ἰδοὺ ιδου see!; here I am ἡ ο the διαθήκη διαθηκη covenant μου μου of me; mine μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even ἔσῃ ειμι be πατὴρ πατηρ father πλήθους πληθος multitude; quantity ἐθνῶν εθνος nation; caste 17:4 אֲנִ֕י ʔᵃnˈî אֲנִי i הִנֵּ֥ה hinnˌē הִנֵּה behold בְרִיתִ֖י vᵊrîṯˌî בְּרִית covenant אִתָּ֑ךְ ʔittˈāḵ אֵת together with וְ wᵊ וְ and הָיִ֕יתָ hāyˈîṯā היה be לְ lᵊ לְ to אַ֖ב ʔˌav אָב father הֲמֹ֥ון hᵃmˌôn הָמֹון commotion גֹּויִֽם׃ gôyˈim גֹּוי people 17:4. dixitque ei Deus ego sum et pactum meum tecum erisque pater multarum gentiumAnd God said to him: I AM, and my covenant is with thee, and thou shalt be a father. of many nations. 17:4. And God said to him: “I AM, and my covenant is with you, and you will be the father of many nations. 17:4. As for me, behold, my covenant [is] with thee, and thou shalt be a father of many nations. 4. As for me, behold, my covenant is with thee, and thou shalt be the father of a multitude of nations.
17:4 As for me, behold, my covenant [is] with thee, and thou shalt be a father of many nations: 4: Я--вот завет Мой с тобою: ты будешь отцом множества народов, 17:4 καὶ και and; even ἐγὼ εγω I ἰδοὺ ιδου see!; here I am ἡ ο the διαθήκη διαθηκη covenant μου μου of me; mine μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even ἔσῃ ειμι be πατὴρ πατηρ father πλήθους πληθος multitude; quantity ἐθνῶν εθνος nation; caste 17:4 אֲנִ֕י ʔᵃnˈî אֲנִי i הִנֵּ֥ה hinnˌē הִנֵּה behold בְרִיתִ֖י vᵊrîṯˌî בְּרִית covenant אִתָּ֑ךְ ʔittˈāḵ אֵת together with וְ wᵊ וְ and הָיִ֕יתָ hāyˈîṯā היה be לְ lᵊ לְ to אַ֖ב ʔˌav אָב father הֲמֹ֥ון hᵃmˌôn הָמֹון commotion גֹּויִֽם׃ gôyˈim גֹּוי people 17:4. dixitque ei Deus ego sum et pactum meum tecum erisque pater multarum gentium And God said to him: I AM, and my covenant is with thee, and thou shalt be a father. of many nations. 17:4. And God said to him: “I AM, and my covenant is with you, and you will be the father of many nations. 17:4. As for me, behold, my covenant [is] with thee, and thou shalt be a father of many nations. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144: «вот завет Мой с тобою…» Повторяя Свой завет с Аврамом, Бог теперь более раздельно излагает его условия и обязательства для каждой из двух договаривающихся сторон, благоволя начать это с самого Себя («Я — вот завет Мой»).«ты будешь отцом множества народов…» Бог обещает Авраму, что он станет не только отцом многочисленного еврейского народа, но и целого ряда других народов, как то: измаильтян, идумеев и агарян, а также и «отцом всех верующих», как обрезанных, так и необрезанных, но соединенных с ним верой в Господа Иисуса Христа (12:2; 13:16; 15:5; Рим 4:11–12; 9:7–8). Matthew Henry: Concise Commentary on the Whole Bible - 17064 As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. 5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. 6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.The promise here is introduced with solemnity: "As for me," says the great God, "behold, behold and admire it, behold and be assured of it, my covenant is with thee;" as before (v. 2), I will make my covenant. Note, The covenant of grace is a covenant of God's own making; this he glories in (as for me), and so may we. Now here, I. It is promised to Abraham that he should be a father of many nations; that is, 1. That his seed after the flesh should be very numerous, both in Isaac and Ishmael, as well as in the sons of Keturah: something extraordinary is doubtless included in this promise, and we may suppose that the event answered to it, and that there have been, and are, more of the children of men descended from Abraham than from any one man at an equal distance with him from Noah, the common root. 2. That all believers in every age should be looked upon as his spiritual seed, and that he should be called, not only the friend of God, but the father of the faithful. In this sense the apostle directs us to understand this promise, Rom. iv. 16, 17. He is the father of those in every nation that by faith enter into covenant with God, and (as the Jewish writers express it) are gathered under the wings of the divine Majesty. II. In token of this his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was, 1. To put an honour upon him. It is spoken of as the glory of the church that she shall be called by a new name, which the mouth of the Lord shall name, Isa. lxii. 2. Princes dignify their favourites by conferring new titles upon them; thus was Abraham dignified by him that is indeed the fountain of honour. All believers have a new name, Rev. ii. 17. Some think it added to the honour of Abraham's new name that a letter of the name Jehovah was inserted into it, as it was a disgrace to Jeconiah to have the first syllable of his name cut off, because it was the same as the first syllable of the sacred name, Jer. xxii. 28. Believers are named from Christ, Eph. iii. 15. 2. To encourage and confirm the faith of Abraham. While he was childless perhaps even his own name was sometimes an occasion of grief to him: why should he be called a high father who was not a father at all? But now that God had promised him a numerous issue, and had given him a name which signified so much, that name was his joy. Note, God calls things that are not as though they were. It is the apostle's observation upon this very thing, Rom. iv. 17. He called Abraham the father of a multitude because he should prove to be so in due time, though as yet he had but one child. Albert Barnes: Notes on the Bible - 183417:4As for me. - The one party to the covenant is here made prominent, as in Gen 17:9 the other party is brought out with like emphasis. The exalted Being who has entered into it imparts a grandeur, solemnity, and excellence to the covenant. "Father of many nations." The promise of seed is here expanded and particularized. A multitude of nations and kings are to trace their descent from Abram. This is true in a literal sense. The twelve tribes of Israel and many Arab tribes, the twelve princes of Ishmael, Keturah's descendants, and the dukes of Edom sprang from him. But it is to be more magnificently realized in a spiritual sense. "Nations" is a term usually applied, not to the chosen people, but to the other great branches of the human race. This points to the original promise, that in him should all the families of the earth be blessed. "Abraham." The father of many nations is to be called by a new name, as he has come to have a new nature, and been elevated to a new dignity. The high father has become the father of the multitude of the faithful. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:4: a father: Gen 12:2, Gen 13:16, Gen 16:10, Gen 22:17, Gen 25:1-18, Gen 32:12, Gen 35:11, Gen 36:1-43; Num. 1:1-54; Num. 26:1-65; Rom 4:11-18; Gal 3:28, Gal 3:29many nations: Heb. multitude of nations Carl Friedrich Keil and Franz Delitzsch17:4On the part of God אני placed at the beginning absolutely: so far as I am concerned, for my part) it was to consist of this: (1) that God would make Abram the father (אב instead of אני chosen with reference to the name Abram) of a multitude of nations, the ancestor of nations and kings; (2) that He would be God, show Himself to be God, in an eternal covenant relation, to him and to his posterity, according to their families, according to all their successive generations; and (3) that He would give them the land in which he had wandered as a foreigner, viz., all Canaan, for an everlasting possession. As a pledge of this promise God changed his name אברם, i.e., high father, into אברהם, i.e., father of the multitude, from אב and רהם, Arab. ruhâm = multitude. In this name God gave him a tangible pledge of the fulfilment of His covenant, inasmuch as a name which God gives cannot be a mere empty sound, but must be the expression of something real, or eventually acquire reality. Geneva 159917:4 As for me, behold, my covenant [is] with thee, and thou shalt be a (a) father of many nations.(a) Not only physical descendants, but of a far greater multitude by faith, (Rom 4:17). John Gill17:4 As for me, behold, my covenant is with thee,.... Who was gracious to make it, faithful to keep it, and immutable in it, though Abram was but a man, and sinful:and thou shalt be a father of many nations: as he was of many Arabian nations, and of the Turks in the line of Ishmael; and of the Midianites, and others, in the line of his sons by Keturah; and of the Israelites in the line of Isaac, as well as of the Edomites in the line of Esau; and in a spiritual sense the father of all that believe, in all the nations of the world, circumcised or uncircumcised, as the apostle explains it, Rom 4:11. John Wesley17:4 The promise is here introduced with solemnity: As for me, saith the Great God, Behold, behold and admire it, behold and be assured of it, my covenant is with thee. And thou shalt be a father of many nations - This implies, That his seed after the flesh should be very numerous, both in Isaac and in Ishmael, and in the sons of Keturah. And the event answered, for there have been, and are, more of the children of men descended from Abraham, than from any one man at equal distance with him from Noah, the common root. That all believers, in every age, should be looked upon as his spiritual seed, as the father of the faithful. In this sense the apostle directs us to understand this promise, Rom 4:16-17. He is the father of those, in every nation, that, by faith, enter into covenant with God, and (as the Jewish writers express it) are gathered under the wings of the divine majesty.Robert Jamieson, A. R. Fausset and David Brown17:4 my covenant is with thee--Renewed mention is made of it as the foundation of the communication that follows. It is the covenant of grace made with all who believe in the Saviour. |
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17:517:5: Եւ ո՛չ կոչեսցի այսուհետեւ անուն քո Աբրամ, այլ եղիցի անուն քո Աբրաա՛մ, զի հայր ազգա՛ց բազմաց եդի զքեզ[126]։ [126] Ոմանք. Բազմաց եդից զքեզ։ Եւ ոչ կոչեսցի այսուհետեւ անուն քո Աբրամ, այլ եղիցի անուն քո Աբրահամ. զի հայր ազգաց բազմաց եդի զքեզ:5 Սրանից յետոյ քո անունը Աբրամ պիտի չլինի, այլ Աբրահամ պիտի լինի քո անունը, որովհետեւ բազում ազգերի նախահայր եմ դարձնելու քեզ: 5 Ու այսուհետեւ քու անունդ Աբրամ* չըսուի, հապա քու անունդ Աբրահամ* թող ըլլայ. վասն զի քեզ ազգերու բազմութեան հայր ըրի։ 17:5: Եւ ո՛չ կոչեսցի այսուհետեւ անուն քո Աբրամ, այլ եղիցի անուն քո Աբրաա՛մ, զի հայր ազգա՛ց բազմաց եդի զքեզ[126]։ [126] Ոմանք. Բազմաց եդից զքեզ։ 5 Սրանից յետոյ քո անունը Աբրամ պիտի չլինի, այլ Աբրահամ պիտի լինի քո անունը, որովհետեւ բազում ազգերի նախահայր եմ դարձնելու քեզ: 5 Ու այսուհետեւ քու անունդ Աբրամ* չըսուի, հապա քու անունդ Աբրահամ* թող ըլլայ. վասն զի քեզ ազգերու բազմութեան հայր ըրի։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:55: и не будешь ты больше называться Аврамом, но будет тебе имя: Авраам, ибо Я сделаю тебя отцом множества народов; 17:5 καὶ και and; even οὐ ου not κληθήσεται καλεω call; invite ἔτι ετι yet; still τὸ ο the ὄνομά ονομα name; notable σου σου of you; your Αβραμ αβραμ but ἔσται ειμι be τὸ ο the ὄνομά ονομα name; notable σου σου of you; your Αβρααμ αβρααμ Abraam; Avraam ὅτι οτι since; that πατέρα πατηρ father πολλῶν πολυς much; many ἐθνῶν εθνος nation; caste τέθεικά τιθημι put; make σε σε.1 you 17:5 וְ wᵊ וְ and לֹא־ lō- לֹא not יִקָּרֵ֥א yiqqārˌē קרא call עֹ֛וד ʕˈôḏ עֹוד duration אֶת־ ʔeṯ- אֵת [object marker] שִׁמְךָ֖ šimᵊḵˌā שֵׁם name אַבְרָ֑ם ʔavrˈām אַבְרָם Abram וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be שִׁמְךָ֙ šimᵊḵˌā שֵׁם name אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham כִּ֛י kˈî כִּי that אַב־ ʔav- אָב father הֲמֹ֥ון hᵃmˌôn הָמֹון commotion גֹּויִ֖ם gôyˌim גֹּוי people נְתַתִּֽיךָ׃ nᵊṯattˈîḵā נתן give 17:5. nec ultra vocabitur nomen tuum Abram sed appellaberis Abraham quia patrem multarum gentium constitui teNeither shall thy name be called any more Abram: but thou shalt be called Abraham: because I have made thee a father of many nations. 17:5. No longer will your name be called Abram. But you will be called Abraham, for I have established you as the father of many nations. 17:5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. 5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee.
17:5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee: 5: и не будешь ты больше называться Аврамом, но будет тебе имя: Авраам, ибо Я сделаю тебя отцом множества народов; 17:5 καὶ και and; even οὐ ου not κληθήσεται καλεω call; invite ἔτι ετι yet; still τὸ ο the ὄνομά ονομα name; notable σου σου of you; your Αβραμ αβραμ but ἔσται ειμι be τὸ ο the ὄνομά ονομα name; notable σου σου of you; your Αβρααμ αβρααμ Abraam; Avraam ὅτι οτι since; that πατέρα πατηρ father πολλῶν πολυς much; many ἐθνῶν εθνος nation; caste τέθεικά τιθημι put; make σε σε.1 you 17:5 וְ wᵊ וְ and לֹא־ lō- לֹא not יִקָּרֵ֥א yiqqārˌē קרא call עֹ֛וד ʕˈôḏ עֹוד duration אֶת־ ʔeṯ- אֵת [object marker] שִׁמְךָ֖ šimᵊḵˌā שֵׁם name אַבְרָ֑ם ʔavrˈām אַבְרָם Abram וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be שִׁמְךָ֙ šimᵊḵˌā שֵׁם name אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham כִּ֛י kˈî כִּי that אַב־ ʔav- אָב father הֲמֹ֥ון hᵃmˌôn הָמֹון commotion גֹּויִ֖ם gôyˌim גֹּוי people נְתַתִּֽיךָ׃ nᵊṯattˈîḵā נתן give 17:5. nec ultra vocabitur nomen tuum Abram sed appellaberis Abraham quia patrem multarum gentium constitui te Neither shall thy name be called any more Abram: but thou shalt be called Abraham: because I have made thee a father of many nations. 17:5. No longer will your name be called Abram. But you will be called Abraham, for I have established you as the father of many nations. 17:5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145: «но будет тебе имя: Авраам…» Соответственно обычаю древних восточных владык, которые переименовывали возвышаемых ими слуг (41:45; Дан 1:7: и др.), и Бог, возвышая Аврама до завета с Собою, дает ему новое имя, которое к тому же имеет ближайшие отношение и к содержанию самого обетования. Прежнее имя: «Аврам», что значит «высокий отец», изменяется в новое: «Авраам» (собственно Абрагам — Abraham), что значит «отец множества», разумеется — множества обещанных ему потомков.Adam Clarke: Commentary on the Bible - 183117:5: Thy name shall be Abraham - Abram אברם literally signifies a high or exalted father. Ab-ra-ham אברהם differs from the preceding only in one letter; it has ה he before the last radical. Though this may appear very simple and easy, yet the true etymology and meaning of the word are very difficult to be assigned. The reason given for the change made in the patriarch's name is this: For a father of many nations have I made thee, אב המון גוים ab-hamon goyim, "a father of a multitude of nations." This has led some to suppose that אברהם Abraham, is a contraction for אב רב המון ab-rab-hamon, "the father of a great multitude."Aben Ezra says the name is derived from אביר המון abir-hamon, "a powerful multitude." Rabbi Solomon Jarchi defines the name cabalistically, and says that its numeral letters amount to two hundred and forty-eight, which, says he, is the exact number of the bones in the human body. But before the ה he was added, which stands for five, it was five short of this perfection. Rabbi Lipman says the ה he being added as the fourth letter, signifies that the Messiah should come in the fourth millenary of the world. Clarius and others think that the ה he, which is one of the letters of the Tetragrammaton, (or word of four letters, יהוה YeHoVaH), was added for the sake of dignity, God associating the patriarch more nearly to himself, by thus imparting to him a portion of his own name. Having enumerated so many opinions, that of William Alabaster, in his Apparatus to the Revelation, should not be passed by. He most wisely says that ab-ram or ab-rom signifies father of the Romans, and consequently the pope; therefore Abraham was pope the first! This is just as likely as some of the preceding etymologies. From all these learned as well as puerile conjectures we may see the extreme difficulty of ascertaining the true meaning of the word, though the concordance makers, and proper name explainers find no difficulty at all in the case; and pronounce on it as readily and authoritatively as if they had been in the Divine council when it was first imposed. Hottinger, in his Smegma Orientale, supposes the word to be derived from the Arabic root rahama, which signifies to be very numerous. Hence ab raham would signify a copious father or father of a multitude. This makes a very good sense, and agrees well with the context. Either this etymology or that which supposes the inserted ה he to be an abbreviation of the word המן hamon, multitude, is the most likely to be the true one. But this last would require the word to be written, when full, אב רם המון ab-ram-hamon. The same difficulty occurs, Gen 17:15, on the word Sarai, שרי which signifies my prince or princess, and Sarah, שרה where the whole change is made by the substitution of a ה he for a י yod. This latter might be translated princess in general; and while the former seems to point out her government in her own family alone, the latter appears to indicate her government over the nations of which her husband is termed the father or lord; and hence the promise states that she shall be a mother of nations, and that kings of people should spring from her. See Gen 17:15, Gen 17:16. Now as the only change in each name is made by the insertion of a single letter, and that letter the same in both names, I cannot help concluding that some mystery was designed by its insertion; and therefore the opinion of Clarius and some others is not to be disregarded, which supposes that God shows he had conferred a peculiar dignity on both, by adding to their names one of the letters of his own: a name by which his eternal power and Godhead are peculiarly pointed out. From the difficulty of settling the etymology of these two names, on which so much stress seems to be laid in the text, the reader will see with what caution he should receive the lists of explanations of the proper names in the Old and New Testaments, which he so frequently meets with, and which I can pronounce to be in general false or absurd. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:5: but thy name: Gen 17:15, Gen 32:28; Num 13:16; Sa2 12:25; Neh 9:7; Isa 62:2-4, Isa 65:15; Jer 20:3; Jer 23:6; Mat 1:21-23; Joh 1:42; Rev 2:17Abraham: i. e. father of a great multitude Geneva 159917:5 Neither shall thy name any more be called Abram, but thy name shall be (b) Abraham; for a father of many nations have I made thee.(b) The changing of his name is a seal to confirm God's promise to him. John Gill17:5 Neither shall thy name be any more called Abram,.... Which signifies an "high father", which name he bore for many years before he was the father of anyone:but thy name shall be Abraham: with all addition of the letter inserted into it, and makes the last syllable two, "raham": which word in the Arabic language, as Hottinger (g) observes, signifies "numerous" (h); so that with this addition his name Abraham may be interpreted, the father of a numerous offspring; and with this agrees the reason of it, as follows: for a father of many nations have I made thee; not that he was so already in fact, but in the purpose and promise of God, Rom 4:17; Abraham has not only been the father of many nations, in a literal sense, as before observed, but in a mystical sense, of the whole world; that is, of all in it that believe, whether Jews or Gentiles; and so the Rabbins (i) interpret it: at first, they say, he was the father of Aram, and therefore his name was called Abram, but now he is the father of the whole world, and therefore called Abraham; and so Maimonides (k) himself says, quoting this passage,"behold he is the father of the whole world, who are gathered under the wings of the Shechinah.'' (g) Smegma Oriental. p. 88. (h), "numerus", "copiosus", Golius, col. 1055, 1056. Castel. col. 3537. (i) In Massechet Biccurim, apud Galat. in Arcan. Cathol. Ver. l. 5, 13. & 9, 12. in Maimon. in Misn. ib. c. 1. sect. 4. (k) Hilchot Biccurim, c. 4. sect. 3. John Wesley17:5 In token of this, his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was to confirm the faith of Abraham, while he was childless; perhaps even his own name was sometimes an occasion of grief to him; Why should he be called a high father, who was not a father at all? But now God had promised him a numerous issue, and had given him a name which signified so much; that name was his joy.Robert Jamieson, A. R. Fausset and David Brown17:5 but thy name shall be Abraham--In Eastern countries a change of name is an advertisement of some new circumstance in the history, rank, or religion of the individual who bears it. The change is made variously, by the old name being entirely dropped for the new, or by conjoining the new with the old; or sometimes only a few letters are inserted, so that the altered form may express the difference in the owner's state or prospects. It is surprising how soon a new name is known and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt His procedure to the ideas and customs of the country and age. Instead of Abram, "a high father," he was to be called Abraham, "father of a multitude of nations" (see Rev_ 2:17). |
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17:617:6: Եւ աճեցուցից զքեզ յոյժ, եւ եդից զքեզ յազգս. եւ թագաւորք ՚ի քէ՛ն ելցեն։ Եւ աճեցուցից զքեզ յոյժ, եւ եդից զքեզ յազգս. եւ թագաւորք ի քէն ելցեն:6 Քո սերունդը շատ եմ աճեցնելու, քեզնից բազում ազգեր պիտի սերեմ, թագաւորներ պիտի ծնուեն քեզնից: 6 Քեզ խիստ պիտի աճեցնեմ ու քեզ ազգեր պիտի ընեմ ու քեզմէ թագաւորներ պիտի ելլեն։ 17:6: Եւ աճեցուցից զքեզ յոյժ, եւ եդից զքեզ յազգս. եւ թագաւորք ՚ի քէ՛ն ելցեն։ 6 Քո սերունդը շատ եմ աճեցնելու, քեզնից բազում ազգեր պիտի սերեմ, թագաւորներ պիտի ծնուեն քեզնից: 6 Քեզ խիստ պիտի աճեցնեմ ու քեզ ազգեր պիտի ընեմ ու քեզմէ թագաւորներ պիտի ելլեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:66: и весьма, весьма распложу тебя, и произведу от тебя народы, и цари произойдут от тебя; 17:6 καὶ και and; even αὐξανῶ αυξανω grow; increase σε σε.1 you σφόδρα σφοδρα vehemently; tremendously σφόδρα σφοδρα vehemently; tremendously καὶ και and; even θήσω τιθημι put; make σε σε.1 you εἰς εις into; for ἔθνη εθνος nation; caste καὶ και and; even βασιλεῖς βασιλευς monarch; king ἐκ εκ from; out of σοῦ σου of you; your ἐξελεύσονται εξερχομαι come out; go out 17:6 וְ wᵊ וְ and הִפְרֵתִ֤י hifrēṯˈî פרה be fertile אֹֽתְךָ֙ ʔˈōṯᵊḵā אֵת [object marker] בִּ bi בְּ in מְאֹ֣ד mᵊʔˈōḏ מְאֹד might מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וּ û וְ and נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give לְ lᵊ לְ to גֹויִ֑ם ḡôyˈim גֹּוי people וּ û וְ and מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king מִמְּךָ֥ mimmᵊḵˌā מִן from יֵצֵֽאוּ׃ yēṣˈēʔû יצא go out 17:6. faciamque te crescere vehementissime et ponam in gentibus regesque ex te egredienturAnd I will make thee increase, exceedingly, and I will make nations of thee, and kings shall come out of thee. 17:6. And I will cause you to increase very greatly, and I will set you among the nations, and kings will come forth from you. 17:6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
17:6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee: 6: и весьма, весьма распложу тебя, и произведу от тебя народы, и цари произойдут от тебя; 17:6 καὶ και and; even αὐξανῶ αυξανω grow; increase σε σε.1 you σφόδρα σφοδρα vehemently; tremendously σφόδρα σφοδρα vehemently; tremendously καὶ και and; even θήσω τιθημι put; make σε σε.1 you εἰς εις into; for ἔθνη εθνος nation; caste καὶ και and; even βασιλεῖς βασιλευς monarch; king ἐκ εκ from; out of σοῦ σου of you; your ἐξελεύσονται εξερχομαι come out; go out 17:6 וְ wᵊ וְ and הִפְרֵתִ֤י hifrēṯˈî פרה be fertile אֹֽתְךָ֙ ʔˈōṯᵊḵā אֵת [object marker] בִּ bi בְּ in מְאֹ֣ד mᵊʔˈōḏ מְאֹד might מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וּ û וְ and נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give לְ lᵊ לְ to גֹויִ֑ם ḡôyˈim גֹּוי people וּ û וְ and מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king מִמְּךָ֥ mimmᵊḵˌā מִן from יֵצֵֽאוּ׃ yēṣˈēʔû יצא go out 17:6. faciamque te crescere vehementissime et ponam in gentibus regesque ex te egredientur And I will make thee increase, exceedingly, and I will make nations of thee, and kings shall come out of thee. 17:6. And I will cause you to increase very greatly, and I will set you among the nations, and kings will come forth from you. 17:6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19146: «весьма, весьма распложу тебя… и цари произойдут от тебя…» Повторяя в более сильных выражениях уже неоднократно высказанную мысль (4: ст.), Бог делает и добавление к ней, указывая на происхождение царей из потомства Авраама, под которым ближе всего, конечно, разумеются иудейские и израильские цари, а затем — целый ряд правителей других происшедших от него племен.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:6: nations: Gen 17:4, Gen 17:20, Gen 35:11kings: Gen 17:16, Gen 36:31-43; Ezr 4:20; Mat 1:6-17 John Gill17:6 And I will make thee exceeding fruitful,.... In children, for he had not only a son by Sarai, from whom sprung a numerous offspring, but he had six sons by Keturah, who became the heads of large nations:and I will make nations of thee; as the nations of Israel and Judah, of the Midianites and Edomites, of the Arabs, Saracens, and Turks: and kings shall come out of thee; as the twelve princes of Ishmael, the kings of Edom and Midian, of the Arabs, Saracens, and Turks, and of Israel and Judah, and especially, as observed by Grotius, and others, the King Messiah: to which may be added, in a mystical sense, all Christian kings and princes of the same faith with him; nay, all believers, who are all kings and priests unto God. |
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17:717:7: Եւ հաստատեցից զուխտ իմ ընդ իս եւ ընդ քեզ, եւ ՚ի մէջ զաւակի քոյ յետ քո յազգս իւրեանց յուխտ յաւիտենական. լինել քեզ Աստուած եւ զաւակի քում յետ քո։ Եւ հաստատեցից զուխտ իմ ընդ իս եւ ընդ քեզ, եւ ի մէջ զաւակի քո յետ քո յազգս իւրեանց յուխտ յաւիտենական, լինել քեզ Աստուած եւ զաւակի քում յետ քո:7 Իմ ուխտը պիտի հաստատեմ իմ եւ քո միջեւ, քեզնից յետոյ գալիք քո սերունդների ու նրանց ցեղերի միջեւ որպէս յաւիտենական ուխտ, որով ես եմ լինելու քո եւ քեզնից յետոյ գալիք սերունդների Աստուածը: 7 Իմ ու քու մէջտեղ ու քու սերունդիդ մէջտեղ եւ իրենց ազգերուն մէջտեղ ուխտս պիտի հաստատեմ։ Յաւիտենական ուխտ մը, որ քեզի ու քեզմէ ետքը քու սերունդիդ Աստուած պիտի ըլլամ։ 17:7: Եւ հաստատեցից զուխտ իմ ընդ իս եւ ընդ քեզ, եւ ՚ի մէջ զաւակի քոյ յետ քո յազգս իւրեանց յուխտ յաւիտենական. լինել քեզ Աստուած եւ զաւակի քում յետ քո։ 7 Իմ ուխտը պիտի հաստատեմ իմ եւ քո միջեւ, քեզնից յետոյ գալիք քո սերունդների ու նրանց ցեղերի միջեւ որպէս յաւիտենական ուխտ, որով ես եմ լինելու քո եւ քեզնից յետոյ գալիք սերունդների Աստուածը: 7 Իմ ու քու մէջտեղ ու քու սերունդիդ մէջտեղ եւ իրենց ազգերուն մէջտեղ ուխտս պիտի հաստատեմ։ Յաւիտենական ուխտ մը, որ քեզի ու քեզմէ ետքը քու սերունդիդ Աստուած պիտի ըլլամ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:77: и поставлю завет Мой между Мною и тобою и между потомками твоими после тебя в роды их, завет вечный в том, что Я буду Богом твоим и потомков твоих после тебя; 17:7 καὶ και and; even στήσω ιστημι stand; establish τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle σοῦ σου of you; your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the σπέρματός σπερμα seed σου σου of you; your μετὰ μετα with; amid σὲ σε.1 you εἰς εις into; for γενεὰς γενεα generation αὐτῶν αυτος he; him εἰς εις into; for διαθήκην διαθηκη covenant αἰώνιον αιωνιος eternal; of ages εἶναί ειμι be σου σου of you; your θεὸς θεος God καὶ και and; even τοῦ ο the σπέρματός σπερμα seed σου σου of you; your μετὰ μετα with; amid σέ σε.1 you 17:7 וַ wa וְ and הֲקִמֹתִ֨י hᵃqimōṯˌî קום arise אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֜י bᵊrîṯˈî בְּרִית covenant בֵּינִ֣י bênˈî בַּיִן interval וּ û וְ and בֵינֶ֗ךָ vênˈeḵā בַּיִן interval וּ û וְ and בֵ֨ין vˌên בַּיִן interval זַרְעֲךָ֧ zarʕᵃḵˈā זֶרַע seed אַחֲרֶ֛יךָ ʔaḥᵃrˈeʸḵā אַחַר after לְ lᵊ לְ to דֹרֹתָ֖ם ḏōrōṯˌām דֹּור generation לִ li לְ to בְרִ֣ית vᵊrˈîṯ בְּרִית covenant עֹולָ֑ם ʕôlˈām עֹולָם eternity לִ li לְ to הְיֹ֤ות hᵊyˈôṯ היה be לְךָ֙ lᵊḵˌā לְ to לֵֽ lˈē לְ to אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s) וּֽ ˈû וְ and לְ lᵊ לְ to זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed אַחֲרֶֽיךָ׃ ʔaḥᵃrˈeʸḵā אַחַר after 17:7. et statuam pactum meum inter me et te et inter semen tuum post te in generationibus suis foedere sempiterno ut sim Deus tuus et seminis tui post teAnd I will establish my covenant between me and thee, and between thy sad after thee in their generations, by a perpetual covenant: to be a God to thee, and to thy seed after thee. 17:7. And I will establish my covenant between me and you, and with your offspring after you in their generations, by a perpetual covenant: to be God to you and to your offspring after you. 17:7. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. 7. And I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee.
17:7 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee: 7: и поставлю завет Мой между Мною и тобою и между потомками твоими после тебя в роды их, завет вечный в том, что Я буду Богом твоим и потомков твоих после тебя; 17:7 καὶ και and; even στήσω ιστημι stand; establish τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle σοῦ σου of you; your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the σπέρματός σπερμα seed σου σου of you; your μετὰ μετα with; amid σὲ σε.1 you εἰς εις into; for γενεὰς γενεα generation αὐτῶν αυτος he; him εἰς εις into; for διαθήκην διαθηκη covenant αἰώνιον αιωνιος eternal; of ages εἶναί ειμι be σου σου of you; your θεὸς θεος God καὶ και and; even τοῦ ο the σπέρματός σπερμα seed σου σου of you; your μετὰ μετα with; amid σέ σε.1 you 17:7 וַ wa וְ and הֲקִמֹתִ֨י hᵃqimōṯˌî קום arise אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֜י bᵊrîṯˈî בְּרִית covenant בֵּינִ֣י bênˈî בַּיִן interval וּ û וְ and בֵינֶ֗ךָ vênˈeḵā בַּיִן interval וּ û וְ and בֵ֨ין vˌên בַּיִן interval זַרְעֲךָ֧ zarʕᵃḵˈā זֶרַע seed אַחֲרֶ֛יךָ ʔaḥᵃrˈeʸḵā אַחַר after לְ lᵊ לְ to דֹרֹתָ֖ם ḏōrōṯˌām דֹּור generation לִ li לְ to בְרִ֣ית vᵊrˈîṯ בְּרִית covenant עֹולָ֑ם ʕôlˈām עֹולָם eternity לִ li לְ to הְיֹ֤ות hᵊyˈôṯ היה be לְךָ֙ lᵊḵˌā לְ to לֵֽ lˈē לְ to אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s) וּֽ ˈû וְ and לְ lᵊ לְ to זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed אַחֲרֶֽיךָ׃ ʔaḥᵃrˈeʸḵā אַחַר after 17:7. et statuam pactum meum inter me et te et inter semen tuum post te in generationibus suis foedere sempiterno ut sim Deus tuus et seminis tui post te And I will establish my covenant between me and thee, and between thy sad after thee in their generations, by a perpetual covenant: to be a God to thee, and to thy seed after thee. 17:7. And I will establish my covenant between me and you, and with your offspring after you in their generations, by a perpetual covenant: to be God to you and to your offspring after you. 17:7. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147: «и поставлю завет Мой… завет вечный…» Слово «век» в библейском употреблении имеет свой, более узкий, чем обычный, смысл; оно указывает на завершение или окончание известного периода, после которого имеет открыться новый «век», т. е. начаться новый период (Евр 1:3). В данном случае «вечность» завета означает продолжение его до конца периода ветхозаветной церкви и до наступления новозаветных времен; по отношению же к сим последним оно имеет абсолютное значение, при условии соответствующих изменений (Мф 28:20; 1: Кор 15:28).Matthew Henry: Concise Commentary on the Whole Bible - 17067 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. 8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. 9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. 10 This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. 11 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. 12 And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. 13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. 14 And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.Here is, I. The continuance of the covenant, intimated in three things:-- 1. It is established; not to be altered nor revoked. It is fixed, it is ratified, it is made as firm as the divine power and truth can make it. 2. It is entailed; it is a covenant, not with Abraham only (then it would die with him), but with his seed after him, not only his seed after the flesh, but his spiritual seed. 3. It is everlasting in the evangelical sense and meaning of it. The covenant of grace is everlasting. It is from everlasting in the counsels of it, and to everlasting in the consequences of it; and the external administration of it is transmitted with the seal of it to the seed of believers, and the internal administration of it by the Spirit of Christ's seed in every age. II. The contents of the covenant: it is a covenant of promises, exceedingly great and precious promises. Here are two which indeed are all-sufficient:-- 1. That God would be their God, v. 7, 8. All the privileges of the covenant, all its joys and all its hopes, are summed up in this. A man needs desire no more than this to make him happy. What God is himself, that he will be to his people: his wisdom theirs, to guide and counsel them; his power theirs, to protect and support them; his goodness theirs, to supply and comfort them. What faithful worshippers can expect from the God they serve believers shall find in God as theirs. This is enough, yet not all. 2. That Canaan should be their everlasting possession, v. 8. God had before promised this land to Abraham and his seed, ch. xv. 18. But here, where it is promised for an everlasting possession, surely it must be looked upon as a type of heaven's happiness, that everlasting rest which remains for the people of God, Heb. iv. 9. This is that better country to which Abraham had an eye, and the grant of which was that which answered to the vast extent and compass of that promise, that God would be to them a God; so that, if God had not prepared and designed this, he would have been ashamed to be called their God, Heb. xi. 16. As the land of Canaan was secured to the seed of Abraham according to the flesh, so heaven is secured to all his spiritual seed, by a covenant, and for a possession, truly everlasting. The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant; and the earnest of it is given to all believers, Eph. i. 14. Canaan is here said to be the land wherein Abraham was a stranger; and the heavenly Canaan is a land to which we are strangers, for it does not yet appear what we shall be. III. The token of the covenant, and that is circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Acts vii. 8. It is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart, v. 9, 10. It is called a sign and seal (Rom. iv. 11), for it was, 1. A confirmation to Abraham and his seed of those promises which were God's part of the covenant, assuring them that they should be fulfilled, that in due time Canaan would be theirs: and the continuance of this ordinance, after Canaan was theirs, intimates that these promises looked further to another Canaan, which they must still be in expectation of. See Heb. iv. 8. 2. An obligation upon Abraham and his seed to that duty which was their part of the covenant; not only to the duty of accepting the covenant and consenting to it, and putting away the corruption of the flesh (which were more immediately and primarily signified by circumcision), but, in general, to the observance of all God's commands, as they should at any time hereafter be intimated and made known to them; for circumcision made men debtors to do the whole law, Gal. v. 3. Those who will have God to be to them a God must consent and resolve to be to him a people. Now, (1.) Circumcision was a bloody ordinance; for all things by the law were purged with blood, Heb. ix. 22. See Exod. xxiv. 8. But, the blood of Christ being shed, all bloody ordinances are now abolished; circumcision therefore gives way to baptism. (2.) It was peculiar to the males, though the women were also included in the covenant, for the man is the head of the woman. In our kingdom, the oath of allegiance is required only from men. Some think that the blood of the males only was shed in circumcision because respect was had in it to Jesus Christ and his blood. (3.) It was the flesh of the foreskin that was to be cut off, because it is by ordinary generation that sin is propagated, and with an eye to the promised seed, who was to come from the loins of Abraham. Christ having not yet offered himself to us, God would have man to enter into covenant by the offering of some part of his own body, and no part could be better spared. It is a secret part of the body; for the true circumcision is that of the heart: this honour God put upon an uncomely part, 1 Cor. xii. 23, 24. (4.) The ordinance was to be administered to children when they were eight days old, and not sooner, that they might gather some strength, to be able to undergo the pain of it, and that at least one sabbath might pass over them. (5.) The children of the strangers, of whom the master of the family was the true domestic owner, were to be circumcised (v. 12, 13), which looked favourably upon the Gentiles, who should in due time be brought into the family of Abraham, by faith. See Gal. iii. 14. (6.) The religious observance of this institution was required under a very severe penalty, v. 14. The contempt of circumcision was a contempt of the covenant; if the parents did not circumcise their children, it was at their peril, as in the case of Moses, Exod. iv. 24, 25. With respect to those that were not circumcised in their infancy, if, when they grew up, they did not themselves come under this ordinance, God would surely reckon with them. If they cut not off the flesh of their foreskin, God would cut them off from their people. It is a dangerous thing to make light of divine institutions, and to live in the neglect of them. Adam Clarke: Commentary on the Bible - 183117:7: An everlasting covenant - ברית עולם berith olam. See note on Gen 13:15. Here the word olam is taken in its own proper meaning, as the words immediately following prove - to be a God unto thee, and thy seed after thee; for as the soul is to endure for ever, so it shall eternally stand in need of the supporting power and energy of God; and as the reign of the Gospel dispensation shall be as long as sun and moon endure, and its consequences eternal, so must the covenant be on which these are founded.Albert Barnes: Notes on the Bible - 183417:7Next, the spiritual part of the covenant comes into view. "To be a God unto thee, and to thy seed after thee." Here we find God, in the progress of human development, for the third time laying the foundations of a covenant of grace with man. He dealt with Adam and with Noah, and now be deals with Abraham. "A perpetual covenant." This covenant will not fail, since God has originated it, notwithstanding the moral instability of man. Though we cannot as yet see the possibility of fulfilling the condition on man's side, yet we may be assured that what God purposes will somehow be accomplished. The seed of Abraham will eventually embrace the whole human family in fellowship with God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:7: And I: Gen 15:18, Gen 26:24; Exo 6:4; Psa 105:8-11; Mic 7:20; Luk 1:54, Luk 1:55, Luk 1:72-75; Rom 9:4, Rom 9:8, Rom 9:9; Gal 3:17; Eph 2:2God: Gen 26:24, Gen 28:13; Exo 3:6, Exo 3:15; Lev 26:12; Psa 81:10; Eze 28:26; Mat 22:32; Heb 8:10, Heb 11:16 and to: Exo 19:5, Exo 19:6; Mar 10:14; Act 2:39; Rom 9:7-9 John Gill17:7 And I will establish my covenant between me and thee,.... Not only renew it, but confirm it by the following token of circumcision:and thy seed after thee, in their generation; such blessings in it as belonged to his natural seed, as such he confirmed to them, to be enjoyed by them in successive ages; and such as belonged to his spiritual seed, to them also, as they should be raised up in future times in one place and another: for an everlasting covenant; to his natural seed, as long as they should continue in the true worship of God; and in their own land; or until the Messiah came, in whom the covenant of circumcision had its accomplishment, and was at an end; and to all his spiritual seed, with respect to the spiritual blessings of it, which are everlasting, and are never taken away, or become void: to be a God unto thee, and to thy seed after thee; to his natural seed, as the God of nature and providence, communicating the good things of life unto them; protecting, preserving, and continuing them in the land he gave them, and in the possessive of all the good things in it, so long as they were obedient to him as their King and their God; and to his spiritual seed, as the God of all grace, supplying them with grace here, and bestowing upon them glory hereafter. John Wesley17:7 And I will establish my covenant - Not to be altered or revoked; not with thee only, then it would die with thee but with thy seed after thee; and it is not only thy seed after the flesh, but thy spiritual seed. It is everlasting in the evangelical meaning of it. The covenant of grace is everlasting; it is from everlasting in the counsels of it, and to everlasting in the consequences of it; and the external administration of it is transmitted, with the seal of it, to the seed of believers, and the internal administration of it by the Spirit to Christ's seed in every age. This is a covenant of exceeding great and precious promises. Here are two which indeed are all - sufficient, that God would be their God. All the privileges of the covenant, all its joys, and all its hopes, are summed up in this. A man needs desire no more than this to make him happy. What God is himself, that he will be to his people: wisdom to guide and counsel them, power to protect and support them, goodness to supply and comfort them; what faithful worshippers can expect from the God they serve, believers shall find in God as theirs. This is enough, yet not all. |
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17:817:8: Եւ տաց քե՛զ եւ զաւակի քում զերկիրս զայս, յորում բնակես պանդխտութեամբ. զամենայն երկիրդ Քանանացւոց ՚ի ժառանգութիւն յաւիտենական. եւ եղէց նոցա Աստուած[127]։ [127] Ոմանք. Յորում բնակեալ ես պան՛՛։ Եւ տաց քեզ եւ զաւակի [227]քում զերկիրս զայս, յորում բնակես պանդխտութեամբ, զամենայն երկիրդ Քանանացւոց ի ժառանգութիւն յաւիտենական. եւ եղէց նոցա Աստուած:8 Քեզ ու քո սերունդներին իբրեւ յաւիտենական սեփականութիւն տալու եմ այս երկիրը, ուր դու բնակւում ես պանդխտութեան մէջ, Քանանացիների ամբողջ երկիրը: Ես լինելու եմ նրանց Աստուածը, 8 Եւ պիտի տամ քեզի ու քեզմէ ետքը քու սերունդիդ իբր յաւիտենական ժառանգութիւն այն երկիրը, ուր պանդուխտ եղար՝ բոլոր Քանանի երկիրը ու անոնց Աստուած պիտի ըլլամ»։ 17:8: Եւ տաց քե՛զ եւ զաւակի քում զերկիրս զայս, յորում բնակես պանդխտութեամբ. զամենայն երկիրդ Քանանացւոց ՚ի ժառանգութիւն յաւիտենական. եւ եղէց նոցա Աստուած[127]։ [127] Ոմանք. Յորում բնակեալ ես պան՛՛։ 8 Քեզ ու քո սերունդներին իբրեւ յաւիտենական սեփականութիւն տալու եմ այս երկիրը, ուր դու բնակւում ես պանդխտութեան մէջ, Քանանացիների ամբողջ երկիրը: Ես լինելու եմ նրանց Աստուածը, 8 Եւ պիտի տամ քեզի ու քեզմէ ետքը քու սերունդիդ իբր յաւիտենական ժառանգութիւն այն երկիրը, ուր պանդուխտ եղար՝ բոլոր Քանանի երկիրը ու անոնց Աստուած պիտի ըլլամ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:88: и дам тебе и потомкам твоим после тебя землю, по которой ты странствуешь, всю землю Ханаанскую, во владение вечное; и буду им Богом. 17:8 καὶ και and; even δώσω διδωμι give; deposit σοι σοι you καὶ και and; even τῷ ο the σπέρματί σπερμα seed σου σου of you; your μετὰ μετα with; amid σὲ σε.1 you τὴν ο the γῆν γη earth; land ἣν ος who; what παροικεῖς παροικεω reside πᾶσαν πας all; every τὴν ο the γῆν γη earth; land Χανααν χανααν Chanaan; Khanaan εἰς εις into; for κατάσχεσιν κατασχεσις holding αἰώνιον αιωνιος eternal; of ages καὶ και and; even ἔσομαι ειμι be αὐτοῖς αυτος he; him θεός θεος God 17:8 וְ wᵊ וְ and נָתַתִּ֣י nāṯattˈî נתן give לְ֠ךָ lᵊḵˌā לְ to וּ û וְ and לְ lᵊ לְ to זַרְעֲךָ֨ zarʕᵃḵˌā זֶרַע seed אַחֲרֶ֜יךָ ʔaḥᵃrˈeʸḵā אַחַר after אֵ֣ת׀ ʔˈēṯ אֵת [object marker] אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מְגֻרֶ֗יךָ mᵊḡurˈeʸḵā מְגוּרִים neighbourhood אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan לַ la לְ to אֲחֻזַּ֖ת ʔᵃḥuzzˌaṯ אֲחֻזָּה land property עֹולָ֑ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and הָיִ֥יתִי hāyˌîṯî היה be לָהֶ֖ם lāhˌem לְ to לֵ lē לְ to אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s) 17:8. daboque tibi et semini tuo terram peregrinationis tuae omnem terram Chanaan in possessionem aeternam eroque Deus eorumAnd I will give to thee, and to thy seed, the land of thy sojournment, all the land of Chanaan for a perpetual possession, and I will be their God. 17:8. And I will give to you and to your offspring, the land of your sojourn, all the land of Canaan, as an eternal possession, and I will be their God.” 17:8. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. 8. And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.
17:8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God: 8: и дам тебе и потомкам твоим после тебя землю, по которой ты странствуешь, всю землю Ханаанскую, во владение вечное; и буду им Богом. 17:8 καὶ και and; even δώσω διδωμι give; deposit σοι σοι you καὶ και and; even τῷ ο the σπέρματί σπερμα seed σου σου of you; your μετὰ μετα with; amid σὲ σε.1 you τὴν ο the γῆν γη earth; land ἣν ος who; what παροικεῖς παροικεω reside πᾶσαν πας all; every τὴν ο the γῆν γη earth; land Χανααν χανααν Chanaan; Khanaan εἰς εις into; for κατάσχεσιν κατασχεσις holding αἰώνιον αιωνιος eternal; of ages καὶ και and; even ἔσομαι ειμι be αὐτοῖς αυτος he; him θεός θεος God 17:8 וְ wᵊ וְ and נָתַתִּ֣י nāṯattˈî נתן give לְ֠ךָ lᵊḵˌā לְ to וּ û וְ and לְ lᵊ לְ to זַרְעֲךָ֨ zarʕᵃḵˌā זֶרַע seed אַחֲרֶ֜יךָ ʔaḥᵃrˈeʸḵā אַחַר after אֵ֣ת׀ ʔˈēṯ אֵת [object marker] אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מְגֻרֶ֗יךָ mᵊḡurˈeʸḵā מְגוּרִים neighbourhood אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan לַ la לְ to אֲחֻזַּ֖ת ʔᵃḥuzzˌaṯ אֲחֻזָּה land property עֹולָ֑ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and הָיִ֥יתִי hāyˌîṯî היה be לָהֶ֖ם lāhˌem לְ to לֵ lē לְ to אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s) 17:8. daboque tibi et semini tuo terram peregrinationis tuae omnem terram Chanaan in possessionem aeternam eroque Deus eorum And I will give to thee, and to thy seed, the land of thy sojournment, all the land of Chanaan for a perpetual possession, and I will be their God. 17:8. And I will give to you and to your offspring, the land of your sojourn, all the land of Canaan, as an eternal possession, and I will be their God.” 17:8. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. 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 - 1903-19148: «и дам тебе и потомкам твоим… всю землю Ханаанскую во владение вечное…» Торжественное заключительное обещание, которым заканчивается ряд обязательств завета со стороны Бога. Вечность обладания Палестиной имеет точно также условный характер, простирается до конца отдельного и самостоятельного существования еврейского государства.Adam Clarke: Commentary on the Bible - 183117:8: Everlasting possession - Here עולם olam appears to be used in its accommodated meaning, and signifies the completion of the Divine counsel in reference to a particular period or dispensation. And it is literally true that the Israelites possessed the land of Canaan till the Mosaic dispensation was terminated in the complete introduction of that of the Gospel. But as the spiritual and temporal covenants are both blended together, and the former was pointed out and typified by the latter, hence the word even here may be taken in its own proper meaning, that of ever-during, or eternal; because the spiritual blessings pointed out by the temporal covenant shall have no end. And hence it is immediately added, I will be their God, not for a time, certainly, but for ever and ever. See the note on Gen 21:33.Albert Barnes: Notes on the Bible - 183417:8Thirdly, the temporal and the spiritual are brought together. The land of promise is made sure to the heir of promise, "for a perpetual possession," and God engages to "be their God." The phrase "perpetual possession" has here two elements of meaning - first, that the possession, in its coming form of a certain land, shall last as long as the co-existing relations of things are continued; and, secondly, that the said possession in all the variety of its ever grander phases will last absolutely foRev_er. Each form will be perfectly adequate to each stage of a progressive humanity. But in all its forms and at every stage it will be their chief glory that God is their God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:8: And I: Gen 12:7, Gen 13:15, Gen 13:17, Gen 15:7-21; Psa 105:9, Psa 105:11wherein thou art a stranger: Heb. of thy sojournings, Gen 23:4, Gen 28:4 everlasting: Gen 48:4; Exo 21:6, Exo 31:16, Exo 31:17, Exo 40:15; Lev 16:34; Num 25:13; Deu 32:8; Sa2 23:5; Psa 103:17; Heb 9:15 their: Exo 6:7; Lev 26:12; Deu 4:37, Deu 14:2, Deu 26:18, Deu 29:13 John Gill17:8 And I will give unto thee, and to thy seed after thee,.... To him in right, and to them in possession, and for an inheritance:the land wherein thou art a stranger; or "the land of sojournings" or "pilgrimages" (l), which were many; for he often removed from place to place, and sometimes sojourned in one place, and sometimes in another: all the land of Canaan, for an everlasting possession; this respects only the natural seed of Abraham, and those in the line of Isaac and Jacob, to whom this land was given to hold for ever, in case they were obedient to the will of God; and therefore whenever they were disobedient, they were carried captive from it, as they are at this day; but when they shall be converted, they will return to this land and possess it to the end of the world; and which was a figure of the heavenly inheritance, which is an eternal one, and will be enjoyed by all his spiritual seed to all eternity: and I will be their God; as he was to all the natural seed of Abraham in a spiritual sense, to whom the adoption belonged, and whom he chose and separated as a peculiar people to himself, and bestowed in providence many peculiar favours upon them, both in a civil and religious way; and as he is to all his spiritual seed in an evangelic sense, to whom he stands in the relation of their covenant God and Father in Christ, in whom he blesses them with all spiritual blessings, and will continue to be so unto death, and to all eternity. (l) "terram peregrinationum tuarum", Pagninus, Montanus, &c. John Wesley17:8 And I will give thee Canaan for an everlasting possession - God had before promised this land to Abraham and his seed, Gen 15:18. But here, it is promised for an everlasting possession, as a type of heaven, that everlasting rest which remains for the people of God. This is that better country to which Abraham had an eye, and the grant of which was that which answered the vast extent of that promise, that God would be to them a God; so that if God had not designed this, he would have been ashamed to be called their God, Heb 11:16. As the land of Canaan was secured to the seed of Abraham, according to the flesh; so heaven is secured to all his spiritual seed for a possession truly everlasting. The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant, and the earnest of it is given to all believers.Robert Jamieson, A. R. Fausset and David Brown17:8 I will give unto thee . . . the land--It had been previously promised to Abraham and his posterity (Gen 15:18). Here it is promised as an "everlasting possession," and was, therefore, a type of heaven, "the better country" (Heb 11:16). |
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17:917:9: Բայց դու զուխտ իմ պահեսցե՛ս, եւ զաւակ քո յետ քո յազգս իւրեանց[128]։ [128] Ոմանք. Եւ զաւակի քո յետ քո։ [228]Բայց դու`` զուխտ իմ պահեսցես, եւ զաւակ քո յետ քո յազգս իւրեանց:9 իսկ դու եւ քեզնից յետոյ գալիք քո զաւակները, սերնդից սերունդ, պէտք է պահէք իմ ուխտը: 9 Եւ Աստուած ըսաւ Աբրահամին. «Ուստի դուն ու քեզմէ ետքը քու սերունդդ իրենց ազգերուն մէջ՝ պահեցէք իմ ուխտս։ 17:9: Բայց դու զուխտ իմ պահեսցե՛ս, եւ զաւակ քո յետ քո յազգս իւրեանց[128]։ [128] Ոմանք. Եւ զաւակի քո յետ քո։ 9 իսկ դու եւ քեզնից յետոյ գալիք քո զաւակները, սերնդից սերունդ, պէտք է պահէք իմ ուխտը: 9 Եւ Աստուած ըսաւ Աբրահամին. «Ուստի դուն ու քեզմէ ետքը քու սերունդդ իրենց ազգերուն մէջ՝ պահեցէք իմ ուխտս։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:99: И сказал Бог Аврааму: ты же соблюди завет Мой, ты и потомки твои после тебя в роды их. 17:9 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεὸς θεος God πρὸς προς to; toward Αβρααμ αβρααμ Abraam; Avraam σὺ συ you δὲ δε though; while τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine διατηρήσεις διατηρεω thoroughly keep; maintain σὺ συ you καὶ και and; even τὸ ο the σπέρμα σπερμα seed σου σου of you; your μετὰ μετα with; amid σὲ σε.1 you εἰς εις into; for τὰς ο the γενεὰς γενεα generation αὐτῶν αυτος he; him 17:9 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֣י bᵊrîṯˈî בְּרִית covenant תִשְׁמֹ֑ר ṯišmˈōr שׁמר keep אַתָּ֛ה ʔattˈā אַתָּה you וְ wᵊ וְ and זַרְעֲךָ֥ zarʕᵃḵˌā זֶרַע seed אַֽחֲרֶ֖יךָ ʔˈaḥᵃrˌeʸḵā אַחַר after לְ lᵊ לְ to דֹרֹתָֽם׃ ḏōrōṯˈām דֹּור generation 17:9. dixit iterum Deus ad Abraham et tu ergo custodies pactum meum et semen tuum post te in generationibus suisAgain God said to Abraham: And thou therefore shalt keep my covenant, and thy seed after thee in their generations. 17:9. Again God said to Abraham: “And you therefore shall keep my covenant, and your offspring after you in their generations. 17:9. And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. 9. And God said unto Abraham, And as for thee, thou shalt keep my covenant, thou, and thy seed after thee throughout their generations.
17:9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations: 9: И сказал Бог Аврааму: ты же соблюди завет Мой, ты и потомки твои после тебя в роды их. 17:9 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεὸς θεος God πρὸς προς to; toward Αβρααμ αβρααμ Abraam; Avraam σὺ συ you δὲ δε though; while τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine διατηρήσεις διατηρεω thoroughly keep; maintain σὺ συ you καὶ και and; even τὸ ο the σπέρμα σπερμα seed σου σου of you; your μετὰ μετα with; amid σὲ σε.1 you εἰς εις into; for τὰς ο the γενεὰς γενεα generation αὐτῶν αυτος he; him 17:9 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֣י bᵊrîṯˈî בְּרִית covenant תִשְׁמֹ֑ר ṯišmˈōr שׁמר keep אַתָּ֛ה ʔattˈā אַתָּה you וְ wᵊ וְ and זַרְעֲךָ֥ zarʕᵃḵˌā זֶרַע seed אַֽחֲרֶ֖יךָ ʔˈaḥᵃrˌeʸḵā אַחַר after לְ lᵊ לְ to דֹרֹתָֽם׃ ḏōrōṯˈām דֹּור generation 17:9. dixit iterum Deus ad Abraham et tu ergo custodies pactum meum et semen tuum post te in generationibus suis Again God said to Abraham: And thou therefore shalt keep my covenant, and thy seed after thee in their generations. 17:9. Again God said to Abraham: “And you therefore shall keep my covenant, and your offspring after you in their generations. 17:9. And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149: «И сказал Бог Аврааму…» Отсюда начинается изложение обязательств завета от другой из договаривающих сторон — от Авраама и его потомства (9–14).Установление обрезания, как знамения завета. Albert Barnes: Notes on the Bible - 183417:9-14The sign of the covenant. "And thou." The other party to the covenant now learns his obligation. "Every male of you shall be circumcised." Circumcision, as the rainbow, might have been in existence before it was adopted as the token of a covenant. The sign of the covenant with Noah was a purely natural phenomenon, and therefore entirely independent of man. That of the Abrahamic covenant was an artificial process, and therefore, though prescribed by God, was dependent on the voluntary agency of man. The former marked the sovereignty of God in ratifying the covenant and insuring its fulfillment, notwithstanding the mutability of man; the latter indicates the responsibility of man, the trust he places in the word of promise, and the assent he gives to the terms of the divine mercy. As the former covenant conveys a common natural blessing to all mankind and contemplates a common spiritual blessing, so the latter conveys a special spiritual blessing and contemplates its universal acceptance. The rainbow was the appropriate natural emblem of preservation from a flood; and the removal of the foreskin was the fit symbol of that removal of the old man and renewal of nature, which qualified Abraham to be the parent of a holy seed. And as the former sign foreshadows an incorruptible inheritance, so the latter prepares the way for a holy seed, by which the holiness and the heritage will at length be universally extended. It is worthy of remark that in circumcision, after Abraham himself, the parent is the voluntary imponent, and the child merely the passive recipient of the sign of the covenant. Hereby is taught the lesson of parental responsibility and parental hope. This is the first formal step in a godly education, in which the parent acknowledges his obligation to perform all the rest. It is also, on the command of God, the formal admission of the believing parents' offspring into the privileges of the covenant, and therefore cheers the heart of the parent in entering upon the parental task. This admission cannot be Rev_ersed but by the deliberate rebellion of the child. Still further, the sign of the covenant is to be applied to every male in the household of Abraham. This indicates that the servant or serf stands in the relation of a child to his master or owner, who is therefore accountable for the soul of his serf, as for that of his son. It points out the applicability of the covenant to others, as well as the children of Abraham, and therefore its capability of universal extension when the fulness of time should come. It also intimates the very plain but very often forgotten truth, that our obligation to obey God is not cancelled by our unwillingness. The serf is bound to have his child circumcised as long as God requires it, though he may be unwilling to comply with the divine commandments. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:9: Psa 25:10, Psa 103:18; Isa 56:4, Isa 56:5Carl Friedrich Keil and Franz Delitzsch17:9On the part of Abraham (ואתּה thou, the antithesis to אני, as for me, Gen 17:4) God required that he and his descendants in all generations should keep the covenant, and that as a sign he should circumcise himself and every male in his house. המּול Niph. of מוּל, and נמלתּם perf. Niph. for נמלּתם, from מלל = מוּל. As the sign of the covenant, circumcision is called in Gen 17:13, "the covenant in the flesh," so far as the nature of the covenant was manifested in the flesh. It was to be extended not only to the seed, the lineal descendants of Abraham, but to all the males in his house, even to every foreign slave not belonging to the seed of Abram, whether born in the house or acquired (i.e., bought) with money, and to the "son of eight days," i.e., the male child eight days old; with the threat that the uncircumcised should be exterminated from his people, because by neglecting circumcision he had broken the covenant with God. The form of speech ההיא הנּפשׁ נכרתה, by which many of the laws are enforced (cf. Ex 12:15, Ex 12:19; Lev 7:20-21, Lev 7:25, etc.), denotes not rejection from the nation, or banishment, but death, whether by a direct judgment from God, an untimely death at the hand of God, or by the punishment of death inflicted by the congregation or the magistrates, and that whether יוּמת מות is added, as in Ex 31:14, etc., or not. This is very evident from Lev 17:9-10, where the extermination to be effected by the authorities is distinguished from that to be executed by God Himself (see my biblische Archologie ii. 153, 1). In this sense we sometimes find, in the place of the earlier expression "from his people," i.e., his nation, such expressions as "from among his people" (Lev 17:4, Lev 17:10; Num 15:30), "from Israel" (Ex 12:15; Num 19:13), "from the congregation of Israel" (Ex 12:19); and instead of "that soul," in Lev 17:4, Lev 17:9 (cf. Ex 30:33, Ex 30:38), we find "that man." John Gill17:9 And God said unto Abraham, thou shalt keep my covenant therefore,.... Observe the sign or token of it, circumcision, in the manner after related:thou, and thy seed after thee, in their generations; in successive ages until the Messiah come, the end of the law for righteousness. |
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17:1017:10: Եւ ա՛յս է ուխտ իմ, զոր պահեսցես ընդ իս եւ ընդ քեզ, եւ ՚ի մէջ զաւակի քո յետ քո յազգս իւրեանց։ Եւ այս է ուխտ իմ զոր պահեսցես ընդ իս եւ ընդ քեզ, եւ ի մէջ զաւակի քո յետ քո յազգս իւրեանց:10 Այս է իմ ուխտը, որ պիտի պահես իմ եւ քո միջեւ ու քեզնից յետոյ գալիք քո զաւակների միջեւ, սերնդից սերունդ: 10 Այս է իմ ու ձեր մէջտեղ եւ քեզմէ ետքը քու սերունդիդ մէջտեղ եղած իմ ուխտս՝ որ պիտի պահէք. 17:10: Եւ ա՛յս է ուխտ իմ, զոր պահեսցես ընդ իս եւ ընդ քեզ, եւ ՚ի մէջ զաւակի քո յետ քո յազգս իւրեանց։ 10 Այս է իմ ուխտը, որ պիտի պահես իմ եւ քո միջեւ ու քեզնից յետոյ գալիք քո զաւակների միջեւ, սերնդից սերունդ: 10 Այս է իմ ու ձեր մէջտեղ եւ քեզմէ ետքը քու սերունդիդ մէջտեղ եղած իմ ուխտս՝ որ պիտի պահէք. zohrab-1805▾ eastern-1994▾ western am▾ |
17:1010: Сей есть завет Мой, который вы [должны] соблюдать между Мною и между вами и между потомками твоими после тебя: да будет у вас обрезан весь мужеский пол; 17:10 καὶ και and; even αὕτη ουτος this; he ἡ ο the διαθήκη διαθηκη covenant ἣν ος who; what διατηρήσεις διατηρεω thoroughly keep; maintain ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even ὑμῶν υμων your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the σπέρματός σπερμα seed σου σου of you; your μετὰ μετα with; amid σὲ σε.1 you εἰς εις into; for τὰς ο the γενεὰς γενεα generation αὐτῶν αυτος he; him περιτμηθήσεται περιτεμνω circumcise ὑμῶν υμων your πᾶν πας all; every ἀρσενικόν αρσενικος male 17:10 זֹ֣את zˈōṯ זֹאת this בְּרִיתִ֞י bᵊrîṯˈî בְּרִית covenant אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּשְׁמְר֗וּ tišmᵊrˈû שׁמר keep בֵּינִי֙ bênˌî בַּיִן interval וּ û וְ and בֵ֣ינֵיכֶ֔ם vˈênêḵˈem בַּיִן interval וּ û וְ and בֵ֥ין vˌên בַּיִן interval זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after הִמֹּ֥ול himmˌôl מול circumcise לָכֶ֖ם lāḵˌem לְ to כָּל־ kol- כֹּל whole זָכָֽר׃ zāḵˈār זָכָר male 17:10. hoc est pactum quod observabitis inter me et vos et semen tuum post te circumcidetur ex vobis omne masculinumThis is my covenant which you shall observe, between me and you, and thy seed after thee: All the male kind of you shall be circumcised: 17:10. This is my covenant, which you shall observe, between me and you, and your offspring after you: All the males among you shall be circumcised. 17:10. This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. 10. This is my covenant, which ye shall keep, between me and you and thy seed after thee; every male among you shall be circumcised.
17:10 This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised: 10: Сей есть завет Мой, который вы [должны] соблюдать между Мною и между вами и между потомками твоими после тебя: да будет у вас обрезан весь мужеский пол; 17:10 καὶ και and; even αὕτη ουτος this; he ἡ ο the διαθήκη διαθηκη covenant ἣν ος who; what διατηρήσεις διατηρεω thoroughly keep; maintain ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even ὑμῶν υμων your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the σπέρματός σπερμα seed σου σου of you; your μετὰ μετα with; amid σὲ σε.1 you εἰς εις into; for τὰς ο the γενεὰς γενεα generation αὐτῶν αυτος he; him περιτμηθήσεται περιτεμνω circumcise ὑμῶν υμων your πᾶν πας all; every ἀρσενικόν αρσενικος 17:10 זֹ֣את zˈōṯ זֹאת this בְּרִיתִ֞י bᵊrîṯˈî בְּרִית covenant אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּשְׁמְר֗וּ tišmᵊrˈû שׁמר keep בֵּינִי֙ bênˌî בַּיִן interval וּ û וְ and בֵ֣ינֵיכֶ֔ם vˈênêḵˈem בַּיִן interval וּ û וְ and בֵ֥ין vˌên בַּיִן interval זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after הִמֹּ֥ול himmˌôl מול circumcise לָכֶ֖ם lāḵˌem לְ to כָּל־ kol- כֹּל whole זָכָֽר׃ zāḵˈār זָכָר male 17:10. hoc est pactum quod observabitis inter me et vos et semen tuum post te circumcidetur ex vobis omne masculinum This is my covenant which you shall observe, between me and you, and thy seed after thee: All the male kind of you shall be circumcised: 17:10. This is my covenant, which you shall observe, between me and you, and your offspring after you: All the males among you shall be circumcised. 17:10. This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410-11: «Сей есть завет Мой… да будет у вас обрезан весь мужеский пол и сие будет знамением завета…» Вся суть этих требований сводилась к одному основному — к соблюдению обрезания, которое во внешнем символическом действии заключало сущность этого завета. С внешней своей стороны обрезание, прежде всего, было тем пролитием крови, которое считалось важной гарантией прочности подобных союзов и у людей. Затем, по самой связи фактов и цели его установления, обрезание должно было служить постоянным и наиболее, так сказать, ощутительным напоминанием о том завете с Богом, в который некогда вступил отец верующих, а в его лице и все его потомство (11: ст.). Наконец, обрезание было знамением завета и в том смысле, что оно являлось внешним отличительным признаком принадлежности к богоизбранному народу и вступления в ветхозаветную церковь.Еще важнее было идейное, внутреннее значение обрезания; хотя с этой стороны оно, по всей вероятности, еще долго не сознавалось во всей своей силе, будучи раскрыто только позднее, отчасти у пророков и главным образом у Апостола Павла (Лев 26:41; Втор 10:16; 30:6; Ис 52:1; Иер 4:4; 9:25; Иез 44:7–9; Деян 7:51; Рим 3:1; 4:11; Флп 3:3; Кол 2:11–12: и др.). В этом отношении обрезание, состоявшее в отсечении крайней плоти детородного органа, символизировало собой отсечение плотских похотей и нечистых пожеланий, или, как это выразительно называет Библия, — «обрезание сердца» (Втор 10:16; Рим 2:29: и др.). Во-вторых, вводя некоторое освящение в сам источник чадорождения и изображая собой совлечение «греховного тела плоти» (Кол 2:11), обрезание, с одной стороны, указывало на наследственную греховность, в которой мы все зачинаемся и рождаемся (Пс 50:7), с другой таинственно предзнаменовывало новозаветное крещение, омывающее эту наследственную, прародительскую порчу (Кол 2:11–12). В-третьих, в приложении к предмету обетования, т. е. к потомству, обрезание имело тот смысл, что указывало как бы на устранение или ослабление всяких естественных средств его осуществления и тем самым очевиднее открывало особое действие божественной благодати в исполнении этих обетований. Наконец, значение этого последнего основания получало особенную силу в отношении к главному «Семени» Авраама, т. е. к божественному лицу Господа Иисуса Христа, имевшему родиться от Святого Духа и Марии Девы. Adam Clarke: Commentary on the Bible - 183117:10: Every man - child - shall be circumcised - Those who wish to invalidate the evidence of the Divine origin of the Mosaic law, roundly assert that the Israelites received the rite of circumcision from the Egyptians. Their apostle in this business is Herodotus, who, lib. ii., p. 116, Edit. Steph. 1592, says: "The Colchians, Egyptians, and Ethiopians, are the only nations in the world who have used circumcision απ' αρχης, from the remotest period; and the Phoenicians and Syrians who inhabit Palestine acknowledge they received this from the Egyptians." Herodotus cannot mean Jews by Phoenicians and Syrians; if he does he is incorrect, for no Jew ever did or ever could acknowledge this, with the history of Abraham in his hand. If Herodotus had written before the days of Abraham, or at least before the sojourning of the children of Israel in Egypt, and informed us that circumcision had been practiced among them απ' αρχης, from the beginning, there would then exist a possibility that the Israelites while sojourning among them had learned and adopted this rite. But when we know that Herodotus flourished only 484 years before the Christian era, and that Jacob and his family sojourned in Egypt more than 1800 years before Christ, and that all the descendants of Abraham most conscientiously observed circumcision, and do so to this day, then the presumption is that the Egyptians received it from the Israelites, but that it was impossible the latter could have received it from the former, as they had practiced it so long before their ancestors had sojourned in Egypt.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:10: Every: Gen 17:11, Gen 34:15; Exo 4:25, Exo 12:48; Deu 10:16, Deu 30:6; Jos 5:2, Jos 5:4; Jer 4:4, Jer 9:25, Jer 9:26; Act 7:8; Rom 2:28, Rom 2:29, Rom 3:1, Rom 3:25, Rom 3:28, Rom 3:30, Rom 4:9-11; Co1 7:18, Co1 7:19; Gal 3:28; Gal 5:3-6, Gal 6:12; Eph 2:11; Phi 3:3; Col 2:11, Col 2:12Geneva 159917:10 (c) This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.(c) Circumcision is called the covenant, because it signifies the covenant and has the promise of grace joined to it: a phrase that is common to all ordinances. John Gill17:10 This is my covenant,.... The token of it, for the promise itself was given before, which is more properly the covenant; circumcision is so called in an improper sense, being only the sign of it:which ye shall keep between me and you, and thy seed after thee; which was to be observed by Abraham, and the males in his house then with him, as Ishmael, and those that were born in his house, or bought with his money, and by his posterity in succeeding ages, and it is what follows: every man child among you shall be circumcised; this was the first institution of circumcision, and it was an institution of God, and not of man. Indeed Herodotus says (m), that"the Colchi, Egyptians, and Ethiopians only of all men circumcised from the beginning; and the Phoenicians and Syrians, which are in Palestine, learnt it of the Egyptians, as they themselves confess.''So Diodorus Siculus (n) speaks of circumcision as an Egyptian rite, and says there are some who make the nation of the Colchi, and of the Jews, to come from the Egyptians: hence he observes, that with these nations there is an ancient tradition to circumcise their newborn infants, which rite was derived from the Egyptians: but as the original of the Jewish nation is mistaken, so likewise the original this rite. And they may as well be thought to be mistaken in the one as in the other. Those in Palestine that were circumcised were the Jews only, as Josephus (o) observes; but they did not learn this rite from the Egyptians, nor do they ever confess it, but on the contrary suggest, that the Egyptians learnt it from them in the times of Joseph; for their principal lexicographer says (p), the Egyptians were circumcised in the times of Joseph, and when Joseph died they drew over the foreskin of the flesh. The Colchi indeed, who were a colony of the Egyptians, might learn it from them; and so the Ethiopians, who were their neighbours likewise, and agreed with them in many things. Artapanus (q), an Heathen writer, says, indeed, that the Ethiopians, though enemies, had such a regard for Moses, that they learned from him the rite of circumcision; and not only they, but all the priests, that is, in Egypt; and indeed the Egyptian priests only, and not the people, were circumcised. It is not very difficult to account for it, how other nations besides the Jews should receive circumcision, which was first enjoined Abraham and his seed; the Ishmaelites had it from Ishmael the son of Abraham; from them the old Arabs; from the Arabs, the Saracens; and from the Saracens, the Turks to this day: other Arabian nations, as the Midianites, and others, had it from the sons of Abraham by Keturah; and perhaps the Egyptians and Ethiopians from them, if the former had it not from the Israelites; and the Edomites had it from Edom or Esau, the son of Isaac, the son of Abraham; so that all originally had it from Abraham, and he by a divine command. It is not so much to be wondered at, that Herodotus and Diodorus Siculus, men either imposed upon by the Egyptian priests, as the former, or wrote in favour of that nation, as the latter, and wholly ignorant of divine revelation, should assert what they have done; but that Christian writers, who have the advantage of divine revelation, and have read the history of the Bible, such as Marsham, Spencer, and Le Clerc, should incline to the same sentiment, is amazing; and especially when our blessed Lord has expressly said in Jn 7:22, that circumcision is "of the fathers", Abraham, Isaac, and Jacob, first given to them, and practised by them. Even Theodotus (s), an Heathen writer, agrees with this sacred testimony of Moses, when speaking of the circumcision of Shechem, in the times of Jacob, he traces this rite to its original, and observes, that when Abraham was brought out of his own country, he was ordered "from heaven" to circumcise every man in his house. It may indeed seem strange how it should obtain in the islands of the West Indies, as in Jucatana, Sancta Crux, and others, where the Spaniards found in the beginning of the sixteenth century those isles inhabited by idolaters, who were circumcised (t). (m) Euterpe sive, l. 2. c. 104. (n) Bibliothec. l. 4. p. 24. & l. 3. p. 165. (o) Contr Apion. l. 1. c. 22. (p) Raal Aruch in Rad. fol. 91. 1. (q) Apud Euseb. Evangel Praepar. l. 9. c. 27. p. 433. (s) Apud Euseb. ut supra, (Evangel Praepar. l. 9.) c. 22. p. 428. (t) Vid. P. Martyr. Decad. 3. lib. 10. & de Insul. Ind. Occident. John Wesley17:10 The token of the covenant, is circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Acts 7:8. It is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart, it is called a sign and seal, Rom 4:11, for it was. A confirmation to Abraham and his seed of those promises which were God's part of the covenant, assuring them that, in due time, Canaan should be theirs: and the continuance of this ordinance, after Canaan was theirs, intimates, that that promise looked farther, to another Canaan. An obligation upon Abraham and his seed to that duty which was their part of the covenant, not only to the duty of accepting the covenants and putting away the corruption of the flesh, which were primarily signified by circumcision, but in general to the observation of all God's commands. They who will have God to be to them a God, must consent to be to him a people. Now, 1. Circumcision was a bloody ordinance, for all things by the law were purged with blood, Heb 9:22. See Ex 24:8. But the blood of Christ being shed, all bloody ordinances are now abolished. Circumcision therefore gives way to baptism. 2. It was peculiar to the males, though the women also were included in the covenant. 3. Christ having not yet offered himself for us, God would have man to enter into covenant, by the offering of some part of his own body, and no part could be better spared. 4. The ordinance was to be administered to children when they were eight days old, that they might gather some strength to be able to undergo the pain of it. 5. The children of the strangers were to be circumcised, which looked favourable upon the Gentiles, who should, in due time be brought into the family of Abraham, by faith. Here is, (1.) The promise made to Abraham of a son by Sarai, that son in whom the promise made to him should be fulfilled, that he should be the father of many nations, for she also shall be a mother of nations, and kings of people shall be of her, Gen 17:16. Note, God reveals the purposes of his good - will to his people by degrees. God had told Abraham long before, that he should have a son, but never 'till now that he should have a son by Sarai. The blessing of the Lord makes fruitful, and adds no sorrow with it; no such sorrow as was in Hagar's case. I will bless her, with the blessing of fruitfulness, and then thou shalt have a son of her. Civil government and order is a great blessing to the church. It is promised not only that people, but kings of people should be of her; not a headless rout, but a well modelled, well governed society.Robert Jamieson, A. R. Fausset and David Brown17:10 Every man child among you shall be circumcised--This was the sign in the Old Testament Church as baptism is in the New, and hence the covenant is called "covenant of circumcision" (Acts 7:8; Rom 4:11). The terms of the covenant were these: on the one hand Abraham and his seed were to observe the right of circumcision; and on the other, God promised, in the event of such observance, to give them Canaan for a perpetual possession, to be a God to him and his posterity, and that in him and his seed all nations should be blessed. |
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17:1117:11: Թլփատեսցի՛ ձեր ամենայն արու, եւ թլփատեսջիք զմարմին անթլփատութեան ձերոյ. եւ եղիցի նշանա՛կ ուխտին ընդ իս եւ ընդ ձեզ։ Թլփատեսցի ձեր ամենայն արու, եւ թլփատեսջիք զմարմին անթլփատութեան ձերոյ. եւ եղիցի նշանակ ուխտին ընդ իս եւ ընդ ձեզ:11 Ձեր բոլոր արու զաւակները պիտի թլփատուեն, պիտի թլփատէք ձեր անդամների թլիփները, եւ դա թող լինի իմ եւ ձեր միջեւ ուխտի նշանը: 11 Ձեզմէ ամէն արուն պէտք է թլփատուի. Ձեր անթլփատութեան մարմինը թլփատէք ու ասիկա իմ ու ձեր մէջտեղ եղած ուխտին նշանը թող ըլլայ։ 17:11: Թլփատեսցի՛ ձեր ամենայն արու, եւ թլփատեսջիք զմարմին անթլփատութեան ձերոյ. եւ եղիցի նշանա՛կ ուխտին ընդ իս եւ ընդ ձեզ։ 11 Ձեր բոլոր արու զաւակները պիտի թլփատուեն, պիտի թլփատէք ձեր անդամների թլիփները, եւ դա թող լինի իմ եւ ձեր միջեւ ուխտի նշանը: 11 Ձեզմէ ամէն արուն պէտք է թլփատուի. Ձեր անթլփատութեան մարմինը թլփատէք ու ասիկա իմ ու ձեր մէջտեղ եղած ուխտին նշանը թող ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1111: обрезывайте крайнюю плоть вашу: и сие будет знамением завета между Мною и вами. 17:11 καὶ και and; even περιτμηθήσεσθε περιτεμνω circumcise τὴν ο the σάρκα σαρξ flesh τῆς ο the ἀκροβυστίας ακροβυστια foreskin; uncircumcised ὑμῶν υμων your καὶ και and; even ἔσται ειμι be ἐν εν in σημείῳ σημειον sign διαθήκης διαθηκη covenant ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even ὑμῶν υμων your 17:11 וּ û וְ and נְמַלְתֶּ֕ם nᵊmaltˈem מלל circumcise אֵ֖ת ʔˌēṯ אֵת [object marker] בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh עָרְלַתְכֶ֑ם ʕorlaṯᵊḵˈem עָרְלָה foreskin וְ wᵊ וְ and הָיָה֙ hāyˌā היה be לְ lᵊ לְ to אֹ֣ות ʔˈôṯ אֹות sign בְּרִ֔ית bᵊrˈîṯ בְּרִית covenant בֵּינִ֖י bênˌî בַּיִן interval וּ û וְ and בֵינֵיכֶֽם׃ vênêḵˈem בַּיִן interval 17:11. et circumcidetis carnem praeputii vestri ut sit in signum foederis inter me et vosAnd you shall circumcise the flesh of your foreskin, that it may be for a h sign of the covenant between me and you. 17:11. And you shall circumcise the flesh of your foreskin, so that it may be a sign of the covenant between me and you. 17:11. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. 11. And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt me and you.
17:11 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you: 11: обрезывайте крайнюю плоть вашу: и сие будет знамением завета между Мною и вами. 17:11 καὶ και and; even περιτμηθήσεσθε περιτεμνω circumcise τὴν ο the σάρκα σαρξ flesh τῆς ο the ἀκροβυστίας ακροβυστια foreskin; uncircumcised ὑμῶν υμων your καὶ και and; even ἔσται ειμι be ἐν εν in σημείῳ σημειον sign διαθήκης διαθηκη covenant ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even ὑμῶν υμων your 17:11 וּ û וְ and נְמַלְתֶּ֕ם nᵊmaltˈem מלל circumcise אֵ֖ת ʔˌēṯ אֵת [object marker] בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh עָרְלַתְכֶ֑ם ʕorlaṯᵊḵˈem עָרְלָה foreskin וְ wᵊ וְ and הָיָה֙ hāyˌā היה be לְ lᵊ לְ to אֹ֣ות ʔˈôṯ אֹות sign בְּרִ֔ית bᵊrˈîṯ בְּרִית covenant בֵּינִ֖י bênˌî בַּיִן interval וּ û וְ and בֵינֵיכֶֽם׃ vênêḵˈem בַּיִן interval 17:11. et circumcidetis carnem praeputii vestri ut sit in signum foederis inter me et vos And you shall circumcise the flesh of your foreskin, that it may be for a h sign of the covenant between me and you. 17:11. And you shall circumcise the flesh of your foreskin, so that it may be a sign of the covenant between me and you. 17:11. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:11: And it shall be a token - לאות leoth, for a sign of spiritual things; for the circumcision made in the flesh was designed to signify the purification of the heart from all unrighteousness, as God particularly showed in the law itself. See Deu 10:16; see also Rom 2:25-29;Col 2:11. And it was a seal of that righteousness or justification that comes by faith, Rom 4:11. That some of the Jews had a just notion of its spiritual intention, is plain from many passages in the Chaldee paraphrases and in the Jewish writers. I borrow one passage from the book Zohar, quoted by Ainsworth: "At what time a man is sealed with this holy seal, (of circumcision), thenceforth he seeth the holy blessed God properly, and the holy soul is united to him. If he be not worthy, and keepeth not this sign, what is written? By the breath of God they perish, (Job 4:9), because this seal of the holy blessed God was not kept. But if he be worthy, and keep it, the Holy Ghost is not separated from him."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:11: the flesh: Exo 4:25; Jos 5:3; Sa1 18:25-27; Sa2 3:14a token: Act 7:8; Rom 4:11 Geneva 159917:11 And ye shall circumcise the flesh of your (d) foreskin; and it shall be a token of the covenant betwixt me and you.(d) That private part is circumcised, to show that all that is begotten by man is corrupt, and must die. John Gill17:11 And ye shall circumcise the flesh of your foreskin,.... Or "the foreskin of your flesh" (u); by an hypallage (v), the manner in which this was performed may be seen in the Jewish writers (w), as well as the cure of the wound made, is particularly described by Leo Modena (x), and which when performed, they used to provide a dish full of sand to put the foreskin into; which was done, as Buxtorf (y) relates, to show that their seed should be as the sand of the sea, and to call to mind what Balaam said of them, Num 23:10; and with respect to the old serpent that deceived man, whose food is the dust of the earth, Gen 3:14, the instrument with which this operation was performed, according to the Jewish canons, was as follows (z),"they may circumcise with anything, with a flint, or with glass, and with anything that cuts, excepting with a cane or reed, because of danger; but it is best to circumcise with an iron instrument, either with a knife or a razor; all Israelites use a knife.''The persons who might perform it, according to their rules, are these;"all are fit to circumcise (says Maimonides (a)), even an uncircumcised person, and a servant, and a woman, and a little one may circumcise where there is no man, but a Gentile may not circumcise at all; and if he does circumcise, there is no need to repeat it, and to circumcise a second time.''It is a little differently expressed by another (b) writer of theirs,"all are fit to circumcise, even a servant, a woman, and a little one, and an uncircumcised Israelite, whose brethren died through circumcision; but it there is an Israelite grown, and knows how to circumcise, he is to be preferred before them all; (some say a woman may not circumcise;) but an idolater, though he is circumcised, may not circumcise at all; but if he does, there is no need to repeat it, and to circumcise else a second time:"and it shall be a token of the covenant betwixt me and you: of the promise of God to Abraham, that he should be the father of many nations. The apostle explains it, Rom 4:11; to be a seal, or what gave assurance to Abraham, or was a sure token to him, that righteousness would be wrought out by Christ, by his obedience, and the shedding of his blood, which is received by faith; and that this was imputed to him while he was uncircumcised, Gen 15:6; and that this also would "be in the uncircumcision", or uncircumcised Gentiles that should believe as he did, and be imputed to them, as to him, and so he would appear to be the father of them all. Moreover, this was a sign or token of that part of the promise or covenant, which gave to his seed the land of Canaan: this was a seal of the lease of that land, which was made while Abraham was in it, and which the Israelites were obliged to submit to, upon entrance into it in Joshua's time, as a token of it; and which they were to observe while in it until the Messiah's coming, and by which they were distinguished from other nations, and kept a distinct nation, that it might appear he came of them: and to use the words of Tacitus (c), this rite was instituted "ut diversitate noscantur", that they might be distinguished and known from others; it was typical of Christ, the end of it, who submitted to it, that it might appear he was really man, a son of Abraham, and a minister of the circumcision, and was made under the law, and so laid under obligation to fulfil it; and that he was to satisfy for the sins of men by the effusion of his blood, and endure pains and sufferings, signified thereby: it was also an emblem of spiritual circumcision, or circumcision of the heart, which ties in the putting off the body of sin, in renouncing man's own righteousness, and in his being by the grace of God, and blood of Christ, cleansed from the impurity of his nature, propagated by carnal generation, in which the member circumcised has a principal concern. (u) "praeputium carnis vestrae", Drusius, Piscator. (v) According to E. W. Bullinger, "hypallage" "relates to an interchange of construction whereby an adjective or other word, which `logically' belongs to one connection, is grammatically united with another, so that what is said or attributed to one things ought to be said or attributed to another". (w) Maimon. Hilchot Milah, c. 2. sect 2. Schulchan Aruch, par. 2. Jore Dea Hilchot Milah, c. 264. sect. 3. (x) History of the present Jews, part 4. c. 8. p. 206. (y) Synagog. Jud. c. 4. p. 104, 105. (z) Maimon. ib. c. 2. sect. 1. Schulchan Aruch, ib. sect. 2. (a) Maimon. ib. Schulchan Aruch, ib. sect. l. (b) Schulchan Aruch, ib sect 1. (c) Hist. l. 5. c. 5. |
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17:1217:12: Եւ մանուկ՝ ութօրեա՛յ թլփատեսցի ձեր, ամենայն արու յազգս ձեր. ընտոծինն եւ արծաթագինն, եւ յամենայն օտարածնէ որ ո՛չ իցէ ՚ի զաւակէ քումմէ, թլփատելո՛վ թլփատեսցի ընտոծին տան քոյ եւ արծաթագին քո։ Եւ մանուկ ութօրեայ թլփատեսցի ձեր, ամենայն արու յազգս ձեր, ընդոծինն եւ արծաթագինն, եւ յամենայն օտարածնէ որ ոչ իցէ ի զաւակէ քումմէ:12 Ձեր մանուկները՝ ձեր ցեղերի բոլոր արուները, ընդոծինն ու արծաթով գնուած ստրուկները, ամէն մի օտարածին, որ քո սերնդից չէ, ութօրեայ հասակում պէտք է թլփատուեն: Պէտք է անպայման թլփատուեն քո տան ընդոծինն ու արծաթով գնուած քո ստրուկը: 12 Ձեր ազգերուն մէջ ամէն ութ օրուան արու զաւակ, կամ տունը ծնածը, կամ քու սերունդէդ չեղող բոլոր օտարականներէն ստակով ծախու առնուածը՝ պէտք է թլփատուի։ 17:12: Եւ մանուկ՝ ութօրեա՛յ թլփատեսցի ձեր, ամենայն արու յազգս ձեր. ընտոծինն եւ արծաթագինն, եւ յամենայն օտարածնէ որ ո՛չ իցէ ՚ի զաւակէ քումմէ, թլփատելո՛վ թլփատեսցի ընտոծին տան քոյ եւ արծաթագին քո։ 12 Ձեր մանուկները՝ ձեր ցեղերի բոլոր արուները, ընդոծինն ու արծաթով գնուած ստրուկները, ամէն մի օտարածին, որ քո սերնդից չէ, ութօրեայ հասակում պէտք է թլփատուեն: Պէտք է անպայման թլփատուեն քո տան ընդոծինն ու արծաթով գնուած քո ստրուկը: 12 Ձեր ազգերուն մէջ ամէն ութ օրուան արու զաւակ, կամ տունը ծնածը, կամ քու սերունդէդ չեղող բոլոր օտարականներէն ստակով ծախու առնուածը՝ պէտք է թլփատուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1212: Восьми дней от рождения да будет обрезан у вас в роды ваши всякий [младенец] мужеского пола, рожденный в доме и купленный за серебро у какого-нибудь иноплеменника, который не от твоего семени. 17:12 καὶ και and; even παιδίον παιδιον toddler; little child ὀκτὼ οκτω eight ἡμερῶν ημερα day περιτμηθήσεται περιτεμνω circumcise ὑμῖν υμιν you πᾶν πας all; every ἀρσενικὸν αρσενικος into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your ὁ ο the οἰκογενὴς οικογενης the οἰκίας οικια house; household σου σου of you; your καὶ και and; even ὁ ο the ἀργυρώνητος αργυρωνητος from; away παντὸς πας all; every υἱοῦ υιος son ἀλλοτρίου αλλοτριος another's; stranger ὃς ος who; what οὐκ ου not ἔστιν ειμι be ἐκ εκ from; out of τοῦ ο the σπέρματός σπερμα seed σου σου of you; your 17:12 וּ û וְ and בֶן־ ven- בֵּן son שְׁמֹנַ֣ת šᵊmōnˈaṯ שְׁמֹנֶה eight יָמִ֗ים yāmˈîm יֹום day יִמֹּ֥ול yimmˌôl מול circumcise לָכֶ֛ם lāḵˈem לְ to כָּל־ kol- כֹּל whole זָכָ֖ר zāḵˌār זָכָר male לְ lᵊ לְ to דֹרֹתֵיכֶ֑ם ḏōrōṯêḵˈem דֹּור generation יְלִ֣יד yᵊlˈîḏ יָלִיד son בָּ֔יִת bˈāyiṯ בַּיִת house וּ û וְ and מִקְנַת־ miqnaṯ- מִקְנָה purchase כֶּ֨סֶף֙ kˈesef כֶּסֶף silver מִ mi מִן from כֹּ֣ל kkˈōl כֹּל whole בֶּן־ ben- בֵּן son נֵכָ֔ר nēḵˈār נֵכָר foreigner אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹ֥א lˌō לֹא not מִֽ mˈi מִן from זַּרְעֲךָ֖ zzarʕᵃḵˌā זֶרַע seed הֽוּא׃ hˈû הוּא he 17:12. infans octo dierum circumcidetur in vobis omne masculinum in generationibus vestris tam vernaculus quam empticius circumcidetur et quicumque non fuerit de stirpe vestraAn infant of eight days old shall be circumcised among you, every man child in your generations: he that is born in the house, as well as the bought servant shall be circumcised, and whosoever is not of your stock: 17:12. An infant of eight days will be circumcised among you, every male in your generations. So also servants born to you, as well as those bought, shall be circumcised, even those who are not of your stock. 17:12. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which [is] not of thy seed. 12. And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.
17:12 And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which [is] not of thy seed: 12: Восьми дней от рождения да будет обрезан у вас в роды ваши всякий [младенец] мужеского пола, рожденный в доме и купленный за серебро у какого-нибудь иноплеменника, который не от твоего семени. 17:12 καὶ και and; even παιδίον παιδιον toddler; little child ὀκτὼ οκτω eight ἡμερῶν ημερα day περιτμηθήσεται περιτεμνω circumcise ὑμῖν υμιν you πᾶν πας all; every ἀρσενικὸν αρσενικος into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your ὁ ο the οἰκογενὴς οικογενης the οἰκίας οικια house; household σου σου of you; your καὶ και and; even ὁ ο the ἀργυρώνητος αργυρωνητος from; away παντὸς πας all; every υἱοῦ υιος son ἀλλοτρίου αλλοτριος another's; stranger ὃς ος who; what οὐκ ου not ἔστιν ειμι be ἐκ εκ from; out of τοῦ ο the σπέρματός σπερμα seed σου σου of you; your 17:12 וּ û וְ and בֶן־ ven- בֵּן son שְׁמֹנַ֣ת šᵊmōnˈaṯ שְׁמֹנֶה eight יָמִ֗ים yāmˈîm יֹום day יִמֹּ֥ול yimmˌôl מול circumcise לָכֶ֛ם lāḵˈem לְ to כָּל־ kol- כֹּל whole זָכָ֖ר zāḵˌār זָכָר male לְ lᵊ לְ to דֹרֹתֵיכֶ֑ם ḏōrōṯêḵˈem דֹּור generation יְלִ֣יד yᵊlˈîḏ יָלִיד son בָּ֔יִת bˈāyiṯ בַּיִת house וּ û וְ and מִקְנַת־ miqnaṯ- מִקְנָה purchase כֶּ֨סֶף֙ kˈesef כֶּסֶף silver מִ mi מִן from כֹּ֣ל kkˈōl כֹּל whole בֶּן־ ben- בֵּן son נֵכָ֔ר nēḵˈār נֵכָר foreigner אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹ֥א lˌō לֹא not מִֽ mˈi מִן from זַּרְעֲךָ֖ zzarʕᵃḵˌā זֶרַע seed הֽוּא׃ hˈû הוּא he 17:12. infans octo dierum circumcidetur in vobis omne masculinum in generationibus vestris tam vernaculus quam empticius circumcidetur et quicumque non fuerit de stirpe vestra An infant of eight days old shall be circumcised among you, every man child in your generations: he that is born in the house, as well as the bought servant shall be circumcised, and whosoever is not of your stock: 17:12. An infant of eight days will be circumcised among you, every male in your generations. So also servants born to you, as well as those bought, shall be circumcised, even those who are not of your stock. 17:12. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which [is] not of thy seed. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412: «Восьми дней от рождения…» Следовательно, обрезание совершалось спустя неделю после рождения, и это соблюдалось настолько строго, что ради обрезания нарушался даже покой субботнего дня (Ин 7:22–23).«младенец мужеского пола…» Этим, между прочим, обрезание у евреев отличается от обрезания у египтян и других древних народов, где оно практиковалось и относительно женщин. Adam Clarke: Commentary on the Bible - 183117:12: He that is eight days old - Because previously to this they were considered unclean, Lev 12:2, Lev 12:3, and circumcision was ever understood as a consecration of the person to God. Neither calf, lamb, nor kid, was offered to God till it was eight days old for the same reason, Lev 22:27.Albert Barnes: Notes on the Bible - 183417:12-14The time of circumcision is the eighth day. Seven is the number of perfection. Seven days are therefore regarded as a type of perfectage and individuality. At this stage, accordingly, the sign of sanctification is made on the child, betokening the consecration of the heart to God, when its rational powers have come into noticeable activity. To be "cut off from his people" is to be excluded from any part in the covenant, and treated simply as a Gentile or alien, some of whom seem to have dwelt among the Israelites. It was sometimes accompanied with the sentence of death Exo 31:14; and this shows that it did not of itself imply such a doom. Excommunication, however, for the omission of circumcision, would be extremely rare, as no parent would intentionally neglect the sacred interest of his child. Yet the omission of this rite has not been unprecedented, as the children of Israel did not generally circumcise their children in the wilderness Jos 5:5. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:12: he that is eight days old: Heb. a son of eight days, Gen 21:4; Lev 12:3; Luk 1:59, Luk 2:21; Joh 7:22, Joh 7:23; Act 7:8; Rom 2:28; Phi 3:5is born: Gen 17:23; Exo 12:48, Exo 12:49 John Gill17:12 And he that is eight days old shall be circumcised among you,.... A son or infant of eight days old; it might not be circumcised before, but for some reasons might be deferred longer. The reasons why this rite was ordered to be performed in infancy, according to Maimonides (d), were, because if it had been deferred to riper age it might have been neglected, and never performed; and because at such an age the pain is not so sensibly felt, by reason of the tenderness of the skin, and the weakness of the imagination; as also because the affections of parents are not then so strong as they are when one year, and especially three or four years old; and particularly it was ordered on the eighth day, because all animals, as soon as born, on account of their great humidity, are very weak, and scarce any other than they were in their mother's womb, until the end of seven days, after which they begin to be reckoned among those that perceive the air of this world; and so he remarks the same is to be observed in beasts, that seven days they were to be with their dam, Ex 22:30. According to the Jewish canon (e),"an infant might be circumcised on the eighth, ninth, tenth, eleventh, and twelfth, neither less nor more; (not less than eight days, nor more than twelve (f);) according to the usual custom on the eighth; if he was born between the two evenings, he is circumcised on the ninth; if between the two evenings of the evening of the sabbath, he is circumcised on the tenth; if on a festival day, after the sabbath, he is circumcised on the eleventh; if on the two days of the beginning of the year, he is circumcised on the twelfth: an infant that is sick, they do not circumcise it until it is well.''Which sickness they interpret not of sore eyes, and the like, but of an ague or fever; and when a child on the eighth day is red or yellow, or a woman has lost her children through circumcision, two or three one after another, then it is deferred; and they reckon seven days from a child's recovery from sickness, and then circumcise it (g); but circumcision on the eighth day was always reckoned most valid and authentic, and according to rule; see Gill on Phil 3:5; and the Jews were careful to do it on the eighth day as soon as they could, though only when and while it was day. Their canon or rule runs thus (h),"they do not circumcise until the sun shines out on the eighth day of a child's birth, and all the day is fit for circumcision; but they that are prepared hasten to the commandment, and circumcise immediately in the morning; and indeed circumcision, which is not in its proper time, is never performed but in the day:''for they observe (i), it is said on the eighth day, Lev 12:3; the day, and not the night. And this was to be done toevery man child in your generations; in all succeeding ages until the Messiah came, the end of the law; and when the lease of the land of Canaan, of which this was a seal, would be out; and when the righteousness of faith, it was also a seal of, would come upon the uncircumcised Gentiles: he that is born in the house, or bought with money of any stranger, which is not of thy seed; concerning which Maimonides (k) gives these rules,"a servant is born in the power of an Israelite, and another that is taken from Heathens, the master is bound to circumcise them; but he that is born in the house is circumcised on the eighth day; and he that is bought with money is circumcised on the day that he is received, even if he received him on the day he is born, he is circumcised on that day; if he receives a grown servant of Heathens, and the servant is not willing to be circumcised, he bears with him a whole year, but more than that it is forbidden to keep him, seeing he is uncircumcised, but he must send him again to the Heathens.''No man was to be forced to embrace the true religion, or obliged against his will to submit to its ordinances. (d) Moreh Nevochim, par. 3. c. 49. p. 506. (e) Misn. Sabbat, c. 19. sect. 5. (f) Misn. Eracin, c. 2. sect. 2. (g) Maimon. Hilchot Milah, c. 1. sect. 16, 17, 18. Schulchan Aruch, ib. c. 262. sect. 2. 263. sect. 1, 2. (h) Schulchan Aruch, c. 262. sect. 1. (i) Maimon. Hilchot Milah, c. 1. sect. 8. (k) Ibid sect 3, 6. |
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17:1317:13: Եւ եղիցի ուխտ իմ ՚ի վերայ մարմնոյ ձերոյ յուխտ յաւիտենական։ Թլփատելով թլփատեսցի ընդոծին տան քո եւ արծաթագին քո. եւ եղիցի ուխտ իմ ի վերայ մարմնոյ ձերոյ յուխտ յաւիտենական:13 Ձեր թլփատութեան մասին իմ ուխտը թող յաւիտենական ուխտ լինի: 13 Քու տունդ ծնածը եւ ստակովդ ծախու առնուածը անշուշտ պիտի թլփատուի եւ իմ ուխտս ձեր մարմինին մէջ յաւիտենական ուխտ մը ըլլայ։ 17:13: Եւ եղիցի ուխտ իմ ՚ի վերայ մարմնոյ ձերոյ յուխտ յաւիտենական։ 13 Ձեր թլփատութեան մասին իմ ուխտը թող յաւիտենական ուխտ լինի: 13 Քու տունդ ծնածը եւ ստակովդ ծախու առնուածը անշուշտ պիտի թլփատուի եւ իմ ուխտս ձեր մարմինին մէջ յաւիտենական ուխտ մը ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1313: Непременно да будет обрезан рожденный в доме твоем и купленный за серебро твое, и будет завет Мой на теле вашем заветом вечным. 17:13 περιτομῇ περιτομη circumcision περιτμηθήσεται περιτεμνω circumcise ὁ ο the οἰκογενὴς οικογενης the οἰκίας οικια house; household σου σου of you; your καὶ και and; even ὁ ο the ἀργυρώνητος αργυρωνητος and; even ἔσται ειμι be ἡ ο the διαθήκη διαθηκη covenant μου μου of me; mine ἐπὶ επι in; on τῆς ο the σαρκὸς σαρξ flesh ὑμῶν υμων your εἰς εις into; for διαθήκην διαθηκη covenant αἰώνιον αιωνιος eternal; of ages 17:13 הִמֹּ֧ול׀ himmˈôl מול circumcise יִמֹּ֛ול yimmˈôl מול circumcise יְלִ֥יד yᵊlˌîḏ יָלִיד son בֵּֽיתְךָ֖ bˈêṯᵊḵˌā בַּיִת house וּ û וְ and מִקְנַ֣ת miqnˈaṯ מִקְנָה purchase כַּסְפֶּ֑ךָ kaspˈeḵā כֶּסֶף silver וְ wᵊ וְ and הָיְתָ֧ה hāyᵊṯˈā היה be בְרִיתִ֛י vᵊrîṯˈî בְּרִית covenant בִּ bi בְּ in בְשַׂרְכֶ֖ם vᵊśarᵊḵˌem בָּשָׂר flesh לִ li לְ to בְרִ֥ית vᵊrˌîṯ בְּרִית covenant עֹולָֽם׃ ʕôlˈām עֹולָם eternity 17:13. eritque pactum meum in carne vestra in foedus aeternumAnd my covenant shall be in your flesh for a perpetual covenant. 17:13. And my covenant shall be with your flesh as an eternal covenant. 17:13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. 13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.
17:13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant: 13: Непременно да будет обрезан рожденный в доме твоем и купленный за серебро твое, и будет завет Мой на теле вашем заветом вечным. 17:13 περιτομῇ περιτομη circumcision περιτμηθήσεται περιτεμνω circumcise ὁ ο the οἰκογενὴς οικογενης the οἰκίας οικια house; household σου σου of you; your καὶ και and; even ὁ ο the ἀργυρώνητος αργυρωνητος and; even ἔσται ειμι be ἡ ο the διαθήκη διαθηκη covenant μου μου of me; mine ἐπὶ επι in; on τῆς ο the σαρκὸς σαρξ flesh ὑμῶν υμων your εἰς εις into; for διαθήκην διαθηκη covenant αἰώνιον αιωνιος eternal; of ages 17:13 הִמֹּ֧ול׀ himmˈôl מול circumcise יִמֹּ֛ול yimmˈôl מול circumcise יְלִ֥יד yᵊlˌîḏ יָלִיד son בֵּֽיתְךָ֖ bˈêṯᵊḵˌā בַּיִת house וּ û וְ and מִקְנַ֣ת miqnˈaṯ מִקְנָה purchase כַּסְפֶּ֑ךָ kaspˈeḵā כֶּסֶף silver וְ wᵊ וְ and הָיְתָ֧ה hāyᵊṯˈā היה be בְרִיתִ֛י vᵊrîṯˈî בְּרִית covenant בִּ bi בְּ in בְשַׂרְכֶ֖ם vᵊśarᵊḵˌem בָּשָׂר flesh לִ li לְ to בְרִ֥ית vᵊrˌîṯ בְּרִית covenant עֹולָֽם׃ ʕôlˈām עֹולָם eternity 17:13. eritque pactum meum in carne vestra in foedus aeternum And my covenant shall be in your flesh for a perpetual covenant. 17:13. And my covenant shall be with your flesh as an eternal covenant. 17:13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413: «Непременно да будет обрезан рожденный в доме твоем и купленный за серебро…» О рожденных в доме Авраама, т. е. низших слугах и домочадцах, нам уже известно из раннейшего повествования; но, очевидно, после этого у него появились и рабы, купленные за серебро. Как те, так и другие считаются одинаково принадлежащими к дому Авраама, а потому вместе с ним принимают участие и в завете. Доступ в этот завет сыновей бывших иноплеменников прообразовательно знаменует вступление в новозаветную Церковь всех народов и состояний.Adam Clarke: Commentary on the Bible - 183117:13: He that is born in thy house - The son of a servant; he that is bought with thy money - a slave on his coming into the family. According to the Jewish writers the father was to circumcise his son; and the master, the servant born in his house, or the slave bought with money. If the father or master neglected to do this, then the magistrates were obliged to see it performed; if the neglect of this ordinance was unknown to the magistrates, then the person himself, when he came of age, was obliged to do it.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:13: born: Gen 14:14, Gen 15:3; Exo 12:44, Exo 21:4bought: Gen 37:27, Gen 37:36, Gen 39:1; Exo 21:2, Exo 21:16; Neh 5:5, Neh 5:8; Mat 18:25 John Gill17:13 He that is born in thine house, and he that is bought with thy money, must needs be circumcised,.... Or "in circumcising shall be circumcised" (l), shall certainly be circumcised; this is repeated to denote the necessity of it, and what care should be taken that this be done, because there was to be no uncircumcised male among them, Gen 17:10; nor any conversation and communion to be had among them, especially in a religious way.And my covenant shall be in your flesh for an everlasting covenant; circumcision was to be seen in their flesh, and no methods were to be taken to draw over the foreskin again, but it was to continue as long as they lived; and so in their posterity, in all succeeding ages, as a sign of the covenant and promise which should remain until the Messiah's coming. (l) "circumcidendo circumcidetur", Pagninus, Montanus &c. |
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17:1417:14: Արուն անթլփատ՝ որ ո՛չ թլփատեսցէ զմարմին անթլփատութեան իւրոյ յաւուր ութերորդի, սատակեսցի՛ անձնն այն յազգէ իւրմէ. զի ցրեա՛ց զուխտ իմ։ Արուն անթլփատ որ ոչ թլփատեսցէ զմարմին անթլփատութեան իւրոյ յաւուր ութերորդի` սատակեսցի անձնն այն յազգէ իւրմէ. զի ցրեաց զուխտ իմ:14 Ութերորդ օրը թլիփը չթլփատուած արուն թող վերանայ իր ցեղի միջից, որովհետեւ խախտած կը լինի իմ ուխտը»: 14 Եւ անթլփատ արուն՝ որուն անթլփատութեան մարմինը թլփատուած չէ, այն անձը իր ժողովուրդէն պիտի կորսուի*. անիկա իմ ուխտս անարգած կ’ըլլայ»։ 17:14: Արուն անթլփատ՝ որ ո՛չ թլփատեսցէ զմարմին անթլփատութեան իւրոյ յաւուր ութերորդի, սատակեսցի՛ անձնն այն յազգէ իւրմէ. զի ցրեա՛ց զուխտ իմ։ 14 Ութերորդ օրը թլիփը չթլփատուած արուն թող վերանայ իր ցեղի միջից, որովհետեւ խախտած կը լինի իմ ուխտը»: 14 Եւ անթլփատ արուն՝ որուն անթլփատութեան մարմինը թլփատուած չէ, այն անձը իր ժողովուրդէն պիտի կորսուի*. անիկա իմ ուխտս անարգած կ’ըլլայ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1414: Необрезанный же мужеского пола, который не обрежет крайней плоти своей, истребится душа та из народа своего, [ибо] он нарушил завет Мой. 17:14 καὶ και and; even ἀπερίτμητος απεριτμητος uncircumcised ἄρσην αρσην male ὃς ος who; what οὐ ου not περιτμηθήσεται περιτεμνω circumcise τὴν ο the σάρκα σαρξ flesh τῆς ο the ἀκροβυστίας ακροβυστια foreskin; uncircumcised αὐτοῦ αυτος he; him τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ὀγδόῃ ογδοος eighth ἐξολεθρευθήσεται εξολοθρευω utterly ruin ἡ ο the ψυχὴ ψυχη soul ἐκείνη εκεινος that ἐκ εκ from; out of τοῦ ο the γένους γενος family; class αὐτῆς αυτος he; him ὅτι οτι since; that τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine διεσκέδασεν διασκεδαζω scatter 17:14 וְ wᵊ וְ and עָרֵ֣ל׀ ʕārˈēl עָרֵל uncircumcised זָכָ֗ר zāḵˈār זָכָר male אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יִמֹּול֙ yimmôl מול circumcise אֶת־ ʔeṯ- אֵת [object marker] בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh עָרְלָתֹ֔ו ʕorlāṯˈô עָרְלָה foreskin וְ wᵊ וְ and נִכְרְתָ֛ה niḵrᵊṯˈā כרת cut הַ ha הַ the נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul הַ ha הַ the הִ֖וא hˌiw הִיא she מֵ mē מִן from עַמֶּ֑יהָ ʕammˈeʸhā עַם people אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant הֵפַֽר׃ ס hēfˈar . s פרר break 17:14. masculus cuius praeputii caro circumcisa non fuerit delebitur anima illa de populo suo quia pactum meum irritum fecitThe male, whose dash of his foreskin shall not be circumcised, that soul shall be destroyed out of his people: because he hath broken my covenant. 17:14. The male, the flesh of whose foreskin will not be circumcised, that soul shall be eliminated from his people. For he has made my covenant void.” 17:14. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. 14. And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken my covenant.
17:14 And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant: 14: Необрезанный же мужеского пола, который не обрежет крайней плоти своей, истребится душа та из народа своего, [ибо] он нарушил завет Мой. 17:14 καὶ και and; even ἀπερίτμητος απεριτμητος uncircumcised ἄρσην αρσην male ὃς ος who; what οὐ ου not περιτμηθήσεται περιτεμνω circumcise τὴν ο the σάρκα σαρξ flesh τῆς ο the ἀκροβυστίας ακροβυστια foreskin; uncircumcised αὐτοῦ αυτος he; him τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ὀγδόῃ ογδοος eighth ἐξολεθρευθήσεται εξολοθρευω utterly ruin ἡ ο the ψυχὴ ψυχη soul ἐκείνη εκεινος that ἐκ εκ from; out of τοῦ ο the γένους γενος family; class αὐτῆς αυτος he; him ὅτι οτι since; that τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine διεσκέδασεν διασκεδαζω 17:14 וְ wᵊ וְ and עָרֵ֣ל׀ ʕārˈēl עָרֵל uncircumcised זָכָ֗ר zāḵˈār זָכָר male אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יִמֹּול֙ yimmôl מול circumcise אֶת־ ʔeṯ- אֵת [object marker] בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh עָרְלָתֹ֔ו ʕorlāṯˈô עָרְלָה foreskin וְ wᵊ וְ and נִכְרְתָ֛ה niḵrᵊṯˈā כרת cut הַ ha הַ the נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul הַ ha הַ the הִ֖וא hˌiw הִיא she מֵ mē מִן from עַמֶּ֑יהָ ʕammˈeʸhā עַם people אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant הֵפַֽר׃ ס hēfˈar . s פרר break 17:14. masculus cuius praeputii caro circumcisa non fuerit delebitur anima illa de populo suo quia pactum meum irritum fecit The male, whose dash of his foreskin shall not be circumcised, that soul shall be destroyed out of his people: because he hath broken my covenant. 17:14. The male, the flesh of whose foreskin will not be circumcised, that soul shall be eliminated from his people. For he has made my covenant void.” 17:14. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191414: «Необрезанный же… истребится душа та из народа своего…» «Истребится» — в еврейском тексте выражено термином, означающим «да будет отсечена», чем дается мысль не столько об истреблении или смерти, сколько об отделении от израильского общества, изгнании из него и своего рода религиозно-гражданской смерти (Исх 12:15, 19; Лев 7:20–21, 25; 23:29; Чис 9:13; 15:30).Adam Clarke: Commentary on the Bible - 183117:14: The uncircumcised - shall be cut off from his people - By being cut off some have imagined that a sudden temporal death was implied; but the simple meaning seems to be that such should have no right to nor share in the blessings of the covenant, which we have already seen were both of a temporal and spiritual kind; and if so, then eternal death was implied, for it was impossible for a person who had not received the spiritual purification to enter into eternal glory. The spirit of this law extends to all ages, dispensations, and people; he whose heart is not purified from sin cannot enter into the kingdom of God. Reader, on what is thy hope of heaven founded?R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:14: cut: Exo 4:24-26, Exo 12:15, Exo 12:19, Exo 30:33, Exo 30:38; Lev 7:20, Lev 7:21, Lev 7:25, Lev 7:27, Lev 18:29, Lev 19:8; Num 15:30, Num 15:31; Jos 5:2-12broken: Psa 55:20; Isa 24:5, Isa 33:8; Jer 11:10, Jer 31:32; Co1 11:27, Co1 11:29 Geneva 159917:14 And the uncircumcised (e) man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.(e) Though women were not circumcised, they still partook of God's promise: for under mankind all was consecrated. Here it is declared, that whoever condemns the sign, also despises the promise. John Gill17:14 And the uncircumcised man child, whose flesh of his foreskin is not circumcised,.... Whose circumcision was neglected by his father, or by his mother, or by the civil magistrate, or by himself; for each of these, according to the Jewish canons, were obliged to see this performed;"the commandment lies upon a father to circumcise his son, and upon a master to circumcise his servants born in his house, or bought with money (m):''and it is elsewhere said (n),"if a father does not circumcise his son, the sanhedrim are bound to circumcise him; and if they do not circumcise him, he is obliged when he is grown up to circumcise himself; and if he does not circumcise himself, he is guilty of cutting off,''as it here follows:that soul shall be cut off from his people; which Jarchi interprets of his being childless, and dying before his time; and which, according to some in Aben Ezra, is, when a man dies before he is fifty two years of age; and some erroneous persons, as the same writer calls them, thought that if a child died, and was not circumcised, it had no part in the world to come. The simplest and plainest meaning of the phrase seems to be, that such should be cut off, and deprived of all civil and religious privileges with the Israelites in the land of Canaan, and be reckoned as Heathens. Concerning this matter, Maimonides (o) thus writes;"a father or a mother that transgress, and circumcise not, make void the affirmative commandment, but are not guilty of cutting off; for no cutting off depends but upon the uncircumcised person himself; and the sanhedrim are commanded to circumcise a son or a servant in its time, that they may not leave an uncircumcised person in Israel, nor among their servants; if the thing is hid from the sanhedrim, and they do not circumcise him, when he is grown up, he is bound to circumcise himself; and every day that passes over him, after he is grown up, and he does not circumcise himself, lo, he maketh the commandment to cease; but he is not guilty of cutting off until he dies, and he is a presumptuous uncircumcised person;''and so, according to him, this must respect his punishment after death in another world: he hath broken my covenant; made it null and void, neglecting the token of it, circumcision. (m) Maimon. ut supra, (Hilchot Milah) c. 1. sect. 1. (n) Schulchan Aruch, ib. c. 361. sect. 1. (o) Maimon. Hilchot. Milah, c. 1. sect. 1, 2. |
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17:1517:15: Եւ ասէ Աստուած ցԱբրաամ. Եւ Սարայի կնոջ քո ո՛չ կոչեսցի անուն նորա Սարա, այլ Սարրա՛ եղիցի անուն նորա։ Եւ ասէ Աստուած ցԱբրահամ. Եւ Սարայի կնոջ քո ոչ կոչեսցի անուն նորա Սարա, այլ [229]Սառա եղիցի անուն նորա:15 Աստուած ասաց Աբրահամին. «Քո կին Սարայի անունն այլեւս Սարա թող չլինի, այլ Սառա թող լինի նրա անունը: 15 Աստուած ըսաւ Աբրահամին. «Քու կնոջդ Սարային անունը Սարա մի՛ կանչեր, հապա անոր անունը Սառա* թող ըլլայ։ 17:15: Եւ ասէ Աստուած ցԱբրաամ. Եւ Սարայի կնոջ քո ո՛չ կոչեսցի անուն նորա Սարա, այլ Սարրա՛ եղիցի անուն նորա։ 15 Աստուած ասաց Աբրահամին. «Քո կին Սարայի անունն այլեւս Սարա թող չլինի, այլ Սառա թող լինի նրա անունը: 15 Աստուած ըսաւ Աբրահամին. «Քու կնոջդ Սարային անունը Սարա մի՛ կանչեր, հապա անոր անունը Սառա* թող ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1515: И сказал Бог Аврааму: Сару, жену твою, не называй Сарою, но да будет имя ей: Сарра; 17:15 εἶπεν επω say; speak δὲ δε though; while ὁ ο the θεὸς θεος God τῷ ο the Αβρααμ αβρααμ Abraam; Avraam Σαρα σαρα the γυνή γυνη woman; wife σου σου of you; your οὐ ου not κληθήσεται καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτῆς αυτος he; him Σαρα σαρα but Σαρρα σαρρα Sarra ἔσται ειμι be τὸ ο the ὄνομα ονομα name; notable αὐτῆς αυτος he; him 17:15 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham שָׂרַ֣י śārˈay שָׂרַי Sarai אִשְׁתְּךָ֔ ʔištᵊḵˈā אִשָּׁה woman לֹא־ lō- לֹא not תִקְרָ֥א ṯiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמָ֖הּ šᵊmˌāh שֵׁם name שָׂרָ֑י śārˈāy שָׂרַי Sarai כִּ֥י kˌî כִּי that שָׂרָ֖ה śārˌā שָׂרָה Sarah שְׁמָֽהּ׃ šᵊmˈāh שֵׁם name 17:15. dixit quoque Deus ad Abraham Sarai uxorem tuam non vocabis Sarai sed SarramGod said also to Abraham: Sarai thy wife thou shalt not call Sarai, but Sara. 17:15. God said also to Abraham: “Your wife Sarai, you shall not call Sarai, but Sarah. 17:15. And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah [shall] her name [be]. 15. And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
17:15 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah [shall] her name: 15: И сказал Бог Аврааму: Сару, жену твою, не называй Сарою, но да будет имя ей: Сарра; 17:15 εἶπεν επω say; speak δὲ δε though; while ὁ ο the θεὸς θεος God τῷ ο the Αβρααμ αβρααμ Abraam; Avraam Σαρα σαρα the γυνή γυνη woman; wife σου σου of you; your οὐ ου not κληθήσεται καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτῆς αυτος he; him Σαρα σαρα but Σαρρα σαρρα Sarra ἔσται ειμι be τὸ ο the ὄνομα ονομα name; notable αὐτῆς αυτος he; him 17:15 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham שָׂרַ֣י śārˈay שָׂרַי Sarai אִשְׁתְּךָ֔ ʔištᵊḵˈā אִשָּׁה woman לֹא־ lō- לֹא not תִקְרָ֥א ṯiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמָ֖הּ šᵊmˌāh שֵׁם name שָׂרָ֑י śārˈāy שָׂרַי Sarai כִּ֥י kˌî כִּי that שָׂרָ֖ה śārˌā שָׂרָה Sarah שְׁמָֽהּ׃ šᵊmˈāh שֵׁם name 17:15. dixit quoque Deus ad Abraham Sarai uxorem tuam non vocabis Sarai sed Sarram God said also to Abraham: Sarai thy wife thou shalt not call Sarai, but Sara. 17:15. God said also to Abraham: “Your wife Sarai, you shall not call Sarai, but Sarah. 17:15. And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah [shall] her name [be]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191415-16: «но да будет имя ей: Сарра…» По тем же самым побуждениям, как раньше Аврааму (5: ст.), Бог благоволит теперь дать новое имя, или, точнее, переименовать старое, и его жене. Ее прежнее имя буквально с еврейского звучало: «Сарай» и означало «госпожа моя»; теперь же ей дается имя: «Сарра», что значит «госпожа» вообще, т. е. не одного только Авраама и его дома, но и всего множества имеющих произойти от нее племен и царей, как видно из контекста.Matthew Henry: Concise Commentary on the Whole Bible - 170615 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. 16 And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her. 17 Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear? 18 And Abraham said unto God, O that Ishmael might live before thee! 19 And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. 20 And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. 21 But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. 22 And he left off talking with him, and God went up from Abraham.Here is, I. The promise made to Abraham of a son by Sarai, that son in whom the promise made to him should be fulfilled, that he should be the father of many nations; for she also shall be a mother of nations, and kings of people shall be of her, v. 16. Note, 1. God reveals the purposes of his good-will to his people by degrees. God had told Abraham long before that he should have a son, but never till now that he should have a son by Sarai. 2. The blessing of the Lord makes fruitful, and adds no sorrow with it, no such sorrow as was in Hagar's case. "I will bless her with the blessing of fruitfulness, and then thou shalt have a son of her." 3. Civil government and order are a great blessing to the church. It is promised, not only that people, but kings of people, should be of her; not a headless rout, but a well-modelled well-governed society. II. The ratification of this promise was the change of Sarai's name into Sarah (v. 15), the same letter being added to her name that was to Abraham's, and for the same reasons. Sarai signifies my princess, as if her honour were confined to one family only. Sarah signifies a princess--namely, of multitudes, or signifying that from her should come the Messiah the prince, even the prince of the kings of the earth. III. Abraham's joyful, thankful, entertainment of this gracious promise, v. 17. Upon this occasion he expressed, 1. Great humility: He fell on his face. Note, The more honours and favours God confers upon us the lower we should be in our own eyes, and the more reverent and submissive before God. 2. Great joy: He laughed. It was a laughter of delight, not of distrust. Note, Even the promises of a holy God, as well as his performances, are the joys of holy souls; there is the joy of faith as well as the joy of fruition. Now it was that Abraham rejoiced to see Christ's day. Now he saw it and was glad (John viii. 56); for, as he saw heaven in the promise of Canaan, so he saw Christ in the promise of Isaac. 3. Great admiration: Shall a child be born to him that is a hundred years old? He does not here speak of it as at all doubtful (for we are sure that he staggered not at the promise, Rom. iv. 20), but as very wonderful and that which could not be effected but by the almighty power of God, and as very kind, and a favour which was the more affecting and obliging for this, that it was extremely surprising, Ps. cxxvi. 1, 2. IV. Abraham's prayer for Ishmael: O that Ishmael might live before thee! v. 18. This he speaks, not as desiring that Ishmael might be preferred before the son he should have by Sarah; but, dreading lest he should be abandoned and forsaken of God, he puts up this petition on his behalf. Now that God is talking with him he thinks he has a very fair opportunity to speak a good word for Ishmael, and he will not let it slip. Note, 1. Though we ought not to prescribe to God, yet he gives us leave, in prayer, to be humbly free with him, and particular in making known our requests, Phil. iv. 6. Whatever is the matter of our care and fear should be spread before God in prayer. 2. It is the duty of parents to pray for their children, for all their children, as Job, who offered burnt offerings according to the number of them all, Job i. 5. Abraham would not have it thought that, when God promised him a son by Sarah, which he so much desired, then his son by Hagar was forgotten; no, still he bears him upon his heart, and shows a concern for him. The prospect of further favours must not make us unmindful of former favours. 3. The great thing we should desire of God for our children is that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness. Spiritual blessings are the best blessings, and those for which we should be most earnest with God, both for ourselves and others. Those live well that live before God. V. God's answer to his prayer; and it is an answer of peace. Abraham could not say that he sought God's face in vain. 1. Common blessings are secured to Ishmael (v. 20): As for Ishmael, whom thou art in so much care about, I have heard thee; he shall find favour for thy sake; I have blessed him, that is, I have many blessings in store for him. (1.) His posterity shall be numerous: I will multiply him exceedingly, more than his neighbours. This is the fruit of the blessing, as that, ch. i. 28. (2.) They shall be considerable: Twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins and the covenant was not lodged in his family. Note, Great plenty of outward good things is often given to those children of godly parents who are born after the flesh, for their parents' sake. 2. Covenant blessings are reserved for Isaac, and appropriated to him, v. 19, 21. If Abraham, in his prayer for Ishmael, meant that he would have the covenant made with him, and the promised seed to come from him, then God did not answer him in the letter, but in that which was equivalent, nay, which was every way better. (1.) God repeats to him the promise of a son by Sarah: She shall bear thee a son indeed. Note, Even true believers need to have God's promises doubled and repeated to them, that they may have strong consolation, Heb. vi. 18. Again, Children of the promise are children indeed. (2.) He names that child--calls him Isaac, laughter, because Abraham rejoiced in spirit when this son was promised him. Note, If God's promises be our joy, his mercies promised shall in due time be our exceeding joy. Christ will be laughter to those that look for him; those that now rejoice in hope shall shortly rejoice in having that which they hope for: this is laughter that is not mad. (3.) He entails the covenant upon that child: I will establish my covenant with him. Note, God takes whom he pleases into covenant with himself, according to the good pleasure of his will. See Rom. ix. 8, 18. Thus was the covenant settled between God and Abraham, with its several limitations and remainders, and then the conference ended: God left off talking with him, and the vision disappeared, God went up from Abraham. Note, Our communion with God here is broken and interrupted; in heaven it will be a continual and everlasting feast. Adam Clarke: Commentary on the Bible - 183117:15: Thou shalt not call her name Sarai, but Sarah - See note on Gen 17:5.Albert Barnes: Notes on the Bible - 183417:15-22Sarai is now formally taken into the covenant, as she is to be the mother of the promised seed. Her name is therefore changed to Sarah, "princess." Aptly is she so named, for she is to bear the child of promise, to become nations, and be the mother of kings. "Abraham fell upon his face and laughed." From the Rev_erential attitude assumed by Abraham we infer that his laughter sprang from joyful and grateful surprise. "Said in his heart." The following questions of wonder are not addressed to God; they merely agitate the breast of the astonished patriarch. Hence, his irrepressible smile arises not from any doubt of the fulfillment of the promise, but from surprise at the unexpected mode in which it is to be fulfilled. Laughing in Scripture expresses joy in the countenance, as dancing does in the whole body. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:15: As: Gen 17:5, Gen 32:28; Sa2 12:25Sarah: i. e. princess Carl Friedrich Keil and Franz Delitzsch17:15The appointment of the sign of the covenant was followed by this further revelation as to the promised seed, that Abram would receive it through his wife Sarai. In confirmation of this her exalted destiny, she was no longer to be called Sarai (שׂרי, probably from שׂרר with the termination ai, the princely), but שׂרה, the princess; for she was to become nations, the mother of kings of nations. Abraham then fell upon his face and laughed, saying in himself (i.e., thinking), "Shall a child be born to him that is a hundred years old, or shall Sarah, that is ninety years old, bear?" "The promise was so immensely great, that he sank in adoration to the ground, and so immensely paradoxical, that he could not help laughing" (Del.). "Not that he either ridiculed the promise of God, or treated it as a fable, or rejected it altogether; but, as often happens when things occur which are least expected, partly lifted up with joy, partly carried out of himself with wonder, he burst out into laughter" (Calvin). In this joyous amazement he said to God (Gen 17:18), "O that Ishmael might live before Thee!" To regard these words, with Calvin and others, as intimating that he should be satisfied with the prosperity of Ishmael, as though he durst not hope for anything higher, is hardly sufficient. The prayer implies anxiety, lest Ishmael should have no part in the blessings of the covenant. God answers, "Yes (אבל imo), Sarah thy wife bears thee a son, and thou wilt call his name Isaac (according to the Greek form Ἰσαάκ, for the Hebrew יצחק, i.e., laughter, with reference to Abraham's laughing; Gen 17:17, cf. Gen 21:6), and I will establish My covenant with him," i.e., make him the recipient of the covenant grace. And the prayer for Ishmael God would also grant: He would make him very fruitful, so that he should beget twelve princes and become a great nation. But the covenant, God repeated (Gen 17:21), should be established with Isaac, whom Sarah was to bear to him at that very time in the following year. - Since Ishmael therefore was excluded from participating in the covenant grace, which was ensured to Isaac alone; and yet Abraham was to become a multitude of nations, and that through Sarah, who was to become "nations" through the son she was to bear (Gen 17:16); the "multitude of nations" could not include either the Ishmaelites or the tribes descended from the sons of Keturah (Gen 25:2.), but the descendants of Isaac alone; and as one of Isaac's two sons received no part of the covenant promise, the descendants of Jacob alone. But the whole of the twelve sons of Jacob founded only the one nation of Israel, with which Jehovah established the covenant made with Abraham (Ex 6 and 20-24), so that Abraham became through Israel the lineal father of one nation only. From this it necessarily follows, that the posterity of Abraham, which was to expand into a multitude of nations, extends beyond this one lineal posterity, and embraces the spiritual posterity also, i.e., all nations who are grafted ἐκ πίστεως Ἀβραάμ into the seed of Abraham (Rom 4:11-12, and Rom 4:16, Rom 4:17). Moreover, the fact that the seed of Abraham was not to be restricted to his lineal descendants, is evident from the fact, that circumcision as the covenant sign was not confined to them, but extended to all the inmates of his house, so that these strangers were received into the fellowship of the covenant, and reckoned as part of the promised seed. Now, if the whole land of Canaan was promised to this posterity, which was to increase into a multitude of nations (Gen 17:8), it is perfectly evident, from what has just been said, that the sum and substance of the promise was not exhausted by the gift of the land, whose boundaries are described in Gen 15:18-21, as a possession to the nation of Israel, but that the extension of the idea of the lineal posterity, "Israel after the flesh," to the spiritual posterity, "Israel after the spirit," requires the expansion of the idea and extent of the earthly Canaan to the full extent of the spiritual Canaan, whose boundaries reach as widely as the multitude of nations having Abraham as father; and, therefore, that in reality Abraham received the promise "that he should be the heir of the world" (Rom 4:13). (Note: What stands out clearly in this promise-viz., the fact that the expressions "seed of Abraham" (people of Israel) and "land of Canaan" are not exhausted in the physical Israel and earthly Canaan, but are to be understood spiritually, Israel and Canaan acquiring the typical significance of the people of God and land of the Lord - is still further expanded by the prophets, and most distinctly expressed in the New Testament by Christ and the apostles. This scriptural and spiritual interpretation of the Old Testament is entirely overlooked by those who, like Auberlen, restrict all the promises of God and the prophetic proclamations of salvation to the physical Israel, and reduce the application of them to the "Israel after the spirit," i.e., to believing Christendom, to a mere accommodation.) And what is true of the seed of Abraham and the land of Canaan must also hold good of the covenant and the covenant sign. Eternal duration was promised only to the covenant established by God with the seed of Abraham, which was to grow into a multitude of nations, but not to the covenant institution which God established in connection with the lineal posterity of Abraham, the twelve tribes of Israel. Everything in this institution which was of a local and limited character, and only befitted the physical Israel and the earthly Canaan, existed only so long as was necessary for the seed of Abraham to expand into a multitude of nations. So again it was only in its essence that circumcision could be a sign of the eternal covenant. Circumcision, whether it passed from Abraham to other nations, or sprang up among other nations independently of Abraham and his descendants (see my Archologie, 63, 1), was based upon the religious view, that the sin and moral impurity which the fall of Adam had introduced into the nature of man had concentrated itself in the sexual organs, because it is in sexual life that it generally manifests itself with peculiar force; and, consequently, that for the sanctification of life, a purification or sanctification of the organ of generation, by which life is propagated, is especially required. In this way circumcision in the flesh became a symbol of the circumcision, i.e., the purification, of the heart (Deut 10:16; Deut 30:6, cf. Lev 26:41; Jer 4:4; Jer 9:25; Ezek 44:7), and a covenant sign to those who received it, inasmuch as they were received into the fellowship of the holy nation (Ex 19:6), and required to sanctify their lives, in other words, to fulfil all that the covenant demanded. It was to be performed on every boy on the eighth day after its birth, not because the child, like its mother, remains so long in a state of impurity, but because, as the analogous rule with regard to the fitness of young animals for sacrifice would lead us to conclude, this was regarded as the first day of independent existence (Lev 22:27; Ex 22:29; see my Archologie, 63). John Gill17:15 And God said unto Abraham,.... After he had changed his name, and given him the covenant of circumcision:as for Sarai thy wife, thou shalt not call her name Sarai, but Sarah her name shall be; her former name Sarai signifies "my princess", or rather "princesses", being to him in the room of many, and better than ten thousand; yet only a princess to him, and in his family, being sole mistress there: but Sarah signifies, as Jarchi observes, "princess" absolutely, because she was princess over all the princes and people that should come of her, as well as be the mother and princess of all female believers, who are called her daughters, 1Pet 3:6. John Wesley17:15 Sarah shall her name be - The same letter is added to her name that was to Abraham's. Sarai signifies my princess, as if her honour were confined to one family only: Sarah signifies a princess, viz. of multitudes.Robert Jamieson, A. R. Fausset and David Brown17:15 As for Sarai . . . I will . . . give thee a son also of her--God's purposes are gradually made known. A son had been long ago promised to Abraham. Now, at length, for the first time he is informed that it was to be a child of Sarai. |
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17:1617:16: Եւ օրհնեցից զնա. եւ տաց քեզ ՚ի նմանէ որդի՛, եւ օրհնեցից զնա, եւ եղիցի յազգս, եւ թագաւորք ազգաց ՚ի նմանէ եղիցին։ Եւ օրհնեցից զնա, եւ տաց քեզ ի նմանէ որդի. եւ օրհնեցից զնա, եւ եղիցի յազգս, եւ թագաւորք ազգաց ի նմանէ եղիցին:16 Ես կ’օրհնեմ նրան եւ նրա միջոցով քեզ զաւակ կը պարգեւեմ, ես կ’օրհնեմ նրան, նա ազգերի նախամայր կը դառնայ, նրանից ցեղերի թագաւորներ կը ծնուեն»: 16 Զանիկա պիտի օրհնեմ, նաեւ անկէ որդի մը պիտի տամ քեզի ու պիտի օրհնեմ զանիկա ու ազգերու մայր պիտի ըլլայ եւ ժողովուրդներու թագաւորներ պիտի ելլեն անկէ»։ 17:16: Եւ օրհնեցից զնա. եւ տաց քեզ ՚ի նմանէ որդի՛, եւ օրհնեցից զնա, եւ եղիցի յազգս, եւ թագաւորք ազգաց ՚ի նմանէ եղիցին։ 16 Ես կ’օրհնեմ նրան եւ նրա միջոցով քեզ զաւակ կը պարգեւեմ, ես կ’օրհնեմ նրան, նա ազգերի նախամայր կը դառնայ, նրանից ցեղերի թագաւորներ կը ծնուեն»: 16 Զանիկա պիտի օրհնեմ, նաեւ անկէ որդի մը պիտի տամ քեզի ու պիտի օրհնեմ զանիկա ու ազգերու մայր պիտի ըլլայ եւ ժողովուրդներու թագաւորներ պիտի ելլեն անկէ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1616: Я благословлю ее и дам тебе от нее сына; благословлю ее, и произойдут от нее народы, и цари народов произойдут от нее. 17:16 εὐλογήσω ευλογεω commend; acclaim δὲ δε though; while αὐτὴν αυτος he; him καὶ και and; even δώσω διδωμι give; deposit σοι σοι you ἐξ εκ from; out of αὐτῆς αυτος he; him τέκνον τεκνον child καὶ και and; even εὐλογήσω ευλογεω commend; acclaim αὐτόν αυτος he; him καὶ και and; even ἔσται ειμι be εἰς εις into; for ἔθνη εθνος nation; caste καὶ και and; even βασιλεῖς βασιλευς monarch; king ἐθνῶν εθνος nation; caste ἐξ εκ from; out of αὐτοῦ αυτος he; him ἔσονται ειμι be 17:16 וּ û וְ and בֵרַכְתִּ֣י vēraḵtˈî ברך bless אֹתָ֔הּ ʔōṯˈāh אֵת [object marker] וְ wᵊ וְ and גַ֨ם ḡˌam גַּם even נָתַ֧תִּי nāṯˈattî נתן give מִמֶּ֛נָּה mimmˈennā מִן from לְךָ֖ lᵊḵˌā לְ to בֵּ֑ן bˈēn בֵּן son וּ û וְ and בֵֽרַכְתִּ֨יהָ֙ vˈēraḵtˈîhā ברך bless וְ wᵊ וְ and הָֽיְתָ֣ה hˈāyᵊṯˈā היה be לְ lᵊ לְ to גֹויִ֔ם ḡôyˈim גֹּוי people מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king עַמִּ֖ים ʕammˌîm עַם people מִמֶּ֥נָּה mimmˌennā מִן from יִהְיֽוּ׃ yihyˈû היה be 17:16. et benedicam ei et ex illa dabo tibi filium cui benedicturus sum eritque in nationes et reges populorum orientur ex eoAnd I will bless her, and of her I will give thee a son, whom I will bless, and he shell become nations, and kings of people shall spring from him. 17:16. And I will bless her, and from her I will give you a son, whom I will bless, and he will be among the nations, and the kings of the peoples will rise from him.” 17:16. And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be [a mother] of nations; kings of people shall be of her. 16. And I will bless her, and moreover I will give thee a son of her: yea, I will bless her, and she shall be nations; kings of peoples shall be of her.
17:16 And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be [a mother] of nations; kings of people shall be of her: 16: Я благословлю ее и дам тебе от нее сына; благословлю ее, и произойдут от нее народы, и цари народов произойдут от нее. 17:16 εὐλογήσω ευλογεω commend; acclaim δὲ δε though; while αὐτὴν αυτος he; him καὶ και and; even δώσω διδωμι give; deposit σοι σοι you ἐξ εκ from; out of αὐτῆς αυτος he; him τέκνον τεκνον child καὶ και and; even εὐλογήσω ευλογεω commend; acclaim αὐτόν αυτος he; him καὶ και and; even ἔσται ειμι be εἰς εις into; for ἔθνη εθνος nation; caste καὶ και and; even βασιλεῖς βασιλευς monarch; king ἐθνῶν εθνος nation; caste ἐξ εκ from; out of αὐτοῦ αυτος he; him ἔσονται ειμι be 17:16 וּ û וְ and בֵרַכְתִּ֣י vēraḵtˈî ברך bless אֹתָ֔הּ ʔōṯˈāh אֵת [object marker] וְ wᵊ וְ and גַ֨ם ḡˌam גַּם even נָתַ֧תִּי nāṯˈattî נתן give מִמֶּ֛נָּה mimmˈennā מִן from לְךָ֖ lᵊḵˌā לְ to בֵּ֑ן bˈēn בֵּן son וּ û וְ and בֵֽרַכְתִּ֨יהָ֙ vˈēraḵtˈîhā ברך bless וְ wᵊ וְ and הָֽיְתָ֣ה hˈāyᵊṯˈā היה be לְ lᵊ לְ to גֹויִ֔ם ḡôyˈim גֹּוי people מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king עַמִּ֖ים ʕammˌîm עַם people מִמֶּ֥נָּה mimmˌennā מִן from יִהְיֽוּ׃ yihyˈû היה be 17:16. et benedicam ei et ex illa dabo tibi filium cui benedicturus sum eritque in nationes et reges populorum orientur ex eo And I will bless her, and of her I will give thee a son, whom I will bless, and he shell become nations, and kings of people shall spring from him. 17:16. And I will bless her, and from her I will give you a son, whom I will bless, and he will be among the nations, and the kings of the peoples will rise from him.” 17:16. And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be [a mother] of nations; kings of people shall be of her. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:16: I will bless her, etc. - Sarah certainly stands at the head of all the women of the Old Testament, on account of her extraordinary privileges. I am quite of Calmet's opinion that Sarah was a type of the blessed Virgin. St. Paul considers her a type of the New Testament and heavenly Jerusalem; and as all true believers are considered as the children of Abraham, so all faithful holy women are considered the daughters of Sarah, Gal 4:22, Gal 4:24, Gal 4:26. See also Pe1 3:6.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:16: And I: Gen 1:28, Gen 12:2, Gen 24:60; Rom 9:9give: Gen 18:10-14 be a mother of nations: Heb. become nations, Gen 35:11; Gal 4:26-31; Pe1 3:6 kings: Gen 17:6; Isa 49:23 John Gill17:16 And I will bless her,.... The Targum of Jonathan adds, "in her body", with fruitfulness, who before was barren, and in her soul with spiritual blessings, and in both with the blessing of eternal life:and give thee a son also of her; as he had given him one of Hagar: God had before promised Abraham a son that should be his heir, but he had not till now told him that he should be born of Sarah his wife: yea, I will bless her; which is repeated for the confirmation of it, and for the greater strengthening Abraham's faith in it: and she shall be a mother of nations; of the twelve tribes of Israel; of the two nations of Israel and Judah: kings of people shall be of her; as David, Solomon, and others, and especially the King Messiah. |
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17:1717:17: Անկա՛ւ Աբրաամ ՚ի վերայ երեսաց իւրոց եւ ծիծաղեցաւ. եւ խօսեցաւ ՚ի սրտի իւրում եւ ասէ. Թէ հարիւրամենի՝ որդի՞ լինիցի. եւ Սարրա՝ իննըսնամեայ ծնանիցի՞։ Անկաւ Աբրահամ ի վերայ երեսաց իւրոց եւ ծիծաղեցաւ. եւ խօսեցաւ ի սրտի իւրում եւ ասէ, թէ` Հարիւրամենի` որդի՞ լինիցի, եւ Սառա` իննըսնամեայ ծնանիցի՞:17 Աբրահամը երկրպագեց, ծիծաղեց ու ինքն իրեն ասաց. «Կարո՞ղ է հարիւր տարեկան մարդը որդի ունենալ, իննսունամեայ Սառան կարո՞ղ է ծնել»: 17 Աբրահամ երեսի վրայ ինկաւ ու խնդաց եւ իր սրտին մէջ ըսաւ. «Հարիւր տարեկան մարդուն զաւակ պիտի ըլլա՞յ արդեօք եւ Սառա, որ իննիսուն տարեկան է, պիտի ծնանի՞»։ 17:17: Անկա՛ւ Աբրաամ ՚ի վերայ երեսաց իւրոց եւ ծիծաղեցաւ. եւ խօսեցաւ ՚ի սրտի իւրում եւ ասէ. Թէ հարիւրամենի՝ որդի՞ լինիցի. եւ Սարրա՝ իննըսնամեայ ծնանիցի՞։ 17 Աբրահամը երկրպագեց, ծիծաղեց ու ինքն իրեն ասաց. «Կարո՞ղ է հարիւր տարեկան մարդը որդի ունենալ, իննսունամեայ Սառան կարո՞ղ է ծնել»: 17 Աբրահամ երեսի վրայ ինկաւ ու խնդաց եւ իր սրտին մէջ ըսաւ. «Հարիւր տարեկան մարդուն զաւակ պիտի ըլլա՞յ արդեօք եւ Սառա, որ իննիսուն տարեկան է, պիտի ծնանի՞»։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1717: И пал Авраам на лице свое, и рассмеялся, и сказал сам в себе: неужели от столетнего будет сын? и Сарра, девяностолетняя, неужели родит? 17:17 καὶ και and; even ἔπεσεν πιπτω fall Αβρααμ αβρααμ Abraam; Avraam ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of καὶ και and; even ἐγέλασεν γελαω laugh καὶ και and; even εἶπεν επω say; speak ἐν εν in τῇ ο the διανοίᾳ διανοια mind; intention αὐτοῦ αυτος he; him λέγων λεγω tell; declare εἰ ει if; whether τῷ ο the ἑκατονταετεῖ εκατονταετης hundred years old γενήσεται γινομαι happen; become καὶ και and; even εἰ ει if; whether Σαρρα σαρρα Sarra ἐνενήκοντα ενενηκοντα 90 ἐτῶν ετος year οὖσα ειμι be τέξεται τικτω give birth; produce 17:17 וַ wa וְ and יִּפֹּ֧ל yyippˈōl נפל fall אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham עַל־ ʕal- עַל upon פָּנָ֖יו pānˌāʸw פָּנֶה face וַ wa וְ and יִּצְחָ֑ק yyiṣḥˈāq צחק laugh וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say בְּ bᵊ בְּ in לִבֹּ֗ו libbˈô לֵב heart הַ ha הֲ [interrogative] לְּ llᵊ לְ to בֶ֤ן vˈen בֵּן son מֵאָֽה־ mēʔˈā- מֵאָה hundred שָׁנָה֙ šānˌā שָׁנָה year יִוָּלֵ֔ד yiwwālˈēḏ ילד bear וְ wᵊ וְ and אִ֨ם־ ʔˌim- אִם if שָׂרָ֔ה śārˈā שָׂרָה Sarah הֲ hᵃ הֲ [interrogative] בַת־ vaṯ- בַּת daughter תִּשְׁעִ֥ים tišʕˌîm תֵּשַׁע nine שָׁנָ֖ה šānˌā שָׁנָה year תֵּלֵֽד׃ tēlˈēḏ ילד bear 17:17. cecidit Abraham in faciem et risit dicens in corde suo putasne centenario nascetur filius et Sarra nonagenaria parietAbraham fell upon his face, and laughed, saying in his heart: Shall a son, thinkest thou, be born to him that is a hundred years old? and shall Sara that is ninety years old bring forth? 17:17. Abraham fell on his face, and he laughed, saying in his heart: “Do you think a son can be born to a one hundred year old man? And will Sarah give birth at the age of ninety?” 17:17. Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? 17. Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?
17:17 Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear: 17: И пал Авраам на лице свое, и рассмеялся, и сказал сам в себе: неужели от столетнего будет сын? и Сарра, девяностолетняя, неужели родит? 17:17 καὶ και and; even ἔπεσεν πιπτω fall Αβρααμ αβρααμ Abraam; Avraam ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of καὶ και and; even ἐγέλασεν γελαω laugh καὶ και and; even εἶπεν επω say; speak ἐν εν in τῇ ο the διανοίᾳ διανοια mind; intention αὐτοῦ αυτος he; him λέγων λεγω tell; declare εἰ ει if; whether τῷ ο the ἑκατονταετεῖ εκατονταετης hundred years old γενήσεται γινομαι happen; become καὶ και and; even εἰ ει if; whether Σαρρα σαρρα Sarra ἐνενήκοντα ενενηκοντα 90 ἐτῶν ετος year οὖσα ειμι be τέξεται τικτω give birth; produce 17:17 וַ wa וְ and יִּפֹּ֧ל yyippˈōl נפל fall אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham עַל־ ʕal- עַל upon פָּנָ֖יו pānˌāʸw פָּנֶה face וַ wa וְ and יִּצְחָ֑ק yyiṣḥˈāq צחק laugh וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say בְּ bᵊ בְּ in לִבֹּ֗ו libbˈô לֵב heart הַ ha הֲ [interrogative] לְּ llᵊ לְ to בֶ֤ן vˈen בֵּן son מֵאָֽה־ mēʔˈā- מֵאָה hundred שָׁנָה֙ šānˌā שָׁנָה year יִוָּלֵ֔ד yiwwālˈēḏ ילד bear וְ wᵊ וְ and אִ֨ם־ ʔˌim- אִם if שָׂרָ֔ה śārˈā שָׂרָה Sarah הֲ hᵃ הֲ [interrogative] בַת־ vaṯ- בַּת daughter תִּשְׁעִ֥ים tišʕˌîm תֵּשַׁע nine שָׁנָ֖ה šānˌā שָׁנָה year תֵּלֵֽד׃ tēlˈēḏ ילד bear 17:17. cecidit Abraham in faciem et risit dicens in corde suo putasne centenario nascetur filius et Sarra nonagenaria pariet Abraham fell upon his face, and laughed, saying in his heart: Shall a son, thinkest thou, be born to him that is a hundred years old? and shall Sara that is ninety years old bring forth? 17:17. Abraham fell on his face, and he laughed, saying in his heart: “Do you think a son can be born to a one hundred year old man? And will Sarah give birth at the age of ninety?” 17:17. Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191417: «И пал Авраам на лице свое и рассмеялся?…» «В знак благоговения и благодарности к Богу, изрекшему обетование, Авраам повергается перед Ним. Слова же, какие при сем были у Авраама в мысли, выражают не то, что в душе его возникло сомнение в истине обетования Божия, а радостное изумление перед величием обетования: от радости, переполнившей его душу. Он себе, своим ушам не верит, слыша уверение от Бога о рождении сына от него и от жены его в таком возрасте, когда оба они уже омертвели для чадородия» (Рим 4:19; еп. Виссарион).Adam Clarke: Commentary on the Bible - 183117:17: Then Abraham - laughed - I am astonished to find learned and pious men considering this as a token of Abraham's weakness of faith or unbelief, when they have the most positive assurance from the Spirit of God himself that Abraham was not weak but strong in the faith; that he staggered not at the promise through unbelief, but gave glory to God, Rom 4:19, Rom 4:20. It is true the same word is used, Gen 18:12, concerning Sarah, in whom it was certainly a sign of doubtfulness, though mixed with pleasure at the thought of the possibility of her becoming a mother; but we know how possible it is to express both faith and unbelief in the same way, and even pleasure and disdain have been expressed by a smile or laugh. By laughing Abraham undoubtedly expressed his joy at the prospect of the fulfillment of so glorious a promise; and from this very circumstance Isaac had his name. יצחק yitschak, which we change into Isaac, signifies laughter; and it is the same word which is used in the verse before us: Abraham fell on his face, ויצחק vaiyitschak, and he laughed; and to the joy which he felt on this occasion our Lord evidently alludes, Joh 8:56 : Your father Abraham Rejoiced to see my day; and he saw it, and was Glad. And to commemorate this joy he called his son's name Isaac. See note on Gen 21:6.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:17: fell: Gen 17:3; Lev 9:24; Num 14:5, Num 16:22, Num 16:45; Deu 9:18, Deu 9:25; Jos 5:14, Jos 7:6; Jdg 13:20; Ch1 21:16; Job 1:20; Eze 1:28; Dan 8:17; Mat 2:11; Rev 5:8, Rev 11:16laughed: Gen 18:12, Gen 21:6; Joh 8:56; Rom 4:19, Rom 4:20 Geneva 159917:17 Then Abraham fell upon his face, and (f) laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?(f) Which proceeded from a sudden joy, and not from lack of faith. John Gill17:17 Then Abraham fell upon his face,.... In reverence of the divine Being, and as amazed at what was told him:and laughed; not through distrust and diffidence of the promise, as Sarah did, for he staggered not at that through unbelief, but for joy at such good news; and so Onkelos renders it, "and he rejoiced", with the joy of faith; it may be our Lord refers to this in Jn 8:56; he saw Christ in the promise of Isaac, and rejoiced that he should spring from his seed: the Targums of Jonathan and Jerusalem paraphrase it, "and he wondered"; he was amazed at the grace of God that gave him such a promise, and he was astonished at the power of God that must be exerted in the fulfilment of it: and therefore it follows: and said in his heart; within himself, without expressing anything as to be heard and understood by any creature; but the omniscient God knew what he said, and the language of it, whether of unbelief or not: shall a child be born unto him that is an hundred years old? not that he was now a full an hundred years old, he was ninety nine, and going in his hundredth year; but then he would be, as he was, an hundred years old when this child was born to him, Gen 21:5. It had been no unusual thing for a child to be born to a man when an hundred, and even many hundred years old, but it was so in Abraham's time; though indeed after this we read that Abraham himself had six sons by Keturah, when, his natural strength was afresh invigorated, and his youth was renewed like the eagle's; and besides Abraham said this, not so much with respect to himself, though his age was a circumstance that served to heighten the wonder, as with respect to Sarah, and the circumstances in which she was, who was to bear this son to him: and shall Sarah, that is ninety years old, bear? and with whom it had ceased to be after the manner of women, which made it more difficult of belief how it could be. Some think that Abraham said this, as somewhat doubting of it, until he was more strongly assured by the Lord that so it would be indeed, as is expressed in Gen 17:19; but meeting with no reproof for what he said and did, as Sarah, it seems to show the contrary. John Wesley17:17 Then Abraham fell on his face, and laughed - It was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ's day, now he saw it and was glad, Jn 8:56, for as he saw heaven in the promise of Canaan, so he saw Christ in the promise of Isaac, and said, Shall a child be born to him that is an hundred years old? - He doth not here speak of it, as at all doubtful, for we are sure he staggered not at the promise, Rom 4:20, but as wonderful, and that which could not be effected but by the almighty power of God.Robert Jamieson, A. R. Fausset and David Brown17:17 Abraham fell upon his face, and laughed--It was not the sneer of unbelief, but a smile of delight at the improbability of the event (Rom 4:20). |
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17:1817:18: Եւ ասէ Աբրաամ ցԱստուած. Իսմայէլս այս կեցցէ՛ առաջի քո։ Եւ ասէ Աբրահամ ցԱստուած. Իսմայէլս այս կեցցէ առաջի քո:18 Աբրահամն ասաց Աստծուն. «Այս Իսմայէլը թող ապրի քո առաջ»: 18 Եւ Աբրահամ ըսաւ Աստուծոյ. «Թող Իսմայէլ ապրի քու առջեւդ»։ 17:18: Եւ ասէ Աբրաամ ցԱստուած. Իսմայէլս այս կեցցէ՛ առաջի քո։ 18 Աբրահամն ասաց Աստծուն. «Այս Իսմայէլը թող ապրի քո առաջ»: 18 Եւ Աբրահամ ըսաւ Աստուծոյ. «Թող Իսմայէլ ապրի քու առջեւդ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1818: И сказал Авраам Богу: о, хотя бы Измаил был жив пред лицем Твоим! 17:18 εἶπεν επω say; speak δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam πρὸς προς to; toward τὸν ο the θεόν θεος God Ισμαηλ ισμαηλ this; he ζήτω ζαω live; alive ἐναντίον εναντιον next to; before σου σου of you; your 17:18 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham אֶל־ ʔel- אֶל to הָֽ hˈā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) ל֥וּ lˌû לוּ if only יִשְׁמָעֵ֖אל yišmāʕˌēl יִשְׁמָעֵאל Ishmael יִחְיֶ֥ה yiḥyˌeh חיה be alive לְ lᵊ לְ to פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face 17:18. dixitque ad Deum utinam Ismahel vivat coram teAnd he said to God: O that Ismael may live before thee. 17:18. And he said to God, “If only Ishmael would live in your sight.” 17:18. And Abraham said unto God, O that Ishmael might live before thee! 17:18 And Abraham said unto God, O that Ishmael might live before thee: 18: И сказал Авраам Богу: о, хотя бы Измаил был жив пред лицем Твоим! 17:18 εἶπεν επω say; speak δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam πρὸς προς to; toward τὸν ο the θεόν θεος God Ισμαηλ ισμαηλ this; he ζήτω ζαω live; alive ἐναντίον εναντιον next to; before σου σου of you; your 17:18 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham אֶל־ ʔel- אֶל to הָֽ hˈā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) ל֥וּ lˌû לוּ if only יִשְׁמָעֵ֖אל yišmāʕˌēl יִשְׁמָעֵאל Ishmael יִחְיֶ֥ה yiḥyˌeh חיה be alive לְ lᵊ לְ to פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face 17:18. dixitque ad Deum utinam Ismahel vivat coram te And he said to God: O that Ismael may live before thee. 17:18. And he said to God, “If only Ishmael would live in your sight.” 17:18. And Abraham said unto God, O that Ishmael might live before thee! 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 - 1903-191418: «о, хотя бы Измаил был жив пред лицом Твоим!» Не смея, по своей скромности, верить всей полноте своего счастья, Авраам готов удовольствоваться меньшим, — именно, не ждать себе нового сына, а перенести все эти обетования и надежды на имеющегося уже Измаила. «Оба мы получили достаточное утешение, когда родился Измаил, — комментирует мысль Авраама святой Иоанн Златоуст: да будет же этот, данный нам от Тебя сын, жив пред Тобою; и мы будем иметь достаточную отраду, и жизнь его утешит нашу старость» (Бес. 40).Обетование о рождении Исаака. Adam Clarke: Commentary on the Bible - 183117:18: O that Ishmael might live before thee! - Abraham, finding that the covenant was to be established in another branch of his family, felt solicitous for his son Ishmael, whom he considered as necessarily excluded; on which God delivers that most remarkable prophecy which follows in Gen 17:20, and which contains an answer to the prayer and wish of Abraham: And as for Ishmael I have heard thee; so that the object of Abraham's prayer was, that his son Ishmael might be the head of a prosperous and potent people.Albert Barnes: Notes on the Bible - 183417:18-20Abraham seems up to this time to have regarded Ishmael as the promised seed. Hence, a feeling of anxiety instantly penetrates his breast. It finds utterance in the prayer, "Oh that Ishmael might live before thee." He asks "life" for his beloved son - that is, a share in the divine favor; and that "before God" - that is, a life of holiness and communion with God. But God asseverates his purpose of giving him a son by Sarah. This son is to be called Isaac - he that laughs or he shall laugh, in reference to the various emotions of surprise and delight with which his parents regarded his birth. Abram's prayer for Ishmael, however, is not unanswered. He is to be fruitful, beget twelve princes, and become a great nation. But Isaac is to be the heir of promise. At the present season next year he is to be born. The communication being completed, "God went" up from Abram. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:18: O that: Jer 32:39; Act 2:39before: Gen 4:12, Gen 4:14; Psa 4:6, Psa 41:12; Isa 59:2 John Gill17:18 And Abraham said unto God,.... Being told he should have a son by Sarah, that should be his heir, he is concerned for Ishmael what would become of him; and who, being grown up, had doubtless a large share in his affections, and it is highly probable he began to think he was the promised seed, since he had lived to such an age, and had no other son, and Sarah was past bearing children: but now perceiving it would be otherwise, he puts up a petition for Ishmael, whom he did not neglect upon the promise of another, and to show his love to him, and regard for his welfare:O that Ishmael might live before thee; he prays that his life might be preserved, and that it might be spent in the fear, worship, and service of God; so the Targum of Jonathan,"O that Ishmael might live and worship before thee,''and to the same sense Jarchi also; that he might enjoy the favour of God, his gracious presence and communion with him; that he might live a holy spiritual life here, acceptable and well pleasing to God, and possess eternal life hereafter: for we must take this prayer in as large a sense as we can suppose the heart of a father to be drawn forth in it for the good of his child; though it may greatly respect his sharing with the promised son in his blessings, and particularly regards the propagation of his offspring, or his living in his posterity at least; this was what the Lord took notice of, and answered him in. John Wesley17:18 And Abraham said, O that Ishmael might live before thee! - This he speaks nor as desiring that Ishmael might be preferred before the son he should have by Sarah, but as dreading lest he should be forsaken of God, he puts up this petition on his behalf. The great thing we should desire of God, for our children, is, that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness. God's answer to this prayer, is an answer of peace. Abraham could not say he sought God's face in vain.Robert Jamieson, A. R. Fausset and David Brown17:18 O that Ishmael might live before thee--natural solicitude of a parent. But God's thoughts are not as man's thoughts [Is 55:8]. |
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17:1917:19: Եւ ասէ Աստուած ցԱբրաամ. Այո՛։ Ահա Սարրա կին քո ծնցի քեզ որդի. եւ հաստատեցից զուխտ իմ ընդ նմա ուխտ յաւիտենական, եւ ընդ զաւակի նորա յետ նորա[129]։ [129] Ոմանք. ՑԱբրաամ. ա՛յր, ահա Սարրա։ Ոսկան յաւելու. Որդի. եւ կոչեսցես զանուն նորա Իսահակ. եւ հաստ՛՛։ Եւ ասէ Աստուած [230]ցԱբրահամ. Այո, ահա Սառա կին քո ծնցի քեզ [231]որդի. եւ հաստատեցից զուխտ իմ ընդ նմա յուխտ յաւիտենական, եւ ընդ զաւակի նորա յետ նորա:19 Աստուած պատասխանեց Աբրահամին. «Այո՛. ահա քո կին Սառան քեզ համար որդի է բերելու, եւ իմ ուխտը, որպէս յաւիտենական ուխտ, հաստատելու եմ նրա հետ ու նրանից յետոյ գալիք սերունդների հետ[12]:[12] Եբրայերէնը յաւելեալ ունի՝ նրա անունը Իսահակ պիտի դնես: 19 Եւ Աստուած ըսաւ. «Այո՛, քու կինդ Սառա որդի մը պիտի ծնանի քեզի ու անոր անունը Իսահակ* պիտի դնես։ Անոր հետ ու անկէ ետքը անոր սերունդին հետ իմ ուխտս պիտի հաստատեմ, յաւիտենական ուխտ մը։ 17:19: Եւ ասէ Աստուած ցԱբրաամ. Այո՛։ Ահա Սարրա կին քո ծնցի քեզ որդի. եւ հաստատեցից զուխտ իմ ընդ նմա ուխտ յաւիտենական, եւ ընդ զաւակի նորա յետ նորա[129]։ [129] Ոմանք. ՑԱբրաամ. ա՛յր, ահա Սարրա։ Ոսկան յաւելու. Որդի. եւ կոչեսցես զանուն նորա Իսահակ. եւ հաստ՛՛։ 19 Աստուած պատասխանեց Աբրահամին. «Այո՛. ահա քո կին Սառան քեզ համար որդի է բերելու, եւ իմ ուխտը, որպէս յաւիտենական ուխտ, հաստատելու եմ նրա հետ ու նրանից յետոյ գալիք սերունդների հետ[12]: [12] Եբրայերէնը յաւելեալ ունի՝ նրա անունը Իսահակ պիտի դնես: 19 Եւ Աստուած ըսաւ. «Այո՛, քու կինդ Սառա որդի մը պիտի ծնանի քեզի ու անոր անունը Իսահակ* պիտի դնես։ Անոր հետ ու անկէ ետքը անոր սերունդին հետ իմ ուխտս պիտի հաստատեմ, յաւիտենական ուխտ մը։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1919: Бог же сказал: именно Сарра, жена твоя, родит тебе сына, и ты наречешь ему имя: Исаак; и поставлю завет Мой с ним заветом вечным [и] потомству его после него. 17:19 εἶπεν επω say; speak δὲ δε though; while ὁ ο the θεὸς θεος God τῷ ο the Αβρααμ αβρααμ Abraam; Avraam ναί ναι.1 yes ἰδοὺ ιδου see!; here I am Σαρρα σαρρα Sarra ἡ ο the γυνή γυνη woman; wife σου σου of you; your τέξεταί τικτω give birth; produce σοι σοι you υἱόν υιος son καὶ και and; even καλέσεις καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ισαακ ισαακ Isaak καὶ και and; even στήσω ιστημι stand; establish τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine πρὸς προς to; toward αὐτὸν αυτος he; him εἰς εις into; for διαθήκην διαθηκη covenant αἰώνιον αιωνιος eternal; of ages καὶ και and; even τῷ ο the σπέρματι σπερμα seed αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτόν αυτος he; him 17:19 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲבָל֙ ʔᵃvˌāl אֲבָל verily שָׂרָ֣ה śārˈā שָׂרָה Sarah אִשְׁתְּךָ֗ ʔištᵊḵˈā אִשָּׁה woman יֹלֶ֤דֶת yōlˈeḏeṯ ילד bear לְךָ֙ lᵊḵˌā לְ to בֵּ֔ן bˈēn בֵּן son וְ wᵊ וְ and קָרָ֥אתָ qārˌāṯā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac וַ wa וְ and הֲקִמֹתִ֨י hᵃqimōṯˌî קום arise אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֥י bᵊrîṯˌî בְּרִית covenant אִתֹּ֛ו ʔittˈô אֵת together with לִ li לְ to בְרִ֥ית vᵊrˌîṯ בְּרִית covenant עֹולָ֖ם ʕôlˌām עֹולָם eternity לְ lᵊ לְ to זַרְעֹ֥ו zarʕˌô זֶרַע seed אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after 17:19. et ait Deus ad Abraham Sarra uxor tua pariet tibi filium vocabisque nomen eius Isaac et constituam pactum meum illi in foedus sempiternum et semini eius post eumAnd God said to Abraham: Sara thy wife shall bear thee a son, and thou shalt call his name Isaac, and I will establish my covenant with him for a perpetual covenant, and with his seed after him. 17:19. And God said to Abraham: “Your wife Sarah shall give birth to a son, and you shall call his name Isaac, and I will establish my covenant with him as a perpetual covenant, and with his offspring after him. 17:19. And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, [and] with his seed after him. 19. And God said, Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant for his seed after him.
17:19 And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, [and] with his seed after him: 19: Бог же сказал: именно Сарра, жена твоя, родит тебе сына, и ты наречешь ему имя: Исаак; и поставлю завет Мой с ним заветом вечным [и] потомству его после него. 17:19 εἶπεν επω say; speak δὲ δε though; while ὁ ο the θεὸς θεος God τῷ ο the Αβρααμ αβρααμ Abraam; Avraam ναί ναι.1 yes ἰδοὺ ιδου see!; here I am Σαρρα σαρρα Sarra ἡ ο the γυνή γυνη woman; wife σου σου of you; your τέξεταί τικτω give birth; produce σοι σοι you υἱόν υιος son καὶ και and; even καλέσεις καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ισαακ ισαακ Isaak καὶ και and; even στήσω ιστημι stand; establish τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine πρὸς προς to; toward αὐτὸν αυτος he; him εἰς εις into; for διαθήκην διαθηκη covenant αἰώνιον αιωνιος eternal; of ages καὶ και and; even τῷ ο the σπέρματι σπερμα seed αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτόν αυτος he; him 17:19 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲבָל֙ ʔᵃvˌāl אֲבָל verily שָׂרָ֣ה śārˈā שָׂרָה Sarah אִשְׁתְּךָ֗ ʔištᵊḵˈā אִשָּׁה woman יֹלֶ֤דֶת yōlˈeḏeṯ ילד bear לְךָ֙ lᵊḵˌā לְ to בֵּ֔ן bˈēn בֵּן son וְ wᵊ וְ and קָרָ֥אתָ qārˌāṯā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac וַ wa וְ and הֲקִמֹתִ֨י hᵃqimōṯˌî קום arise אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֥י bᵊrîṯˌî בְּרִית covenant אִתֹּ֛ו ʔittˈô אֵת together with לִ li לְ to בְרִ֥ית vᵊrˌîṯ בְּרִית covenant עֹולָ֖ם ʕôlˌām עֹולָם eternity לְ lᵊ לְ to זַרְעֹ֥ו zarʕˌô זֶרַע seed אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after 17:19. et ait Deus ad Abraham Sarra uxor tua pariet tibi filium vocabisque nomen eius Isaac et constituam pactum meum illi in foedus sempiternum et semini eius post eum And God said to Abraham: Sara thy wife shall bear thee a son, and thou shalt call his name Isaac, and I will establish my covenant with him for a perpetual covenant, and with his seed after him. 17:19. And God said to Abraham: “Your wife Sarah shall give birth to a son, and you shall call his name Isaac, and I will establish my covenant with him as a perpetual covenant, and with his offspring after him. 17:19. And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, [and] with his seed after him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191419: «и ты наречешь ему имя: Исаак…» Повторяя Свое обетование Аврааму о рождении у него сына, Господь на этот раз еще яснее и определеннее говорит, что сын обетования будет собственным сыном его и девяностолетней жены его Сарры, причем впервые определил и имя этого сына — «Исаак», а двумя стихами ниже указал и самое время его рождения, сказав, что он произойдет ровно через год после данного предсказания (21: ст.). Имя «Исаак» с еврейского языка значит «смех, или радость» (собственно это форма futurum — «он воссмеется, возрадуется») и, очевидно, в самом себе носило указание на радость престарелых его родителей по поводу его рождения, радость, выразившуюся, между прочим, и в смехе их обоих (17: ст. и 18:12). Не иное что, как именно это, имел в виду и сам Спаситель, когда говорил об Аврааме, что «он рад был увидеть день Мой и увидел и возрадовался» (Ин 8:56).R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:19: Sarah: Gen 17:21, Gen 18:10-14, Gen 21:2, Gen 21:3, Gen 21:6; Kg2 4:16, Kg2 4:17; Luk 1:13-20; Rom 9:6-9; Gal 4:28-31Isaac: Yitzchak, which we change into Isaac, signifies laughter; in allusion to Abraham's laughing, Gen 17:17. By this Abraham did not express his unbelief or weakness of faith, but his joy at the prospect of the fulfilment of so glorious a promise; and to this our Lord evidently alludes, Joh 8:56. Geneva 159917:19 And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an (g) everlasting covenant, [and] with his seed after him.(g) The everlasting covenant is made with the children of the Spirit. A temporary promise is made with the children of the flesh, as was promised to Ishmael. John Gill17:19 And God said, Sarah thy wife shall bear thee a son indeed,.... This is repeated for the confirmation of it, and thus expressed to remove all doubt about it, if any there were, that hung upon Abraham's mind; as well as to let him know that the promise of a son by Sarah was not to be superseded by his prayer for Ishmael, for whom he might have a greater flow of natural affection than for his unborn son, in whom his seed should be called:and thou shall call his name Isaac; which signifies "laughter"; and which name was given him from the laughter of Abraham at the promise of him, and not from the laughter of Sarah, which as yet was not; wherefore Josephus (p) is wrong when he suggests, that Isaac had this name from Sarah's laughing at God's saying, that she should bear a son: though his birth was matter of laughter and joy to both, as it was to all good people that heard of it, Gen 21:8. So Polyhistor (q) from Melo, an Heathen writer, speaking of Abraham, says, that of his married or lawful wife one son was born to him, whose name in Greek is "Gelos", that is, laughter. Isaac is one of those the Jews (r) observe had his name given him before he was born; see Gill on Gen 16:11, and I will establish my covenant with him, for an everlasting covenant, and with his seed after him; the covenant of circumcision just made with Abraham, the promise of the land of Canaan to him and his posterity, and of the Messiah that should spring from him, until whose coming this covenant would continue, and therefore called everlasting. (p) Antiqu. l. 1. c. 12. sect. 2. (q) Apud Euseb. Evangel. Praepar. l. 9. c. 19. p. 421. (r) Pirke Eliezer, c. 32. Shalshalet Hakabala, fol. 2. 1. Robert Jamieson, A. R. Fausset and David Brown17:19 The blessings of the covenant are reserved for Isaac, but common blessings were abundantly promised to Ishmael; and though the visible Church did not descend from his family, yet personally he might, and it is to be hoped did, enjoy its benefits. |
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17:2017:20: Եւ վասն Իսմայելի ահա լուա՛յ քեզ. եւ օրհնեցից զնա, եւ աճեցուցից զնա եւ բազմացուցից զնա յոյժ. եւ երկոտասա՛ն ազգ ծնցի, եւ տաց զնա յա՛զգ մեծ[130]։ [130] Ոմանք. Եւ օրհնեցի զնա, եւ աճե՛՛։ Եւ վասն Իսմայելի ահա լուայ քեզ. եւ օրհնեցից զնա, եւ աճեցուցից զնա եւ բազմացուցից զնա յոյժ. եւ երկոտասան ազգ ծնցի, եւ տաց զնա յազգ մեծ:20 Ինչ վերաբերում է Իսմայէլին, ապա ընդառաջում եմ քեզ: Նրան կ’օրհնեմ, նրան կ’աճեցնեմ եւ անչափ կը բազմացնեմ նրա սերունդները: Նա տասներկու ազգ է սերելու, եւ նրան մեծ ազգի նախահայր եմ դարձնելու, 20 Եւ Իսմայէլի համար ալ լսեցի քեզի։ Ահա օրհնեցի զանիկա ու պիտի աճեցնեմ զանիկա ու խիստ պիտի շատցնեմ։ Անիկա տասներկու իշխան պիտի ծնանի եւ մեծ ազգ մը պիտի ընեմ զանիկա։ 17:20: Եւ վասն Իսմայելի ահա լուա՛յ քեզ. եւ օրհնեցից զնա, եւ աճեցուցից զնա եւ բազմացուցից զնա յոյժ. եւ երկոտասա՛ն ազգ ծնցի, եւ տաց զնա յա՛զգ մեծ[130]։ [130] Ոմանք. Եւ օրհնեցի զնա, եւ աճե՛՛։ 20 Ինչ վերաբերում է Իսմայէլին, ապա ընդառաջում եմ քեզ: Նրան կ’օրհնեմ, նրան կ’աճեցնեմ եւ անչափ կը բազմացնեմ նրա սերունդները: Նա տասներկու ազգ է սերելու, եւ նրան մեծ ազգի նախահայր եմ դարձնելու, 20 Եւ Իսմայէլի համար ալ լսեցի քեզի։ Ահա օրհնեցի զանիկա ու պիտի աճեցնեմ զանիկա ու խիստ պիտի շատցնեմ։ Անիկա տասներկու իշխան պիտի ծնանի եւ մեծ ազգ մը պիտի ընեմ զանիկա։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:2020: И о Измаиле Я услышал тебя: вот, Я благословлю его, и возращу его, и весьма, весьма размножу; двенадцать князей родятся от него; и Я произведу от него великий народ. 17:20 περὶ περι about; around δὲ δε though; while Ισμαηλ ισμαηλ see!; here I am ἐπήκουσά επακουω hear from σου σου of you; your ἰδοὺ ιδου see!; here I am εὐλόγησα ευλογεω commend; acclaim αὐτὸν αυτος he; him καὶ και and; even αὐξανῶ αυξανω grow; increase αὐτὸν αυτος he; him καὶ και and; even πληθυνῶ πληθυνω multiply αὐτὸν αυτος he; him σφόδρα σφοδρα vehemently; tremendously δώδεκα δωδεκα twelve ἔθνη εθνος nation; caste γεννήσει γενναω father; born καὶ και and; even δώσω διδωμι give; deposit αὐτὸν αυτος he; him εἰς εις into; for ἔθνος εθνος nation; caste μέγα μεγας great; loud 17:20 וּֽ ˈû וְ and לְ lᵊ לְ to יִשְׁמָעֵאל֮ yišmāʕēl יִשְׁמָעֵאל Ishmael שְׁמַעְתִּיךָ֒ šᵊmaʕtîḵˌā שׁמע hear הִנֵּ֣ה׀ hinnˈē הִנֵּה behold בֵּרַ֣כְתִּי bērˈaḵtî ברך bless אֹתֹ֗ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and הִפְרֵיתִ֥י hifrêṯˌî פרה be fertile אֹתֹ֛ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and הִרְבֵּיתִ֥י hirbêṯˌî רבה be many אֹתֹ֖ו ʔōṯˌô אֵת [object marker] בִּ bi בְּ in מְאֹ֣ד mᵊʔˈōḏ מְאֹד might מְאֹ֑ד mᵊʔˈōḏ מְאֹד might שְׁנֵים־ šᵊnêm- שְׁנַיִם two עָשָׂ֤ר ʕāśˈār עָשָׂר -teen נְשִׂיאִם֙ nᵊśîʔˌim נָשִׂיא chief יֹולִ֔יד yôlˈîḏ ילד bear וּ û וְ and נְתַתִּ֖יו nᵊṯattˌiʸw נתן give לְ lᵊ לְ to גֹ֥וי ḡˌôy גֹּוי people גָּדֹֽול׃ gāḏˈôl גָּדֹול great 17:20. super Ismahel quoque exaudivi te ecce benedicam ei et augebo et multiplicabo eum valde duodecim duces generabit et faciam illum in gentem magnamAnd as for Ismael I have also heard thee. Behold, I will bless him, and increase, and multiply him exceedingly: he shall beget twelve chiefs, and I will make him a great nation. 17:20. Likewise, concerning Ishmael, I have heard you. Behold, I will bless and enlarge him, and I will multiply him greatly. He will produce twelve leaders, and I will make him into a great nation. 17:20. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. 20. And as for Ishmael, I have heard thee: behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.
17:20 And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation: 20: И о Измаиле Я услышал тебя: вот, Я благословлю его, и возращу его, и весьма, весьма размножу; двенадцать князей родятся от него; и Я произведу от него великий народ. 17:20 περὶ περι about; around δὲ δε though; while Ισμαηλ ισμαηλ see!; here I am ἐπήκουσά επακουω hear from σου σου of you; your ἰδοὺ ιδου see!; here I am εὐλόγησα ευλογεω commend; acclaim αὐτὸν αυτος he; him καὶ και and; even αὐξανῶ αυξανω grow; increase αὐτὸν αυτος he; him καὶ και and; even πληθυνῶ πληθυνω multiply αὐτὸν αυτος he; him σφόδρα σφοδρα vehemently; tremendously δώδεκα δωδεκα twelve ἔθνη εθνος nation; caste γεννήσει γενναω father; born καὶ και and; even δώσω διδωμι give; deposit αὐτὸν αυτος he; him εἰς εις into; for ἔθνος εθνος nation; caste μέγα μεγας great; loud 17:20 וּֽ ˈû וְ and לְ lᵊ לְ to יִשְׁמָעֵאל֮ yišmāʕēl יִשְׁמָעֵאל Ishmael שְׁמַעְתִּיךָ֒ šᵊmaʕtîḵˌā שׁמע hear הִנֵּ֣ה׀ hinnˈē הִנֵּה behold בֵּרַ֣כְתִּי bērˈaḵtî ברך bless אֹתֹ֗ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and הִפְרֵיתִ֥י hifrêṯˌî פרה be fertile אֹתֹ֛ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and הִרְבֵּיתִ֥י hirbêṯˌî רבה be many אֹתֹ֖ו ʔōṯˌô אֵת [object marker] בִּ bi בְּ in מְאֹ֣ד mᵊʔˈōḏ מְאֹד might מְאֹ֑ד mᵊʔˈōḏ מְאֹד might שְׁנֵים־ šᵊnêm- שְׁנַיִם two עָשָׂ֤ר ʕāśˈār עָשָׂר -teen נְשִׂיאִם֙ nᵊśîʔˌim נָשִׂיא chief יֹולִ֔יד yôlˈîḏ ילד bear וּ û וְ and נְתַתִּ֖יו nᵊṯattˌiʸw נתן give לְ lᵊ לְ to גֹ֥וי ḡˌôy גֹּוי people גָּדֹֽול׃ gāḏˈôl גָּדֹול great 17:20. super Ismahel quoque exaudivi te ecce benedicam ei et augebo et multiplicabo eum valde duodecim duces generabit et faciam illum in gentem magnam And as for Ismael I have also heard thee. Behold, I will bless him, and increase, and multiply him exceedingly: he shall beget twelve chiefs, and I will make him a great nation. 17:20. Likewise, concerning Ishmael, I have heard you. Behold, I will bless and enlarge him, and I will multiply him greatly. He will produce twelve leaders, and I will make him into a great nation. 17:20. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. 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 - 1903-191420: «И о Измаиле Я услышал тебя… двенадцать князей родятся от него…» Первая половина этой фразы в еврейском тексте имеет вид повторения одного и того же, ибо имя «Измаил» значит — «Бог слышит». Этому сыну Авраама по плоти точно так же преподается божественное благословение и сопровождающие его блага великого размножения: как бы в соответствие двенадцати коленам Израилевым ему обещается происхождение двенадцати князей, т. е. начальников племен, или шейхов (25:12–16). Но, по справедливому замечанию м. Филарета, «благословение Исааково и Измайлово разнствуют между собой, как обетования благодатные, духовные, вечные и дары естественные, временные».Adam Clarke: Commentary on the Bible - 183117:20: Twelve princes shall he beget, etc. - See the names of these twelve princes, Gen 25:12-16. From Ishmael proceeded the various tribes of the Arabs, called also Saracens by Christian writers. They were anciently, and still continue to be, a very numerous and powerful people. "It was somewhat wonderful, and not to be foreseen by human sagacity," says Bishop Newton, "that a man's whole posterity should so nearly resemble him, and retain the same inclinations, the same habits, and the same customs, throughout all ages! These are the only people besides the Jews who have subsisted as a distinct people from the beginning, and in some respects they very much resemble each other 1. The Arabs, as well as the Jews, are descended from Abraham, and both boast of their descent from the father of the faithful. 2. The Arabs, as well as the Jews, are circumcised, and both profess to have derived this ceremony from Abraham. 3. The Arabs, as well as the Jews, had originally twelve patriarchs, who were their princes or governors. 4. The Arabs, as well as the Jews, marry among themselves, and in their own tribes. 5. The Arabs, as well as the Jews, are singular in several of their customs, and are standing monuments to all ages of the exactness of the Divine predictions, and of the veracity of Scripture history. We may with more confidence believe the particulars related of Abraham and Ishmael when we see them verified in their posterity at this day. This is having, as it were, ocular demonstration for our faith." See Bp. Newton's Second Dissertation on the Prophecies, and See note on Gen 16:12.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:20: I have blessed: Gen 16:10-12twelve: Gen 25:12-18 and I: Gen 21:13, Gen 21:18 John Gill17:20 And as for Ishmael, I have heard thee, &c. Took notice of his prayer for him, and accepted of and would answer him, and did, as follows:behold, I have blessed him; determined in his mind to bless him, promised to bless him, Gen 16:10; had blessings laid up and in reserve for him: and will make him fruitful, and will multiply him exceedingly; as he did, many of the Arabian nations, the Hagarenes, Saracens, and Turks, all springing from him: twelve princes shall he beget; whose names are given, Gen 25:13; and their number there exactly agrees with this prophecy. Melo (s), the Heathen writer above mentioned, says, that Abraham, of his other wife, the Egyptian servant (that is, Hagar), begat twelve sons, which he mistakes for twelve sons of Ishmael, his son by Hagar; and, adds he, these going into Arabia, divided the country among them, and were the first that reigned over the inhabitants of it; hence down to our times the kings of the Arabians have twelve names like to those. So the Saracens were divided into twelve tribes, of which there were so many "phylarchi", or governors; and the Turks also are divided into the same number of tribes (t). And I will make him a great nation; as the nation of the Turks especially is; and the Turkish empire is frequently called in Jewish writings the kingdom of Ishmael, as the Arabic language is called the Ishmaelitish language. (s) Apud. Euseb. ut supra. (Evangel. Praepar. l. 9. c. 19. p. 421.) (t) Vid. Vales. Not. in Ammian. Marcellin. l. 24. p. 283. John Wesley17:20 As for Ishmael, I have heard thee; I have blessed him - That is, I have many blessings in store for him. His posterity shall be numerous; I will multiply him exceedingly; They shall be considerable; twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins. |
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17:2117:21: Բայց զուխտ իմ հաստատեցի՛ց ընդ Սահակայ, զոր ծնցի քեզ Սարրա ՚ի ժամանակի յայսմիկ ՚ի միւսում տարւոջ։ Բայց զուխտ իմ հաստատեցից ընդ Իսահակայ` զոր ծնցի քեզ Սառա ի ժամանակի յայսմիկ ի միւսում տարւոջ:21 բայց իմ ուխտը ես հաստատելու եմ Իսահակի հետ, որին կը ծնի Սառան քեզ համար միւս տարի այս ժամանակ»: 21 Բայց գալ տարի այս ատեն Սառայի քեզի ծնանելու Իսահակին հետ իմ ուխտս պիտի հաստատեմ»։ 17:21: Բայց զուխտ իմ հաստատեցի՛ց ընդ Սահակայ, զոր ծնցի քեզ Սարրա ՚ի ժամանակի յայսմիկ ՚ի միւսում տարւոջ։ 21 բայց իմ ուխտը ես հաստատելու եմ Իսահակի հետ, որին կը ծնի Սառան քեզ համար միւս տարի այս ժամանակ»: 21 Բայց գալ տարի այս ատեն Սառայի քեզի ծնանելու Իսահակին հետ իմ ուխտս պիտի հաստատեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:2121: Но завет Мой поставлю с Исааком, которого родит тебе Сарра в сие самое время на другой год. 17:21 τὴν ο the δὲ δε though; while διαθήκην διαθηκη covenant μου μου of me; mine στήσω ιστημι stand; establish πρὸς προς to; toward Ισαακ ισαακ Isaak ὃν ος who; what τέξεταί τικτω give birth; produce σοι σοι you Σαρρα σαρρα Sarra εἰς εις into; for τὸν ο the καιρὸν καιρος season; opportunity τοῦτον ουτος this; he ἐν εν in τῷ ο the ἐνιαυτῷ ενιαυτος cycle; period τῷ ο the ἑτέρῳ ετερος different; alternate 17:21 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant אָקִ֣ים ʔāqˈîm קום arise אֶת־ ʔeṯ- אֵת together with יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] תֵּלֵ֨ד tēlˌēḏ ילד bear לְךָ֤ lᵊḵˈā לְ to שָׂרָה֙ śārˌā שָׂרָה Sarah לַ la לְ to † הַ the מֹּועֵ֣ד mmôʕˈēḏ מֹועֵד appointment הַ ha הַ the זֶּ֔ה zzˈeh זֶה this בַּ ba בְּ in † הַ the שָּׁנָ֖ה ššānˌā שָׁנָה year הָ hā הַ the אַחֶֽרֶת׃ ʔaḥˈereṯ אַחֵר other 17:21. pactum vero meum statuam ad Isaac quem pariet tibi Sarra tempore isto in anno alteroBut my covenant I will establish with Isaac, whom Sara shall bring forth to thee at this time in the next year. 17:21. Yet in truth, I will establish my covenant with Isaac, to whom Sarah will give birth for you at this time next year.” 17:21. But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. 21. But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.
17:21 But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year: 21: Но завет Мой поставлю с Исааком, которого родит тебе Сарра в сие самое время на другой год. 17:21 τὴν ο the δὲ δε though; while διαθήκην διαθηκη covenant μου μου of me; mine στήσω ιστημι stand; establish πρὸς προς to; toward Ισαακ ισαακ Isaak ὃν ος who; what τέξεταί τικτω give birth; produce σοι σοι you Σαρρα σαρρα Sarra εἰς εις into; for τὸν ο the καιρὸν καιρος season; opportunity τοῦτον ουτος this; he ἐν εν in τῷ ο the ἐνιαυτῷ ενιαυτος cycle; period τῷ ο the ἑτέρῳ ετερος different; alternate 17:21 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant אָקִ֣ים ʔāqˈîm קום arise אֶת־ ʔeṯ- אֵת together with יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] תֵּלֵ֨ד tēlˌēḏ ילד bear לְךָ֤ lᵊḵˈā לְ to שָׂרָה֙ śārˌā שָׂרָה Sarah לַ la לְ to † הַ the מֹּועֵ֣ד mmôʕˈēḏ מֹועֵד appointment הַ ha הַ the זֶּ֔ה zzˈeh זֶה this בַּ ba בְּ in † הַ the שָּׁנָ֖ה ššānˌā שָׁנָה year הָ hā הַ the אַחֶֽרֶת׃ ʔaḥˈereṯ אַחֵר other 17:21. pactum vero meum statuam ad Isaac quem pariet tibi Sarra tempore isto in anno altero But my covenant I will establish with Isaac, whom Sara shall bring forth to thee at this time in the next year. 17:21. Yet in truth, I will establish my covenant with Isaac, to whom Sarah will give birth for you at this time next year.” 17:21. But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. 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 - 1903-191421: «Но завет Мой поставлю с Исааком…» Т. е. не со всем потомством Авраама, — хотя и было оно все обрезано, — а только с тем, которое имело произойти от Исаака, как сына обетования и веры.Adam Clarke: Commentary on the Bible - 183117:21: My covenant will I establish with Isaac - All temporal good things are promised to Ishmael and his posterity, but the establishment of the Lord's covenant is to be with Isaac. Hence it is fully evident that this covenant referred chiefly to spiritual things - to the Messiah, and the salvation which should be brought to both Jews and Gentiles by his incarnation, death, and glorification.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:21: my: Gen 21:10-12, Gen 26:2-5, Gen 46:1, Gen 48:15; Exo 2:24, Exo 3:6; Luk 1:55, Luk 1:72; Rom 9:5, Rom 9:6, Rom 9:9; Gal 3:29; Heb 11:9at: Gen 18:10, Gen 21:2, Gen 21:3; Job 14:13; Act 1:7 John Gill17:21 But my covenant will one establish with Isaac,.... The covenant of circumcision; for though Ishmael was circumcised, and his posterity practised that rite, yet it was not enjoined them of God; nor was it to them, or served the same purpose as to the Israelites; and particularly the promise of the land of Canaan, made in that covenant, belonged only to the posterity of Isaac, and to those only in the line of Jacob, and especially that of the Messiah springing from him, which circumcision had a respect unto:whom Sarah shall bear unto thee, at this set time, in the next year: that is, at the end of nine months, which is the set time a woman goes with child. John Wesley17:21 He names that child, Isaac - Laughter, because Abraham rejoiced in spirit when this son was promised him. |
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17:2217:22: Եւ վախճանեաց զխօսելն ընդ նմա. եւ վերացաւ Աստուած յԱբրաամէ։ Եւ վախճանեաց զխօսելն ընդ նմա, եւ վերացաւ Աստուած յԱբրահամէ:22 Աստուած վերջացրեց իր խօսքը Աբրահամի հետ եւ հեռացաւ նրա մօտից: 22 Տէրը անոր հետ խօսիլը լմնցուց ու Աստուած Աբրահամին քովէն վեր ելաւ։ 17:22: Եւ վախճանեաց զխօսելն ընդ նմա. եւ վերացաւ Աստուած յԱբրաամէ։ 22 Աստուած վերջացրեց իր խօսքը Աբրահամի հետ եւ հեռացաւ նրա մօտից: 22 Տէրը անոր հետ խօսիլը լմնցուց ու Աստուած Աբրահամին քովէն վեր ելաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:2222: И Бог перестал говорить с Авраамом и восшел от него. 17:22 συνετέλεσεν συντελεω consummate; finish δὲ δε though; while λαλῶν λαλεω talk; speak πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even ἀνέβη αναβαινω step up; ascend ὁ ο the θεὸς θεος God ἀπὸ απο from; away Αβρααμ αβρααμ Abraam; Avraam 17:22 וַ wa וְ and יְכַ֖ל yᵊḵˌal כלה be complete לְ lᵊ לְ to דַבֵּ֣ר ḏabbˈēr דבר speak אִתֹּ֑ו ʔittˈô אֵת together with וַ wa וְ and יַּ֣עַל yyˈaʕal עלה ascend אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) מֵ mē מִן from עַ֖ל ʕˌal עַל upon אַבְרָהָֽם׃ ʔavrāhˈām אַבְרָהָם Abraham 17:22. cumque finitus esset sermo loquentis cum eo ascendit Deus ab AbrahamAnd when he had left oil speaking with him, God went up from Abraham. 17:22. And when he had finished speaking with him, God ascended from Abraham. 17:22. And he left off talking with him, and God went up from Abraham. 17:22 And he left off talking with him, and God went up from Abraham: 22: И Бог перестал говорить с Авраамом и восшел от него. 17:22 συνετέλεσεν συντελεω consummate; finish δὲ δε though; while λαλῶν λαλεω talk; speak πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even ἀνέβη αναβαινω step up; ascend ὁ ο the θεὸς θεος God ἀπὸ απο from; away Αβρααμ αβρααμ Abraam; Avraam 17:22 וַ wa וְ and יְכַ֖ל yᵊḵˌal כלה be complete לְ lᵊ לְ to דַבֵּ֣ר ḏabbˈēr דבר speak אִתֹּ֑ו ʔittˈô אֵת together with וַ wa וְ and יַּ֣עַל yyˈaʕal עלה ascend אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) מֵ mē מִן from עַ֖ל ʕˌal עַל upon אַבְרָהָֽם׃ ʔavrāhˈām אַבְרָהָם Abraham 17:22. cumque finitus esset sermo loquentis cum eo ascendit Deus ab Abraham And when he had left oil speaking with him, God went up from Abraham. 17:22. And when he had finished speaking with him, God ascended from Abraham. 17:22. And he left off talking with him, and God went up from Abraham. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ kad▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191422: «И Бог перестал говорить… и восшел…» Эта словесная форма говорит о прекращении богоявления.Обрезание Авраама и Измаила. Adam Clarke: Commentary on the Bible - 183117:22: God went up from Abraham - Ascended evidently before him, so that he had the fullest proof that it was no human being, no earthly angel or messenger, that talked with him; and the promise of a son in the course of a single year, at this set time in the next year, Gen 17:21, which had every human probability against it, was to be the sure token of the truth of all that had hitherto taken place, and the proof that all that was farther promised should be fulfilled in its due time. Was it not in nearly the same way in which the Lord went up from Abraham, that Jesus Christ ascended to heaven in the presence of his disciples? Luk 24:51.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:22: Gen 17:3, Gen 18:33, Gen 35:9-15; Exo 20:22; Num 12:6-8; Deu 5:4; Jdg 6:21, Jdg 13:20; Joh 1:18, Joh 10:30Carl Friedrich Keil and Franz Delitzsch17:22When God had finished His address and ascended again, Abraham immediately fulfilled the covenant duty enjoined upon him, by circumcision himself on that very day, along with all the male members of his house. Because Ishmael was 13 years old when he was circumcised, the Arabs even now defer circumcision to a much later period than the Jews, generally till between the ages of 5 and 13, and frequently even till the 13th year. John Gill17:22 And he left off talking; with him,.... After he had finished all he had to say to him at this time. It was great condescension in the divine Being to talk with a creature; it was wonderful grace and kindness to make such promises to him, as he did, and indulge him with answers of prayer and communion with him; but the highest enjoyments of God here are not lasting; uninterrupted communion with him is reserved for another world:and God went up from Abraham; from the earth, where he had been with Abraham, and ascended above him up to heaven, in a visible, and very likely in an human form, in which he descended: the Targums of Onkelos and Jonathan paraphrase it, "the glory of the Lord", the glorious Shechinah, the Lord of life and glory. |
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17:2317:23: Եւ ա՛ռ Աբրաամ զԻսմայէլ զորդի իւր, եւ զամենայն ընտոծինս իւր, եւ զամենայն զարծաթագինս իւր, եւ զամենայն արու արանց որ էին ՚ի տան Աբրաամու. եւ թլփատեաց զմարմին անթլփատութեան նոցա ՚ի ժամանակի աւուրն այնորիկ, որպէս խօսեցաւ ընդ նմա Աստուած[131]։ [131] Ոմանք. ՚Ի ժամանակի աւուրն այնմիկ։ Եւ առ Աբրահամ զԻսմայէլ զորդի իւր եւ զամենայն զընդոծինս իւր եւ զամենայն զարծաթագինս իւր եւ զամենայն արու արանց որ էին ի տան Աբրահամու, եւ թլփատեաց զմարմին անթլփատութեան նոցա ի ժամանակի աւուրն այնորիկ, որպէս խօսեցաւ ընդ նմա Աստուած:23 Աբրահամը իր որդի Իսմայէլի, իր բոլոր ընդոծինների, արծաթով գնուած իր բոլոր ստրուկների եւ Աբրահամի տանն եղած բոլոր արու մարդկանց թլիփը նոյն օրն իսկ թլփատեց, ինչպէս ասել էր նրան Աստուած: 23 Աբրահամ առաւ իր որդին Իսմայէլը եւ բոլոր իր տունը ծնածները եւ բոլոր ստակով ծախու առնուածները, իր ընտանիքին մէջ գտնուած ամէն արու ու նոյն օրը անոնց անթլփատութեան մարմինը թլփատեց, ինչպէս Աստուած անոր ըսեր էր։ 17:23: Եւ ա՛ռ Աբրաամ զԻսմայէլ զորդի իւր, եւ զամենայն ընտոծինս իւր, եւ զամենայն զարծաթագինս իւր, եւ զամենայն արու արանց որ էին ՚ի տան Աբրաամու. եւ թլփատեաց զմարմին անթլփատութեան նոցա ՚ի ժամանակի աւուրն այնորիկ, որպէս խօսեցաւ ընդ նմա Աստուած[131]։ [131] Ոմանք. ՚Ի ժամանակի աւուրն այնմիկ։ 23 Աբրահամը իր որդի Իսմայէլի, իր բոլոր ընդոծինների, արծաթով գնուած իր բոլոր ստրուկների եւ Աբրահամի տանն եղած բոլոր արու մարդկանց թլիփը նոյն օրն իսկ թլփատեց, ինչպէս ասել էր նրան Աստուած: 23 Աբրահամ առաւ իր որդին Իսմայէլը եւ բոլոր իր տունը ծնածները եւ բոլոր ստակով ծախու առնուածները, իր ընտանիքին մէջ գտնուած ամէն արու ու նոյն օրը անոնց անթլփատութեան մարմինը թլփատեց, ինչպէս Աստուած անոր ըսեր էր։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:2323: И взял Авраам Измаила, сына своего, и всех рожденных в доме своем и всех купленных за серебро свое, весь мужеский пол людей дома Авраамова; и обрезал крайнюю плоть их в тот самый день, как сказал ему Бог. 17:23 καὶ και and; even ἔλαβεν λαμβανω take; get Αβρααμ αβρααμ Abraam; Avraam Ισμαηλ ισμαηλ the υἱὸν υιος son αὐτοῦ αυτος he; him καὶ και and; even πάντας πας all; every τοὺς ο the οἰκογενεῖς οικογενης he; him καὶ και and; even πάντας πας all; every τοὺς ο the ἀργυρωνήτους αργυρωνητος and; even πᾶν πας all; every ἄρσεν αρσην male τῶν ο the ἀνδρῶν ανηρ man; husband τῶν ο the ἐν εν in τῷ ο the οἴκῳ οικος home; household Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even περιέτεμεν περιτεμνω circumcise τὰς ο the ἀκροβυστίας ακροβυστια foreskin; uncircumcised αὐτῶν αυτος he; him ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity τῆς ο the ἡμέρας ημερα day ἐκείνης εκεινος that καθὰ καθα just as ἐλάλησεν λαλεω talk; speak αὐτῷ αυτος he; him ὁ ο the θεός θεος God 17:23 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת [object marker] יִשְׁמָעֵ֣אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael בְּנֹ֗ו bᵊnˈô בֵּן son וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole יְלִידֵ֤י yᵊlîḏˈê יָלִיד son בֵיתֹו֙ vêṯˌô בַּיִת house וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מִקְנַ֣ת miqnˈaṯ מִקְנָה purchase כַּסְפֹּ֔ו kaspˈô כֶּסֶף silver כָּל־ kol- כֹּל whole זָכָ֕ר zāḵˈār זָכָר male בְּ bᵊ בְּ in אַנְשֵׁ֖י ʔanšˌê אִישׁ man בֵּ֣ית bˈêṯ בַּיִת house אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham וַ wa וְ and יָּ֜מָל yyˈāmol מול circumcise אֶת־ ʔeṯ- אֵת [object marker] בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh עָרְלָתָ֗ם ʕorlāṯˈām עָרְלָה foreskin בְּ bᵊ בְּ in עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak אִתֹּ֖ו ʔittˌô אֵת together with אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 17:23. tulit autem Abraham Ismahelem filium suum et omnes vernaculos domus suae universosque quos emerat cunctos mares ex omnibus viris domus suae et circumcidit carnem praeputii eorum statim in ipsa die sicut praeceperat ei DeusAnd Abraham took Ismael his son, and all that were born in his house: and all whom he had bought, every male among the men of his house: and he circumcised the flesh of their foreskin forthwith the very same day, as God had commanded him. 17:23. Then Abraham took his son Ishmael, and all who were born in his house, and all whom he had bought, every male among the men of his house, and he circumcised the flesh of their foreskin promptly, the very same day, just as God had instructed him. 17:23. And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him. 23. And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.
17:23 And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham' s house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him: 23: И взял Авраам Измаила, сына своего, и всех рожденных в доме своем и всех купленных за серебро свое, весь мужеский пол людей дома Авраамова; и обрезал крайнюю плоть их в тот самый день, как сказал ему Бог. 17:23 καὶ και and; even ἔλαβεν λαμβανω take; get Αβρααμ αβρααμ Abraam; Avraam Ισμαηλ ισμαηλ the υἱὸν υιος son αὐτοῦ αυτος he; him καὶ και and; even πάντας πας all; every τοὺς ο the οἰκογενεῖς οικογενης he; him καὶ και and; even πάντας πας all; every τοὺς ο the ἀργυρωνήτους αργυρωνητος and; even πᾶν πας all; every ἄρσεν αρσην male τῶν ο the ἀνδρῶν ανηρ man; husband τῶν ο the ἐν εν in τῷ ο the οἴκῳ οικος home; household Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even περιέτεμεν περιτεμνω circumcise τὰς ο the ἀκροβυστίας ακροβυστια foreskin; uncircumcised αὐτῶν αυτος he; him ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity τῆς ο the ἡμέρας ημερα day ἐκείνης εκεινος that καθὰ καθα just as ἐλάλησεν λαλεω talk; speak αὐτῷ αυτος he; him ὁ ο the θεός θεος God 17:23 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת [object marker] יִשְׁמָעֵ֣אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael בְּנֹ֗ו bᵊnˈô בֵּן son וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole יְלִידֵ֤י yᵊlîḏˈê יָלִיד son בֵיתֹו֙ vêṯˌô בַּיִת house וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מִקְנַ֣ת miqnˈaṯ מִקְנָה purchase כַּסְפֹּ֔ו kaspˈô כֶּסֶף silver כָּל־ kol- כֹּל whole זָכָ֕ר zāḵˈār זָכָר male בְּ bᵊ בְּ in אַנְשֵׁ֖י ʔanšˌê אִישׁ man בֵּ֣ית bˈêṯ בַּיִת house אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham וַ wa וְ and יָּ֜מָל yyˈāmol מול circumcise אֶת־ ʔeṯ- אֵת [object marker] בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh עָרְלָתָ֗ם ʕorlāṯˈām עָרְלָה foreskin בְּ bᵊ בְּ in עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak אִתֹּ֖ו ʔittˌô אֵת together with אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 17:23. tulit autem Abraham Ismahelem filium suum et omnes vernaculos domus suae universosque quos emerat cunctos mares ex omnibus viris domus suae et circumcidit carnem praeputii eorum statim in ipsa die sicut praeceperat ei Deus And Abraham took Ismael his son, and all that were born in his house: and all whom he had bought, every male among the men of his house: and he circumcised the flesh of their foreskin forthwith the very same day, as God had commanded him. 17:23. Then Abraham took his son Ishmael, and all who were born in his house, and all whom he had bought, every male among the men of his house, and he circumcised the flesh of their foreskin promptly, the very same day, just as God had instructed him. 17:23. And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191423: «И взял Авраам Измаила, сына своего… весь мужеский пол людей дома… и обрезал крайнюю плоть их в тот самый день, как сказал ему Бог…» Замечание бытописателя, свидетельствующее о быстром и неуклонном исполнении Авраамом божественного повеления, само, в свою очередь, говорит о силе послушания и пламенности веры патриарха, которые не знают промедления и затруднения (Иак 2:22–24). Существовал ли где-либо до сего времени этот довольно мучительный обряд (напр., у египтян, на что особенно любят ссылаться рационалисты) или он только впервые вводится здесь Богом — трудно решить окончательно; одно только несомненно, что у евреев его в данный момент не было, и что он возник у них с совершенно особенным характером, резко отличающим его как по внешности, так и еще больше по духу, от аналогичных с ним религиозно-бытовых обрядов, практиковавшихся у других народов древности.Matthew Henry: Concise Commentary on the Whole Bible - 170623: Circumcision of Abraham, &c.B. C. 1898.23 And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him. 24 And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. 25 And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 26 In the selfsame day was Abraham circumcised, and Ishmael his son. 27 And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him. We have here Abraham's obedience to the law of circumcision. He himself and all his family were circumcised, so receiving the token of the covenant and distinguishing themselves from other families, that had no part nor lot in the matter. 1. It was an implicit obedience: He did as God had said to him, and did not ask why or wherefore. God's will was not only a law to him, but a reason; he did it because God told him. 2. It was a speedy obedience: In the self-same day, v. 23, 26. Sincere obedience is not dilatory, Ps. cxix. 60. While the command is yet sounding in our ears, and the sense of duty is fresh, it is good to apply ourselves to it immediately, lest we deceive ourselves by putting it off to a more convenient season. 3. It was a universal obedience: He did not circumcise his family and excuse himself, but set them an example; nor did he take the comfort of the seal of the covenant to himself only, but desired that all his might share with him in it. This is a good example to masters of families; they and their houses must serve the Lord. Though God's covenant was not established with Ishmael, yet he was circumcised; for children of believing parents, as such, have a right to the privileges of the visible church, and the seals of the covenant, whatever they may prove afterwards. Ishmael is blessed, and therefore circumcised. 4. Abraham did this though much might be objected against it. Though circumcision was painful,--though to grown men it was shameful,--though, while they were sore and unfit for action, their enemies might take advantage against them, as Simeon and Levi did against the Shechemites,--though Abraham was ninety-nine years old, and had been justified and accepted of God long since,--though so strange a thing done religiously might be turned to his reproach by the Canaanite and the Perizzite that dwelt then in the land,--yet God's command was sufficient to answer these and a thousand such objections: what God requires we must do, not conferring with flesh and blood. Adam Clarke: Commentary on the Bible - 183117:23: And Abraham took Ishmael, etc. - Had not Abraham, his son, (who was of age to judge for himself), and all the family, been fully convinced that this thing was of God, they could not have submitted to it. A rite so painful, so repugnant to every feeling of delicacy, and every way revolting to nature, could never have sprung up in the imagination of man. To this day the Jews practice it as a Divine ordinance; and all the Arabians do the same. As a distinction between them and other people it never could have been designed, because it was a sign that was never to appear. The individual alone knew that he bore in his flesh this sign of the covenant, and he bore it by the order of God, and he knew it was a sign and seal of spiritual blessings, and not the blessings themselves, though a proof that these blessings were promised, and that he had a right to them. Those who did not consider it in this spiritual reference are by the apostle denominated the concision, Phi 3:2, i.e., persons whose flesh was cut, but whose hearts were not purified.The contents of this chapter may be summed up in a few propositions: - 1. God, in renewing his covenant with Abram, makes an important change in his and Sarai's name; a change which should ever act as a help to their faith, that the promises by which God had bound himself should be punctually fulfilled. However difficult it may be for us to ascertain the precise import of the change then made, we may rest assured that it was perfectly understood by both; and that, as they had received this name from God, they considered it as placing them in a new relation both to their Maker and to their posterity. From what we have already seen, the change made in Abram's name is inscrutable to us; there is something like this in Rev 2:17 : To him that overcometh will I give a white stone, and a New Name - which no man knoweth, saving he that receiveth it. The full import of the change made in a soul that enters into covenant with God through Christ, is only known to itself; a stranger intermeddleth not with its joy. Hence, even men of learning and the world at large have considered experimental religion as enthusiasm, merely because they have not understood its nature, and have permitted themselves to be carried away by prejudices which they have imbibed perhaps at first through the means of ignorant or hypocritical pretenders to deep piety; but while they have the sacred writings before them, their prejudices and opposition to that without which they cannot be saved are as unprincipled as they are absurd. 2. God gives Abraham a precept, which should be observed, not only by himself, but by all his posterity; for this was to be a permanent sign of that covenant which was to endure for ever. Though the sign is now changed from circumcision to baptism, each of them equally significant, yet the covenant is not changed in any part of its essential meaning. Faith in God through the great sacrifice, remission of sins, and sanctification of the heart, are required by the new covenant as well as by the old. 3. The rite of circumcision was painful and humiliating, to denote that repentance, self-denial, etc., are absolutely necessary to all who wish for redemption in the blood of the covenant; and the putting away this filth of the flesh showed the necessity of a pure heart and a holy life. 4. As eternal life is the free gift of God, he has a right to give it in what way he pleases, and on what terms. He says to Abraham and his seed, Ye shall circumcise the flesh of your foreskin, and he that doth not so shall be cut off from his people. He says also to sinners in general, Let the wicked forsake his way, and the unrighteous man his thoughts; Repent, and believe the Gospel; and, Except ye repent, ye shall perish. These are the terms on which he will bestow the blessings of the old and new covenants. And let it be remembered that stretching out the hand to receive an alms can never be considered as meriting the bounty received, neither can repentance or faith merit salvation, although they are the conditions on which it is bestowed. 5. The precepts given under both covenants were accompanied with a promise of the Messiah. God well knows that no religious rite can be properly observed, and no precept obeyed, unless he impart strength from on high; and he teaches us that that strength must ever come through the promised seed. Hence, with the utmost propriety, we ask every blessing through him, in whom God is well pleased. 6. The precept, the promise, and the rite, were prefaced with, "I am God all-sufficient; walk before me, and be thou perfect." God, who is the sole object of religious worship, has the sole authority to prescribe that worship, and the rites and ceremonies which shall be used in it; hence he prescribed circumcision and sacrifices under the old law, and baptism and the eucharist under the Gospel; and to render both effectual to the end of their institution, faith in God was indispensably necessary. 7. Those who profess to believe in him must not live as they list, but as he pleases. Though redeemed from the curse of the law, and from the rites and ceremonies of the Jewish Church, they are under the law to Christ, and must walk before him - be in all things obedient to that moral law which is an emanation from the righteousness of God, and of eternal obligation; and let it ever be remembered that Christ is "the author of eternal salvation to all that obey him." Without faith and obedience there can be no holiness, and without holiness none can see the Lord. Be all that God would have thee to be, and God will be to the"' all that thou canst possibly require. He never gives a precept but he offers sufficient grace to enable thee to perform it. Believe as he would have thee, and act as he shall strengthen thee, and thou wilt believe all things savingly, and do all things well. Albert Barnes: Notes on the Bible - 183417:23-27In the self-same day. - In this passage we have the prompt and punctual fulfillment of the command concerning circumcision detailed with all the minuteness due to its importance. Ishmael was thirteen years of age when he was circumcised. Josephus relates that the Arabs accordingly delay circumcision until the thirteenth year (Ant. I. 12. 2). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:23: circumcised: Gen 17:10-14, Gen 17:26, Gen 17:27, Gen 18:19, Gen 34:24; Jos 5:2-9; Psa 119:60; Pro 27:1; Ecc 9:10; Act 16:3; Rom 2:25-29, Rom 4:9-12; Co1 7:18, Co1 7:19; Gal 5:6, Gal 6:15Geneva 159917:23 And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house; and (h) circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.(h) They were well taught if they obeyed and were circumcised without resistance. This teaches that masters in their houses ought to be as preachers to their families, that from the highest to the lowest they may obey the will of God. John Gill17:23 And Abraham took Ishmael his son,.... To circumcise him; he took his son first, to set an example to his servants, and that they might the more readily comply when they saw that Abraham's son, and at that time his only son, was circumcised before their eyes:and all that were born in his house; which were three hundred and eighteen when he rescued Lot from the kings, Gen 14:14; and perhaps they might be now increased: and all that were bought with his money; how many those were, it is not easy to say, no doubt they were many: every male among the men of Abraham's house; whether children or servants, and those little or grown up: and circumcised the flesh of their foreskin, in the selfsame day, as God had said unto him; he performed this operation in the manner God directed him, the same day he spoke to him of it; he was not disobedient, nor dilatory to obey the command of God, but at once complied with it, not consulting flesh and blood, not regarding the pain he and his should endure, or the shame or danger they should be exposed unto through the Heathens about them; but trusting in God, and committing himself to him, and having his fear before his eyes, he hesitated not, but cheerfully did the will of God. In doing this work he might have some assistance: it is highly probable he began it himself, and circumcised several; and having taught some of his servants how to perform it according to the divine prescription, they might assist him in going through with it. |
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17:2417:24: Եւ Աբրաամ էր ամաց իննըսուն եւ ինունց ՚ի ժամանակի յորում թլփատեաց զմարմին անթլփատութեան իւրոյ։ Եւ Աբրահամ էր ամաց իննսուն եւ ինունց ի ժամանակի յորում թլփատեաց զմարմին անթլփատութեան իւրոյ:24 Աբրահամը իննսունինը տարեկան էր, երբ թլփատեց իր թլիփը, 24 Աբրահամ իննիսունըինը տարեկան էր երբ իր անթլփատութեան մարմինը թլփատուեցաւ։ 17:24: Եւ Աբրաամ էր ամաց իննըսուն եւ ինունց ՚ի ժամանակի յորում թլփատեաց զմարմին անթլփատութեան իւրոյ։ 24 Աբրահամը իննսունինը տարեկան էր, երբ թլփատեց իր թլիփը, 24 Աբրահամ իննիսունըինը տարեկան էր երբ իր անթլփատութեան մարմինը թլփատուեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:2424: Авраам был девяноста девяти лет, когда была обрезана крайняя плоть его. 17:24 Αβρααμ αβρααμ Abraam; Avraam δὲ δε though; while ἦν ειμι be ἐνενήκοντα ενενηκοντα 90 ἐννέα εννεα nine ἐτῶν ετος year ἡνίκα ηνικα whenever; when περιέτεμεν περιτεμνω circumcise τὴν ο the σάρκα σαρξ flesh τῆς ο the ἀκροβυστίας ακροβυστια foreskin; uncircumcised αὐτοῦ αυτος he; him 17:24 וְ wᵊ וְ and אַ֨בְרָהָ֔ם ʔˌavrāhˈām אַבְרָהָם Abraham בֶּן־ ben- בֵּן son תִּשְׁעִ֥ים tišʕˌîm תֵּשַׁע nine וָ wā וְ and תֵ֖שַׁע ṯˌēšaʕ תֵּשַׁע nine שָׁנָ֑ה šānˈā שָׁנָה year בְּ bᵊ בְּ in הִמֹּלֹ֖ו himmōlˌô מול circumcise בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh עָרְלָתֹֽו׃ ʕorlāṯˈô עָרְלָה foreskin 17:24. nonaginta novem erat annorum quando circumcidit carnem praeputii suiAbraham was ninety and nine years old, when he circumcised the flesh of his foreskin. 17:24. Abraham was ninety-nine years old when he circumcised the flesh of his foreskin. 17:24. And Abraham [was] ninety years old and nine, when he was circumcised in the flesh of his foreskin. 24. And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.
17:24 And Abraham [was] ninety years old and nine, when he was circumcised in the flesh of his foreskin: 24: Авраам был девяноста девяти лет, когда была обрезана крайняя плоть его. 17:24 Αβρααμ αβρααμ Abraam; Avraam δὲ δε though; while ἦν ειμι be ἐνενήκοντα ενενηκοντα 90 ἐννέα εννεα nine ἐτῶν ετος year ἡνίκα ηνικα whenever; when περιέτεμεν περιτεμνω circumcise τὴν ο the σάρκα σαρξ flesh τῆς ο the ἀκροβυστίας ακροβυστια foreskin; uncircumcised αὐτοῦ αυτος he; him 17:24 וְ wᵊ וְ and אַ֨בְרָהָ֔ם ʔˌavrāhˈām אַבְרָהָם Abraham בֶּן־ ben- בֵּן son תִּשְׁעִ֥ים tišʕˌîm תֵּשַׁע nine וָ wā וְ and תֵ֖שַׁע ṯˌēšaʕ תֵּשַׁע nine שָׁנָ֑ה šānˈā שָׁנָה year בְּ bᵊ בְּ in הִמֹּלֹ֖ו himmōlˌô מול circumcise בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh עָרְלָתֹֽו׃ ʕorlāṯˈô עָרְלָה foreskin 17:24. nonaginta novem erat annorum quando circumcidit carnem praeputii sui Abraham was ninety and nine years old, when he circumcised the flesh of his foreskin. 17:24. Abraham was ninety-nine years old when he circumcised the flesh of his foreskin. 17:24. And Abraham [was] ninety years old and nine, when he was circumcised in the flesh of his foreskin. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191424: «Авраам был девяноста девяти лет…» Отмечая это важнейшее событие в жизни Авраама, священный историк, по обычаю, указывает и его хронологическую дату, которая тем более поучительна, что свидетельствует о выдающейся силе веры патриарха, если он в такой глубокой старости решил произвести над собой эту мучительную и опасную операцию.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:24: Gen 17:1, Gen 17:17, Gen 12:4; Rom 4:11, Rom 4:19, Rom 4:20John Gill17:24 And Abraham was ninety years old and nine,.... See Gen 17:1. This circumstance of his age is observed the more to commend his faith and obedience, that though he was an old man, he did not consider his age, or make that an objection; that he was unable to bear the pain, or it would be shameful for a man of his years to be uncovered before his servants:when he was circumcised in the flesh of his foreskin; who circumcised him is not said, very probably Eliezer his head servant: the Jews, who affect to know everything, say (u), that he sent for Shem, the son of Noah, who circumcised him and his son Ishmael; but it is most likely that Ishmael was circumcised by Abraham himself, as seems from Gen 17:23; and Abraham might circumcise himself, as Ben Melech thinks. (u) Pirke Eliezer, c. 29. |
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17:2517:25: Եւ Իսմայէլ որդի նորա երեքտասանամեա՛յ էր՝ յորժամ թլփատեաց զմարմին անթլփատութեան իւրոյ։ Եւ Իսմայէլ որդի նորա երեքտասանամեայ էր, յորժամ թլփատեաց զմարմին անթլփատութեան իւրոյ:25 իսկ իր որդի Իսմայէլը տասներեք տարեկան էր, երբ թլփատուեց նրա թլիփը: 25 Եւ իր որդին Իսմայէլ տասներեք տարեկան էր, երբ իր անթլփատութեան մարմինը թլփատուեցաւ։ 17:25: Եւ Իսմայէլ որդի նորա երեքտասանամեա՛յ էր՝ յորժամ թլփատեաց զմարմին անթլփատութեան իւրոյ։ 25 իսկ իր որդի Իսմայէլը տասներեք տարեկան էր, երբ թլփատուեց նրա թլիփը: 25 Եւ իր որդին Իսմայէլ տասներեք տարեկան էր, երբ իր անթլփատութեան մարմինը թլփատուեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:2525: А Измаил, сын его, был тринадцати лет, когда была обрезана крайняя плоть его. 17:25 Ισμαηλ ισμαηλ though; while ὁ ο the υἱὸς υιος son αὐτοῦ αυτος he; him ἐτῶν ετος year δέκα δεκα ten τριῶν τρεις three ἦν ειμι be ἡνίκα ηνικα whenever; when περιετμήθη περιτεμνω circumcise τὴν ο the σάρκα σαρξ flesh τῆς ο the ἀκροβυστίας ακροβυστια foreskin; uncircumcised αὐτοῦ αυτος he; him 17:25 וְ wᵊ וְ and יִשְׁמָעֵ֣אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael בְּנֹ֔ו bᵊnˈô בֵּן son בֶּן־ ben- בֵּן son שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֑ה šānˈā שָׁנָה year בְּ bᵊ בְּ in הִ֨מֹּלֹ֔ו hˌimmōlˈô מול circumcise אֵ֖ת ʔˌēṯ אֵת [object marker] בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh עָרְלָתֹֽו׃ ʕorlāṯˈô עָרְלָה foreskin 17:25. et Ismahel filius eius tredecim annos impleverat tempore circumcisionis suaeAnd Ismael his son was full thirteen years old at the time of his circumcision. 17:25. And his son Ishmael had completed thirteen years at the time of his circumcision. 17:25. And Ishmael his son [was] thirteen years old, when he was circumcised in the flesh of his foreskin. 25. And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.
17:25 And Ishmael his son [was] thirteen years old, when he was circumcised in the flesh of his foreskin: 25: А Измаил, сын его, был тринадцати лет, когда была обрезана крайняя плоть его. 17:25 Ισμαηλ ισμαηλ though; while ὁ ο the υἱὸς υιος son αὐτοῦ αυτος he; him ἐτῶν ετος year δέκα δεκα ten τριῶν τρεις three ἦν ειμι be ἡνίκα ηνικα whenever; when περιετμήθη περιτεμνω circumcise τὴν ο the σάρκα σαρξ flesh τῆς ο the ἀκροβυστίας ακροβυστια foreskin; uncircumcised αὐτοῦ αυτος he; him 17:25 וְ wᵊ וְ and יִשְׁמָעֵ֣אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael בְּנֹ֔ו bᵊnˈô בֵּן son בֶּן־ ben- בֵּן son שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֑ה šānˈā שָׁנָה year בְּ bᵊ בְּ in הִ֨מֹּלֹ֔ו hˌimmōlˈô מול circumcise אֵ֖ת ʔˌēṯ אֵת [object marker] בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh עָרְלָתֹֽו׃ ʕorlāṯˈô עָרְלָה foreskin 17:25. et Ismahel filius eius tredecim annos impleverat tempore circumcisionis suae And Ismael his son was full thirteen years old at the time of his circumcision. 17:25. And his son Ishmael had completed thirteen years at the time of his circumcision. 17:25. And Ishmael his son [was] thirteen years old, when he was circumcised in the flesh of his foreskin. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191425: «А Измаил, сын его, был тринадцати лет…» Живым памятником этого служит сохраняющийся у арабов — потомков Измаила и других магометанских народностей — обычай обрезания мальчиков по достижении ими тринадцатилетнего возраста.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:25: Not only the Jews, but the Arabs, who are the descendants of Ishmael, retain the rite of circumcision to this day; and the latter perform it, as the other Mahometanus also do, at the age of thirteen.John Gill17:25 And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. Hence the Arabians, as Josephus (w) relates, circumcise their children when at thirteen years of age, because Ishmael, the founder of their nation, was circumcised at that age; and Origen (x) asserts the same; and with which agrees what an Arabic writer says (y) of the Arabians before Mahomet, that they used to circumcise at a certain age, between the tenth and fifteenth years of their age. So Rauwolff says (z), there are some, chiefly among the Arabians, that imitate their patriarch Ishmael. As for the Mahometans, though they circumcise, they do not always do it in the thirteenth year, as some write; for it is performed by them sometimes in the thirteenth, fourteenth, fifteenth, or sixteenth, and sometimes in the sixth or seventh year (a). The Egyptians, according to Ambrose (b), circumcised their children at fourteen years of age, which comes pretty near to the time of the Ishmaelites or Arabs, from whom they might receive circumcision, if not of the Israelites, as before observed. A certain traveller says (c), the modern Egyptians, as the rest of the Mahometans, are not circumcised until the thirteenth year. The Africans circumcise on the seventh day, which comes nearer to the Jews (d).(w) Antiqu. l. 1. c. 12. sect. 2. (x) Philocalia, c. 23. p. 77. (y) Ebnol Athir apud Pocock. Specimen Arab. Hist. p. 319. (z) Travels, part 1. ch. 7. p. 59. by Ray. (a) Vid. Reland. de Relig. Mohammed. p. 75. (b) De Abraham, l. 2. c. 11. p. 266. (c) Baumgarten. Peregrin. l. 1. c. 16. (d) Leo. African. Descriptio Africae, l. 3. p. 33. |
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17:2617:26: ՚Ի ժամանակի աւուրն այնորիկ թլփատեցաւ Աբրաա՛մ եւ Իսմայէլ որդի նորա. Ի ժամանակի աւուրն այնորիկ թլփատեցաւ Աբրահամ եւ Իսմայէլ որդի նորա:26 Այդ օրը թլփատուեցին Աբրահամն ու իր որդի Իսմայէլը: 26 Նոյն օրը թլփատուեցան Աբրահամ ու իր որդին Իսմայէլ։ 17:26: ՚Ի ժամանակի աւուրն այնորիկ թլփատեցաւ Աբրաա՛մ եւ Իսմայէլ որդի նորա. 26 Այդ օրը թլփատուեցին Աբրահամն ու իր որդի Իսմայէլը: 26 Նոյն օրը թլփատուեցան Աբրահամ ու իր որդին Իսմայէլ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:2626: В тот же самый день обрезаны были Авраам и Измаил, сын его, 17:26 ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity τῆς ο the ἡμέρας ημερα day ἐκείνης εκεινος that περιετμήθη περιτεμνω circumcise Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισμαηλ ισμαηλ the υἱὸς υιος son αὐτοῦ αυτος he; him 17:26 בְּ bᵊ בְּ in עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this נִמֹּ֖ול nimmˌôl מול circumcise אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham וְ wᵊ וְ and יִשְׁמָעֵ֖אל yišmāʕˌēl יִשְׁמָעֵאל Ishmael בְּנֹֽו׃ bᵊnˈô בֵּן son 17:26. eadem die circumcisus est Abraham et Ismahel filius eiusThe selfsame day was Abraham circumcised and Ismael his son. 17:26. On the very same day, Abraham was circumcised with his son Ishmael. 17:26. In the selfsame day was Abraham circumcised, and Ishmael his son. 17:26 In the selfsame day was Abraham circumcised, and Ishmael his son: 26: В тот же самый день обрезаны были Авраам и Измаил, сын его, 17:26 ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity τῆς ο the ἡμέρας ημερα day ἐκείνης εκεινος that περιετμήθη περιτεμνω circumcise Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισμαηλ ισμαηλ the υἱὸς υιος son αὐτοῦ αυτος he; him 17:26 בְּ bᵊ בְּ in עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this נִמֹּ֖ול nimmˌôl מול circumcise אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham וְ wᵊ וְ and יִשְׁמָעֵ֖אל yišmāʕˌēl יִשְׁמָעֵאל Ishmael בְּנֹֽו׃ bᵊnˈô בֵּן son 17:26. eadem die circumcisus est Abraham et Ismahel filius eius The selfsame day was Abraham circumcised and Ismael his son. 17:26. On the very same day, Abraham was circumcised with his son Ishmael. 17:26. In the selfsame day was Abraham circumcised, and Ishmael his son. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191426-27: Заключительные стихи представляют собой повторение вышесказанного — прием, довольно обычный в Библии в тех случаях, когда идет речь о каком-либо особенно важном деле.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:26: Gen 12:4, Gen 22:3, Gen 22:4; Psa 119:60John Gill17:26 In the selfsame day was Abraham circumcised, and Ishmael his son. This is repeated, that it might be taken notice of that both were circumcised according to the command of God, and on the very day in which it was given. Jarchi observes, it was in the day, and not in the night; which shows, says he, he was not afraid of the Heathen, and of mockers; and that his enemies, and the men of that generation, might not say, if we had seen him, we would not have suffered him to be circumcised, and keep the commandment of God: and some of the Jewish writers (e) fable, that he was circumcised on the day afterwards appointed by Moses for the day of atonement, and that in the place where he was circumcised the altar was built; but all this is without any foundation. This affair was transacted, according to Bishop Usher (f), A. M. 2107, and before Christ 1897.(e) Pirke Eliezer, ut supra. (c. 29.) (f) Annales Ver. Test. p. 8. |
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17:2717:27: եւ ամենայն արք տան նորա։ Եւ ընտոծինք եւ արծաթագինք որ էին յազգաց օտարաց՝ թլփատեա՛ց զնոսա։ Եւ ամենայն արք տան նորա, ընդոծինք եւ արծաթագինք որ էին յազգաց օտարաց, [232]թլփատեաց զնոսա:27 Նա թլփատեց իր տան բոլոր տղամարդկանց՝ ընդոծիններ լինեն նրանք թէ արծաթով գնուած օտարածին ստրուկներ: 27 Եւ իր տանը բոլոր մարդիկը, թէ՛ իր տունը ծնած եւ թէ՛ օտարականներէն ստակով առնուած, իրեն հետ թլփատուեցան։ 17:27: եւ ամենայն արք տան նորա։ Եւ ընտոծինք եւ արծաթագինք որ էին յազգաց օտարաց՝ թլփատեա՛ց զնոսա։ 27 Նա թլփատեց իր տան բոլոր տղամարդկանց՝ ընդոծիններ լինեն նրանք թէ արծաթով գնուած օտարածին ստրուկներ: 27 Եւ իր տանը բոլոր մարդիկը, թէ՛ իր տունը ծնած եւ թէ՛ օտարականներէն ստակով առնուած, իրեն հետ թլփատուեցան։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:2727: и с ним обрезан был весь мужеский пол дома его, рожденные в доме и купленные за серебро у иноплеменников. 17:27 καὶ και and; even πάντες πας all; every οἱ ο the ἄνδρες ανηρ man; husband τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the οἰκογενεῖς οικογενης and; even οἱ ο the ἀργυρώνητοι αργυρωνητος from; out of ἀλλογενῶν αλλογενης of another family ἐθνῶν εθνος nation; caste περιέτεμεν περιτεμνω circumcise αὐτούς αυτος he; him 17:27 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אַנְשֵׁ֤י ʔanšˈê אִישׁ man בֵיתֹו֙ vêṯˌô בַּיִת house יְלִ֣יד yᵊlˈîḏ יָלִיד son בָּ֔יִת bˈāyiṯ בַּיִת house וּ û וְ and מִקְנַת־ miqnaṯ- מִקְנָה purchase כֶּ֖סֶף kˌesef כֶּסֶף silver מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with בֶּן־ ben- בֵּן son נֵכָ֑ר nēḵˈār נֵכָר foreigner נִמֹּ֖לוּ nimmˌōlû מול circumcise אִתֹּֽו׃ פ ʔittˈô . f אֵת together with 17:27. et omnes viri domus illius tam vernaculi quam empticii et alienigenae pariter circumcisi suntAnd all the men of his house, as well they that were born in his house, as the bought servants and strangers were circumcised with him. 17:27. And all the men of his house, those born in his house, as well as those who were bought, even the foreigners, were circumcised with him. 17:27. And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him. 27. And all the men of his house, those born in the house, and those bought with money of the stranger, were circumcised with him. 17:27 And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him: 27: и с ним обрезан был весь мужеский пол дома его, рожденные в доме и купленные за серебро у иноплеменников. 17:27 καὶ και and; even πάντες πας all; every οἱ ο the ἄνδρες ανηρ man; husband τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the οἰκογενεῖς οικογενης and; even οἱ ο the ἀργυρώνητοι αργυρωνητος from; out of ἀλλογενῶν αλλογενης of another family ἐθνῶν εθνος nation; caste περιέτεμεν περιτεμνω circumcise αὐτούς αυτος he; him 17:27 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אַנְשֵׁ֤י ʔanšˈê אִישׁ man בֵיתֹו֙ vêṯˌô בַּיִת house יְלִ֣יד yᵊlˈîḏ יָלִיד son בָּ֔יִת bˈāyiṯ בַּיִת house וּ û וְ and מִקְנַת־ miqnaṯ- מִקְנָה purchase כֶּ֖סֶף kˌesef כֶּסֶף silver מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with בֶּן־ ben- בֵּן son נֵכָ֑ר nēḵˈār נֵכָר foreigner נִמֹּ֖לוּ nimmˌōlû מול circumcise אִתֹּֽו׃ פ ʔittˈô . f אֵת together with 17:27. et omnes viri domus illius tam vernaculi quam empticii et alienigenae pariter circumcisi sunt And all the men of his house, as well they that were born in his house, as the bought servants and strangers were circumcised with him. 17:27. And all the men of his house, those born in his house, as well as those who were bought, even the foreigners, were circumcised with him. 17:27. And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:27: circumcised: Gen 18:19John Gill17:27 And all the men of his house,.... All the males, whether children or adult:born in the house, or bought with money of the stranger, were circumcised with him; by their will, and with their consent; not forced to it, as Aben Ezra rightly observes; and these being before trained up by him in religious exercises, were more easily prevailed upon by him to follow his example; this also is repeated, that it might be served, and be an example to follow in after generations. |
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