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Zohrap 1805
Ա՛յս է պատճառ գրոցս որ կոչի Երկրորդումն օրինաց։ Մերձ ՚ի վախճան հասեալ Մովսիսի, զի երկու եւս ամիս պիտի առ ՚ի լրումն քառասուն ամաց առաջնորդութեան նորա յելից անտի։ Վասն որոյ զգուշանայ ժողովրդեանն զի մի՛ մեղկեալ թուլասցին յօրինացն. եւ զի մեռան առաջինքն, որոց իբրեւ հասնոց տուան օրէնքն. արդ զի մի՛ տհասքն օտար համարեսցին ինքեանց զօրէնսն, երկրորդէ զամենայն օրէնսն վերջնոցն, որք ժառանգելոց էին զերկիրն. զի ՚ի պատճառս երկրորդիս՝ եւ նախագրելոցն եւս զգուշասցին։ Սկսեալ ապա յանցի՛ցն նոցա ընդ ծովն մինչեւ յամն քառասներորդ ՚ի մո՛ւտ մետասաներորդ ամսոյն, երկրորդէ զպատմութիւն ժամանակին եւ զօրէնսդրութիւնն։ Յորում բազում ինչ մարգարէանայ վասն Քրիստոսի։ Եւ վասն առաւել զգուշութեան կարգէ նոցա օրհնութիւնս ՚ի պահելն, եւ անէծս ցաւագինս ՚ի յանցանելն, զի դիւրաւ դիմեսցեն յաւետարանն։ Գրեաց եւ իւրաքանչիւր ցեղիցն օրհնութիւնս մարգարէականս. յանձնեաց զժողովուրդն Յեսուայ, եւ ել ՚ի լեառնն Նաբաւ Մովաբու, եւ վախճանեցաւ։ Եւ ունի գիրքս չափ ժամանակի երկուց ամսոց, յորս զանցելոց քառասուն ամացն երկրորդեաց զպատմութիւնս։ Իսկ բովանդակ հինգ գիրքս Մովսիսի՝ ունի չափ ժամանակի՝ յելիցն ՚ի դրախտէն ցվախճանն Մովսիսի վ̃չիզ̃ ամ։
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Название книги. В еврейском тексте пятая книга Моисея называется: 1) «Елле-гаддебарим» («Сии слова»), или сокращенно: «Дебарим», — соответственно начальным словам книги; совместно с этим, на языке раввинов: 2) «Мишнегапфа» («Повторение закона»), — по характеру своего содержания; 3) «Сефер токахот» («Книга обличений»), по той же причине. На характер содержания книги указывают ее названия и в переводах: греческом, латинском, славянском, русском. В греческой Библии пятая книга Моисея носит название: «Deuteronomion» («Второзаконие»), в латинской: «Deuteronomium» («Второзаконие»), в славянской и русской «Второзаконие».

Ее содержание. Господствующим содержанием книги Второзакония является воспроизведение исторического и законодательного элемента книг: Исход, Левит, Числ (с включением, по местам, некоторых новых законодательных положений). Цель воспроизведения — возобновление в памяти молодого еврейского поколения поучительных моментов божественного промышления об избранном народе и данных ему законов. Ту же поучительную цель имеют и обличительно-увещательные речи пророка, помещенные в заключение Второзакония. В общем, Второзаконие представляет подробное предсмертное завещание мудрого и опытного вождя, наделенного вдохновением свыше, молодому, неустойчивому, еврейскому народу.

Время и место произнесения речей Второзакония отмечены в первых стихах первой главы книги.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The first part of Moses's farewell sermon to Israel begins with this chapter, and is continued to the latter end of the fourth chapter. In the first five verses of this chapter we have the date of the sermon, the place where it was preached (ver. 1, 2, 5), and the time when, ver. 3, 4. The narrative in this chapter reminds them, I. Of the promise God made them of the land of Canaan, ver. 6-8. II. Of the provision made of judges for them, ver. 9-18. III. Of their unbelief and murmuring upon the report of the spies, ver. 19-33. IV. Of the sentence passed upon them for it, and the ratification of that sentence, ver. 34, &c.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Book of Deuteronomy
We have borrowed the name of this book, as in former cases, from the Vulgate Latin, Deuteronomium, as the Vulgate has done from the Greek version of the Septuagint, Δευτερονομιον, which is a compound term literally signifying the second law, because it seems to contain a repetition of the preceding laws, from which circumstance it has been termed by the rabbins משנה mishneh, the iteration or doubling.
It appears that both these names are borrowed from Deu 17:18, where the king is commanded to write him a copy of this law; the original is משנה התורה mishneh hattorah, a repetition or doubling of the law, which the Septuagint have translated το δευτερονομιον, this second law, which we, properly enough, translate a copy of the law: but in Hebrew, like the preceding books, it takes its name from its commencement, אלה הדברים Elleh Haddebarim, these are the words; and in the best rabbinical Bibles its running title is ספר דברים Sepher Debarim, the book of debarim, or the book of the words. Our Saxon ancestors termed it the after law.
The Book of Deuteronomy contains an account of what passed in the wilderness from the first day of the eleventh month of the fortieth year after the departure of the Israelites from Egypt to the seventh day of the twelfth month of the same; making in the whole a history of the transactions of exactly five weeks, the months of the Jews being lunar. The history is continued about seven days after the death of Moses; for he began to deliver his first discourse to the people in the plains of Moab the first day of the eleventh month of the fortieth year, Deu 1:3, and died on the first day of the twelfth month of the same year, aged 120 years.
As the Israelites were now about to enter into the promised land, and many of them had not witnessed the different transactions in the wilderness, the former generations having been all destroyed except Joshua and Caleb; to impress their hearts with a deep sense of their obligation to God, and to prepare them for the inheritance which God had prepared for them. Moses here repeats the principal occurrences of the forty years, now almost elapsed; shows them the absolute necessity of fearing, loving, and obeying God; repeats the ten commandments, and particularly explains each, and the ordinances belonging to them, adding others which he had not delivered before; confirms the whole law in a most solemn manner, with exceeding great and precious promises to them that keep it, and a denunciation of the most awful judgments against those who should break it; renews the covenant between God and the people; prophesies of things which should come to pass in the latter days; blesses each of the tribes, prophetically, with the choicest spiritual and temporal blessings; and then, having viewed the whole extent of the land, from the top of Mount Nebo or Pisgah, he yielded up the ghost, and was privately buried by God, leaving Joshua the son of Nun for his successor.
The Book of Deuteronomy and the Epistle to the Hebrews contain the best comment on the nature, design, and use of the law; the former may be considered as an evangelical commentary on the four preceding books, in which the spiritual reference and signification of the different parts of the law are given, and given in such a manner as none could give who had not a clear discovery of the glory which was to be revealed. It may be safely asserted that very few parts of the Old Testament Scriptures can be read with greater profit by the genuine Christian than the Book of Deuteronomy.
The contents of the different chapters may be thus briefly summed up: -
On the first day of the eleventh month of the fortieth year, after the departure from Egypt, the Israelites being then on the east side of Jordan, in the land of the Moabites, Moses gives them a brief recapitulation of what took place in the wilderness, from their leaving Mount Horeb till they came to Kadesh; Deuteronomy 1.
Their travels from Kadesh till they come to the country of the Amorites, with the defeat of Sihon their king; Deuteronomy 2. The war with Og, king of Bashan, with the dividing his land and that of Sihon among the tribes of Reuben and Gad, and the half tribe of Manasseh; Deuteronomy 3.
Moses exhorts them to observe the Divine precepts; threatens those who should violate them; and appoints Bezer, Ramoth, and Golan, to be the cities of refuge on the east side of Jordan; Deuteronomy 4.
Repeats the decalogue, and tells the people what effect the publication of it had on their fathers, when God spoke to them from the mount; Deuteronomy 5.
Exhorts them to love God with all their heart, and promises them an abundance of good things; Deuteronomy 6.
Repeats the command to exterminate the Canaanites, and all vestiges of their idolatry; Deuteronomy 7.
Recites the many interpositions of God's kindness which they had received during their forty years' travel in the wilderness, and strongly exhorts them to remember those mercies, and not to forfeit a continuance of his favors by ingratitude and disobedience; Deuteronomy 8.
Shows them that they were to pass Jordan in a short time, and that God was about to bring them in, not on account of their goodness, but of his mercy; Deuteronomy 9.
Gives an account of the second tables of the law, which he made at the command of God; mentions their journey from Beeroth to Jotbath, the choosing of the Levites, and the necessity of having the heart circumcised; Deuteronomy 10.
Continues an account of God's mighty acts in their behalf, and shows the blessings which should come on them who kept his law, and the curse on those who were disobedient. The blessings to be pronounced on Mount Gerizim, and the curses on Mount Ebal; Deuteronomy 11.
Commands them to destroy all monuments of idolatry in the land, to offer the different offerings and sacrifices, and to avoid eating of blood; Deuteronomy 12.
Ordinances against false prophets, idolatrous cities, etc.; Deuteronomy 13.
Forbids their cutting themselves at funerals, recapitulates the law concerning clean and unclean animals, and exhorts them to remember the Levites; Deuteronomy 14.
Every seventh year shall be a year of release for the poor of usury; first-born, etc.; Deuteronomy 15.
Concerning the annual feasts, passover, pentecost, and tabernacles; the establishment of judges and officers; no groves to be planted near the altar of God; Deuteronomy 16.
Idolaters are to be put to death; difficult cases in equity to be referred to the superior judges; of a king and his duties; Deuteronomy 17.
All divination is prohibited. The grand promise of an Extraordinary Prophet. How false prophets are to be distinguished; Deuteronomy 18.
The laws relative to the cities of refuge, and how the intentional murderer is to be treated; Deuteronomy 19.
Laws relative to the carrying on of war; who should be sent back from the army, how they are to treat the Canaanites, and how they are to commence sieges, Deuteronomy 20.
How to make expiation for an uncertain murder; marriages with captives; rights of the first-born, etc.; Deuteronomy 21.
Things lost or strayed are to be restored to their right owners; men and women must not interchange apparel; improper mixtures to be avoided; of the tokens of virginity; adulterers and adulteresses to be put to death; Deuteronomy 22.
Eunuchs, bastards, Moabites, and Ammonites, are not to be permitted to enter into the congregation of the Lord. Harlots not to be tolerated; Deuteronomy 23.
Laws relative to divorce; privileges of the newly-married man: concerning pledges, wages, gleanings, etc.; Deuteronomy 24.
More than forty stripes shall not be given. If a man die childless, his brother shall take his wife. Of weights, measures, etc.; Deuteronomy 25. Different ceremonies to be used in offering the first-fruits; tithes. Of full self-consecration to God; Deuteronomy 26.
The words of the law to be written on stones, and to be set up on Mount Ebal. The tribes which stand on Mount Gerizim to bless the obedient, and those which should stand on Mount Ebal to curse the disobedient. Who they are that are to be cursed; Deuteronomy 27.
The blessings of those who are faithful; curses against the disobedient; Deuteronomy 28.
A recital of the covenant of God, made not only with them, but for their posterity; Deuteronomy 29.
Promises of pardon to the penitent; good and evil, life and death, are set before them; Deuteronomy 30.
Moses, being now 120 years old, delivers a copy of the law which he had written into the hands of the priests, to be laid up in the ark, and to be publicly read every seventh year; a charge is given to Joshua; Deuteronomy 31.
The prophetical and historical song of Moses: he is commanded to go up to Mount Nebo that he may see the promised land; Deuteronomy 32.
The prophetical blessing of the twelve tribes. The indescribable happiness of Israel; Deuteronomy 33.
Moses views the promised land from the top of Mount Nebo, dies, and is privately buried by the Lord. The Israelites mourn for him thirty days.
Joshua takes command of the people. The character of Moses; Deu 34:1-12.
At the close of this book I have added a number of useful Tables, such as no edition of the Bible ever could boast, viz.:
Table I. A perpetual table, showing through the course of 13 lunar cycles (which embrace every possible variation) the day of the week with which the Jewish year begins, and on which the passover is held; as also the lengths of the months Marchesvan and Cisleu.
Table II. Containing the whole variations in the reading of the Pareshioth or sections of the law for every year of the Jewish cycle of 247 years.
Table III. To find, with the help of Table IV., the day of the week upon which any Jewish new moon or festival happens.
Table IV. To determine upon what day of the week any Jewish month commences for any given year; as also the day of the week upon which the Jews celebrate their principal fasts and festivals.
Table V. Containing the order of reading the Pareshioth and Haphtaroth for 90 Jewish years, i. e., from A. M. 5572 to A. M. 5661, both inclusive, connected with the corresponding dates in the Christian Era, according to the Gregorian or new style.
Table VI. Containing the year of the Jewish lunar cycle, the golden number, the first day of the Jewish pass over, Easter Sunday, and the commencement of each Jewish year according to the Gregorian Calendar, a. d. 1812 to a. d. 1900, both inclusive. All concluded with an explanation of the preceding tables. To them succeeds A Chronology of the Pentateuch, with the Book of Joshua; or a Systematic Arrangement of Events from the creation of Adam, A. M. 1, to the birth of Peleg, A. M. 1757, and thence to the death of Joshua, A. M. 2561. This chronology includes two tables, viz.: Table I. The birth and death of all the patriarchs, from Adam, A. M. 1, to Rhea, son of Peleg, A. M. 1787. Table II. A chronology of ancient kingdoms synchronized with the sacred history, from A. M. 1757, B. C. 2247, to A. M. 2561, B. C. 1443. The whole so calculated as to prevent the necessity of having recourse to systems of chronology for historic facts in anywise connected with those mentioned in the Sacred Writings.
The great utility of these tables will, I think, be at once evident to every Biblical critic, chronologist, and antiquary; and for the immense labor employed in their construction the editor, no doubt, will have their hearty thanks.
Adam Clarke.

Introduction to the book, Deu 1:1, Deu 1:2. Moses addresses the people in the fortieth year after the exodus from Egypt, Deu 1:3-5; and shows how God had spoken to them in Horeb, and the directions he gave them, Deu 1:6-8. How, at the commandment of the Lord, he had appointed officers, judges, etc., to share the government with him, Deu 1:9-18. Of their travels in the terrible wilderness, Deu 1:19-21. The people's request to have spies sent to search out the land, Deu 1:22-25. Of their murmuring and rebellion when they heard the report of the spies, Deu 1:26-28. How Moses encouraged them, Deu 1:29-33. The displeasure of the Lord against them because of their murmurings, and his purpose to exclude them from the good land, and give it to their children only, Deu 1:34-40. How they repented, and yet, without the authority of God, went against the Amorites, by whom they were defeated, Deu 1:41-44. Their return to Kadesh, where they abode many days, Deu 1:45, Deu 1:46.
Albert Barnes: Notes on the Bible - 1834
Introduction to Deuteronomy
The ordinary name of the book is derived, through the Septuagint and Vulgate from that sometimes employed by the Jews, "repetition of the Law," and indicates correctly enough the character and contents of the book.
The bulk of Deuteronomy consists of addresses spoken within the space of 40 days, and beginning on the first day of the 11th month in the 40th year.
The speeches exhibit an unity of style and character which is strikingly consistent with such circumstances. They are pervaded by the same vein of thought, the same tone and tenor of feeling, the same peculiarities of conception and expression. They exhibit matter which is neither documentary nor traditional, but conveyed in the speaker's own words.
Their aim is strictly hortatory; their style is earnest, heart-stirring, and impressive. In some passages it is sublime, but rhetorical throughout. They keep constantly in view the circumstances present at that time and the crisis to which the fortunes of Israel had at last been brought throught. Moses had before him not the men to whom by God's command he delivered the law at Sinai, but the following generation which had grown up in the wilderness. Large portions of the Law necessarily stood in abeyance during the years of wandering; and of his present hearers many must have been strangers to various prescribed observances and ordinances. Now, however, upon their entry into settled homes in Canaan a thorough discharge of the various obligations laid on them by the covenant would become imperative; and it is to this state of things that Moses addresses himself. He speaks to hearers neither wholly ignorant of the Law, nor yet fully versed in it. Much is assumed and taken for granted in his speeches; but in other matters he goes into detail, knowing that instruction in them was needed. Sometimes little opportunity is taken of promulgating regulations which are supplementary or auxiliary to those of the preceding books; some few modifications arising out of different or altered circumstances are now made; and the whole Mosaic system is completed by the addition of several enactments in Deut. 12-26 of a social, civil, and political nature. These would have been wholly superfluous during the nomadic life of the desert; but now that the permanent organization of Israel as a nation was to be accomplished, they could not be longer deferred. Accordingly, the legislator, at the command of God, completes his great work by supplying them. Thus, he provides civil institutions for his people accredited by the same divine sanctions as had been vouchsafed to their religious rites.
The preceding books displayed Moses principally in the capacity of legislator or annalist. Deuteronomy sets him before us in that of a prophet. And he not only warns and teaches with an authority and energy which the sublimest pages of the four greater prophets cannot surpass, but he delivers some of the most notable and incontrovertible predictions to be found in the Old Testament. The prophecy in Deu 18:18 had no doubt its partial verifications in successive ages, but its terms are satisfied in none of them. The prospect opened by it advances continually until it finds its rest in the Messiah, who stands alone as the only complete counterpart of Moses, and as the greater than he. Deut. 28 and Deut. 32 furnish other and no less manifest examples.
It is generally allowed that Deuteronomy must, in substance, have come from one hand. The book presents, the last four chapters excepted, an undeniable unity in style and treatment; it is cast, so to speak, in one mould; its literary characteristics are such that we cannot believe the composition of it to have been spread over any long period of time: and these facts are in full accord with the traditional view which ascribes the Book to Moses.
Assertions as to the spuriousness of Deuteronomy, though put forward very positively, appear when sifted to rest upon most insufficient arguments. The alleged anachronisms, discrepancies, and difficulties admit for the most part of easy and complete explanation; and no serious attempt has ever been made to meet the overwhelming presumption drawn from the unanimous and unwavering testimony of the ancient Jewish Church and nation that Moses is the author of this book.
Deuteronomy has in a singular manner the attestation of the apostles and of our Lord. Paul, in Rom 10:8; Rom 15:11 argues from it at some length, and expressly quotes it as written by Moses; Peter and Stephen Act 3:22; Act 7:37 refer to the promise of "a prophet like unto" Moses, and regard it as given, as it professes to be, by Moses himself; our Lord, wielding "the sword of the Spirit which is the word of God" against the open assaults of Satan, thrice resorts to Deuteronomy for the texts with which He repels the tempter, Mat 4:4-10. To urge in reply that the inspiration of the apostles, and even the indwelling of the Spirit "without measure" in the Saviour, would not necessarily preserve them from mistakes on such subjects as the authorship of ancient writings, or to fortify such assertions by remarking that our Lord as the Son of Man was Himself ignorant of some things, is to overlook the important distinction between ignorance and error. To be conscious that much truth lies beyond the range of the intelligence is compatible with the perfection of the creature: but to be deceived by the fraud of others and to fall into error, is not so. To assert then that He who is "the Truth" believed Deuteronomy to be the work of Moses and quoted it expressly as such, though it was in fact a forgery introduced into the world seven or eight centuries after the Exodus, is in effect, even though not in intention, to impeach the perfection and sinlessness of His nature, and seems thus to gainsay the first principles of Christianity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
0:0: The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a Revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong's H3068] תורה [Strong's H8451], torah yehowah, the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God's law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, "Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, "There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, "Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

Deu 1:1, Moses' speech in the end of the fortieth year; Deu 1:6, briefly rehearsing the history of God's sending them from Horeb; Deu 1:14, of giving them officers; Deu 1:19, of sending the spies to search the land; Deu 1:34, of his anger for their incredulity; Deu 1:41, and disobedience.

John Gill
INTRODUCTION TO DEUTERONOMY 1
The time and place when the subject matter of this book was delivered to the Israelites are observed by way of preface, Deut 1:1, and it begins with reminding them of an order to them to depart from Mount Horeb, and pass on to the land of Canaan, which the Lord had given them, Deut 1:6, and with observing the very great increase of their number, which made it necessary for Moses to appoint persons under him to be rulers over them, whom he instructed in the duty of their office, Deut 1:9, and he goes on to observe, that when they were come to the mountain of the Amorites, they were bid to go up and possess the land; but, instead of that, they desired men might be sent to search the land first, which was granted, Deut 1:19, and though these men upon their return brought of the fruits of the land, and a good report of it, particularly two of them; yet being discouraged by the report of the rest, they murmured, distrusted, and were afraid to enter, though encouraged by Moses, Deut 1:24, which caused the Lord to be angry with them, and upon it threatened them that they should die in the wilderness, and only two of them should ever see and enjoy the land, and therefore were bid to turn and take their journey in the wilderness, Deut 1:34, but being convinced of their evil, they proposed to go up the hill, and enter the land, which they attempted against the commandment of the Lord, but being repulsed by the Amorites, they fled with great loss, to their great grief, and abode in Kadesh many days, Deut 1:41.
1:11:1: Ա՜յս են պատգամք՝ զոր խօսեցա՛ւ Մովսէս ընդ ամենայն Իսրայէլի յայնկոյս Յորդանանու յանապատին յարեւմուտս՝ մերձ ՚ի ծովն Կարմիր, ՚ի մէ՛ջ Փառանտիփողայ, եւ Ղ՚ոբանայ, եւ Հանգրուանացն եւ Ոսկեկայ[1623], [1623] Ոմանք. ՚Ի մէջ Փառարանտա փողեայ եւ Ղոբոնայ։ Ոմանք. Փառարանտիփողայ. եւ ոմանք. Փառարանա փողեայ։ Ոսկան. Եւ Ղոբանայ՝ եւ Ասերօթայ, եւ Հանգրուանացն Ոսկեկայ։
1 Սրանք են այն պատգամները, որ Մովսէսը տուեց բոլոր իսրայէլացիներին Յորդանան գետի այն կողմում՝ անապատի արեւմտեան մասում, Կարմիր ծովի մօտ, Փառանտիփողի, Ղոբանի, Հանգրուանների ու Ոսկեկի միջեւ:
1 Ասոնք են այն խօսքերը, որոնք Մովսէս բոլոր Իսրայէլին խօսեցաւ Յորդանանի ասդիի կողմը անապատին մէջ, որ Սուփի առջեւի դաշտը՝ Փառանի, Տոփէլի, Ղոբանի, Ասերովթի ու Տիզահապի մէջտեղն է։
Այս են պատգամք զոր խօսեցաւ Մովսէս ընդ ամենայն Իսրայելի յայնկոյս Յորդանանու յանապատին [1]յարեւմուտս` մերձ ի ծովն Կարմիր, ի մէջ Փառանտիփողայ, եւ Ղոբանայ, եւ Հանգրուանացն եւ Ոսկեկայ:

1:1: Ա՜յս են պատգամք՝ զոր խօսեցա՛ւ Մովսէս ընդ ամենայն Իսրայէլի յայնկոյս Յորդանանու յանապատին յարեւմուտս՝ մերձ ՚ի ծովն Կարմիր, ՚ի մէ՛ջ Փառանտիփողայ, եւ Ղ՚ոբանայ, եւ Հանգրուանացն եւ Ոսկեկայ[1623],
[1623] Ոմանք. ՚Ի մէջ Փառարանտա փողեայ եւ Ղոբոնայ։ Ոմանք. Փառարանտիփողայ. եւ ոմանք. Փառարանա փողեայ։ Ոսկան. Եւ Ղոբանայ՝ եւ Ասերօթայ, եւ Հանգրուանացն Ոսկեկայ։
1 Սրանք են այն պատգամները, որ Մովսէսը տուեց բոլոր իսրայէլացիներին Յորդանան գետի այն կողմում՝ անապատի արեւմտեան մասում, Կարմիր ծովի մօտ, Փառանտիփողի, Ղոբանի, Հանգրուանների ու Ոսկեկի միջեւ:
1 Ասոնք են այն խօսքերը, որոնք Մովսէս բոլոր Իսրայէլին խօսեցաւ Յորդանանի ասդիի կողմը անապատին մէջ, որ Սուփի առջեւի դաշտը՝ Փառանի, Տոփէլի, Ղոբանի, Ասերովթի ու Տիզահապի մէջտեղն է։
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Сии суть слова, которые говорил Моисей всем Израильтянам за Иорданом в пустыне на равнине против Суфа, между Фараном и Тофелом, и Лаваном, и Асирофом, и Дизагавом,
1:1 οὗτοι ουτος this; he οἱ ο the λόγοι λογος word; log οὓς ος who; what ἐλάλησεν λαλεω talk; speak Μωυσῆς μωσευς Mōseus; Mosefs παντὶ πας all; every Ισραηλ ισραηλ.1 Israel πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness πρὸς προς to; toward δυσμαῖς δυσμη sunset; west πλησίον πλησιον near; neighbor τῆς ο the ἐρυθρᾶς ερυθρος red ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Φαραν φαραν and; even Λοβον λοβον and; even Αυλων αυλων and; even καταχρύσεα καταχρυσεα gilded; Di-zahab
1:1 אֵ֣לֶּה ʔˈēlleh אֵלֶּה these הַ ha הַ the דְּבָרִ֗ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֤ר dibbˈer דבר speak מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in עֵ֖בֶר ʕˌēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan בַּ ba בְּ in † הַ the מִּדְבָּ֡ר mmiḏbˈār מִדְבָּר desert בָּֽ bˈā בְּ in † הַ the עֲרָבָה֩ ʕᵃrāvˌā עֲרָבָה desert מֹ֨ול mˌôl מוּל front ס֜וּף sˈûf סוּף Suph בֵּֽין־ bˈên- בַּיִן interval פָּארָ֧ן pārˈān פָּארָן Paran וּ û וְ and בֵֽין־ vˈên- בַּיִן interval תֹּ֛פֶל tˈōfel תֹּפֶל Tophel וְ wᵊ וְ and לָבָ֥ן lāvˌān לָבָן Laban וַ wa וְ and חֲצֵרֹ֖ת ḥᵃṣērˌōṯ חֲצֵרֹות Hazeroth וְ wᵊ וְ and דִ֥י זָהָֽב׃ ḏˌî zāhˈāv דִּי זָהָב Dizahab
1:1. haec sunt verba quae locutus est Moses ad omnem Israhel trans Iordanem in solitudine campestri contra mare Rubrum inter Pharan et Thophel et Laban et Aseroth ubi auri est plurimumThese are the words, which Moses spoke to all Israel beyond the Jordan, in the plain wilderness, over against the Red Sea, beetween Pharan and Thophel and Laban and Haseroth, where there is very much gold.
1. These be the words which Moses spake unto all Israel beyond Jordan in the wilderness, in the Arabah over against Suph, between Paran, and Tophel, and Laban, and Hazeroth, and Di-zahab.
1:1. These are the words which Moses spoke to all of Israel, across the Jordan, in the plain of the wilderness opposite the Red Sea, between Paran and Tophel and Laban and Hazeroth, where gold is very plentiful,
1:1. These [be] the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red [sea], between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.
These [be] the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red [sea], between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab:

1: Сии суть слова, которые говорил Моисей всем Израильтянам за Иорданом в пустыне на равнине против Суфа, между Фараном и Тофелом, и Лаваном, и Асирофом, и Дизагавом,
1:1
οὗτοι ουτος this; he
οἱ ο the
λόγοι λογος word; log
οὓς ος who; what
ἐλάλησεν λαλεω talk; speak
Μωυσῆς μωσευς Mōseus; Mosefs
παντὶ πας all; every
Ισραηλ ισραηλ.1 Israel
πέραν περαν on the other side
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
πρὸς προς to; toward
δυσμαῖς δυσμη sunset; west
πλησίον πλησιον near; neighbor
τῆς ο the
ἐρυθρᾶς ερυθρος red
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Φαραν φαραν and; even
Λοβον λοβον and; even
Αυλων αυλων and; even
καταχρύσεα καταχρυσεα gilded; Di-zahab
1:1
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
הַ ha הַ the
דְּבָרִ֗ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֤ר dibbˈer דבר speak
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
עֵ֖בֶר ʕˌēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan
בַּ ba בְּ in
הַ the
מִּדְבָּ֡ר mmiḏbˈār מִדְבָּר desert
בָּֽ bˈā בְּ in
הַ the
עֲרָבָה֩ ʕᵃrāvˌā עֲרָבָה desert
מֹ֨ול mˌôl מוּל front
ס֜וּף sˈûf סוּף Suph
בֵּֽין־ bˈên- בַּיִן interval
פָּארָ֧ן pārˈān פָּארָן Paran
וּ û וְ and
בֵֽין־ vˈên- בַּיִן interval
תֹּ֛פֶל tˈōfel תֹּפֶל Tophel
וְ wᵊ וְ and
לָבָ֥ן lāvˌān לָבָן Laban
וַ wa וְ and
חֲצֵרֹ֖ת ḥᵃṣērˌōṯ חֲצֵרֹות Hazeroth
וְ wᵊ וְ and
דִ֥י זָהָֽב׃ ḏˌî zāhˈāv דִּי זָהָב Dizahab
1:1. haec sunt verba quae locutus est Moses ad omnem Israhel trans Iordanem in solitudine campestri contra mare Rubrum inter Pharan et Thophel et Laban et Aseroth ubi auri est plurimum
These are the words, which Moses spoke to all Israel beyond the Jordan, in the plain wilderness, over against the Red Sea, beetween Pharan and Thophel and Laban and Haseroth, where there is very much gold.
1:1. These are the words which Moses spoke to all of Israel, across the Jordan, in the plain of the wilderness opposite the Red Sea, between Paran and Tophel and Laban and Hazeroth, where gold is very plentiful,
1:1. These [be] the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red [sea], between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: В кратких словах обнимается все 38-летнее странствование народа по пустыням.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Israel's History Repeated.B. C. 1451.
1 These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. 2 (There are eleven days' journey from Horeb by the way of mount Seir unto Kadesh-barnea.) 3 And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that the LORD had given him in commandment unto them; 4 After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei: 5 On this side Jordan, in the land of Moab, began Moses to declare this law, saying, 6 The LORD our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount: 7 Turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates. 8 Behold, I have set the land before you: go in and possess the land which the LORD sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them.
We have here, I. The date of this sermon which Moses preached to the people of Israel. A great auditory, no question, he had, as many as could crowd within hearing, and particularly all the elders and officers, the representatives of the people; and, probably, it was on the sabbath day that he delivered this to them. 1. The place were they were now encamped was in the plain, in the land of Moab (v. 1, 5), where they were just ready to enter Canaan, and engage in a war with the Canaanites. Yet he discourses not to them concerning military affairs, the arts and stratagems of war, but concerning their duty to God; for, if they kept themselves in his fear and favour, he would secure to them the conquest of the land: their religion would be their best policy. 2. The time was near the end of the fortieth year since they came out of Egypt. So long God had borne their manners, and they had borne their own iniquity (Num. xiv. 34), and now that a new and more pleasant scene was to be introduced, as a token for good, Moses repeats the law to them. Thus, after God's controversy with them on account of the golden calf, the first and surest sign of God's being reconciled to them was the renewing of the tables. There is no better evidence and earnest of God's favour than his putting his law in our hearts, Ps. cxlvii. 19, 20.
II. The discourse itself. In general, Moses spoke unto them all that the Lord had given him in commandment (v. 3), which intimates, not only that what he now delivered was for substance the same with what had formerly been commanded, but that it was what God now commanded him to repeat. He gave them this rehearsal and exhortation purely by divine direction; God appointed him to leave this legacy to the church. He begins his narrative with their removal from Mount Sinai (v. 6), and relates here, 1. The orders which God gave them to decamp, and proceed in their march (v. 6, 7): You have dwelt long enough in this mount. This was the mount that burned with fire (Heb. xii. 18), and gendered to bondage, Gal. iv. 24. Thither God brought them to humble them, and by the terrors of the law to prepare them for the land of promise. There he kept them about a year, and then told them they had dwelt long enough there, they must go forward. Though God brings his people into trouble and affliction, into spiritual trouble and affliction of mind, he knows when they have dwelt long enough in it, and will certainly find a time, the fittest time, to advance them from the terrors of the spirit of adoption. See Rom. viii. 15. 2. The prospect which he gave them of a happy and early settlement in Canaan: Go to the land of the Canaanites (v. 7); enter and take possession, it is all your own. Behold I have set the land before you, v. 8. When God commands us to go forward in our Christian course he sets the heavenly Canaan before us for our encouragement.
Adam Clarke: Commentary on the Bible - 1831
1:1: These be the words which Moses spake - The five first verses of this chapter contain the introduction to the rest of the book: they do not appear to be the work of Moses, but were added probably either by Joshua or Ezra.
On this side Jordan - בעבר beeber, at the passage of Jordan, i. e., near or opposite to the place where the Israelites passed over after the death of Moses. Though עבר eber is used to signify both on this side and on the other side, and the connection in which it stands can only determine the meaning; yet here it signifies neither, but simply the place or ford where the Israelites passed over Jordan.
In the plain - That is, of Moab; over against the Red Sea - not the Red Sea, for they were now farther from it than they had been: the word sea is not in the text, and the word סוף suph, which we render red, does not signify the Red Sea, unless joined with ים yam, sea; here it must necessarily signify a place in or adjoining to the plains of Moab. Ptolemy mentions a people named Sophonites, that dwelt in Arabia Petraea, and it is probable that they took their name from this place; but see the note from Lightfoot, Numbers 20 (note), at the end.
Paran - This could not have been the Paran which was contiguous to the Red Sea, and not far from Mount Horeb; for the place here mentioned lay on the very borders of the promised land, at a vast distance from the former.
Dizahab - The word should be separated, as it is in the Hebrew, די זהב Di Zahab. As Zahab signifies gold, the Septuagint have translated it τα χρυσια, the gold mines; and the Vulgate ubi aurum est plurimum, where there is much gold. It is more likely to be the name of a place.
Albert Barnes: Notes on the Bible - 1834
1:1: These verses are prefixed as a connecting link between the contents of the preceding books and that of Deuteronomy now to follow. The sense of the passage might be given thus: "The discourses of Moses to the people up to the eleventh month of the fortieth year" (compare Deu 1:3) "have now been recorded." The proper names which follow seem to belong to places where "words" of remarkable importance were spoken. They are by the Jewish commentators referred to the spots which witnessed the more special sins of the people, and the mention of them here is construed as a pregnant rebuke. The Book of Deuteronomy is known among the Jews as "the book of reproofs."
On this side of Jordan - Rather, "beyond Jordan" (as in Deu 3:20, Deu 3:25). The phrase was a standing designation for the district east of Jordan, and at times, when Greek became commonly spoken in the country, was exactly represented by the proper name Peraea.
In the wilderness, in the plain - The former term denotes the Desert of Arabia generally; the latter was the sterile tract ('Arabah,' Num 21:4 note) which stretches along the lower Jordan to the Dead Sea, and is continued thence to the Gulf of Akaba.
Over against the Red Sea - Render it: "over against Suph." "Sea" is not in the original text. "Suph" is either the pass Es Sufah near Ain-el-Weibeh (Num 13:26 note), or the name of the alluvial district (the Num 21:14 note).
Tophel is identified with Tufileh, the Tafyle of Burckhardt, still a considerable place - some little distance southeast of the Dead Sea. Paran is probably "Mount Paran" Deu 33:2; or a city of the same name near the mountain. Compare Gen 14:6.
Laban is generally identified with Libnah Num 33:20, and Hazeroth with Ain Hadherah (Num 11:34 note); but the position of Dizahab is uncertain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: on this: Num 32:5, Num 32:19, Num 32:32, Num 34:15, Num 35:14; Jos 9:1, Jos 9:10, Jos 22:4, Jos 22:7
Red Sea: or, Zuph, Or rather, Suph, This could not have been the Red Sea, not only because the word yam, "sea," is not joined with it as usual, but because they were now east of Jordan, and farther from the Red Sea than ever. It seems to be the same which is called Suphah in Num 21:14; which must necessarily signify some place in or adjoining to the plains of Moab, and not far from the Jordan and Arnon. Ptolemy mentions a people called Sophonites that dwelt in Arabia Petrea, who may have taken their name from this place.
Paran: Paran, Tophel, Laban, Hazeroth, and Dizahab, seem to have been either places or cities not far from the plains of Moab; for it is evident that Paran and Hazeroth could not have been those near the Red sea, and not far from Horeb. Deu 33:2; Gen 21:21; Num 10:12, Num 12:16, Num 13:3, Num 13:26; Sa1 25:1; Hab 3:3
Hazeroth: Num 11:35, Num 33:17, Num 33:18
Carl Friedrich Keil and Franz Delitzsch
1:1
Deut 1:1-4 contain the heading to the whole book; and to this the introduction to the first address is appended in Deut 1:5. By the expression, "These be the words," etc., Deuteronomy is attached to the previous books; the word "these," which refers to the addresses that follow, connects what follows with what goes before, just as in Gen 2:4; Gen 6:9, etc. The geographical data in Deut 1:1 present no little difficulty; for whilst the general statement as to the place where Moses delivered the addresses in this book, viz., beyond Jordan, is particularized in the introduction to the second address (Deut 4:46), as "in the valley over against Beth-Peor," here it is described as "in the wilderness, in the Arabah," etc. This contrast between the verse before us and Deut 4:45-46, and still more the introduction of the very general and loose expression, "in the desert," which is so little adapted for a geographical definition of the locality, that it has to be defined itself by the additional words "in the Arabah," suggest the conclusion that the particular names introduced are not intended to furnish as exact a geographical account as possible of the spot where Moses explained the law to all Israel, but to call up to view the scene of the addresses which follow, and point out the situation of all Israel at that time. Israel was "in the desert," not yet in Canaan the promised inheritance, and in fact "in the Arabah." This is the name given to the deep low-lying plain on both sides of the Jordan, which runs from the Lake of Gennesaret to the Dead Sea, and stretches southwards from the Dead Sea to Aila, at the northern extremity of the Red Sea, as we may see very clearly from Deut 2:8, where the way which the Israelites took past Edom to Aila is called the "way of the Arabah," and also from the fact that the Dead Sea is called "the sea of the Arabah" in Deut 3:17 and Deut 4:49. At present the name Arabah is simply attached to the southern half of this valley, between the Dead Sea and the Red Sea; whilst the northern part, between the Dead Sea and the Sea of Galilee, is called el Ghor; though Abulfeda, Ibn Haukal, and other Arabic geographers, extend the name Ghor from the Lake of Gennesaret to Aila (cf. Ges. thes. p. 1166; Hengstenberg, Balaam, p. 520; Robinson, Pal. ii. p. 596). - סוּף מול, "over against Suph" (מול for מוּל, Deut 2:19; Deut 3:29, etc., for the sake of euphony, to avoid the close connection of the two 8-sounds). Suph is probably a contraction of ים־סוּף, "the Red Sea" (see at Ex 10:19). This name is given not only to the Gulf of Suez (Ex 13:18; Ex 15:4, Ex 15:22, etc.), but to that of Akabah also (Num 14:25; Num 21:4, etc.). There is no other Suph that would be at all suitable here. The lxx have rendered it πλήσιον τῆς ἐρυθρᾶς θαλάσσης; and Onkelos and others adopt the same rendering. This description cannot serve as a more precise definition of the Arabah, in which case עשׁר (which) would have to be supplied before מול, since "the Arabah actually touches the Red Sea." Nor does it point out the particular spot in the Arabah where the addresses were delivered, as Knobel supposes; or indicate the connection between the Arboth Moab and the continuation of the Arabah on the other side of the Dead Sea, and point out the Arabah in all this extent as the heart of the country over which the Israelites had moved during the whole of their forty years' wandering (Hengstenberg). For although the Israelites passed twice through the Arabah, it formed by no means the heart of the country in which they continued for forty years. The words "opposite to Suph," when taken in connection with the following names, cannot have any other object than to define with greater exactness the desert in which the Israelites had moved during the forty years. Moses spoke to all Israel on the other side of the Jordan, when it was still in the desert, in the Arabah, still opposite to the Red Sea, after crossing which it had entered the wilderness (Ex 15:22), "between Paran, and Tophel, and Laban, and Hazeroth, and Di-Sahab." Paran is at all events not the desert of this name in all its extent, but the place of encampment in the "desert of Paran" (Num 10:12; Num 12:16), i.e., the district of Kadesh in the desert of Zin (Num 13:21, Num 13:26); and Hazeroth is most probably the place of encampment of that name mentioned in Num 11:35; Num 12:16, from which Israel entered the desert of Paran. Both places had been very eventful to the Israelites. At Hazeroth, Miriam the prophetess and Aaron the high priest had stumbled through rebellion against Moses (Num 12). In the desert of Paran by Kadesh the older generation had been rejected, and sentenced to die in the wilderness on account of its repeated rebellion against the Lord (Num 14); and when the younger generation that had grown up in the wilderness assembled once more in Kadesh to set out for Canaan, even Moses and Aaron, the two heads of the nation, sinned there at the water of strife, so that they two were not permitted to enter Canaan, whilst Miriam died there at that time (Num 20). But if Paran and Hazeroth are mentioned on account of the tragical events connected with these places, it is natural to conclude that there were similar reasons for mentioning the other three names as well.
Tophel is supposed by Hengstenberg (Balaam, p. 517) and Robinson (Pal. ii. p. 570) and all the more modern writers, to be the large village of Tafyleh, with six hundred inhabitants, the chief place in Jebal, on the western side of the Edomitish mountains, in a well-watered valley of the wady of the same name, with large plantations of fruit-trees (Burckhardt, Syr. pp. 677, 678). The Israelites may have come upon this place in the neighbourhood of Oboth (Num 21:10-11); and as its inhabitants, according to Burckhardt, p. 680, supply the Syrian caravans with a considerable quantity of provisions, which they sell to them in the castle of el Ahsa, Schultz conjectures that it may have been here that the people of Israel purchased food and drink of the Edomites for money (Deut 2:29), and that Tafyleh is mentioned as a place of refreshment, where the Israelites partook for the first time of different food from the desert supply. There is a great deal to be said in favour of this conjecture: for even if the Israelites did not obtain different food for the first time at this place, the situation of Tophel does warrant the supposition that it was here that they passed for the first time from the wilderness to an inhabited land; on which account the place was so memorable for them, that it might very well be mentioned as being the extreme east of their wanderings in the desert, as the opposite point to the encampment at Paran, where they first arrived on the western side of their wandering, at the southern border of Canaan. Laban is generally identified with Libnah, the second place of encampment on the return journey from Kadesh (Num 33:22), and may perhaps have been the place referred to in Num 16, but not more precisely defined, where the rebellion of the company of Korah occurred. Lastly, Di-Sahab has been identified by modern commentators with Mersa Dahab or Mina Dahab, i.e., gold-harbour, a place upon a tongue of land in the Elanitic Gulf, about the same latitude as Sinai, where there is nothing to be seen now except a quantity of date-trees, a few sand-hills, and about a dozen heaps of stones piled up irregularly, but all showing signs of having once been joined together (cf. Burckhardt, pp. 847-8; and Ritter, Erdk. xiv. pp. 226ff.). But this is hardly correct. As Roediger has observed (on Wellsted's Reisen, ii. p. 127), "the conjecture has been based exclusively upon the similarity of name, and there is not the slightest exegetical tradition to favour it." But similarity of names cannot prove anything by itself, as the number of places of the same name, but in different localities, that we meet with in the Bible, is very considerable. Moreover, the further assumption which is founded upon this conjecture, namely, that the Israelites went from Sinai past Dahab, not only appears untenable for the reasons given above, but is actually rendered impossible by the locality itself. The approach to this tongue of land, which projects between two steep lines of coast, with lofty mountain ranges of from 800 to 2000 feet in height on both north and south, leads from Sinai through far too narrow and impracticable a valley for the Israelites to be able to march thither and fix an encampment there.
(Note: From the mouth of the valley through the masses of the primary mountains to the sea-coast, there is a fan-like surface of drifts of primary rock, the radius of which is thirty-five minutes long, the progressive work of the inundations of an indefinable course of thousands of years" (Rppell, Nubien, p. 206).)
And if Israel cannot have touched Dahab on its march, every probability vanishes that Moses should have mentioned this place here, and the name Di-Sahab remains at present undeterminable. But in spite of our ignorance of this place, and notwithstanding the fact that even the conjecture expressed with regard to Laban is very uncertain, there can be no well-founded doubt that the words "between Paran and Tophel" are to be understood as embracing the whole period of the thirty-seven years of mourning, at the commencement of which Israel was in Paran, whilst at the end they sought to enter Canaan by Tophel (the Edomitish Tafyleh), and that the expression "opposite to Suph" points back to their first entrance into the desert. - Looking from the steppes of Moab over the ground that the Israelites had traversed, Suph, where they first entered the desert of Arabia, would lie between Paran, where the congregation arrived at the borders of Canaan towards the west, and Tophel, where they first ended their desert wanderings thirty-seven years later on the east.
Deut 1:2
In Deut 1:2 also the retrospective glance at the guidance through the desert is unmistakeable. "Eleven days is the way from Horeb to the mountains of Seir as far as Kadesh-Barnea." With these words, which were unquestionably intended to be something more than a geographical notice of the distance of Horeb from Kadesh-barnea, Moses reminded the people that they had completed the journey from Horeb, the scene of the establishment of the covenant, to Kadesh, the border of the promised land, in eleven days, that he might lead them to lay to heart the events which took place at Kadesh itself. The "way of the mountains of Seir" is not the way along the side of these mountains, i.e., the way through the Arabah, which is bounded by the mountains of Seir on the east, but the way which leads to the mountains of Seir, just as in Deut 2:1 the way of the Red Sea is the way that leads to this sea. From these words, therefore, it by no means follows that Kadesh-Barnea is to be sought for in the Arabah, and that Israel passed through the Arabah from Horeb to Kadesh. According to Deut 1:19, they departed from Horeb, went through the great and terrible wilderness by the way to the mountains of the Amorites, and came to Kadesh-barnea. Hence the way to the mountains of the Amorites, i.e., the southern part of what were afterwards the mountains of Judah (see at Num 13:17), is the same as the way to the mountains of Seir; consequently the Seir referred to here is not the range on the eastern side of the Arabah, but Seir by Hormah (Deut 1:44), i.e., the border plateau by Wady Murreh, opposite to the mountains of the Amorites (Josh 11:17; Josh 12:7 : see at Num 34:3).
Deut 1:3-5
To the description of the ground to which the following addresses refer, there is appended an allusion to the not less significant time when Moses delivered them, viz., "on the first of the eleventh month in the fortieth year," consequently towards the end of his life, after the conclusion of the divine lawgiving; so that he was able to speak "according to all that Jehovah had given him in commandment unto them" (the Israelites), namely, in the legislation of the former books, which is always referred to in this way (Deut 4:5, Deut 4:23; Deut 5:29-30; Deut 6:1). The time was also significant, from the fact that Sihon and Og, the kings of the Amorites, had then been slain. By giving a victory over these mighty kings, the Lord had begun to fulfil His promises (see Deut 2:25), and had thereby laid Israel under the obligation to love, gratitude, and obedience (see Num 21:21-35). The suffix in הכּתו refers to Moses, who had smitten the Amorites at the command and by the power of Jehovah. According to Josh 12:4; Josh 13:12, Josh 13:31; Edrei was the second capital of Og, and it is as such that it is mentioned, and not as the place where Og was defeated (Deut 3:1; Num 21:33). The omission of the copula ו before בּאדרעי is to be accounted for from the oratorical character of the introduction to the addresses which follow. Edrei is the present Dra (see at Num 21:33). - In Deut 1:5, the description of the locality is again resumed in the words "beyond the Jordan," and still further defined by the expression "in the land of Moab;" and the address itself is introduced by the clause, "Moses took in hand to expound this law," which explains more fully the דּבּר (spake) of Deut 1:3. "In the land of Moab" is a rhetorical and general expression for "in the Arboth Moab." הואיל does not mean to begin, but to undertake, to take in hand, with the subordinate idea sometimes of venturing, or daring (Gen 18:27), sometimes of a bold resolution: here it denotes an undertaking prompted by internal impulse. Instead of being construed with the infinitive, it is construed rhetorically here with the finite verb without the copula (cf. Ges. 143, 3, b). בּאר probably signified to dig in the Kal; but this is not used. In the Piel it means to explain (διασαφῆσαι, explanare, lxx, Vulg.), never to engrave, or stamp, not even here nor in Deut 27:8 and Hab 2:2. Here it signifies "to expound this law clearly," although the exposition was connected with an earnest admonition to preserve and obey it. "This" no doubt refers to the law expounded in what follows; but substantially it is no other than the law already given in the earlier books. "Substantially there is throughout but one law" (Schultz). That the book of Deuteronomy was not intended to furnish a new or second law, is as evident as possible from the word בּאר.
Geneva 1599
1:1 These [be] the words which Moses spake unto all Israel on (a) this side Jordan in the wilderness, in the plain (b) over against the Red [sea], between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.
The Argument - The wonderful love of God toward his Church is actively set forth in this book. Even through their ingratitude and many rebellions against God, for the space forty years. (Deut 9:7) they deserved to have been cut off from the number of his people, and forever to have been deprived of the use of his holy word and ordinances: yet he ever preserved his Church even for his own mercy's sake, and would still have his name called upon among them. Wherefore he brings them into the land of Canaan, destroys their enemies, gives them their country, towns and goods, and exhorts them by the example of their fathers (whose infidelity, idolatry, adulteries, complaining and rebellions, he had most severely punished) to fear and obey the Lord, to embrace and keep his law without adding to it or diminishing from it. For by his word he would be known to be their God, and they his people, by his word he would govern his Church, and by the same they would learn to obey him: by his word he would discern the false prophet from the true, light form darkness, ignorance from knowledge, and his own people from all the other nations and infidels: teaching them by it to refuse and detest, destroy and abolish whatever is not agreeable to his holy will, seem it otherwise never so good or precious in the eyes of man. For this cause God promised to raise up kings and governors, for the setting forth of his word and preservation of his Church: giving to them a special charge for the executing of it: whom therefore he wills to exercise themselves diligently in the continual study and meditation of the same: that they might learn to fear the Lord, love their subjects, abhor covetousness and vices, and whatever offends the majesty of God. As he had before instructed their fathers in all things belonging both to his spiritual service and also for the maintenance of that society which is between men: so he prescribes here anew all such laws and ordinances, which either concern his divine service, or else are necessary for a common good: appointing to every estate and degree their charge and duty: as well, how to rule and live in the fear of God, as to nourish friendship toward their neighbours, and to preserve the order which God has established among men: threatening most horrible plagues to them that transgress his commandments, and promising blessings and happiness to those who observe and obey them.
(a) In the country of Moab.
(b) So that the wilderness was between the sea and the plain of Moab.
John Gill
1:1 These be the words which Moses spake unto all Israel,.... Not what are related in the latter part of the preceding book, but what follow in this; and which were spoken by him, not to the whole body of the people gathered together to hear him, which they could not do without a miracle; but to the heads of the people, the representatives of them, who were convened to hear what he had to say, in order to communicate it to the people; unless we can suppose that Moses at different times to several parties of them delivered the same things, until they had all heard them:
on this side Jordan; before the passage of the Israelites over it to the land of Canaan; for Moses never went in thither, and therefore it must be the tract which the Greeks call Persea, and which with respect to the Israelites when in the land of Canaan is called "beyond Jordan", for here now Moses was; and the children of Israel had been here with him a considerable time in the wilderness, the vast wilderness of Arabia, which reached hither:
in the plain; the plains of Moab, between Bethjeshimoth and. Abelshittim, where the Israelites had lain encamped for some time, and had not as yet removed; see Num 33:49.
over against the Red sea: the word "sea" is not in the text, nor is there anything in it which answers to "Red"; it should be rendered "opposite Suph", which seems to be the name of a place in Moab, not far from the plains of it, and perhaps is the same with Suphah in Num 21:14 for from the Red sea they were at a considerable distance:
between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab; these are names of places which were the boundaries and limits of the plains of Moab, or lay very near them; for Paran cannot be understood of the Wilderness of Paran, which was too remote, but a city or town of that name. Tophel and Laban we read of nowhere else; a learned man (a) conjectures Tophel is the name of the station where the Israelites loathed the manna as light bread, because of the insipidness of it, which he observes this word signifies; but that station was either Zalmonah, or Punon, or this station must be omitted in the account of their journeys, and besides was too remote. Jarchi helps this conjecture a little, who puts Tophel and Laban together, and thinks they signify their murmuring because of the manna, which was white, as Laban signifies; but the above writer takes Laban to be a distinct station, the same with Libnah, Num 33:20, and Hazeroth to be the station between Mount Sinai and Kadesh, Num 12:16. But both seem to be too remote from the plains of Moab; and Dizahab he would have to be the same with Eziongaber, Num 33:35, which he says the Arabs now call Dsahab, or Meenah el Dsahab, that is, "the port of gold"; and certain it is that Dizahab has the signification of gold, and, is by Hillerus (b) rendered "sufficiency of gold", there being large quantities of it here; perhaps either through the riches of the port by trade, or by reason of a mine of gold at it, or near it; so the Vulgate Latin version renders it, "where there is much gold", and the Septuagint version "golden mines", Catachrysea; and Jerom (c) makes mention of a place of this name, and says they are mountains abounding with gold in the wilderness, eleven miles from Horeb, where Moses is said to write Deuteronomy; elsewhere (d) he calls it Dysmemoab, i.e. the west of Moab, near Jordan, opposite Jericho.
(a) Clayton's Chronology of the Hebrew Bible, p. 471, &c. (b) Onomastic. Sacr. p. 67, 300. (c) De loc. Heb. fol. 92. A. (d) Travels, p. 319.
John Wesley
1:1 All Israel - Namely, by the heads or elders of the several tribes, who were to communicate these discourses to all the people. In the wilderness - In the plain of Moab, as may appear by comparing this with Deut 1:5, and Num 22:1, and Deut 34:8. The word Suph here used does not signify the Red - Sea, which is commonly called jam - suph, and which was at too great a distance, but some oiher place now unknown to us, (as also most of the following places are) so called from the reeds or flags, or rushes (which that word signifies) that grew in or near it. Paran - Not that Num 10:12, which there and elsewhere is called the Wilderness of Paran, and which was too remote, but some other place called by the same name. Laban, Hazeroth, and Dizahab - These places seem to be the several bounds, not of the whole country of Moab, but of the plain of Moab, where Moses now was.
Robert Jamieson, A. R. Fausset and David Brown
1:1 MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
These be the words which Moses spake unto all Israel--The mental condition of the people generally in that infantine age of the Church, and the greater number of them being of young or tender years, rendered it expedient to repeat the laws and counsels which God had given. Accordingly, to furnish a recapitulation of the leading branches of their faith and duty was among the last public services which Moses rendered to Israel. The scene of their delivery was on the plains of Moab where the encampment was pitched
on this side Jordan--or, as the Hebrew word may be rendered "on the bank of the Jordan."
in the wilderness, in the plain--the Arabah, a desert plain, or steppe, extended the whole way from the Red Sea north to the Sea of Tiberias. While the high tablelands of Moab were "cultivated fields," the Jordan valley, at the foot of the mountains where Israel was encamped, was a part of the great desert plain, little more inviting than the desert of Arabia. The locale is indicated by the names of the most prominent places around it. Some of these places are unknown to us. The Hebrew word, Suph, "red" (for "sea," which our translators have inserted, is not in the original, and Moses was now farther from the Red Sea than ever), probably meant a place noted for its reeds (Num 21:14).
Tophel--identified as Tafyle or Tafeilah, lying between Bozrah and Kerak.
Hazeroth--is a different place from that at which the Israelites encamped after leaving "the desert of Sinai."
1:21:2: մետասանօրեա՛յ ճանապարհ ՚ի Քորեբայ ցլեա՛ռն Սէիր մինչեւ ցԿադէսբառնեայ[1624]։ [1624] Ոմանք. Ցլեառն Սուր մինչեւ։
2 Սէիր լերան վրայով տասնմէկ օրուայ ճանապարհ է Քորեբից Կադէսբառնեայ:
2 (Քորեբէն մինչեւ Կադէս–Բառնեայ տասնըմէկ օր է՝ Սէիր լերան ճամբով։)
Մետասանօրեայ ճանապարհ ի Քորեբայ [2]ցլեառն Սէիր`` մինչեւ ցԿադեսբառնեայ:

1:2: մետասանօրեա՛յ ճանապարհ ՚ի Քորեբայ ցլեա՛ռն Սէիր մինչեւ ցԿադէսբառնեայ[1624]։
[1624] Ոմանք. Ցլեառն Սուր մինչեւ։
2 Սէիր լերան վրայով տասնմէկ օրուայ ճանապարհ է Քորեբից Կադէսբառնեայ:
2 (Քորեբէն մինչեւ Կադէս–Բառնեայ տասնըմէկ օր է՝ Սէիր լերան ճամբով։)
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1:22: в расстоянии одиннадцати дней пути от Хорива, по дороге от горы Сеир к Кадес-Варни.
1:2 ἕνδεκα ενδεκα eleven ἡμερῶν ημερα day ἐν εν in Χωρηβ χωρηβ way; journey ἐπ᾿ επι in; on ὄρος ορος mountain; mount Σηιρ σηιρ till; until Καδης καδης Barnē; Varni
1:2 אַחַ֨ד ʔaḥˌaḏ אֶחָד one עָשָׂ֥ר ʕāśˌār עָשָׂר -teen יֹום֙ yôm יֹום day מֵֽ mˈē מִן from חֹרֵ֔ב ḥōrˈēv חֹרֵב Horeb דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way הַר־ har- הַר mountain שֵׂעִ֑יר śēʕˈîr שֵׂעִיר Seir עַ֖ד ʕˌaḏ עַד unto קָדֵ֥שׁ בַּרְנֵֽעַ׃ qāḏˌēš barnˈēₐʕ קָדֵשׁ בַּרְנֵעַ Kadesh Barnea
1:2. undecim diebus de Horeb per viam montis Seir usque CadesbarneEleven days' journey from Horeb by the way of mount Seir to Cadesbarne.
2. It is eleven days’ from Horeb by the way of mount Seir unto Kadesh-barnea.
1:2. eleven days from Horeb, by way of Mount Seir as far as Kadesh-barnea.
1:2. ([There are] eleven days’ [journey] from Horeb by the way of mount Seir unto Kadeshbarnea.)
There are eleven days' [journey] from Horeb by the way of mount Seir unto Kadesh- barnea:

2: в расстоянии одиннадцати дней пути от Хорива, по дороге от горы Сеир к Кадес-Варни.
1:2
ἕνδεκα ενδεκα eleven
ἡμερῶν ημερα day
ἐν εν in
Χωρηβ χωρηβ way; journey
ἐπ᾿ επι in; on
ὄρος ορος mountain; mount
Σηιρ σηιρ till; until
Καδης καδης Barnē; Varni
1:2
אַחַ֨ד ʔaḥˌaḏ אֶחָד one
עָשָׂ֥ר ʕāśˌār עָשָׂר -teen
יֹום֙ yôm יֹום day
מֵֽ mˈē מִן from
חֹרֵ֔ב ḥōrˈēv חֹרֵב Horeb
דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way
הַר־ har- הַר mountain
שֵׂעִ֑יר śēʕˈîr שֵׂעִיר Seir
עַ֖ד ʕˌaḏ עַד unto
קָדֵ֥שׁ בַּרְנֵֽעַ׃ qāḏˌēš barnˈēₐʕ קָדֵשׁ בַּרְנֵעַ Kadesh Barnea
1:2. undecim diebus de Horeb per viam montis Seir usque Cadesbarne
Eleven days' journey from Horeb by the way of mount Seir to Cadesbarne.
1:2. eleven days from Horeb, by way of Mount Seir as far as Kadesh-barnea.
1:2. ([There are] eleven days’ [journey] from Horeb by the way of mount Seir unto Kadeshbarnea.)
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: There are eleven days' journey - The Israelites were eleven days in going from Horeb to Kadesh-barnea, where they were near the verge of the promised land; after which they were thirty-eight years wandering up and down in the vicinity of this place, not being permitted, because of their rebellions, to enter into the promised rest, though they were the whole of that time within a few miles of the land of Canaan!
Albert Barnes: Notes on the Bible - 1834
1:2
For Kadesh see Num 13:26 note; and for Horeb see Exo 3:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: by the way: Deu 1:44, Deu 2:4, Deu 2:8; Num 20:17-21
unto: Lev 2:14, Lev 9:23; Num 13:26, Num 32:8; Jos 14:6
Geneva 1599
1:2 ([There are] eleven days' [journey] from (c) Horeb by the way of mount Seir unto Kadeshbarnea.)
(c) In Horeb, or Sinai, forty years before the law was given: but because all that were then of age and judgment were now dead, Moses repeats the same to the youth who either then were not born, or had not judgment.
John Gill
1:2 There are eleven days' journey from Horeb, by the way of Mount Seir, to Kadeshbarnea. Not that the Israelites came thither in eleven days from Horeb, for they stayed by the way at Kibrothhattaavah, a whole month at least, and seven days at Hazeroth; but the sense is, that this was the computed distance between the two places; it was what was reckoned a man might walk in eleven days; and if we reckon a day's journey twenty miles, of which See Gill on Jon 3:3, the distance must be two hundred and twenty miles. But Dr. Shaw (e) allows but ten miles for a day's journey, and then it was no more than one hundred and ten, and indeed a camp cannot be thought to move faster; but not the day's journey of a camp, but of a man, seems to be intended, who may very well walk twenty miles a day for eleven days running; but it seems more strange that another learned traveller (f) should place Kadeshbarnea at eight hours, or ninety miles distance only from Mount Sinai. Moses computes not the time that elapsed between those two places, including their stations, but only the time of travelling; and yet Jarchi says, though it was eleven days' journey according to common computation, the Israelites performed it in three days; for he observes that they set out from Horeb on the twentieth of Ijar, and on the twenty ninth of Sivan the spies were sent out from Kadeshbarnea; and if you take from hence the whole month they were at one place, and the seven days at another, there will be but three days left for them to travel in. And he adds, that the Shechinah, or divine Majesty, pushed them forward, to hasten their going into the land; but they corrupting themselves, he turned them about Mount Seir forty years. It is not easy to say for what reason these words are expressed, unless it be to show in how short a time the Israelites might have been in the land of Canaan, in a few days' journey from Horeb, had it not been for their murmurings and unbelief, for which they were turned into the wilderness again, and travelled about for the space of thirty eight years afterwards. Aben Ezra is of opinion, that the eleven days, for the word "journey" is not in the text, are to be connected with the preceding words; and that the sense is, that Moses spake these words in the above places, in the eleven days they went from Horeb to Kadesh.
(e) De loc. Heb. fol. 92. I. (f) Pococke's Description of the East, vol. 1. p. 157.
John Wesley
1:2 There are eleven days journey - This is added to shew that the reason why the Israelites, in so many years were advanced no farther from Horeb, than to these plains, was not the distance of the places but because of their rebellions. Kadesh - barnea - Which was not far from the borders of Canaan.
Robert Jamieson, A. R. Fausset and David Brown
1:2 There are eleven days' journey from Horeb--Distances are computed in the East still by the hours or days occupiesd by the journey. A day's journey on foot is about twenty miles--on camels, at the rate of three miles an hour, thirty miles--and by caravans, about twenty-five miles. But the Israelites, with children and flocks, would move at a slow rate. The length of the Ghor from Ezion-geber to Kadesh is a hundred miles. The days here mentioned were not necessarily successive days [ROBINSON], for the journey can be made in a much shorter period. But this mention of the time was made to show that the great number of years spent in travelling from Horeb to the plain of Moab was not owing to the length of the way, but to a very different cause; namely, banishment for their apostasy and frequent rebellions.
mount Seir--the mountainous country of Edom.
1:31:3: Եւ եղեւ ՚ի քառասներորդում ամի, յամսեանն մետասաներորդում, որ օր մի՛ էր ամսոյն։ Խօսեցա՛ւ Մովսէս ընդ ամենայն որդիսն Իսրայէլի. ըստ ամենայնի որպէս պատուիրեաց նմա Տէր առ նոսա.
3 Քառասուներորդ տարուայ տասնմէկերորդ ամսուայ առաջին օրը Մովսէսը բոլոր իսրայէլացիներին ասաց այն ամէնը, ինչ Տէրը նրանց վերաբերեալ պատուիրել էր իրեն:
3 Արդ՝ քառասուներորդ տարին տասնըմէկերորդ ամսուան առաջին օրը՝ Մովսէս Իսրայէլի որդիներուն յայտնեց ինչ որ Տէրը իրեն պատուիրեր էր անոնց համար։
Եւ եղեւ ի քառասներորդում ամի, յամսեանն մետասաներորդում, որ օր մի էր ամսոյն, խօսեցաւ Մովսէս ընդ [3]ամենայն որդիսն Իսրայելի, ըստ ամենայնի որպէս պատուիրեաց նմա Տէր առ նոսա:

1:3: Եւ եղեւ ՚ի քառասներորդում ամի, յամսեանն մետասաներորդում, որ օր մի՛ էր ամսոյն։ Խօսեցա՛ւ Մովսէս ընդ ամենայն որդիսն Իսրայէլի. ըստ ամենայնի որպէս պատուիրեաց նմա Տէր առ նոսա.
3 Քառասուներորդ տարուայ տասնմէկերորդ ամսուայ առաջին օրը Մովսէսը բոլոր իսրայէլացիներին ասաց այն ամէնը, ինչ Տէրը նրանց վերաբերեալ պատուիրել էր իրեն:
3 Արդ՝ քառասուներորդ տարին տասնըմէկերորդ ամսուան առաջին օրը՝ Մովսէս Իսրայէլի որդիներուն յայտնեց ինչ որ Տէրը իրեն պատուիրեր էր անոնց համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Сорокового года, одиннадцатого месяца, в первый [день] месяца говорил Моисей сынам Израилевым все, что заповедал ему Господь о них.
1:3 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in τῷ ο the τεσσαρακοστῷ τεσσαρακοστος year ἐν εν in τῷ ο the ἑνδεκάτῳ ενδεκατος eleventh μηνὶ μην.1 month μιᾷ εις.1 one; unit τοῦ ο the μηνὸς μην.1 month ἐλάλησεν λαλεω talk; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward πάντας πας all; every υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master αὐτῷ αυτος he; him πρὸς προς to; toward αὐτούς αυτος he; him
1:3 וַ wa וְ and יְהִי֙ yᵊhˌî היה be בְּ bᵊ בְּ in אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four שָׁנָ֔ה šānˈā שָׁנָה year בְּ bᵊ בְּ in עַשְׁתֵּֽי־ ʕaštˈê- עַשְׁתֵּי eleven עָשָׂ֥ר ʕāśˌār עָשָׂר -teen חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month בְּ bᵊ בְּ in אֶחָ֣ד ʔeḥˈāḏ אֶחָד one לַ la לְ to † הַ the חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month דִּבֶּ֤ר dibbˈer דבר speak מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כְּ֠ kᵊ כְּ as כֹל ḵˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֧ה ṣiwwˈā צוה command יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אֲלֵהֶֽם׃ ʔᵃlēhˈem אֶל to
1:3. quadragesimo anno undecimo mense prima die mensis locutus est Moses ad filios Israhel omnia quae praeceperat illi Dominus ut diceret eisIn the fortieth year, the eleventh month, the first day of the month, Moses spoke to the children of Israel all that the Lord had commanded him to say to them:
3. And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that the LORD had given him in commandment unto them;
1:3. In the fortieth year, on the eleventh month, on the first day of the month, Moses told the sons of Israel all that the Lord had instructed him. And so he spoke to them,
1:3. And it came to pass in the fortieth year, in the eleventh month, on the first [day] of the month, [that] Moses spake unto the children of Israel, according unto all that the LORD had given him in commandment unto them;
And it came to pass in the fortieth year, in the eleventh month, on the first [day] of the month, [that] Moses spake unto the children of Israel, according unto all that the LORD had given him in commandment unto them:

3: Сорокового года, одиннадцатого месяца, в первый [день] месяца говорил Моисей сынам Израилевым все, что заповедал ему Господь о них.
1:3
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐν εν in
τῷ ο the
τεσσαρακοστῷ τεσσαρακοστος year
ἐν εν in
τῷ ο the
ἑνδεκάτῳ ενδεκατος eleventh
μηνὶ μην.1 month
μιᾷ εις.1 one; unit
τοῦ ο the
μηνὸς μην.1 month
ἐλάλησεν λαλεω talk; speak
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
πάντας πας all; every
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
αὐτῷ αυτος he; him
πρὸς προς to; toward
αὐτούς αυτος he; him
1:3
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
בְּ bᵊ בְּ in
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
שָׁנָ֔ה šānˈā שָׁנָה year
בְּ bᵊ בְּ in
עַשְׁתֵּֽי־ ʕaštˈê- עַשְׁתֵּי eleven
עָשָׂ֥ר ʕāśˌār עָשָׂר -teen
חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month
בְּ bᵊ בְּ in
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
לַ la לְ to
הַ the
חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month
דִּבֶּ֤ר dibbˈer דבר speak
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כְּ֠ kᵊ כְּ as
כֹל ḵˌōl כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֧ה ṣiwwˈā צוה command
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אֲלֵהֶֽם׃ ʔᵃlēhˈem אֶל to
1:3. quadragesimo anno undecimo mense prima die mensis locutus est Moses ad filios Israhel omnia quae praeceperat illi Dominus ut diceret eis
In the fortieth year, the eleventh month, the first day of the month, Moses spoke to the children of Israel all that the Lord had commanded him to say to them:
1:3. In the fortieth year, on the eleventh month, on the first day of the month, Moses told the sons of Israel all that the Lord had instructed him. And so he spoke to them,
1:3. And it came to pass in the fortieth year, in the eleventh month, on the first [day] of the month, [that] Moses spake unto the children of Israel, according unto all that the LORD had given him in commandment unto them;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:3: The fortieth year - This was a melancholy year to the Hebrews in different respects; in the first month of this year Miriam died, Numbers 20; on the first day of the fifth month Aaron died, Num 33:38; and about the conclusion of it, Moses himself died.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Num 20:1, Num 33:38
John Gill
1:3 And it came to pass in the fortieth year,.... That is, of the coming of the children of Israel out of Egypt:
in the eleventh month; the month Shebet, as the Targum of Jonathan, which answers to part of January and part of February:
in the first day of the month, that Moses spoke unto the children of Israel according to all that the Lord had given him in commandment unto them; repeated to them the several commandments, which the Lord had delivered to him at different times.
John Wesley
1:3 The eleventh month - Which was but a little before his death. All that the Lord had given him in commandment - Which shews not only that what he now delivered was in substance the same with what had formerly been commanded, but that God now commanded him to repeat it. He gave this rehearsal and exhortation by divine direction: God appointed him to leave this legacy to the church.
Robert Jamieson, A. R. Fausset and David Brown
1:3 in the fortieth year . . . Moses spake unto the children of Israel, &c.--This impressive discourse, in which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og.
1:41:4: յետ հարկանելո՛յ զՍեհոն արքայ Ամովրհացւոց զբնակեալն յԵսեբոն, եւ զՈվգ՝ արքա՛յ Բասանու զբնակեալն յԱստարո՛վթ եւ յԵդրային.
4 Եսեբոնում բնակուող ամորհացիների արքայ Սեհոնին եւ Աստարոթում ու Եդրայինում բնակուող Բասանի արքայ Օգին հարուածելուց յետոյ
4 Եսեբոնի մէջ բնակող Ամօրհացիներուն Սեհոն թագաւորը եւ Աստարովթին ու Եդրայիին մէջ բնակող Բասանին Ովգ թագաւորը զարնելէն ետքը,
յետ հարկանելոյ զՍեհոն արքայ Ամովրհացւոց զբնակեալն յԵսեբոն, եւ զՈվգ արքայ Բասանու զբնակեալն յԱստարովթ եւ յԵդրային:

1:4: յետ հարկանելո՛յ զՍեհոն արքայ Ամովրհացւոց զբնակեալն յԵսեբոն, եւ զՈվգ՝ արքա՛յ Բասանու զբնակեալն յԱստարո՛վթ եւ յԵդրային.
4 Եսեբոնում բնակուող ամորհացիների արքայ Սեհոնին եւ Աստարոթում ու Եդրայինում բնակուող Բասանի արքայ Օգին հարուածելուց յետոյ
4 Եսեբոնի մէջ բնակող Ամօրհացիներուն Սեհոն թագաւորը եւ Աստարովթին ու Եդրայիին մէջ բնակող Բասանին Ովգ թագաւորը զարնելէն ետքը,
zohrab-1805▾ eastern-1994▾ western am▾
1:44: По убиении им Сигона, царя Аморрейского, который жил в Есевоне, и Ога, царя Васанского, который жил в Аштерофе в Едреи,
1:4 μετὰ μετα with; amid τὸ ο the πατάξαι πατασσω pat; impact Σηων σηων monarch; king Αμορραίων αμορραιος the κατοικήσαντα κατοικεω settle ἐν εν in Εσεβων εσεβων and; even Ωγ ωγ monarch; king τῆς ο the Βασαν βασαν the κατοικήσαντα κατοικεω settle ἐν εν in Ασταρωθ ασταρωθ and; even ἐν εν in Εδραϊν εδραιν Edrain; Ethren
1:4 אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after הַכֹּתֹ֗ו hakkōṯˈô נכה strike אֵ֚ת ˈʔēṯ אֵת [object marker] סִיחֹן֙ sîḥˌōn סִיחֹון Sihon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הָֽ hˈā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֹושֵׁ֖ב yôšˌēv ישׁב sit בְּ bᵊ בְּ in חֶשְׁבֹּ֑ון ḥešbˈôn חֶשְׁבֹּון Heshbon וְ wᵊ וְ and אֵ֗ת ʔˈēṯ אֵת [object marker] עֹ֚וג ˈʕôḡ עֹוג Og מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the בָּשָׁ֔ן bbāšˈān בָּשָׁן Bashan אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֹושֵׁ֥ב yôšˌēv ישׁב sit בְּ bᵊ בְּ in עַשְׁתָּרֹ֖ת ʕaštārˌōṯ עַשְׁתָּרֹות Ashtaroth בְּ bᵊ בְּ in אֶדְרֶֽעִי׃ ʔeḏrˈeʕî אֶדְרֶעִי Edrei
1:4. postquam percussit Seon regem Amorreorum qui habitavit in Esebon et Og regem Basan qui mansit in Aseroth et in EdraiAfter that he had slain Sehon king of the Amorrhites, who dwelt in Hesebon: and Og king of Basan who abode in Astaroth, and in Edrai,
4. after he had smitten Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt in Ashtaroth, at Edrei:
1:4. after he had struck down Sihon, the king of the Amorites, who lived at Heshbon, and Og, the king of Bashan, who resided at Ashtaroth and at Edrei,
1:4. After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei:
After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei:

4: По убиении им Сигона, царя Аморрейского, который жил в Есевоне, и Ога, царя Васанского, который жил в Аштерофе в Едреи,
1:4
μετὰ μετα with; amid
τὸ ο the
πατάξαι πατασσω pat; impact
Σηων σηων monarch; king
Αμορραίων αμορραιος the
κατοικήσαντα κατοικεω settle
ἐν εν in
Εσεβων εσεβων and; even
Ωγ ωγ monarch; king
τῆς ο the
Βασαν βασαν the
κατοικήσαντα κατοικεω settle
ἐν εν in
Ασταρωθ ασταρωθ and; even
ἐν εν in
Εδραϊν εδραιν Edrain; Ethren
1:4
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
הַכֹּתֹ֗ו hakkōṯˈô נכה strike
אֵ֚ת ˈʔēṯ אֵת [object marker]
סִיחֹן֙ sîḥˌōn סִיחֹון Sihon
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הָֽ hˈā הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יֹושֵׁ֖ב yôšˌēv ישׁב sit
בְּ bᵊ בְּ in
חֶשְׁבֹּ֑ון ḥešbˈôn חֶשְׁבֹּון Heshbon
וְ wᵊ וְ and
אֵ֗ת ʔˈēṯ אֵת [object marker]
עֹ֚וג ˈʕôḡ עֹוג Og
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
בָּשָׁ֔ן bbāšˈān בָּשָׁן Bashan
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יֹושֵׁ֥ב yôšˌēv ישׁב sit
בְּ bᵊ בְּ in
עַשְׁתָּרֹ֖ת ʕaštārˌōṯ עַשְׁתָּרֹות Ashtaroth
בְּ bᵊ בְּ in
אֶדְרֶֽעִי׃ ʔeḏrˈeʕî אֶדְרֶעִי Edrei
1:4. postquam percussit Seon regem Amorreorum qui habitavit in Esebon et Og regem Basan qui mansit in Aseroth et in Edrai
After that he had slain Sehon king of the Amorrhites, who dwelt in Hesebon: and Og king of Basan who abode in Astaroth, and in Edrai,
1:4. after he had struck down Sihon, the king of the Amorites, who lived at Heshbon, and Og, the king of Bashan, who resided at Ashtaroth and at Edrei,
1:4. After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-23: Ср. Чис ХX:14–22; XXI:4, 9–20.

«Остерегайтесь начинать войну» с родственными вам народами Едома, Моавии, Аммона. Если бы евреи исполнили этот совет, то положение их в Ханаане было бы очень прочным. Защищенные с севера Ливаном и Антиливаном, с весьма легко защищаемым Емафским проходом, с юга — скалистой цепью гор с нелегко проходимыми ущельями, с востока — пустыней и Мертвым морем, с запада — Средиземным морем, они имели бы в то же время три крепких передовых поста: едомитян на юго-востоке Ханаана, моавитян — на восток от Мертвого моря и аммонитян — на восток от устьев Иордана.

«И шли мы мимо братьев наших, сынов Исавовых, живущих на Сеире, путем равнины от Елафа и Ецион-Гавера» (ст. 8). Срав. 4: ст. XXI гл. кн. Чис: «от горы Ор отправились они путем Чермного моря». Т. е. путь евреев пролегал по той равнине, которая идет от северной оконечности черноморскою залива Акаба (Елаф, Ецион-Гавер) к северо-востоку, параллельно восточным склонам Идумейских гор, и по которой по настоящее время совершают свое путешествие караваны, идущие из Мекки в Дамаск.
Albert Barnes: Notes on the Bible - 1834
1:4: Astaroth - On this place compare Gen 14:5 and note.
In Edrei - These words should, to render the sense clear, come next after "slain." The battle in which Sihon and Og were defeated took place at Edrei.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: Deu 2:26-37, Deu 3:1-11; Num 21:21-35; Jos 12:2-6, Jos 13:10-12; Neh 9:22; Psa 135:11, Psa 136:19, Psa 136:20
Geneva 1599
1:4 After he had slain (d) Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei:
(d) By these examples of God's favour, their minds are prepared to receive the law.
John Gill
1:4 After he had slain Sihon the king of the Amorites, which dwelt in Heshbon,.... Either Moses, speaking of himself in the third person, or rather the Lord, to whom Moses ascribes the victory; of this king, and his palace, and the slaughter of him, see Num 21:24,
and Og the king of Bashan, which dwelt at Ashtaroth in Edrei; or near Edrei; for Edrei was not the name of a country, in which Ashtaroth was, but of a city at some distance from it, about six miles, as Jerom says (g); hither Og came from Ashtaroth his palace to fight with Israel, and where he was slain, see Num 21:33. Ashtaroth was an ancient city formerly called Ashtaroth Karnaim, and was the seat of the Rephaim, or giants, from whom Og sprung; see Gill on Gen 14:5, see also Deut 3:11. Jerom says (h) in his time there were two castles in Batanea (or Bashan) called by this name, nine miles distant from one another, between Adara (the same with Edrei) and Abila; and in another place he says (i) Carnaim Ashtaroth is now a large village in a corner of Batanea, and is called Carnea, beyond the plains of Jordan; and it is a tradition that there was the house of Job.
(g) De loc. Heb. fol. 87. I. (h) lbid. E. (i) De loc. Heb. fol. 89. M.
John Wesley
1:4 Og - His palace or mansion - house was at Astaroth, and he was slain at Edrei.
Robert Jamieson, A. R. Fausset and David Brown
1:4 Ashtaroth--the royal residence of Og, so called from Astarte ("the moon"), the tutelary goddess of the Syrians. Og was slain at
Edrei--now Edhra, the ruins of which are fourteen miles in circumference [BURCKHARDT]; its general breadth is about two leagues.
1:51:5: յա՛յն կոյս Յորդանանու յերկրին Մովաբու. սկսաւ Մովսէս մեկնե՛լ զօրէնս զայսոսիկ՝ եւ ասէ.
5 Յորդանան գետի այն կողմում՝ Մովաբի երկրում, Մովսէսն սկսեց յայտնել այս օրէնքներն՝ ասելով.
5 Յորդանանի ասդիի կողմը Մովաբի երկրին մէջ Մովսէս սկսաւ այս օրէնքը յայտնել՝ ըսելով.
յայնկոյս Յորդանանու յերկրին Մովաբու սկսաւ Մովսէս մեկնել զօրէնս զայսոսիկ եւ ասէ:

1:5: յա՛յն կոյս Յորդանանու յերկրին Մովաբու. սկսաւ Մովսէս մեկնե՛լ զօրէնս զայսոսիկ՝ եւ ասէ.
5 Յորդանան գետի այն կողմում՝ Մովաբի երկրում, Մովսէսն սկսեց յայտնել այս օրէնքներն՝ ասելով.
5 Յորդանանի ասդիի կողմը Մովաբի երկրին մէջ Մովսէս սկսաւ այս օրէնքը յայտնել՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
1:55: за Иорданом, в земле Моавитской, начал Моисей изъяснять закон сей и сказал:
1:5 ἐν εν in τῷ ο the πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis ἐν εν in γῇ γη earth; land Μωαβ μωαβ rule; begin Μωυσῆς μωσευς Mōseus; Mosefs διασαφῆσαι διασαφεω make thoroughly manifest τὸν ο the νόμον νομος.1 law τοῦτον ουτος this; he λέγων λεγω tell; declare
1:5 בְּ bᵊ בְּ in עֵ֥בֶר ʕˌēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּ֖ן yyardˌēn יַרְדֵּן Jordan בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מֹואָ֑ב môʔˈāv מֹואָב Moab הֹואִ֣יל hôʔˈîl יאל begin מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses בֵּאֵ֛ר bēʔˈēr באר explain אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֹּורָ֥ה ttôrˌā תֹּורָה instruction הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
1:5. trans Iordanem in terra Moab coepitque Moses explanare legem et dicereBeyond the Jordan in the land of Moab. And Moses began to expound the law, and to say:
5. beyond Jordan, in the land of Moab, began Moses to declare this law, saying,
1:5. across the Jordan in the land of Moab. And so, Moses began to explain the law, and to say:
1:5. On this side Jordan, in the land of Moab, began Moses to declare this law, saying,
On this side Jordan, in the land of Moab, began Moses to declare this law, saying:

5: за Иорданом, в земле Моавитской, начал Моисей изъяснять закон сей и сказал:
1:5
ἐν εν in
τῷ ο the
πέραν περαν on the other side
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
ἐν εν in
γῇ γη earth; land
Μωαβ μωαβ rule; begin
Μωυσῆς μωσευς Mōseus; Mosefs
διασαφῆσαι διασαφεω make thoroughly manifest
τὸν ο the
νόμον νομος.1 law
τοῦτον ουτος this; he
λέγων λεγω tell; declare
1:5
בְּ bᵊ בְּ in
עֵ֥בֶר ʕˌēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּ֖ן yyardˌēn יַרְדֵּן Jordan
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מֹואָ֑ב môʔˈāv מֹואָב Moab
הֹואִ֣יל hôʔˈîl יאל begin
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
בֵּאֵ֛ר bēʔˈēr באר explain
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תֹּורָ֥ה ttôrˌā תֹּורָה instruction
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
1:5. trans Iordanem in terra Moab coepitque Moses explanare legem et dicere
Beyond the Jordan in the land of Moab. And Moses began to expound the law, and to say:
1:5. across the Jordan in the land of Moab. And so, Moses began to explain the law, and to say:
1:5. On this side Jordan, in the land of Moab, began Moses to declare this law, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:5: Began Moses to declare this law - Began, הואיל hoil, willingly undertook; to declare, באר beer, to make bare, clear, etc., fully to explain, this law. See the conclusion of the preface.
Albert Barnes: Notes on the Bible - 1834
1:5: In the land of Moab - This district had formerly been occupied by the Moabites, and retained its name from them: but had been conquered by the Amorites. Compare Num 21:25, note; Num 22:5, note.
Declare - Render, explain the Law already declared.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: to declare: Deu 4:8, Deu 17:18, Deu 17:19, Deu 31:9, Deu 32:46
Geneva 1599
1:5 On this side Jordan, in the land of Moab, (e) began Moses to declare this law, saying,
(e) The second time.
John Gill
1:5 On this side Jordan, in the land of Moab,.... On that side of Jordan in which the land of Moab was, and which with respect to the land of Canaan was beyond Jordan; this the Vulgate Latin version joins to the preceding verse:
began Moses to declare this law: to explain it, make it clear and manifest; namely, the whole system and body of laws, which had been before given him, which he "willed" (k), as some render the word, or willingly took upon him to repeat and explain unto them, which their fathers had heard, and had been delivered unto them; but before he entered upon this, he gave them a short history of events which had befallen them, from the time of their departure from Horeb unto the present time, which is contained in this and the two next chapters:
saying; as follows.
(k) "voluit", Montanus; "placuit", Junius & Tremellius, Piscator; "statuit", Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
1:5 On this side Jordan, in the land of Moab, began Moses to declare this law--that is, explain this law. He follows the same method here that he elsewhere observes; namely, that of first enumerating the marvellous doings of God in behalf of His people, and reminding them what an unworthy requital they had made for all His kindness--then he rehearses the law and its various precepts.
1:61:6: Տէր Աստուած մեր խօսեցա՛ւ ընդ մեզ ՚ի Քորէբ՝ եւ ասէ. Շա՛տ լիցի ձեզ բնակելդ ՚ի լերինս յայսմ[1625]. [1625] Ոմանք. ՚Ի լերինս յայսմիկ, կամ՝ յայսոսիկ։
6 «Մեր Տէր Աստուածը մեզ հետ խօսելով Քորեբում՝ ասաց. “Բաւական է որքան բնակուեցիք այս լերան վրայ:
6 «Մեր Տէր Աստուածը Քորեբի վրայ մեզի խօսեցաւ ու ըսաւ. ‘Այս լեռը կենալնիդ հերիք է։
Տէր Աստուած մեր խօսեցաւ ընդ մեզ ի Քորեբ եւ ասէ. Շատ լիցի ձեզ բնակելդ ի լերինս յայսմ:

1:6: Տէր Աստուած մեր խօսեցա՛ւ ընդ մեզ ՚ի Քորէբ՝ եւ ասէ. Շա՛տ լիցի ձեզ բնակելդ ՚ի լերինս յայսմ[1625].
[1625] Ոմանք. ՚Ի լերինս յայսմիկ, կամ՝ յայսոսիկ։
6 «Մեր Տէր Աստուածը մեզ հետ խօսելով Քորեբում՝ ասաց. “Բաւական է որքան բնակուեցիք այս լերան վրայ:
6 «Մեր Տէր Աստուածը Քորեբի վրայ մեզի խօսեցաւ ու ըսաւ. ‘Այս լեռը կենալնիդ հերիք է։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: Господь, Бог наш, говорил нам в Хориве и сказал: 'полно вам жить на горе сей!
1:6 κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our ἐλάλησεν λαλεω talk; speak ἡμῖν ημιν us ἐν εν in Χωρηβ χωρηβ tell; declare ἱκανούσθω ικανοω make adequate; sufficient ὑμῖν υμιν you κατοικεῖν κατοικεω settle ἐν εν in τῷ ο the ὄρει ορος mountain; mount τούτῳ ουτος this; he
1:6 יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֛ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) דִּבֶּ֥ר dibbˌer דבר speak אֵלֵ֖ינוּ ʔēlˌênû אֶל to בְּ bᵊ בְּ in חֹרֵ֣ב ḥōrˈēv חֹרֵב Horeb לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say רַב־ rav- רַב much לָכֶ֥ם lāḵˌem לְ to שֶׁ֖בֶת šˌeveṯ ישׁב sit בָּ bā בְּ in † הַ the הָ֥ר hˌār הַר mountain הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
1:6. Dominus Deus noster locutus est ad nos in Horeb dicens sufficit vobis quod in hoc monte mansistisThe Lord our God spoke to us in Horeb, saying: You have stayed long enough in this mountain:
6. The LORD our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mountain:
1:6. “The Lord our God spoke to us at Horeb, saying: ‘You have remained long enough on this mountain.
1:6. The LORD our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount:
The LORD our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount:

6: Господь, Бог наш, говорил нам в Хориве и сказал: 'полно вам жить на горе сей!
1:6
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
ἐλάλησεν λαλεω talk; speak
ἡμῖν ημιν us
ἐν εν in
Χωρηβ χωρηβ tell; declare
ἱκανούσθω ικανοω make adequate; sufficient
ὑμῖν υμιν you
κατοικεῖν κατοικεω settle
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
τούτῳ ουτος this; he
1:6
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֛ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
דִּבֶּ֥ר dibbˌer דבר speak
אֵלֵ֖ינוּ ʔēlˌênû אֶל to
בְּ bᵊ בְּ in
חֹרֵ֣ב ḥōrˈēv חֹרֵב Horeb
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
רַב־ rav- רַב much
לָכֶ֥ם lāḵˌem לְ to
שֶׁ֖בֶת šˌeveṯ ישׁב sit
בָּ בְּ in
הַ the
הָ֥ר hˌār הַר mountain
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
1:6. Dominus Deus noster locutus est ad nos in Horeb dicens sufficit vobis quod in hoc monte mansistis
The Lord our God spoke to us in Horeb, saying: You have stayed long enough in this mountain:
1:6. “The Lord our God spoke to us at Horeb, saying: ‘You have remained long enough on this mountain.
1:6. The LORD our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:6: Ye have dwelt long enough, etc. - They came to Sinai in the third month after their departure from Egypt, Exo 19:1, Exo 19:2; and left it the twentieth of the second month of the second year, so it appears they had continued there nearly a whole year.
Albert Barnes: Notes on the Bible - 1834
1:6: The first and introductory address of Moses to the people is here commenced. It extends to Deu 4:40; and is divided from the second discourse by the Deu 1:4 :41-49. A summary of the address is given in the chapter-headings usually found in English Bibles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: in Horeb: Deu 5:2; Exo 3:1, Exo 17:6
Ye have: Exo 19:1, Exo 19:2; Num 10:11-13
Carl Friedrich Keil and Franz Delitzsch
1:6
Moses commenced with the summons issued by the Lord to Israel at Horeb, to rise and go to Canaan.
Deut 1:6
As the epithet applied to God, "Jehovah our God," presupposes the reception of Israel into covenant with Jehovah, which took place at Sinai, so the words, "ye have dwelt long enough at this mountain," imply that the purpose for which Israel was taken to Horeb had been answered, i.e., that they had been furnished with the laws and ordinances requisite for the fulfilment of the covenant, and could now remove to Canaan to take possession of the promised land. The word of Jehovah mentioned here is not found in this form in the previous history; but as a matter of fact it is contained in the divine instructions that were preparatory to their removal (Num 1-4 and 9:15-10:10), and the rising of the cloud from the tabernacle, which followed immediately afterwards (Num 10:11). The fixed use of the name Horeb to designate the mountain group in general, instead of the special name Sinai, which is given to the particular mountain upon which the law was given, is in keeping with the rhetorical style of the book.
Deut 1:7
"Go to the mount of the Amorites, and to all who dwell near." The mount of the Amorites is the mountainous country inhabited by this tribe, the leading feature in the land of Canaan, and is synonymous with the "land of the Canaanites" which follows; the Amorites being mentioned instar omnium as being the most powerful of all the tribes in Canaan, just as in Gen 15:16 (see at Gen 10:16). שׁכניו, "those who dwell by it," are the inhabitants of the whole of Canaan, as is shown by the enumeration of the different parts of the land, which follows immediately afterwards. Canaan was naturally divided, according to the character of the ground, into the Arabah, the modern Ghor (see at Deut 1:1); the mountain, the subsequent mountains of Judah and Ephraim (see at Num 13:17); the lowland (shephelah), i.e., the low flat country lying between the mountains of Judah and the Mediterranean Sea, and stretching from the promontory of Carmel down to Gaza, which is intersected by only small undulations and ranges of hills, and generally includes the hill country which formed the transition from the mountains to the plain, though the two are distinguished in Josh 10:40 and Josh 12:8 (see at Josh 15:33.); the south land (negeb: see at Num 13:17); and the sea-shore, i.e., the generally narrow strip of coast running along by the Mediterranean Sea from Joppa to the Tyrian ladders, or Rs el Abiad, just below Tyre (vid., v. Raumer, Pal. p. 49). - The special mention of Lebanon in connection with the land of the Canaanites, and the enumeration of the separate parts of the land, as well as the extension of the eastern frontier as far as the Euphrates (see at Gen 15:18), are to be attributed to the rhetorical fulness of the style. The reference, however, is not to Antilibanus, but to Lebanon proper, which was within the northern border of the land of Israel, as fixed in Num 34:7-9.
Deut 1:8-10
This land the Lord had placed at the disposal of the Israelites for them to take possession of, as He had sworn to the fathers (patriarchs) that He would give it to their posterity (cf. Gen 12:7; Gen 13:15; Gen 15:18., etc.). The "swearing" on the part of God points back to Gen 22:16. The expression "to them and to their seed" is the same as "to thee and to thy seed" in Gen 13:15; Gen 17:8, and is not to be understood as signifying that the patriarchs themselves ought to have taken actual possession of Canaan; but "to their seed" is in apposition, and also a more precise definition (comp. Gen 15:7 with Gen 15:18, where the simple statement "to thee" is explained by the fuller statement "to thy seed"). ראה has grown into an interjection = הנּה. לפני נתן: to give before a person, equivalent to give up to a person, or place at his free disposal (for the use of the word in this sense, see Gen 13:9; Gen 34:10). Jehovah (this is the idea of Deut 1:6-8), when He concluded the covenant with the Israelites at Horeb, had intended to fulfil at once the promise which He gave to the patriarchs, and to put them into possession of the promised land; and Moses had also done what was required on his part, as he explained in Deut 1:9-18, to bring the people safety to Canaan (cf. Ex 18:23). As the nation had multiplied as the stars of heaven, in accordance with the promise of the Lord, and he felt unable to bear the burden alone and settle all disputes, he had placed over them at that time wise and intelligent men from the heads of the tribes to act as judges, and had instructed them to adjudicate upon the smaller matters of dispute righteously and without respect of person. For further particulars concerning the appointment of the judges, see at Ex 18:13-26, where it is related how Moses adopted this plan at the advice of Jethro, even before the giving of the law at Sinai. The expression "at that time," in Deut 1:9, is not at variance with this. The imperfect ואמר with vav rel., expresses the order of thought and not of time. For Moses did not intend to recall the different circumstances to the recollection of the people in their chronological order, but arranged them according to their relative importance in connection with the main object of his address. And this required that he should begin with what God had done for the fulfilment of His promise, and then proceed afterwards to notice what he, the servant of God, had done in his office, as an altogether subordinate matter. So far as this object was concerned, it was also perfectly indifferent who had advised him to adopt this plan, whilst it was very important to allude to the fact that it was the great increase in the number of the Israelites which had rendered it necessary, that he might remind the congregation how the Lord, even at that time, had fulfilled the promise which He gave to the patriarchs, and in that fulfilment had given a practical guarantee of the certain fulfilment of the other promises as well. Moses accomplished this by describing the increase of the nation in such a way that his hearers should be involuntarily reminded of the covenant promise in Gen 15:5. (cf. Gen 12:2; Gen 18:18; Gen 22:17; Gen 26:4).
Deut 1:11
But in order to guard against any misinterpretation of his words, "I cannot bear you myself alone," Moses added, "May the Lord fulfil the promise of numerous increase to the nation a thousand-fold." "Jehovah, the God of your fathers (i.e., who manifested Himself as God to your fathers), add to you a thousand times, כּכם, as many as ye are, and bless you as He has said." The "blessing" after "multiplying" points back to Gen 12:2. Consequently, it is not to be restricted to "strengthening, rendering fruitful, and multiplying," but must be understood as including the spiritual blessing promised to Abraham.
Deut 1:12
"How can I myself alone bear your cumbrance, and your burden, and your strife?" The burden and cumbrance of the nation are the nation itself, with all its affairs and transactions, which pressed upon the shoulders of Moses.
Deut 1:13-18
לכם הבוּ, give here, provide for yourselves. The congregation was to nominate, according to its tribes, wise, intelligent, and well-known men, whom Moses would appoint as heads, i.e., as judges, over the nation. At their installation he gave them the requisite instructions (Deut 1:16): "Ye shall hear between your brethren," i.e., hear both parties as mediators, "and judge righteously, without respect of person." פּנים הכּיר, to look at the face, equivalent to פּנים נשׁא (Lev 19:15), i.e., to act partially (cf. Ex 23:2-3). "The judgment is God's," i.e., appointed by God, and to be administered in the name of God, or in accordance with His justice; hence the expression "to bring before God" (Ex 21:6; Ex 22:7, etc.). On the difficult cases which the judges were to bring before Moses, see at Ex 18:26.
Geneva 1599
1:6 The LORD our God spake unto us in (f) Horeb, saying, Ye have dwelt long enough in this mount:
(f) In the second year and second month, (Num 10:11).
John Gill
1:6 The Lord our God spoke unto us in Horeb,.... The same with Sinai, as Aben Ezra observes; while the Israelites lay encamped near this mountain, the Lord spoke unto them:
saying, ye have dwelt long enough in this mount: or near it; for hither they came on the first day of the third month from their departure out of Egypt, and they did not remove from thence until the twentieth day of the second month in the second year, Ex 19:1 so that they were here a year wanting ten days; in which space of time the law was given them, the tabernacle and all things appertaining to it were made by them, rulers both ecclesiastical and civil were appointed over them, and they were numbered and marshalled in order under four standards, and so ready to march; and all this being done, they must stay no longer, but set forward for the land of Canaan. It is well for persons that they are not to stay long under the law, and the terrors of it, but are directed to Mount Zion; Heb 12:18.
Robert Jamieson, A. R. Fausset and David Brown
1:6 The Lord our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount--Horeb was the general name of a mountainous district; literally, "the parched" or "burnt region," whereas Sinai was the name appropriated to a particular peak [see on Ex 19:2]. About a year had been spent among the recesses of that wild solitude, in laying the foundation, under the immediate direction of God, of a new and peculiar community, as to its social, political, and, above all, religious character; and when this purpose had been accomplished, they were ordered to break up their encampment in Horeb. The command given them was to march straight to Canaan, and possess it [Deut 1:7].
1:71:7: դարձարուք եւ չուեցէ՛ք դուք աստի, եւ մտանիցէք ՚ի լեառնն Ամովրհացւոց, եւ առ ամենեսին որ շուրջ բնակեա՛լ իցեն զԱրաբացւովք ՚ի լերինս եւ ՚ի դաշտս, ընդ հարա՛ւ եւ ընդ ծովեզրն Քանանացւոց, եւ յաներն Լիբանանու՝ մինչեւ ցգե՛տն մեծ ցգետն Եփրատ։
7 Ելէք գնացէ՛ք դուք այստեղից, մտէ՛ք ամորհացիների լեռը, նրանց մօտ, ովքեր բնակւում են Արաբայի շուրջը՝ դէպի լեռներն ու դաշտերը, դէպի հարաւ ու Քանանացիների երկրի ծովեզերքը, դէպի Անդրլիբանան, մինչեւ Մեծ կամ Եփրատ գետը:
7 Ելէ՛ք, չուեցէ՛ք ու գացէ՛ք Ամօրհացիներուն լեռը եւ անոր բոլոր շրջակայ տեղերը, դաշտերը, լեռներն ու հովիտները եւ հարաւային կողմն ու ծովեզերքը, Քանանացիներուն երկիրը ու Լիբանան, մինչեւ մեծ գետը՝ Եփրատ։
դարձարուք եւ չուեցէք դուք աստի, եւ մտանիցէք ի լեառնն Ամովրհացւոց, եւ առ ամենեսին որ շուրջ բնակեալ իցեն [4]զԱրաբացւովք ի լերինս եւ ի դաշտս`` ընդ հարաւ եւ ընդ [5]ծովեզրն Քանանացւոց, եւ յաներն Լիբանանու`` մինչեւ ցգետն մեծ ցգետն Եփրատ:

1:7: դարձարուք եւ չուեցէ՛ք դուք աստի, եւ մտանիցէք ՚ի լեառնն Ամովրհացւոց, եւ առ ամենեսին որ շուրջ բնակեա՛լ իցեն զԱրաբացւովք ՚ի լերինս եւ ՚ի դաշտս, ընդ հարա՛ւ եւ ընդ ծովեզրն Քանանացւոց, եւ յաներն Լիբանանու՝ մինչեւ ցգե՛տն մեծ ցգետն Եփրատ։
7 Ելէք գնացէ՛ք դուք այստեղից, մտէ՛ք ամորհացիների լեռը, նրանց մօտ, ովքեր բնակւում են Արաբայի շուրջը՝ դէպի լեռներն ու դաշտերը, դէպի հարաւ ու Քանանացիների երկրի ծովեզերքը, դէպի Անդրլիբանան, մինչեւ Մեծ կամ Եփրատ գետը:
7 Ելէ՛ք, չուեցէ՛ք ու գացէ՛ք Ամօրհացիներուն լեռը եւ անոր բոլոր շրջակայ տեղերը, դաշտերը, լեռներն ու հովիտները եւ հարաւային կողմն ու ծովեզերքը, Քանանացիներուն երկիրը ու Լիբանան, մինչեւ մեծ գետը՝ Եփրատ։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: обратитесь, отправьтесь в путь и пойдите на гору Аморреев и ко всем соседям их, на равнину, на гору, на низкие места и на южный край и к берегам моря, в землю Ханаанскую и к Ливану, даже до реки великой, реки Евфрата;
1:7 ἐπιστράφητε επιστρεφω turn around; return καὶ και and; even ἀπάρατε απαιρω remove; take away ὑμεῖς υμεις you καὶ και and; even εἰσπορεύεσθε εισπορευομαι intrude; travel into εἰς εις into; for ὄρος ορος mountain; mount Αμορραίων αμορραιος and; even πρὸς προς to; toward πάντας πας all; every τοὺς ο the περιοίκους περιοικος neighbor; neighborhood Αραβα αραβα into; for ὄρος ορος mountain; mount καὶ και and; even πεδίον πεδιον and; even πρὸς προς to; toward λίβα λιψ southwest wind καὶ και and; even παραλίαν παραλιος coastal γῆν γη earth; land Χαναναίων χαναναιος Chananaios; Khananeos καὶ και and; even Ἀντιλίβανον αντιλιβανος till; until τοῦ ο the ποταμοῦ ποταμος river τοῦ ο the μεγάλου μεγας great; loud Εὐφράτου ευφρατης Euphratēs; Effratis
1:7 פְּנ֣וּ׀ pᵊnˈû פנה turn וּ û וְ and סְע֣וּ sᵊʕˈû נסע pull out לָכֶ֗ם lāḵˈem לְ to וּ û וְ and בֹ֨אוּ vˌōʔû בוא come הַ֥ר hˌar הַר mountain הָֽ hˈā הַ the אֱמֹרִי֮ ʔᵉmōrˈî אֱמֹרִי Amorite וְ wᵊ וְ and אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole שְׁכֵנָיו֒ šᵊḵēnāʸw שָׁכֵן inhabitant בָּ bā בְּ in † הַ the עֲרָבָ֥ה ʕᵃrāvˌā עֲרָבָה desert בָ vā בְּ in † הַ the הָ֛ר hˈār הַר mountain וּ û וְ and בַ va בְּ in † הַ the שְּׁפֵלָ֥ה ššᵊfēlˌā שְׁפֵלָה low land וּ û וְ and בַ va בְּ in † הַ the נֶּ֖גֶב nnˌeḡev נֶגֶב south וּ û וְ and בְ vᵊ בְּ in חֹ֣וף ḥˈôf חֹוף shore הַ ha הַ the יָּ֑ם yyˈom יָם sea אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth הַֽ hˈa הַ the כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite וְ wᵊ וְ and הַ ha הַ the לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon עַד־ ʕaḏ- עַד unto הַ ha הַ the נָּהָ֥ר nnāhˌār נָהָר stream הַ ha הַ the גָּדֹ֖ל ggāḏˌōl גָּדֹול great נְהַר־ nᵊhar- נָהָר stream פְּרָֽת׃ pᵊrˈāṯ פְּרָת Euphrates
1:7. revertimini et venite ad montem Amorreorum et ad cetera quae ei proxima sunt campestria atque montana et humiliora loca contra meridiem et iuxta litus maris terram Chananeorum et Libani usque ad flumen magnum EufratenTurn you, and come to the mountain of the Amorrhites, and to the other places that are next to it, the plains and the hills and the vales towards the south, and by the sea shore, the land of the Chanaanites, and of Libanus, as far as the great river Euphrates.
7. turn you, and take your journey, and go to the hill country of the Amorites, and unto all nigh thereunto, in the Arabah, in the hill country, and in the lowland, and in the South, and by the sea shore, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates.
1:7. Turn back and go to the mountain of the Amorites, and to the other places which are near it: the plains as well as the mountainous regions, and the low-lying places opposite the south and along the shore of the sea, the land of the Canaanites, and Lebanon, as far as the great river Euphrates.’
1:7. Turn you, and take your journey, and go to the mount of the Amorites, and unto all [the places] nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates.
Turn you, and take your journey, and go to the mount of the Amorites, and unto all [the places] nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates:

7: обратитесь, отправьтесь в путь и пойдите на гору Аморреев и ко всем соседям их, на равнину, на гору, на низкие места и на южный край и к берегам моря, в землю Ханаанскую и к Ливану, даже до реки великой, реки Евфрата;
1:7
ἐπιστράφητε επιστρεφω turn around; return
καὶ και and; even
ἀπάρατε απαιρω remove; take away
ὑμεῖς υμεις you
καὶ και and; even
εἰσπορεύεσθε εισπορευομαι intrude; travel into
εἰς εις into; for
ὄρος ορος mountain; mount
Αμορραίων αμορραιος and; even
πρὸς προς to; toward
πάντας πας all; every
τοὺς ο the
περιοίκους περιοικος neighbor; neighborhood
Αραβα αραβα into; for
ὄρος ορος mountain; mount
καὶ και and; even
πεδίον πεδιον and; even
πρὸς προς to; toward
λίβα λιψ southwest wind
καὶ και and; even
παραλίαν παραλιος coastal
γῆν γη earth; land
Χαναναίων χαναναιος Chananaios; Khananeos
καὶ και and; even
Ἀντιλίβανον αντιλιβανος till; until
τοῦ ο the
ποταμοῦ ποταμος river
τοῦ ο the
μεγάλου μεγας great; loud
Εὐφράτου ευφρατης Euphratēs; Effratis
1:7
פְּנ֣וּ׀ pᵊnˈû פנה turn
וּ û וְ and
סְע֣וּ sᵊʕˈû נסע pull out
לָכֶ֗ם lāḵˈem לְ to
וּ û וְ and
בֹ֨אוּ vˌōʔû בוא come
הַ֥ר hˌar הַר mountain
הָֽ hˈā הַ the
אֱמֹרִי֮ ʔᵉmōrˈî אֱמֹרִי Amorite
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
שְׁכֵנָיו֒ šᵊḵēnāʸw שָׁכֵן inhabitant
בָּ בְּ in
הַ the
עֲרָבָ֥ה ʕᵃrāvˌā עֲרָבָה desert
בָ בְּ in
הַ the
הָ֛ר hˈār הַר mountain
וּ û וְ and
בַ va בְּ in
הַ the
שְּׁפֵלָ֥ה ššᵊfēlˌā שְׁפֵלָה low land
וּ û וְ and
בַ va בְּ in
הַ the
נֶּ֖גֶב nnˌeḡev נֶגֶב south
וּ û וְ and
בְ vᵊ בְּ in
חֹ֣וף ḥˈôf חֹוף shore
הַ ha הַ the
יָּ֑ם yyˈom יָם sea
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
הַֽ hˈa הַ the
כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
הַ ha הַ the
לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
נָּהָ֥ר nnāhˌār נָהָר stream
הַ ha הַ the
גָּדֹ֖ל ggāḏˌōl גָּדֹול great
נְהַר־ nᵊhar- נָהָר stream
פְּרָֽת׃ pᵊrˈāṯ פְּרָת Euphrates
1:7. revertimini et venite ad montem Amorreorum et ad cetera quae ei proxima sunt campestria atque montana et humiliora loca contra meridiem et iuxta litus maris terram Chananeorum et Libani usque ad flumen magnum Eufraten
Turn you, and come to the mountain of the Amorrhites, and to the other places that are next to it, the plains and the hills and the vales towards the south, and by the sea shore, the land of the Chanaanites, and of Libanus, as far as the great river Euphrates.
1:7. Turn back and go to the mountain of the Amorites, and to the other places which are near it: the plains as well as the mountainous regions, and the low-lying places opposite the south and along the shore of the sea, the land of the Canaanites, and Lebanon, as far as the great river Euphrates.’
1:7. Turn you, and take your journey, and go to the mount of the Amorites, and unto all [the places] nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates.
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Adam Clarke: Commentary on the Bible - 1831
1:7: Go to the mount of the Amorites - On the south of the land of Canaan, towards the Dead Sea.
Land of the Canaanites - That is, Phoenicia, the country of Sidon, and the coasts of the Mediterranean Sea from the country of the Philistines to Mount Libanus. The Canaanites and Phoenicians are often confounded.
The river Euphrates - Thus Moses fixes the bounds of the land, to which on all quarters the territories of the Israelites might be extended, should the land of Canaan, properly so called, be found insufficient for them. Their South border might extend to the mount of the Amorites; their West to the borders of the Mediterranean Sea; their North to Lebanon; and their East border to the river Euphrates: and to this extent Solomon reigned; see Kg1 4:21. So that in his time, at least, the promise to Abraham was literally fulfilled; see below.
Albert Barnes: Notes on the Bible - 1834
1:7: To the mount of the Amorites - i. e. to the mountain district occupied by the Amorites, reaching into the Negeb, and part of the territory assigned to the tribe of Judah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: the mount: Gen 15:16-21; Exo 23:31; Num 34:3-12; Jos 24:15; Amo 2:9
all the places: Heb. all his neighbours
in the plain: Deu 11:11; Jos 10:40, Jos 11:16, Jos 11:17
the great: Deu 11:24; Jos 1:4; Sa2 8:3; Ch1 5:9, Ch1 18:3
John Gill
1:7 Turn you and take your journey,.... That is, remove from Horeb, where they were, and proceed on in their journey, in which they had been stopped almost a year:
and go to the mount of the Amorites; where they and the Amalekites dwelt, in the south part of the land of Canaan, and which was the way the spies were sent, Num 13:17,
and unto all the places nigh thereunto; nigh to the mountain. The Targum of Jonathan and Jarchi interpret them of Moab, Ammon, Gebal, or Mount Seir: "in the plain, in the hills, and in the vale"; such was the country near this mountain, consisting of champaign land, hills, and valleys:
and in the south; the southern border of the land of Canaan, as what follows describes the other borders of it:
and by the sea side: the Mediterranean sea, the western border of the land, which Jarchi out of Siphri explains of Ashkelon, Gaza, and Caesarea, and so the Targum of Jonathan:
into the land of the Canaanites; which was then possessed by them, the boundaries of which to the south and west are before given, and next follow those to the north and east:
and unto Lebanon; which was on the north of the land of Canaan:
unto the great river, the river Euphrates; which was the utmost extent of the land eastward, and was either promised, as it was to Abraham, Gen 15:18 or enjoyed, as it was by Solomon, 3Kings 4:21.
John Wesley
1:7 To the mount of the Amorites - That is, to the mountainous country where the Amorites dwelt, which is opposed to the plain, where others of them dwelt. And this is the first mentioned, because it was in the borders of the land.
Robert Jamieson, A. R. Fausset and David Brown
1:7 the mount of the Amorites--the hilly tract lying next to Kadesh-barnea in the south of Canaan.
to the land of the Canaanites, and unto Lebanon--that is, Phœnicia, the country of Sidon, and the coast of the Mediterranean--from the Philistines to Lebanon. The name "Canaanite" is often used synonymously with that of "Phœnician."
1:81:8: Տեսէ՛ք զի ահա մատնեցի առաջի ձեր զերկիրն, մտէ՛ք ժառանգեցէ՛ք զերկիրն՝ զոր երդուայ ես հարցն ձերոց, Աբրահամու եւ Սահակայ եւ Յակոբայ. տա՛լ նոցա եւ զաւակի նոցա յետ նոցա զերկիրն՝ որ բղխէ զկաթն եւ զմեղր։
8 Տեսէ՛ք, ահա ձեզ յանձնեցի այդ երկիրը. մտէ՛ք ու իբրեւ սեփականութիւն ստացէ՛ք այդ երկիրը, որը ես երդուեցի տալ ձեր հայրերին՝ Աբրահամին, Իսահակին ու Յակոբին, նրանց ու նրանց յետնորդներին, մի երկիր, ուր մեղր ու կաթ է հոսում”:
8 Ահա այն երկիրը ձեր առջեւ դրի։ Գացէ՛ք ու ժառանգեցէ՛ք այն երկիրը, որ Տէրը ձեր հայրերուն՝ Աբրահամին, Իսահակին ու Յակոբին՝ երդում ըրաւ որ տայ անոնց ու անոնցմէ ետքը անոնց զաւակներուն’։
Տեսէք զի ահա մատնեցի առաջի ձեր զերկիրն, մտէք ժառանգեցէք զերկիրն զոր երդուայ ես հարցն ձերոց, Աբրահամու եւ Իսահակայ եւ Յակոբայ, տալ նոցա եւ զաւակի նոցա յետ նոցա [6]զերկիրն որ բղխէ զկաթն եւ զմեղր:

1:8: Տեսէ՛ք զի ահա մատնեցի առաջի ձեր զերկիրն, մտէ՛ք ժառանգեցէ՛ք զերկիրն՝ զոր երդուայ ես հարցն ձերոց, Աբրահամու եւ Սահակայ եւ Յակոբայ. տա՛լ նոցա եւ զաւակի նոցա յետ նոցա զերկիրն՝ որ բղխէ զկաթն եւ զմեղր։
8 Տեսէ՛ք, ահա ձեզ յանձնեցի այդ երկիրը. մտէ՛ք ու իբրեւ սեփականութիւն ստացէ՛ք այդ երկիրը, որը ես երդուեցի տալ ձեր հայրերին՝ Աբրահամին, Իսահակին ու Յակոբին, նրանց ու նրանց յետնորդներին, մի երկիր, ուր մեղր ու կաթ է հոսում”:
8 Ահա այն երկիրը ձեր առջեւ դրի։ Գացէ՛ք ու ժառանգեցէ՛ք այն երկիրը, որ Տէրը ձեր հայրերուն՝ Աբրահամին, Իսահակին ու Յակոբին՝ երդում ըրաւ որ տայ անոնց ու անոնցմէ ետքը անոնց զաւակներուն’։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: вот, Я даю вам землю сию, пойдите, возьмите в наследие землю, которую Господь с клятвою обещал дать отцам вашим, Аврааму, Исааку и Иакову, им и потомству их'.
1:8 ἴδετε οραω view; see παραδέδωκα παραδιδωμι betray; give over ἐνώπιον ενωπιος in the face; facing ὑμῶν υμων your τὴν ο the γῆν γη earth; land εἰσπορευθέντες εισπορευομαι intrude; travel into κληρονομήσατε κληρονομεω inherit; heir τὴν ο the γῆν γη earth; land ἣν ος who; what ὤμοσα ομνυω swear τοῖς ο the πατράσιν πατηρ father ὑμῶν υμων your τῷ ο the Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισαακ ισαακ Isaak καὶ και and; even Ιακωβ ιακωβ Iakōb; Iakov δοῦναι διδωμι give; deposit αὐτοῖς αυτος he; him καὶ και and; even τῷ ο the σπέρματι σπερμα seed αὐτῶν αυτος he; him μετ᾿ μετα with; amid αὐτούς αυτος he; him
1:8 רְאֵ֛ה rᵊʔˈē ראה see נָתַ֥תִּי nāṯˌattî נתן give לִ li לְ to פְנֵיכֶ֖ם fᵊnêḵˌem פָּנֶה face אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth בֹּ֚אוּ ˈbōʔû בוא come וּ û וְ and רְשׁ֣וּ rᵊšˈû ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִשְׁבַּ֣ע nišbˈaʕ שׁבע swear יְ֠הוָה [yᵊhwˌāh] יְהוָה YHWH לַ la לְ to אֲבֹ֨תֵיכֶ֜ם ʔᵃvˌōṯêḵˈem אָב father לְ lᵊ לְ to אַבְרָהָ֨ם ʔavrāhˌām אַבְרָהָם Abraham לְ lᵊ לְ to יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac וּֽ ˈû וְ and לְ lᵊ לְ to יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob לָ lā לְ to תֵ֣ת ṯˈēṯ נתן give לָהֶ֔ם lāhˈem לְ to וּ û וְ and לְ lᵊ לְ to זַרְעָ֖ם zarʕˌām זֶרַע seed אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
1:8. en inquit tradidi vobis ingredimini et possidete eam super qua iuravit Dominus patribus vestris Abraham et Isaac et Iacob ut daret illam eis et semini eorum post eosBehold, said he, I have delivered it to you: go in and possess it, concerning which the Lord swore to your fathers Abraham, Isaac, and Jacob, that he would give it to them, and to their seed after them.
8. Behold, I have set the land before you: go in and possess the land which the LORD sware unto your fathers, to Abraham, to Isaac, and to Jacob, to give unto them and to their seed after them.
1:8. ‘Lo,’ he said, ‘I have delivered it to you. Enter and possess that which the Lord swore to your fathers, Abraham, Isaac, and Jacob, that he would give it to them, and to their offspring after them.’
1:8. Behold, I have set the land before you: go in and possess the land which the LORD sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them.
Behold, I have set the land before you: go in and possess the land which the LORD sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them:

8: вот, Я даю вам землю сию, пойдите, возьмите в наследие землю, которую Господь с клятвою обещал дать отцам вашим, Аврааму, Исааку и Иакову, им и потомству их'.
1:8
ἴδετε οραω view; see
παραδέδωκα παραδιδωμι betray; give over
ἐνώπιον ενωπιος in the face; facing
ὑμῶν υμων your
τὴν ο the
γῆν γη earth; land
εἰσπορευθέντες εισπορευομαι intrude; travel into
κληρονομήσατε κληρονομεω inherit; heir
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ὤμοσα ομνυω swear
τοῖς ο the
πατράσιν πατηρ father
ὑμῶν υμων your
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Ισαακ ισαακ Isaak
καὶ και and; even
Ιακωβ ιακωβ Iakōb; Iakov
δοῦναι διδωμι give; deposit
αὐτοῖς αυτος he; him
καὶ και and; even
τῷ ο the
σπέρματι σπερμα seed
αὐτῶν αυτος he; him
μετ᾿ μετα with; amid
αὐτούς αυτος he; him
1:8
רְאֵ֛ה rᵊʔˈē ראה see
נָתַ֥תִּי nāṯˌattî נתן give
לִ li לְ to
פְנֵיכֶ֖ם fᵊnêḵˌem פָּנֶה face
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
בֹּ֚אוּ ˈbōʔû בוא come
וּ û וְ and
רְשׁ֣וּ rᵊšˈû ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נִשְׁבַּ֣ע nišbˈaʕ שׁבע swear
יְ֠הוָה [yᵊhwˌāh] יְהוָה YHWH
לַ la לְ to
אֲבֹ֨תֵיכֶ֜ם ʔᵃvˌōṯêḵˈem אָב father
לְ lᵊ לְ to
אַבְרָהָ֨ם ʔavrāhˌām אַבְרָהָם Abraham
לְ lᵊ לְ to
יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac
וּֽ ˈû וְ and
לְ lᵊ לְ to
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
לָ לְ to
תֵ֣ת ṯˈēṯ נתן give
לָהֶ֔ם lāhˈem לְ to
וּ û וְ and
לְ lᵊ לְ to
זַרְעָ֖ם zarʕˌām זֶרַע seed
אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
1:8. en inquit tradidi vobis ingredimini et possidete eam super qua iuravit Dominus patribus vestris Abraham et Isaac et Iacob ut daret illam eis et semini eorum post eos
Behold, said he, I have delivered it to you: go in and possess it, concerning which the Lord swore to your fathers Abraham, Isaac, and Jacob, that he would give it to them, and to their seed after them.
1:8. ‘Lo,’ he said, ‘I have delivered it to you. Enter and possess that which the Lord swore to your fathers, Abraham, Isaac, and Jacob, that he would give it to them, and to their offspring after them.’
1:8. Behold, I have set the land before you: go in and possess the land which the LORD sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: set: Heb. given
which: Gen 12:7, Gen 13:14, Gen 13:15, Gen 15:16, Gen 15:18, Gen 17:7, Gen 17:8, Gen 22:16-18, Gen 26:3, Gen 26:4, Gen 28:13, Gen 28:14
John Gill
1:8 Behold, I have set the land before you,.... Described it to them, and set its bounds, as well as had given them a grant of it:
go in and possess the land, which the Lord sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and their seed after them: and which being thus made sure unto them, they had nothing more to do than to go and take possession of it.
John Wesley
1:8 Before you - Heb. Before your faces; it is open to your view, and to your possession; there is no impediment in the way.
Robert Jamieson, A. R. Fausset and David Brown
1:8 I have set the land before you--literally, "before your faces"--it is accessible; there is no impediment to your occupation. The order of the journey as indicated by the places mentioned would have led to a course of invasion, the opposite of what was eventually followed; namely, from the seacoast eastward--instead of from the Jordan westward (see on Num 20:1).
1:91:9: Եւ խօսեցայ ընդ ձեզ ՚ի ժամանակին յայնմիկ՝ եւ ասեմ.
9 «Ես ձեզ հետ խօսել եմ դեռ այն ժամանակ եւ ասել.
9 Այն ատեն ես ձեզի խօսեցայ ու ըսի. ‘Ես մինակ չեմ կրնար ձեզ տանիլ,
Եւ խօսեցայ ընդ ձեզ ի ժամանակին յայնմիկ եւ ասեմ. Ոչ կարեմ միայն հանդարտել ձեզ:

1:9: Եւ խօսեցայ ընդ ձեզ ՚ի ժամանակին յայնմիկ՝ եւ ասեմ.
9 «Ես ձեզ հետ խօսել եմ դեռ այն ժամանակ եւ ասել.
9 Այն ատեն ես ձեզի խօսեցայ ու ըսի. ‘Ես մինակ չեմ կրնար ձեզ տանիլ,
zohrab-1805▾ eastern-1994▾ western am▾
1:99: И я сказал вам в то время: не могу один водить вас;
1:9 καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward ὑμᾶς υμας you ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that λέγων λεγω tell; declare οὐ ου not δυνήσομαι δυναμαι able; can μόνος μονος only; alone φέρειν φερω carry; bring ὑμᾶς υμας you
1:9 וָ wā וְ and אֹמַ֣ר ʔōmˈar אמר say אֲלֵכֶ֔ם ʔᵃlēḵˈem אֶל to בָּ bā בְּ in † הַ the עֵ֥ת ʕˌēṯ עֵת time הַ ha הַ the הִ֖וא hˌiw הִיא she לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לֹא־ lō- לֹא not אוּכַ֥ל ʔûḵˌal יכל be able לְ lᵊ לְ to בַדִּ֖י vaddˌî בַּד linen, part, stave שְׂאֵ֥ת śᵊʔˌēṯ נשׂא lift אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
1:9. dixique vobis illo in temporeAnd I said to you at that time:
9. And I spake unto you at that time, saying, I am not able to bear you myself alone:
1:9. And I said to you, at that time:
1:9. And I spake unto you at that time, saying, I am not able to bear you myself alone:
And I spake unto you at that time, saying, I am not able to bear you myself alone:

9: И я сказал вам в то время: не могу один водить вас;
1:9
καὶ και and; even
εἶπα επω say; speak
πρὸς προς to; toward
ὑμᾶς υμας you
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
λέγων λεγω tell; declare
οὐ ου not
δυνήσομαι δυναμαι able; can
μόνος μονος only; alone
φέρειν φερω carry; bring
ὑμᾶς υμας you
1:9
וָ וְ and
אֹמַ֣ר ʔōmˈar אמר say
אֲלֵכֶ֔ם ʔᵃlēḵˈem אֶל to
בָּ בְּ in
הַ the
עֵ֥ת ʕˌēṯ עֵת time
הַ ha הַ the
הִ֖וא hˌiw הִיא she
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
לֹא־ lō- לֹא not
אוּכַ֥ל ʔûḵˌal יכל be able
לְ lᵊ לְ to
בַדִּ֖י vaddˌî בַּד linen, part, stave
שְׂאֵ֥ת śᵊʔˌēṯ נשׂא lift
אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
1:9. dixique vobis illo in tempore
And I said to you at that time:
1:9. And I said to you, at that time:
1:9. And I spake unto you at that time, saying, I am not able to bear you myself alone:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
9: The Charge to Magistrates.B. C. 1451.
9 And I spake unto you at that time, saying, I am not able to bear you myself alone: 10 The LORD your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude. 11 (The LORD God of your fathers make you a thousand times so many more as ye are, and bless you, as he hath promised you!) 12 How can I myself alone bear your cumbrance, and your burden, and your strife? 13 Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you. 14 And ye answered me, and said, The thing which thou hast spoken is good for us to do. 15 So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes. 16 And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. 17 Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's: and the cause that is too hard for you, bring it unto me, and I will hear it. 18 And I commanded you at that time all the things which ye should do.
Moses here reminds them of the happy constitution of their government, which was such as might make them all safe and easy if it was not their own fault. When good laws were given them good men were entrusted with the execution of them, which, as it was an instance of God's goodness to them, so it was of the care of Moses concerning them; and, it should seem, he mentions it here to recommend himself to them as a man that sincerely sought their welfare, and so to make way for what he was about to say to them, wherein he aimed at nothing but their good. In this part of his narrative he insinuates to them,
I. That he greatly rejoiced in the increase of their numbers. He owns the accomplishment of God's promise to Abraham (v. 10): You are as the stars of heaven for multitude; and prays for the further accomplishment of it (v. 11): God make you a thousand times more. This prayer comes in in a parenthesis, and a good prayer prudently put in cannot be impertinent in any discourse of divine things, nor will a pious ejaculation break the coherence, but rather strengthen and adorn it. But how greatly are his desires enlarged when he prays that they might be made a thousand times more than they were! We are not straitened in the power and goodness of God, why should we be straitened in our own faith and hope, which ought to be as large as the promise? larger they need not be. It is from the promise that Moses here takes the measures of his prayer: The Lord bless you as he hath promised you. And why might he not hope that they might become a thousand times more than they were now when they were now ten thousand times more than they were when they went down into Egypt, about 250 years ago? Observe, When they were under the government of Pharaoh the increase of their numbers was envied, and complained of as a grievance (Exod. i. 9); but now, under the government of Moses, it was rejoiced in, and prayed for as a blessing. The consideration of this might give them occasion to reflect with shame upon their own folly when they had talked of making a captain and returning to Egypt.
II. That he was not ambitious of monopolizing the honour of the government, and ruling them himself alone, as an absolute monarch, v. 9. Though he was a man as well worthy of that honour, and as well qualified for the business, as ever any man was, yet he was desirous that others might be taken in as assistants to him in the business and consequently sharers with him in the honour: I cannot myself alone bear the burden, v. 12. Magistracy is a burden. Moses himself, though eminently gifted for it, found it lay heavily on his shoulders; nay, the best magistrates complain most of the burden, and are most desirous of help, and most afraid of undertaking more than they can perform.
III. That he was not desirous to prefer his own creatures, or such as should underhand have a dependence upon him; for he leaves it to the people to choose their own judges, to whom he would grant commissions, not durant bene placito--to be turned out when he pleased; but quam diu se bene gesserint--to continue so long as they approved themselves faithful. Take you wise men, that are known to be so among your tribes, and I will make them rulers, v. 13. Thus the apostles directed the multitude to choose overseers of the poor, and then they ordained them,. Acts vi. 3, 6. He directs them to take wise men and understanding, whose personal merit would recommend them. The rise and origin of this nation were so late that none of them could pretend to antiquity of race, and nobility of birth, above their brethren; and, having all lately come out of slavery in Egypt, it is probable that one family was not much richer than another; so that their choice must be directed purely by the qualifications of wisdom, experience, and integrity. "Choose those," says Moses, "whose praise is in your tribes, and with all my heart I will make them rulers." We must not grudge that God's work be done by other hands than ours, provided it be done by good hands.
IV. That he was in this matter very willing to please the people; and, though he did not in any thing aim at their applause, yet in a thing of this nature he would not act without their approbation. And they agreed to the proposal: The thing which thou hast spoken is good, v. 14. This he mentions to aggravate the sin of their mutinies and discontents after this, that the government they quarrelled with was what they themselves had consented to; Moses would have pleased them if they would have been pleased.
V. That he aimed to edify them as well as to gratify them; for,
1. He appointed men of good characters (v. 15), wise men and men known, men that would be faithful to their trust and to the public interest.
2. He gave them a good charge, v. 16, 17. Those that are advanced to honour must know that they are charged with business, and must give account another day of their charge. (1.) He charges them to be diligent and patient: Hear the causes. Hear both sides, hear them fully, hear them carefully; for nature has provided us with two ears, and he that answereth a matter before he heareth it, it is folly and shame to him. The ear of the learner is necessary to the tongue of the learned, Isa. l. 4. (2.) To be just and impartial: Judge righteously. Judgment must be given according to the merits of the cause, without regard to the quality of the parties. The natives must not be suffered to abuse the strangers any more that the strangers to insult the natives or to encroach upon them; the great must not be suffered to oppress the small, nor to crush them, any more than the small, to rob the great, or to affront them. No faces must be known in judgment, but unbribed unbiased equity must always pass sentence. (3.) To be resolute and courageous: "You shall not be afraid of the face of man; be not overawed to do an ill thing, either by the clamours of the crowd or by the menaces of those that have power in their hands." And he gave them a good reason to enforce this charge: "For the judgment is God's. You are God's vicegerents, you act for him, and therefore must act like him; you are his representatives, but if you judge unrighteously, you misrepresent him. The judgment is his, and therefore he will protect you in doing right, and will certainly call you to account if you do wrong."
3. He allowed them to bring all difficult cases to him, and he would always be ready to hear and determine, and to make both the judges and the people easy. Happy art thou. O Israel! in such praise as Moses was.
Albert Barnes: Notes on the Bible - 1834
1:9: This appointment of the "captains" (compare Exo 18:21 ff) must not be confounded with that of the elders in Num 11:16 ff. The former would number 78, 600; the latter were 70 only.
A comparison between this passage and that in Exodus makes it obvious that Moses is only touching on certain parts of the whole history, without regard to order of time, but with a special purpose. This important arrangement for the good government of the people took place before they left Horeb to march direct to the promised land. This fact sets more clearly before us the perverseness and ingratitude of the people, to which the orator next passes; and shows, what he was anxious to impress, that the fault of the 40 years' delay rested only with themselves!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: I am not: Exo 18:18; Num 11:11-14, Num 11:17
Geneva 1599
1:9 And I spake (g) unto you at that time, saying, I am not able to bear you myself alone:
(g) By the counsel of Jethro my father-in-law, (Ex 18:19).
John Gill
1:9 And I spake unto you at that time,.... About that time; for it was after the rock in Horeb was smitten, and before they encamped at Mount Sinai, that Jethro gave the advice which Moses took, and proceeded on it, as here related; see Ex 18:1.
saying, I am not able to bear you myself alone; to rule and govern them, judge and determine matters between them. Jethro suggested this to Moses, and he took the hint, and was conscious to himself that it was too much for him, and so declared it to the people, though it is not before recorded; see Ex 18:18.
John Wesley
1:9 At that time - That is, about that time, namely, a little before their coming to Horeb.
Robert Jamieson, A. R. Fausset and David Brown
1:9 I spake unto you at that time, saying, I am not able to bear you myself alone--a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the administration of justice was committed to a select number of subordinate officers, Moses, by a beautiful allusion to the patriarchal blessing, ascribed the necessity of that memorable change in the government to the vast increase of the population.
1:101:10: Ո՛չ կարեմ միայն հանդարտել ձեզ. Տէր Աստուած մեր բազմացոյց զձեզ. եւ ահաւասիկ է՛ք դուք այսօր իբրեւ զաստեղս երկնից բազմութեամբ[1626]։ [1626] Ոմանք. Եւ ահաւադիկ էք դուք։
10 “Ես միայնակ չեմ կարող ձեզ առաջնորդել: Մեր Տէր Աստուածը ձեզ բազմացրել է, եւ ահա դուք այսօր երկնքի աստղերի չափ շատ էք:
10 Ձեր Տէր Աստուածը ձեզ շատցուց եւ ահա դուք այսօր երկնքի աստղերուն չափ շատ էք։
Տէր Աստուած [7]մեր բազմացոյց զձեզ, եւ ահաւադիկ էք դուք այսօր իբրեւ զաստեղս երկնից բազմութեամբ:

1:10: Ո՛չ կարեմ միայն հանդարտել ձեզ. Տէր Աստուած մեր բազմացոյց զձեզ. եւ ահաւասիկ է՛ք դուք այսօր իբրեւ զաստեղս երկնից բազմութեամբ[1626]։
[1626] Ոմանք. Եւ ահաւադիկ էք դուք։
10 “Ես միայնակ չեմ կարող ձեզ առաջնորդել: Մեր Տէր Աստուածը ձեզ բազմացրել է, եւ ահա դուք այսօր երկնքի աստղերի չափ շատ էք:
10 Ձեր Տէր Աստուածը ձեզ շատցուց եւ ահա դուք այսօր երկնքի աստղերուն չափ շատ էք։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: Господь, Бог ваш, размножил вас, и вот, вы ныне многочисленны, как звезды небесные;
1:10 κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your ἐπλήθυνεν πληθυνω multiply ὑμᾶς υμας you καὶ και and; even ἰδού ιδου see!; here I am ἐστε ειμι be σήμερον σημερον today; present ὡσεὶ ωσει as if; about τὰ ο the ἄστρα αστρον constellation τοῦ ο the οὐρανοῦ ουρανος sky; heaven τῷ ο the πλήθει πληθος multitude; quantity
1:10 יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s) הִרְבָּ֣ה hirbˈā רבה be many אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] וְ wᵊ וְ and הִנְּכֶ֣ם hinnᵊḵˈem הִנֵּה behold הַ ha הַ the יֹּ֔ום yyˈôm יֹום day כְּ kᵊ כְּ as כֹוכְבֵ֥י ḵôḵᵊvˌê כֹּוכָב star הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens לָ lā לְ to רֹֽב׃ rˈōv רֹב multitude
1:10. non possum solus sustinere vos quia Dominus Deus vester multiplicavit vos et estis hodie sicut stellae caeli plurimaeI alone am not able to bear you: for the Lord your God hath multiplied you, and you are this day as the stars of heaven, for multitude.
10. The LORD your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude.
1:10. ‘I alone am not able to sustain you. For the Lord, your God, has multiplied you, and you are today like the stars of heaven, very many.
1:10. The LORD your God hath multiplied you, and, behold, ye [are] this day as the stars of heaven for multitude.
The LORD your God hath multiplied you, and, behold, ye [are] this day as the stars of heaven for multitude:

10: Господь, Бог ваш, размножил вас, и вот, вы ныне многочисленны, как звезды небесные;
1:10
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
ἐπλήθυνεν πληθυνω multiply
ὑμᾶς υμας you
καὶ και and; even
ἰδού ιδου see!; here I am
ἐστε ειμι be
σήμερον σημερον today; present
ὡσεὶ ωσει as if; about
τὰ ο the
ἄστρα αστρον constellation
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
τῷ ο the
πλήθει πληθος multitude; quantity
1:10
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s)
הִרְבָּ֣ה hirbˈā רבה be many
אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker]
וְ wᵊ וְ and
הִנְּכֶ֣ם hinnᵊḵˈem הִנֵּה behold
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
כְּ kᵊ כְּ as
כֹוכְבֵ֥י ḵôḵᵊvˌê כֹּוכָב star
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
לָ לְ to
רֹֽב׃ rˈōv רֹב multitude
1:10. non possum solus sustinere vos quia Dominus Deus vester multiplicavit vos et estis hodie sicut stellae caeli plurimae
I alone am not able to bear you: for the Lord your God hath multiplied you, and you are this day as the stars of heaven, for multitude.
1:10. ‘I alone am not able to sustain you. For the Lord, your God, has multiplied you, and you are today like the stars of heaven, very many.
1:10. The LORD your God hath multiplied you, and, behold, ye [are] this day as the stars of heaven for multitude.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: В стт. 10–12: и 20–23, представляющих этнографическую вставку в рассказ, еврейскому народу сообщаются интересные указания относительно истории тех cтран, мимо которых он проходит.

Кук и другие ученые относят рефаимов, емимов, замзузимов и прочих первообитателей Ханаана к семитической расе.

Кафтор отождествляется с о. Критом, кафторимы — с его выходцами филистимлянами (Пелешет), поселившимися в юго-западном углу Ханаана и сообщившими свое имя (Палестина) всей стране.
Adam Clarke: Commentary on the Bible - 1831
1:10: Ye are this day as the stars of heaven for multitude - This was the promise God made to Abraham, Gen 15:5, Gen 15:6; and Moses considers it now as amply fulfilled. But was it really so? Many suppose the expression to be hyperbolical; and others, no friends to revelation, think it a vain empty boast, because the stars, in their apprehension, amount to innumerable millions. Let us consider this subject. How many in number are the stars which appear to the naked eye? for it is by what appears to the naked eye we are to be governed in this business, for God brought Abraham forth abroad, i. e., out of doors, and bade him look towards heaven, not with a telescope, but with his naked eyes, Gen 15:5. Now I shall beg the objector to come forth abroad, and look up in the brightest and most favorable night, and count the stars - he need not be terrified at their abundance; the more they are, the more he can count; and I shall pledge myself to find a male Israelite in the very last census taken of this people, Numbers 26, for every star he finds in the whole upper hemisphere of heaven. The truth is, only about 3,010 stars can be seen by the naked eye in both the northern and southern hemispheres; and the Israelites, independently of women and children, were at the above time more than 600,000. And suppose we even allow that, from the late discoveries of Dr. Herschel and others with telescopes which have magnified between 35 and 36,000 times, there may be 75 millions of stars visible by the help of such instruments, which is the highest calculation ever made, yet still the Divine word stands literally true: St. Matthew says, Deuteronomy 1, that the generations from Abraham to Christ were 42; now we find at the second census that the fighting men among the Hebrews amounted to 603,000; and the Israelites, who have never ceased to be a distinct people, have so multiplied as far to exceed the number of all the fixed stars taken together.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: your God: Deu 10:22, Deu 28:62; Gen 15:5, Gen 22:17, Gen 28:14; Exo 12:37, Exo 32:13; Num 1:46; Ch1 27:23; Neh 9:23
ye are this day: This was the promise made by God to Abraham (Gen 15:5, Gen 15:6), which Moses considers now as amply fulfilled. Many suppose the expression to be hyperbolical; and others, no friends to Revelation, think it a vain, empty boast, because the stars, in their apprehension, amount to innumerable millions. But, as this refers to the number of stars that appear to the naked eye, which only amount to about 3, 010 in both hemispheres, the number of the Israelites far exceeded this; for independently of women and children, at the last census, they amounted to more than 600, 000.
Geneva 1599
1:10 The LORD your God hath (h) multiplied you, and, behold, ye [are] this day as the stars of heaven for multitude.
(h) Not so much by the course of nature, as miraculously.
John Gill
1:10 The Lord your God hath multiplied you,.... Which was the reason why he could not bear them, or the government of them was too heavy for him, because they were so numerous, and the cases brought before him to decide were so many:
and, behold, you are this day as the stars of heaven for multitude; whereby it appeared that the promise to Abraham was fulfilled, Gen 15:5, they were now 600,000 men fit for war, besides women and children, and those under age, which must make the number of them very large.
Robert Jamieson, A. R. Fausset and David Brown
1:10 ye are this day as the stars of heaven for multitude--This was neither an Oriental hyperbole nor a mere empty boast. Abraham was told (Gen 15:5-6) to look to the stars, and though they "appear" innumerable, yet those seen by the naked eye amount, in reality, to no more than three thousand ten in both hemispheres. The Israelites already far exceeded that number, being at the last census above six hundred thousand [Num 26:51]. It was a seasonable memento, calculated to animate their faith in the accomplishment of other parts of the divine promise.
1:111:11: Տէր Աստուած հարցն մերոց յաւելցէ՛ ՚ի ձեզ եւ՛ս քան որչափ էքդ հազարապատիկ, եւ օրհնեսցէ՛ զձեզ՝ որպէս եւ խօսեցաւ ընդ ձեզ։
11 Մեր հայրերի Տէր Աստուածը, ինչպէս որ կաք, հազարապատիկ թող աւելացնի եւ օրհնի ձեզ, ինչպէս խոստացել է ձեզ:
11 Ձեր հայրերուն Տէր Աստուածը ձեզ հազարապատիկ աւելի շատցնէ ու ձեզի ըսածին պէս՝ ձեզ օրհնէ։
Տէր Աստուած հարցն [8]մերոց յաւելցէ ի ձեզ եւս քան որչափ էքդ հազարապատիկ, եւ օրհնեսցէ զձեզ որպէս եւ խօսեցաւ ընդ ձեզ:

1:11: Տէր Աստուած հարցն մերոց յաւելցէ՛ ՚ի ձեզ եւ՛ս քան որչափ էքդ հազարապատիկ, եւ օրհնեսցէ՛ զձեզ՝ որպէս եւ խօսեցաւ ընդ ձեզ։
11 Մեր հայրերի Տէր Աստուածը, ինչպէս որ կաք, հազարապատիկ թող աւելացնի եւ օրհնի ձեզ, ինչպէս խոստացել է ձեզ:
11 Ձեր հայրերուն Տէր Աստուածը ձեզ հազարապատիկ աւելի շատցնէ ու ձեզի ըսածին պէս՝ ձեզ օրհնէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: Господь, Бог отцов ваших, да умножит вас в тысячу крат против того, сколько вас [теперь], и да благословит вас, как Он говорил вам:
1:11 κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the πατέρων πατηρ father ὑμῶν υμων your προσθείη προστιθημι add; continue ὑμῖν υμιν you ὡς ως.1 as; how ἐστὲ ειμι be χιλιοπλασίως χιλιοπλασιως and; even εὐλογήσαι ευλογεω commend; acclaim ὑμᾶς υμας you καθότι καθοτι in that ἐλάλησεν λαλεω talk; speak ὑμῖν υμιν you
1:11 יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹֽותֵכֶ֗ם ʔᵃvˈôṯēḵˈem אָב father יֹסֵ֧ף yōsˈēf יסף add עֲלֵיכֶ֛ם ʕᵃlêḵˈem עַל upon כָּכֶ֖ם kāḵˌem כְּ as אֶ֣לֶף ʔˈelef אֶלֶף thousand פְּעָמִ֑ים pᵊʕāmˈîm פַּעַם foot וִ wi וְ and יבָרֵ֣ךְ yvārˈēḵ ברך bless אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak לָכֶֽם׃ lāḵˈem לְ to
1:11. Dominus Deus patrum vestrorum addat ad hunc numerum multa milia et benedicat vobis sicut locutus est(The Lord God of your fathers add to this number many thousands, and bless you as he hath spoken.)
11. The LORD, the God of your fathers, make you a thousand times so many more as ye are, and bless you, as he hath promised you!
1:11. May the Lord, the God of your fathers, add to this number many thousands more, and may he bless you, just as he has said.
1:11. (The LORD God of your fathers make you a thousand times so many more as ye [are], and bless you, as he hath promised you!)
The LORD God of your fathers make you a thousand times so many more as ye [are], and bless you, as he hath promised you:

11: Господь, Бог отцов ваших, да умножит вас в тысячу крат против того, сколько вас [теперь], и да благословит вас, как Он говорил вам:
1:11
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
πατέρων πατηρ father
ὑμῶν υμων your
προσθείη προστιθημι add; continue
ὑμῖν υμιν you
ὡς ως.1 as; how
ἐστὲ ειμι be
χιλιοπλασίως χιλιοπλασιως and; even
εὐλογήσαι ευλογεω commend; acclaim
ὑμᾶς υμας you
καθότι καθοτι in that
ἐλάλησεν λαλεω talk; speak
ὑμῖν υμιν you
1:11
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
אֲבֹֽותֵכֶ֗ם ʔᵃvˈôṯēḵˈem אָב father
יֹסֵ֧ף yōsˈēf יסף add
עֲלֵיכֶ֛ם ʕᵃlêḵˈem עַל upon
כָּכֶ֖ם kāḵˌem כְּ as
אֶ֣לֶף ʔˈelef אֶלֶף thousand
פְּעָמִ֑ים pᵊʕāmˈîm פַּעַם foot
וִ wi וְ and
יבָרֵ֣ךְ yvārˈēḵ ברך bless
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
לָכֶֽם׃ lāḵˈem לְ to
1:11. Dominus Deus patrum vestrorum addat ad hunc numerum multa milia et benedicat vobis sicut locutus est
(The Lord God of your fathers add to this number many thousands, and bless you as he hath spoken.)
1:11. May the Lord, the God of your fathers, add to this number many thousands more, and may he bless you, just as he has said.
1:11. (The LORD God of your fathers make you a thousand times so many more as ye [are], and bless you, as he hath promised you!)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: make you: Sa2 24:3; Ch1 21:3; Psa 115:14
and bless you: Gen 15:5, Gen 22:17, Gen 26:4, Gen 49:25; Exo 32:13; Num 6:27, Num 22:12
John Gill
1:11 The Lord God of your fathers make you a thousand times so many more as ye are,.... This prayer he made, or this blessing he pronounced on them, to show that he did not envy their increase, nor was any ways uneasy at it, but rejoiced in it, though he gave it as a reason of his not being able to govern them alone:
and bless you, as he hath promised you: with all kind of blessings, as he had often promised their fathers.
1:121:12: Եւ զի՞արդ կարիցեմ միայն կրել զաշխատութիւն ձեր, եւ զաղխս ձեր, եւ զհակառակութիւնս ձեր։
12 Ես ինչպէ՞ս կարող եմ միայնակ կրել ձեր նեղութիւնները, քաշել ձեր հոգսերն ու հանդուրժել ձեր հակամարտութիւնները:
12 Ես մինակ ի՞նչպէս կրնամ ձեր նեղութիւնը, ձեր բեռն ու հակառակութիւնը կրել։
Եւ զիա՞րդ կարիցեմ միայն կրել զաշխատութիւն ձեր եւ [9]զաղխս ձեր եւ զհակառակութիւնս ձեր:

1:12: Եւ զի՞արդ կարիցեմ միայն կրել զաշխատութիւն ձեր, եւ զաղխս ձեր, եւ զհակառակութիւնս ձեր։
12 Ես ինչպէ՞ս կարող եմ միայնակ կրել ձեր նեղութիւնները, քաշել ձեր հոգսերն ու հանդուրժել ձեր հակամարտութիւնները:
12 Ես մինակ ի՞նչպէս կրնամ ձեր նեղութիւնը, ձեր բեռն ու հակառակութիւնը կրել։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: как же мне одному носить тягости ваши, бремена ваши и распри ваши?
1:12 πῶς πως.1 how δυνήσομαι δυναμαι able; can μόνος μονος only; alone φέρειν φερω carry; bring τὸν ο the κόπον κοπος labor; weariness ὑμῶν υμων your καὶ και and; even τὴν ο the ὑπόστασιν υποστασις essence; substructure ὑμῶν υμων your καὶ και and; even τὰς ο the ἀντιλογίας αντιλογια controversy ὑμῶν υμων your
1:12 אֵיכָ֥ה ʔêḵˌā אֵיכָה how אֶשָּׂ֖א ʔeśśˌā נשׂא lift לְ lᵊ לְ to בַדִּ֑י vaddˈî בַּד linen, part, stave טָרְחֲכֶ֥ם ṭorḥᵃḵˌem טֹרַח burden וּ û וְ and מַֽשַּׂאֲכֶ֖ם mˈaśśaʔᵃḵˌem מַשָּׂא burden וְ wᵊ וְ and רִֽיבְכֶֽם׃ rˈîvᵊḵˈem רִיב law-case
1:12. non valeo solus vestra negotia sustinere et pondus ac iurgiaI alone am not able to bear your business, and the charge of you and your differences.
12. How can I myself alone bear your cumbrance, and your burden, and your strife?
1:12. Alone, I do not have the strength to endure your arbitrations and judgments and disputes.
1:12. How can I myself alone bear your cumbrance, and your burden, and your strife?
How can I myself alone bear your cumbrance, and your burden, and your strife:

12: как же мне одному носить тягости ваши, бремена ваши и распри ваши?
1:12
πῶς πως.1 how
δυνήσομαι δυναμαι able; can
μόνος μονος only; alone
φέρειν φερω carry; bring
τὸν ο the
κόπον κοπος labor; weariness
ὑμῶν υμων your
καὶ και and; even
τὴν ο the
ὑπόστασιν υποστασις essence; substructure
ὑμῶν υμων your
καὶ και and; even
τὰς ο the
ἀντιλογίας αντιλογια controversy
ὑμῶν υμων your
1:12
אֵיכָ֥ה ʔêḵˌā אֵיכָה how
אֶשָּׂ֖א ʔeśśˌā נשׂא lift
לְ lᵊ לְ to
בַדִּ֑י vaddˈî בַּד linen, part, stave
טָרְחֲכֶ֥ם ṭorḥᵃḵˌem טֹרַח burden
וּ û וְ and
מַֽשַּׂאֲכֶ֖ם mˈaśśaʔᵃḵˌem מַשָּׂא burden
וְ wᵊ וְ and
רִֽיבְכֶֽם׃ rˈîvᵊḵˈem רִיב law-case
1:12. non valeo solus vestra negotia sustinere et pondus ac iurgia
I alone am not able to bear your business, and the charge of you and your differences.
1:12. Alone, I do not have the strength to endure your arbitrations and judgments and disputes.
1:12. How can I myself alone bear your cumbrance, and your burden, and your strife?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: Deu 1:9; Exo 18:13-16; Num 11:11-15; Kg1 3:7-9; Psa 89:19; Co2 2:16, Co2 3:5
Geneva 1599
1:12 How can I myself alone (i) bear your cumbrance, and your burden, and your strife?
(i) Signifying how great a burden it is, to govern the people.
John Gill
1:12 How can I myself alone bear your cumbrance, and your burden, and your strife? His meaning is, that he could not hear and try all their causes, and determine all their law suits, and decide the strifes and controversies which arose between them; it was too heavy for him, and brought too much trouble and incumbrance upon him.
John Wesley
1:12 Your burden - The trouble of ruling and managing so perverse a people. Your strife - Your contentions among yourselves, for the determnination whereof the elders were appointed.
1:131:13: Արդ՝ տո՛ւք ՚ի ձէնջ ձեզ արս իմաստունս, եւ խորհրդականս, եւ հանճարեղս ՚ի վերայ ցեղից ձերոց. եւ կացուցի՛ց ՚ի վերայ ձեր իշխանս ձեզ։
13 Արդ, ձեր ցեղերի միջից առանձնացրէ՛ք իմաստուն, խոհեմ ու շրջահայեաց մարդկանց, որպէսզի նրանց ձեզ վրայ իշխաններ կարգեմ:
13 Դուք ձեր ցեղերէն իմաստուն ու հանճարեղ եւ անուանի մարդիկ տուէք ու ես զանոնք ձեր վրայ իշխան կարգեմ’։
Արդ տուք ի ձէնջ արս իմաստունս եւ խորհրդականս եւ [10]հանճարեղս ի վերայ`` ցեղից ձերոց, եւ կացուցից ի վերայ ձեր իշխանս ձեզ:

1:13: Արդ՝ տո՛ւք ՚ի ձէնջ ձեզ արս իմաստունս, եւ խորհրդականս, եւ հանճարեղս ՚ի վերայ ցեղից ձերոց. եւ կացուցի՛ց ՚ի վերայ ձեր իշխանս ձեզ։
13 Արդ, ձեր ցեղերի միջից առանձնացրէ՛ք իմաստուն, խոհեմ ու շրջահայեաց մարդկանց, որպէսզի նրանց ձեզ վրայ իշխաններ կարգեմ:
13 Դուք ձեր ցեղերէն իմաստուն ու հանճարեղ եւ անուանի մարդիկ տուէք ու ես զանոնք ձեր վրայ իշխան կարգեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: изберите себе по коленам вашим мужей мудрых, разумных и испытанных, и я поставлю их начальниками вашими.
1:13 δότε διδωμι give; deposit ἑαυτοῖς εαυτου of himself; his own ἄνδρας ανηρ man; husband σοφοὺς σοφος wise καὶ και and; even ἐπιστήμονας επιστημων expert καὶ και and; even συνετοὺς συνετος comprehending; intelligent εἰς εις into; for τὰς ο the φυλὰς φυλη tribe ὑμῶν υμων your καὶ και and; even καταστήσω καθιστημι establish; appoint ἐφ᾿ επι in; on ὑμῶν υμων your ἡγουμένους ηγεομαι lead; consider ὑμῶν υμων your
1:13 הָב֣וּ hāvˈû יהב give לָ֠כֶם lāḵˌem לְ to אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man חֲכָמִ֧ים ḥᵃḵāmˈîm חָכָם wise וּ û וְ and נְבֹנִ֛ים nᵊvōnˈîm בין understand וִ wi וְ and ידֻעִ֖ים yḏuʕˌîm ידע know לְ lᵊ לְ to שִׁבְטֵיכֶ֑ם šivṭêḵˈem שֵׁבֶט rod וַ wa וְ and אֲשִׂימֵ֖ם ʔᵃśîmˌēm שׂים put בְּ bᵊ בְּ in רָאשֵׁיכֶֽם׃ rāšêḵˈem רֹאשׁ head
1:13. date e vobis viros sapientes et gnaros et quorum conversatio sit probata in tribubus vestris ut ponam eos vobis principesLet me have from among you wise and understanding men, and such whose conversation is approved among your tribes, that I may appoint them your rulers.
13. Take you wise men, and understanding, and known, according to your tribes, and I will make them heads over you.
1:13. Offer, from among you, wise and experienced men, those whose conversation has been proven within your tribes, so that I may appoint them as your rulers.’
1:13. Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you.
Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you:

13: изберите себе по коленам вашим мужей мудрых, разумных и испытанных, и я поставлю их начальниками вашими.
1:13
δότε διδωμι give; deposit
ἑαυτοῖς εαυτου of himself; his own
ἄνδρας ανηρ man; husband
σοφοὺς σοφος wise
καὶ και and; even
ἐπιστήμονας επιστημων expert
καὶ και and; even
συνετοὺς συνετος comprehending; intelligent
εἰς εις into; for
τὰς ο the
φυλὰς φυλη tribe
ὑμῶν υμων your
καὶ και and; even
καταστήσω καθιστημι establish; appoint
ἐφ᾿ επι in; on
ὑμῶν υμων your
ἡγουμένους ηγεομαι lead; consider
ὑμῶν υμων your
1:13
הָב֣וּ hāvˈû יהב give
לָ֠כֶם lāḵˌem לְ to
אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man
חֲכָמִ֧ים ḥᵃḵāmˈîm חָכָם wise
וּ û וְ and
נְבֹנִ֛ים nᵊvōnˈîm בין understand
וִ wi וְ and
ידֻעִ֖ים yḏuʕˌîm ידע know
לְ lᵊ לְ to
שִׁבְטֵיכֶ֑ם šivṭêḵˈem שֵׁבֶט rod
וַ wa וְ and
אֲשִׂימֵ֖ם ʔᵃśîmˌēm שׂים put
בְּ bᵊ בְּ in
רָאשֵׁיכֶֽם׃ rāšêḵˈem רֹאשׁ head
1:13. date e vobis viros sapientes et gnaros et quorum conversatio sit probata in tribubus vestris ut ponam eos vobis principes
Let me have from among you wise and understanding men, and such whose conversation is approved among your tribes, that I may appoint them your rulers.
1:13. Offer, from among you, wise and experienced men, those whose conversation has been proven within your tribes, so that I may appoint them as your rulers.’
1:13. Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:13: Take you wise men - חכמים chachamim, such as had gained knowledge by great labor and study. Understanding נבנים nebonim, persons of discernment, judicious men. Known, ידעים yeduim, persons practiced in the operations of nature, capable of performing curious and important works.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Take: Heb. Give, Exo 18:21; Num 11:16, Num 11:17; Act 1:21-23, Act 6:2-6
Geneva 1599
1:13 Take you wise men, and understanding, and (k) known among your tribes, and I will make them rulers over you.
(k) Whose godliness and uprightness is known.
John Gill
1:13 Take ye wise men, and understanding, and known among your tribes,.... Not only whose persons were well known, but their characters and qualifications, for their probity and integrity, for their wisdom and prudence in the management of affairs, for their skill and knowledge in things divine and human, civil and religious, and for their capacity in judging and determining matters in difference; see Ex 18:21.
and I will make them rulers over you; the people were allowed to choose their own officers, whom they were to bring to Moses, and present before him, to be invested with their office. A like method was taken in the choice and constitution of deacons in the Christian church, when the secular affairs of it lay too heavy upon the apostles, Acts 6:3.
1:141:14: Եւ պատասխանի՛ տուեալ ասացէք ցիս. Բարւո՛ք է բանդ զոր խօսեցար առնել[1627]։ [1627] Ոմանք. Եւ պատասխանի ետուք ինձ եւ ասացէք. Բարիոք է։
14 Դուք ինձ պատասխան տուեցիք եւ ասացիք, թէ՝ “Լաւ է, եթէ քո ասածը անես”:
14 Իսկ դուք ինծի պատասխան տուիք ու ըսիք. ‘Այդ ըսած խօսքդ ընելը աղէկ է’։
Եւ պատասխանի տուեալ ասացէք ցիս. Բարւոք է բանդ զոր խօսեցար առնել:

1:14: Եւ պատասխանի՛ տուեալ ասացէք ցիս. Բարւո՛ք է բանդ զոր խօսեցար առնել[1627]։
[1627] Ոմանք. Եւ պատասխանի ետուք ինձ եւ ասացէք. Բարիոք է։
14 Դուք ինձ պատասխան տուեցիք եւ ասացիք, թէ՝ “Լաւ է, եթէ քո ասածը անես”:
14 Իսկ դուք ինծի պատասխան տուիք ու ըսիք. ‘Այդ ըսած խօսքդ ընելը աղէկ է’։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: Вы отвечали мне и сказали: хорошее дело велишь ты сделать.
1:14 καὶ και and; even ἀπεκρίθητέ αποκρινομαι respond μοι μοι me καὶ και and; even εἴπατε επω say; speak καλὸν καλος fine; fair τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐλάλησας λαλεω talk; speak ποιῆσαι ποιεω do; make
1:14 וַֽ wˈa וְ and תַּעֲנ֖וּ ttaʕᵃnˌû ענה answer אֹתִ֑י ʔōṯˈî אֵת [object marker] וַ wa וְ and תֹּ֣אמְר֔וּ ttˈōmᵊrˈû אמר say טֹֽוב־ ṭˈôv- טֹוב good הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבַּ֖רְתָּ dibbˌartā דבר speak לַ la לְ to עֲשֹֽׂות׃ ʕᵃśˈôṯ עשׂה make
1:14. tunc respondistis mihi bona res est quam vis facereThen you answered me: The thing is good which thou meanest to do.
14. And ye answered me, and said, The thing which thou hast spoken is good to do.
1:14. Then you responded to me: ‘What you intend to do is a good thing.’
1:14. And ye answered me, and said, The thing which thou hast spoken [is] good [for us] to do.
And ye answered me, and said, The thing which thou hast spoken [is] good [for us] to do:

14: Вы отвечали мне и сказали: хорошее дело велишь ты сделать.
1:14
καὶ και and; even
ἀπεκρίθητέ αποκρινομαι respond
μοι μοι me
καὶ και and; even
εἴπατε επω say; speak
καλὸν καλος fine; fair
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
ἐλάλησας λαλεω talk; speak
ποιῆσαι ποιεω do; make
1:14
וַֽ wˈa וְ and
תַּעֲנ֖וּ ttaʕᵃnˌû ענה answer
אֹתִ֑י ʔōṯˈî אֵת [object marker]
וַ wa וְ and
תֹּ֣אמְר֔וּ ttˈōmᵊrˈû אמר say
טֹֽוב־ ṭˈôv- טֹוב good
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבַּ֖רְתָּ dibbˌartā דבר speak
לַ la לְ to
עֲשֹֽׂות׃ ʕᵃśˈôṯ עשׂה make
1:14. tunc respondistis mihi bona res est quam vis facere
Then you answered me: The thing is good which thou meanest to do.
1:14. Then you responded to me: ‘What you intend to do is a good thing.’
1:14. And ye answered me, and said, The thing which thou hast spoken [is] good [for us] to do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
1:14 And ye answered me and said,.... As the speech of Moses to the people is not expressed before, so neither this answer of theirs to him:
the thing which thou hast spoken is good for us to do; to look out for and present persons to him as before described; this they saw was for their own good and profit, as well as for the ease of Moses, and therefore readily agreed to it.
1:151:15: Եւ առի՛ ՚ի ձէնջ զցեղապետսն, արս իմաստունս եւ հանճարեղս, եւ խորհրդականս. եւ կացուցի զնոսա ՚ի վերայ ձեր, առաջնո՛րդս, հազարապե՛տս, եւ հարիւրապետս, եւ յիսնապե՛տս, եւ տասնապետս, եւ ատենադպիրս դատաւորացն ձերոց։
15 Այն ժամանակ ես ձեզանից վերցրի ցեղապետներ, իմաստուն, շրջահայեաց ու խոհեմ մարդկանց, նրանց նշանակեցի ձեզ առաջնորդներ՝ հազարապետներ, հարիւրապետներ, յիսնապետներ ու տասնապետներ եւ ձեր դատաւորների գրագիրներ:
15 Ուստի ես ձեր ցեղերուն երեւելիները, իմաստուն ու անուանի մարդիկը առի եւ զանոնք ձեր վրայ իշխան կարգեցի, այսինքն ձեր ցեղերուն մէջ հազարապետներ, հարիւրապետներ, յիսնապետներ, տասնապետներ ու ոստիկաններ։
Եւ առի ի ձէնջ զցեղապետսն, արս իմաստունս եւ հանճարեղս եւ խորհրդականս, եւ կացուցի զնոսա ի վերայ ձեր առաջնորդս. հազարապետս եւ հարիւրապետս եւ յիսնապետս եւ տասնապետս եւ ատենադպիրս դատաւորացն ձերոց:

1:15: Եւ առի՛ ՚ի ձէնջ զցեղապետսն, արս իմաստունս եւ հանճարեղս, եւ խորհրդականս. եւ կացուցի զնոսա ՚ի վերայ ձեր, առաջնո՛րդս, հազարապե՛տս, եւ հարիւրապետս, եւ յիսնապե՛տս, եւ տասնապետս, եւ ատենադպիրս դատաւորացն ձերոց։
15 Այն ժամանակ ես ձեզանից վերցրի ցեղապետներ, իմաստուն, շրջահայեաց ու խոհեմ մարդկանց, նրանց նշանակեցի ձեզ առաջնորդներ՝ հազարապետներ, հարիւրապետներ, յիսնապետներ ու տասնապետներ եւ ձեր դատաւորների գրագիրներ:
15 Ուստի ես ձեր ցեղերուն երեւելիները, իմաստուն ու անուանի մարդիկը առի եւ զանոնք ձեր վրայ իշխան կարգեցի, այսինքն ձեր ցեղերուն մէջ հազարապետներ, հարիւրապետներ, յիսնապետներ, տասնապետներ ու ոստիկաններ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: И взял я главных из колен ваших, мужей мудрых, и испытанных, и сделал их начальниками над вами, тысяченачальниками, стоначальниками, пятидесятиначальниками, десятиначальниками и надзирателями по коленам вашим.
1:15 καὶ και and; even ἔλαβον λαμβανω take; get ἐξ εκ from; out of ὑμῶν υμων your ἄνδρας ανηρ man; husband σοφοὺς σοφος wise καὶ και and; even ἐπιστήμονας επιστημων expert καὶ και and; even συνετοὺς συνετος comprehending; intelligent καὶ και and; even κατέστησα καθιστημι establish; appoint αὐτοὺς αυτος he; him ἡγεῖσθαι ηγεομαι lead; consider ἐφ᾿ επι in; on ὑμῶν υμων your χιλιάρχους χιλιαρχος commander καὶ και and; even ἑκατοντάρχους εκατονταρχος leader of a hundred; centurion καὶ και and; even πεντηκοντάρχους πεντηκονταρχος and; even δεκαδάρχους δεκαδαρχος and; even γραμματοεισαγωγεῖς γραμματοεισαγωγευς the κριταῖς κριτης judge ὑμῶν υμων your
1:15 וָ wā וְ and אֶקַּ֞ח ʔeqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] רָאשֵׁ֣י rāšˈê רֹאשׁ head שִׁבְטֵיכֶ֗ם šivṭêḵˈem שֵׁבֶט rod אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man חֲכָמִים֙ ḥᵃḵāmîm חָכָם wise וִֽ wˈi וְ and ידֻעִ֔ים yḏuʕˈîm ידע know וָ wā וְ and אֶתֵּ֥ן ʔettˌēn נתן give אֹתָ֛ם ʔōṯˈām אֵת [object marker] רָאשִׁ֖ים rāšˌîm רֹאשׁ head עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon שָׂרֵ֨י śārˌê שַׂר chief אֲלָפִ֜ים ʔᵃlāfˈîm אֶלֶף thousand וְ wᵊ וְ and שָׂרֵ֣י śārˈê שַׂר chief מֵאֹ֗ות mēʔˈôṯ מֵאָה hundred וְ wᵊ וְ and שָׂרֵ֤י śārˈê שַׂר chief חֲמִשִּׁים֙ ḥᵃmiššîm חָמֵשׁ five וְ wᵊ וְ and שָׂרֵ֣י śārˈê שַׂר chief עֲשָׂרֹ֔ת ʕᵃśārˈōṯ עֲשָׂרָה ten וְ wᵊ וְ and שֹׁטְרִ֖ים šōṭᵊrˌîm שׁטר register לְ lᵊ לְ to שִׁבְטֵיכֶֽם׃ šivṭêḵˈem שֵׁבֶט rod
1:15. tulique de tribubus vestris viros sapientes et nobiles et constitui eos principes tribunos et centuriones et quinquagenarios ac decanos qui docerent vos singulaAnd I took out of your tribes men wise and honourable, and appointed them rulers, tribunes, and centurions, and officers over fifties, and over tens, who might teach you all things.
15. So I took the heads of your tribes, wise men, and known, and made them heads over you, captains of thousands, and captains of hundreds, and captains of fifties, and captains of tens, and officers, according to your tribes.
1:15. And so, I took from your tribes men, wise and noble, and I appointed them as rulers, as tribunes and centurions, and as leaders over fifty and over ten, who would teach you each thing.
1:15. So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes.
So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes:

15: И взял я главных из колен ваших, мужей мудрых, и испытанных, и сделал их начальниками над вами, тысяченачальниками, стоначальниками, пятидесятиначальниками, десятиначальниками и надзирателями по коленам вашим.
1:15
καὶ και and; even
ἔλαβον λαμβανω take; get
ἐξ εκ from; out of
ὑμῶν υμων your
ἄνδρας ανηρ man; husband
σοφοὺς σοφος wise
καὶ και and; even
ἐπιστήμονας επιστημων expert
καὶ και and; even
συνετοὺς συνετος comprehending; intelligent
καὶ και and; even
κατέστησα καθιστημι establish; appoint
αὐτοὺς αυτος he; him
ἡγεῖσθαι ηγεομαι lead; consider
ἐφ᾿ επι in; on
ὑμῶν υμων your
χιλιάρχους χιλιαρχος commander
καὶ και and; even
ἑκατοντάρχους εκατονταρχος leader of a hundred; centurion
καὶ και and; even
πεντηκοντάρχους πεντηκονταρχος and; even
δεκαδάρχους δεκαδαρχος and; even
γραμματοεισαγωγεῖς γραμματοεισαγωγευς the
κριταῖς κριτης judge
ὑμῶν υμων your
1:15
וָ וְ and
אֶקַּ֞ח ʔeqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
רָאשֵׁ֣י rāšˈê רֹאשׁ head
שִׁבְטֵיכֶ֗ם šivṭêḵˈem שֵׁבֶט rod
אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man
חֲכָמִים֙ ḥᵃḵāmîm חָכָם wise
וִֽ wˈi וְ and
ידֻעִ֔ים yḏuʕˈîm ידע know
וָ וְ and
אֶתֵּ֥ן ʔettˌēn נתן give
אֹתָ֛ם ʔōṯˈām אֵת [object marker]
רָאשִׁ֖ים rāšˌîm רֹאשׁ head
עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon
שָׂרֵ֨י śārˌê שַׂר chief
אֲלָפִ֜ים ʔᵃlāfˈîm אֶלֶף thousand
וְ wᵊ וְ and
שָׂרֵ֣י śārˈê שַׂר chief
מֵאֹ֗ות mēʔˈôṯ מֵאָה hundred
וְ wᵊ וְ and
שָׂרֵ֤י śārˈê שַׂר chief
חֲמִשִּׁים֙ ḥᵃmiššîm חָמֵשׁ five
וְ wᵊ וְ and
שָׂרֵ֣י śārˈê שַׂר chief
עֲשָׂרֹ֔ת ʕᵃśārˈōṯ עֲשָׂרָה ten
וְ wᵊ וְ and
שֹׁטְרִ֖ים šōṭᵊrˌîm שׁטר register
לְ lᵊ לְ to
שִׁבְטֵיכֶֽם׃ šivṭêḵˈem שֵׁבֶט rod
1:15. tulique de tribubus vestris viros sapientes et nobiles et constitui eos principes tribunos et centuriones et quinquagenarios ac decanos qui docerent vos singula
And I took out of your tribes men wise and honourable, and appointed them rulers, tribunes, and centurions, and officers over fifties, and over tens, who might teach you all things.
1:15. And so, I took from your tribes men, wise and noble, and I appointed them as rulers, as tribunes and centurions, and as leaders over fifty and over ten, who would teach you each thing.
1:15. So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:15: Captains over thousands, etc. - What a curious and well-regulated economy was that of the Israelites! See its order and arrangement:
1. God, the King and Supreme Judge;
2. Moses, God's prime minister;
3. The priests, consulting him by Urim and Thummim;
4. The chiefs or princes of the twelve tribes;
5. Chilliarchs, or captains over thousands;
6. Centurions, or captains over hundreds;
7. Tribunes, or captains over fifty men;
8. Decurions, or captains over ten men; and,
9. Officers, persons who might be employed by the different chiefs in executing particular commands.
All these held their authority from God, and yet were subject and accountable to each other. See the notes on Numbers 2 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: I took: Deu 16:18; Exo 18:25, Exo 18:26
made: Heb. gave, Eph 4:11
captains over thousands: Num 31:14; Sa1 8:12, Sa1 17:18, Sa1 22:7
Geneva 1599
1:15 So I took the chief of your tribes, (l) wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes.
(l) Declaring what sort of men ought to have a public charge, read (Ex 18:21).
John Gill
1:15 So I took the chief of your tribes, wise men, and known,.... The principal persons among them, that were remarkable and well known for their wisdom and understanding, whom the people presented to him:
and made them heads over you; rulers of them, as follows:
captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens; see Ex 18:21.
and officers among your tribes; which Jarchi interprets of such that bind malefactors and scourge them, according to the decree of the judges, even the executioners of justice; and so the Jews commonly understand them to be, though some have thought they were judges also.
John Wesley
1:15 Officers - Inferior officers, that were to attend upon the superior magistrates, and to execute their decrees.
1:161:16: Եւ պատուիրեցի դատաւորացն ձերոց ՚ի ժամանակին յա՛յնմիկ՝ եւ ասեմ. Լուարո՛ւք ատենի ՚ի մէջ եղբարց ձերոց. եւ դատեցարո՛ւք արդարութեամբ ՚ի մէջ առն եւ եղբօր իւրոյ. եւ ՚ի մէջ եկին իւրոյ[1628]. [1628] Ոմանք. Լուարո՛ւք ատեան ՚ի մէջ։
16 Դեռ այն ժամանակ ես պատուիրելով ասացի ձեր դատաւորներին. “Լսեցէ՛ք ձեր եղբայրների միջեւ եղած խնդիրները եւ ամէն մարդու դատը՝ թէ՛ իր եղբօր եւ թէ՛ եկուորի հետ, արդարութեամբ վճռեցէ՛ք:
16 Եւ ձեր դատաւորներուն պատուիրեցի՝ ըսելով. ‘Ձեր եղբայրներուն խնդիրները լսեցէք ու ամէն մարդու դատը՝ թէ՛ իր եղբօրը հետ եւ թէ՛ օտարականի հետ՝ արդարութեամբ դատեցէք։
Եւ պատուիրեցի դատաւորացն ձերոց ի ժամանակին յայնմիկ եւ ասեմ. Լուարուք ատենի ի մէջ եղբարց ձերոց, եւ դատեցարուք արդարութեամբ ի մէջ առն եւ եղբօր իւրոյ, եւ ի մէջ եկին իւրոյ:

1:16: Եւ պատուիրեցի դատաւորացն ձերոց ՚ի ժամանակին յա՛յնմիկ՝ եւ ասեմ. Լուարո՛ւք ատենի ՚ի մէջ եղբարց ձերոց. եւ դատեցարո՛ւք արդարութեամբ ՚ի մէջ առն եւ եղբօր իւրոյ. եւ ՚ի մէջ եկին իւրոյ[1628].
[1628] Ոմանք. Լուարո՛ւք ատեան ՚ի մէջ։
16 Դեռ այն ժամանակ ես պատուիրելով ասացի ձեր դատաւորներին. “Լսեցէ՛ք ձեր եղբայրների միջեւ եղած խնդիրները եւ ամէն մարդու դատը՝ թէ՛ իր եղբօր եւ թէ՛ եկուորի հետ, արդարութեամբ վճռեցէ՛ք:
16 Եւ ձեր դատաւորներուն պատուիրեցի՝ ըսելով. ‘Ձեր եղբայրներուն խնդիրները լսեցէք ու ամէն մարդու դատը՝ թէ՛ իր եղբօրը հետ եւ թէ՛ օտարականի հետ՝ արդարութեամբ դատեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: И дал я повеление судьям вашим в то время, говоря: выслушивайте братьев ваших и судите справедливо, как брата с братом, так и пришельца его;
1:16 καὶ και and; even ἐνετειλάμην εντελλομαι direct; enjoin τοῖς ο the κριταῖς κριτης judge ὑμῶν υμων your ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that λέγων λεγω tell; declare διακούετε διακουω give a hearing ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ἀδελφῶν αδελφος brother ὑμῶν υμων your καὶ και and; even κρίνατε κρινω judge; decide δικαίως δικαιως justly ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀνδρὸς ανηρ man; husband καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀδελφοῦ αδελφος brother καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle προσηλύτου προσηλυτος proselyte αὐτοῦ αυτος he; him
1:16 וָ wā וְ and אֲצַוֶּה֙ ʔᵃṣawwˌeh צוה command אֶת־ ʔeṯ- אֵת [object marker] שֹׁ֣פְטֵיכֶ֔ם šˈōfᵊṭêḵˈem שׁפט judge בָּ bā בְּ in † הַ the עֵ֥ת ʕˌēṯ עֵת time הַ ha הַ the הִ֖וא hˌiw הִיא she לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say שָׁמֹ֤עַ šāmˈōₐʕ שׁמע hear בֵּין־ bên- בַּיִן interval אֲחֵיכֶם֙ ʔᵃḥêḵˌem אָח brother וּ û וְ and שְׁפַטְתֶּ֣ם šᵊfaṭtˈem שׁפט judge צֶ֔דֶק ṣˈeḏeq צֶדֶק justice בֵּֽין־ bˈên- בַּיִן interval אִ֥ישׁ ʔˌîš אִישׁ man וּ û וְ and בֵין־ vên- בַּיִן interval אָחִ֖יו ʔāḥˌiʸw אָח brother וּ û וְ and בֵ֥ין vˌên בַּיִן interval גֵּרֹֽו׃ gērˈô גֵּר sojourner
1:16. praecepique eis dicens audite illos et quod iustum est iudicate sive civis sit ille sive peregrinusAnd I commanded them, saying: Hear them, and judge that which is just: whether he be one of your country, or a stranger.
16. And I charged your judges at that time, saying, Hear between your brethren, and judge righteously between a man and his brother, and the stranger that is with him.
1:16. And I instructed them, saying: ‘Listen to them, and judge what is just, whether he is one of your citizens or a sojourner.
1:16. And I charged your judges at that time, saying, Hear [the causes] between your brethren, and judge righteously between [every] man and his brother, and the stranger [that is] with him.
And I charged your judges at that time, saying, Hear [the causes] between your brethren, and judge righteously between [every] man and his brother, and the stranger [that is] with him:

16: И дал я повеление судьям вашим в то время, говоря: выслушивайте братьев ваших и судите справедливо, как брата с братом, так и пришельца его;
1:16
καὶ και and; even
ἐνετειλάμην εντελλομαι direct; enjoin
τοῖς ο the
κριταῖς κριτης judge
ὑμῶν υμων your
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
λέγων λεγω tell; declare
διακούετε διακουω give a hearing
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ἀδελφῶν αδελφος brother
ὑμῶν υμων your
καὶ και and; even
κρίνατε κρινω judge; decide
δικαίως δικαιως justly
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀνδρὸς ανηρ man; husband
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀδελφοῦ αδελφος brother
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
προσηλύτου προσηλυτος proselyte
αὐτοῦ αυτος he; him
1:16
וָ וְ and
אֲצַוֶּה֙ ʔᵃṣawwˌeh צוה command
אֶת־ ʔeṯ- אֵת [object marker]
שֹׁ֣פְטֵיכֶ֔ם šˈōfᵊṭêḵˈem שׁפט judge
בָּ בְּ in
הַ the
עֵ֥ת ʕˌēṯ עֵת time
הַ ha הַ the
הִ֖וא hˌiw הִיא she
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
שָׁמֹ֤עַ šāmˈōₐʕ שׁמע hear
בֵּין־ bên- בַּיִן interval
אֲחֵיכֶם֙ ʔᵃḥêḵˌem אָח brother
וּ û וְ and
שְׁפַטְתֶּ֣ם šᵊfaṭtˈem שׁפט judge
צֶ֔דֶק ṣˈeḏeq צֶדֶק justice
בֵּֽין־ bˈên- בַּיִן interval
אִ֥ישׁ ʔˌîš אִישׁ man
וּ û וְ and
בֵין־ vên- בַּיִן interval
אָחִ֖יו ʔāḥˌiʸw אָח brother
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
גֵּרֹֽו׃ gērˈô גֵּר sojourner
1:16. praecepique eis dicens audite illos et quod iustum est iudicate sive civis sit ille sive peregrinus
And I commanded them, saying: Hear them, and judge that which is just: whether he be one of your country, or a stranger.
1:16. And I instructed them, saying: ‘Listen to them, and judge what is just, whether he is one of your citizens or a sojourner.
1:16. And I charged your judges at that time, saying, Hear [the causes] between your brethren, and judge righteously between [every] man and his brother, and the stranger [that is] with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: charged: Deu 27:11, Deu 31:14; Num 27:19; Th1 2:11; Ti1 5:21, Ti1 6:17
Hear: Deu 16:18, Deu 16:19; Exo 23:2, Exo 23:3, Exo 23:7, Exo 23:8; Lev 19:15; Sa2 23:3; Ch2 19:6-10; Psa 58:1; Joh 7:24
the stranger: Deu 10:18, Deu 10:19, Deu 24:14; Exo 22:21, Exo 23:9; Lev 24:22
John Gill
1:16 And I charged your judges at that time,.... When they were appointed and constituted, even the heads and rulers before spoken of; this charge is also new, and not recorded before:
saying, hear the causes between your brethren; hear both sides, and all that each of them have to say; not suffer one to say all he has to say, and oblige the other to cut his words short, as the Targum of Jonathan paraphrases it; but give them leave and time to tell their case, and give the best evidence they can of it:
and judge righteously; impartially, just as the case really appears to be, and according to the evidence given:
between every man and his brother; between an Israelite and an Israelite:
and the stranger that is with him; between an Israelite and proselyte, whether a proselyte of the gate, or of righteousness; the same justice was to be done to them as to an Israelite.
John Wesley
1:16 The stranger - That converseth or dealeth with himn. To Such God would have justice equally adtninistred as to his own people, partly for the honour of religion, and partly for the interest which every man hath in matters of common right.
1:171:17: եւ մի՛ առնուցուս ակն ՚ի դատաստանի, ըստ փոքուն եւ ըստ մեծին դատիցիս. եւ մի՛ խորշիցիս յերեսաց մարդոյ. զի դատաստանն Աստուծոյ է. եւ բա՛ն ինչ որ ծանրագոյն քան զձեզ իցէ, հասուսջի՛ք առ իս՝ եւ լուայց[1629]։ [1629] Ոմանք. Եւ ըստ մեծին դատեսցիս։
17 Դատաստան անելիս կողմնակալութիւն չանէք: Հաւասարապէս կը դատէք փոքրին ու մեծին: Ոչ մէկի հանդէպ աչառութիւն մի՛ արէք, որովհետեւ դատաստանը Աստծունն է: Ձեր ուժից վեր գործը կը յանձնէք ինձ, որ ես լսեմ”:
17 Դատաստանի մէջ աչառութիւն մի՛ ընէք, պզտիկին մեծի պէս ըրէք, ոեւէ մարդու երեսէ մի՛ քաշուիք. քանզի դատաստանը Աստուծոյ է ու ձեզի դժուար երեւցած դատը ինծի ներկայացուցէք, որպէս զի զանիկա մտիկ ընեմ’»։
եւ մի՛ առնուցուս ակն ի դատաստանի, [11]ըստ փոքուն եւ ըստ մեծին դատիցիս``. եւ մի՛ խորշիցիս յերեսաց մարդոյ, զի դատաստանն Աստուծոյ է. եւ բան ինչ որ ծանրագոյն քան զձեզ իցէ, հասուսջիք առ իս եւ լուայց:

1:17: եւ մի՛ առնուցուս ակն ՚ի դատաստանի, ըստ փոքուն եւ ըստ մեծին դատիցիս. եւ մի՛ խորշիցիս յերեսաց մարդոյ. զի դատաստանն Աստուծոյ է. եւ բա՛ն ինչ որ ծանրագոյն քան զձեզ իցէ, հասուսջի՛ք առ իս՝ եւ լուայց[1629]։
[1629] Ոմանք. Եւ ըստ մեծին դատեսցիս։
17 Դատաստան անելիս կողմնակալութիւն չանէք: Հաւասարապէս կը դատէք փոքրին ու մեծին: Ոչ մէկի հանդէպ աչառութիւն մի՛ արէք, որովհետեւ դատաստանը Աստծունն է: Ձեր ուժից վեր գործը կը յանձնէք ինձ, որ ես լսեմ”:
17 Դատաստանի մէջ աչառութիւն մի՛ ընէք, պզտիկին մեծի պէս ըրէք, ոեւէ մարդու երեսէ մի՛ քաշուիք. քանզի դատաստանը Աստուծոյ է ու ձեզի դժուար երեւցած դատը ինծի ներկայացուցէք, որպէս զի զանիկա մտիկ ընեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: не различайте лиц на суде, как малого, так и великого выслушивайте: не бойтесь лица человеческого, ибо суд--дело Божие; а дело, которое для вас трудно, доводите до меня, и я выслушаю его.
1:17 οὐκ ου not ἐπιγνώσῃ επιγινωσκω recognize; find out πρόσωπον προσωπον face; ahead of ἐν εν in κρίσει κρισις decision; judgment κατὰ κατα down; by τὸν ο the μικρὸν μικρος little; small καὶ και and; even κατὰ κατα down; by τὸν ο the μέγαν μεγας great; loud κρινεῖς κρινω judge; decide οὐ ου not μὴ μη not ὑποστείλῃ υποστελλω aloof; draw back πρόσωπον προσωπον face; ahead of ἀνθρώπου ανθρωπος person; human ὅτι οτι since; that ἡ ο the κρίσις κρισις decision; judgment τοῦ ο the θεοῦ θεος God ἐστιν ειμι be καὶ και and; even τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐὰν εαν and if; unless σκληρὸν σκληρος hard; harsh ᾖ ειμι be ἀφ᾿ απο from; away ὑμῶν υμων your ἀνοίσετε αναφερω bring up; carry up αὐτὸ αυτος he; him ἐπ᾿ επι in; on ἐμέ εμε me καὶ και and; even ἀκούσομαι ακουω hear αὐτό αυτος he; him
1:17 לֹֽא־ lˈō- לֹא not תַכִּ֨ירוּ ṯakkˌîrû נכר recognise פָנִ֜ים fānˈîm פָּנֶה face בַּ ba בְּ in † הַ the מִּשְׁפָּ֗ט mmišpˈāṭ מִשְׁפָּט justice כַּ ka כְּ as † הַ the קָּטֹ֤ן qqāṭˈōn קָטֹן small כַּ ka כְּ as † הַ the גָּדֹל֙ ggāḏˌōl גָּדֹול great תִּשְׁמָע֔וּן tišmāʕˈûn שׁמע hear לֹ֤א lˈō לֹא not תָג֨וּרוּ֙ ṯāḡˈûrû גור be afraid מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face אִ֔ישׁ ʔˈîš אִישׁ man כִּ֥י kˌî כִּי that הַ ha הַ the מִּשְׁפָּ֖ט mmišpˌāṭ מִשְׁפָּט justice לֵ lē לְ to אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) ה֑וּא hˈû הוּא he וְ wᵊ וְ and הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִקְשֶׁ֣ה yiqšˈeh קשׁה be hard מִכֶּ֔ם mikkˈem מִן from תַּקְרִב֥וּן taqrivˌûn קרב approach אֵלַ֖י ʔēlˌay אֶל to וּ û וְ and שְׁמַעְתִּֽיו׃ šᵊmaʕtˈiʸw שׁמע hear
1:17. nulla erit distantia personarum ita parvum audietis ut magnum nec accipietis cuiusquam personam quia Dei iudicium est quod si difficile vobis aliquid visum fuerit referte ad me et ego audiamThere shall be no difference of persons, you shall hear the little as well as the great: neither shall you respect any man's person, because it is the judgment of God. And if any thing seem hard to you, refer it to me, and I will hear it.
17. Ye shall not respect persons in judgment; ye shall hear the small and the great alike; ye shall not be afraid of the face of man; for the judgment is God’s: and the cause that is too hard for you ye shall bring unto me, and I will hear it.
1:17. There shall be no favoritism to any persons. So you shall listen to the little as well as to the great. And you shall not accept anyone’s reputation, for this is the judgment of God. But if anything seems difficult to you, then refer it to me, and I will hear it.’
1:17. Ye shall not respect persons in judgment; [but] ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment [is] God’s: and the cause that is too hard for you, bring [it] unto me, and I will hear it.
Ye shall not respect persons in judgment; [but] ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment [is] God' s: and the cause that is too hard for you, bring [it] unto me, and I will hear it:

17: не различайте лиц на суде, как малого, так и великого выслушивайте: не бойтесь лица человеческого, ибо суд--дело Божие; а дело, которое для вас трудно, доводите до меня, и я выслушаю его.
1:17
οὐκ ου not
ἐπιγνώσῃ επιγινωσκω recognize; find out
πρόσωπον προσωπον face; ahead of
ἐν εν in
κρίσει κρισις decision; judgment
κατὰ κατα down; by
τὸν ο the
μικρὸν μικρος little; small
καὶ και and; even
κατὰ κατα down; by
τὸν ο the
μέγαν μεγας great; loud
κρινεῖς κρινω judge; decide
οὐ ου not
μὴ μη not
ὑποστείλῃ υποστελλω aloof; draw back
πρόσωπον προσωπον face; ahead of
ἀνθρώπου ανθρωπος person; human
ὅτι οτι since; that
ο the
κρίσις κρισις decision; judgment
τοῦ ο the
θεοῦ θεος God
ἐστιν ειμι be
καὶ και and; even
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
ἐὰν εαν and if; unless
σκληρὸν σκληρος hard; harsh
ειμι be
ἀφ᾿ απο from; away
ὑμῶν υμων your
ἀνοίσετε αναφερω bring up; carry up
αὐτὸ αυτος he; him
ἐπ᾿ επι in; on
ἐμέ εμε me
καὶ και and; even
ἀκούσομαι ακουω hear
αὐτό αυτος he; him
1:17
לֹֽא־ lˈō- לֹא not
תַכִּ֨ירוּ ṯakkˌîrû נכר recognise
פָנִ֜ים fānˈîm פָּנֶה face
בַּ ba בְּ in
הַ the
מִּשְׁפָּ֗ט mmišpˈāṭ מִשְׁפָּט justice
כַּ ka כְּ as
הַ the
קָּטֹ֤ן qqāṭˈōn קָטֹן small
כַּ ka כְּ as
הַ the
גָּדֹל֙ ggāḏˌōl גָּדֹול great
תִּשְׁמָע֔וּן tišmāʕˈûn שׁמע hear
לֹ֤א lˈō לֹא not
תָג֨וּרוּ֙ ṯāḡˈûrû גור be afraid
מִ mi מִן from
פְּנֵי־ ppᵊnê- פָּנֶה face
אִ֔ישׁ ʔˈîš אִישׁ man
כִּ֥י kˌî כִּי that
הַ ha הַ the
מִּשְׁפָּ֖ט mmišpˌāṭ מִשְׁפָּט justice
לֵ לְ to
אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s)
ה֑וּא hˈû הוּא he
וְ wᵊ וְ and
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִקְשֶׁ֣ה yiqšˈeh קשׁה be hard
מִכֶּ֔ם mikkˈem מִן from
תַּקְרִב֥וּן taqrivˌûn קרב approach
אֵלַ֖י ʔēlˌay אֶל to
וּ û וְ and
שְׁמַעְתִּֽיו׃ šᵊmaʕtˈiʸw שׁמע hear
1:17. nulla erit distantia personarum ita parvum audietis ut magnum nec accipietis cuiusquam personam quia Dei iudicium est quod si difficile vobis aliquid visum fuerit referte ad me et ego audiam
There shall be no difference of persons, you shall hear the little as well as the great: neither shall you respect any man's person, because it is the judgment of God. And if any thing seem hard to you, refer it to me, and I will hear it.
1:17. There shall be no favoritism to any persons. So you shall listen to the little as well as to the great. And you shall not accept anyone’s reputation, for this is the judgment of God. But if anything seems difficult to you, then refer it to me, and I will hear it.’
1:17. Ye shall not respect persons in judgment; [but] ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment [is] God’s: and the cause that is too hard for you, bring [it] unto me, and I will hear it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
1:17: Ye shall not respect persons - Heb. faces. Let not the bold, daring countenance of the rich or mighty induce you to give an unrighteous decision; and let not the abject look of the poor man induce you either to favor him in an unrighteous cause, or to give judgment against him at the demand of the oppressor. Be uncorrupt and incorruptible, for the judgment is God's; ye minister in the place of God, act like Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: shall not: Deu 10:17, Deu 16:19; Lev 19:15; Sa1 16:7; Sa2 14:14; Pro 24:23; Luk 20:21; Act 10:34, Act 10:35; Rom 2:11; Eph 6:9; Col 3:25; Jam 2:1, Jam 2:3, Jam 2:9; Pe1 1:17
respect persons: Heb. acknowledge faces, That is, let not the bold, daring countenances of the rich or mighty induce you to give an unrighteous decision; and let not the abject look of the poor man induce you either to favour him in an unrighteous cause, or to give judgment against him at the demand of the oppressor.
ye shall hear: Exo 23:3, Exo 23:6, Exo 23:7; Sa1 12:3, Sa1 12:4; Job 22:6-9, Job 29:11-17, Job 31:13-16; Psa 82:3, Psa 82:4; Pro 22:22, Pro 22:23; Jer 5:28, Jer 5:29; Amo 5:11, Amo 5:12; Mic 2:1-3, Mic 3:1-4, Mic 7:3, Mic 7:4; Jam 2:2-4, Jam 2:5
ye shall not: Kg1 21:8-14; Job 31:34; Pro 29:25; Jer 1:17; Mat 22:16; Mar 12:14; Th1 2:4
the judgment: Ch2 19:6
the cause: Deu 17:8-10; Exo 18:18, Exo 18:22, Exo 18:26
Geneva 1599
1:17 Ye shall not respect persons in judgment; [but] ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment [is] (m) God's: and the cause that is too hard for you, bring [it] unto me, and I will hear it.
(m) You are his Lieutenants.
John Gill
1:17 Ye shall not respect persons in judgment,.... Or pass judgment, and give sentence according to the outward appearances, circumstances, and relations of men; as whether they be friends or foes, rich or poor, old or young, men or women, learned or unlearned; truth and justice should always take place, without any regard to what persons are:
but you shall hear the small as well as the great; persons in low, life, and in mean circumstances, as well as great and noble personages; or little causes and of no great moment, as well as those of the utmost importance; all must be attended to, a cause about a "prutah" or a farthing, as well as one about a hundred pounds, in which Jarchi instances, and if that came first it was not to be postponed:
ye shall not be afraid of the face of man; of the frowns and threatenings of rich men, and of such as are in power and authority; not be awed or intimidated by them from doing justice; see Job 31:34,
for the judgment is God's; judges stand in the place of God, are put into their office by him, and act under him, and for him, and are accountable to him; and therefore should be careful what judgment they make, or sentence they pass, lest they bring discredit to him, and destruction on themselves:
and the cause that is too hard for you, bring it unto me, and I will hear it; which is said for their encouragement, as well as was an instruction to them not to undertake a cause too difficult for them; see Ex 18:22.
John Wesley
1:17 Respect persons - Heb. Not know, or acknowledge faces, that is, not give sentence according to the outward qualities of the person, as he is poor or rich, your friend or enemy, but purely according to the merit of the cause. For which reason some of the Grecian law - givers ordered that the judges should give sentence in the dark where they could not see mens faces. The judgment is God's - It is passed in the name of God, and by commission from him, by you as representing his person, and doing his work; who therefore will defend you therein against all your enemies, amid to whom you must give an exact account.
1:181:18: Եւ պատուիրեցի ձեզ ՚ի ժամանակին յայնմիկ զամենայն բանս՝ զոր առնիցէք։
18 Դեռ այն ժամանակ ես ձեզ պատուիրել եմ այն ամէնը, ինչ պէտք է անէք»:
18 Այն ատեն ձեր բոլոր ընելիքները ձեզի պատուիրեցի։
Եւ պատուիրեցի ձեզ ի ժամանակին յայնմիկ զամենայն բանս զոր առնիցէք:

1:18: Եւ պատուիրեցի ձեզ ՚ի ժամանակին յայնմիկ զամենայն բանս՝ զոր առնիցէք։
18 Դեռ այն ժամանակ ես ձեզ պատուիրել եմ այն ամէնը, ինչ պէտք է անէք»:
18 Այն ատեն ձեր բոլոր ընելիքները ձեզի պատուիրեցի։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: И дал я вам в то время повеления обо всем, что надлежит вам делать.
1:18 καὶ και and; even ἐνετειλάμην εντελλομαι direct; enjoin ὑμῖν υμιν you ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that πάντας πας all; every τοὺς ο the λόγους λογος word; log οὓς ος who; what ποιήσετε ποιεω do; make
1:18 וָ wā וְ and אֲצַוֶּ֥ה ʔᵃṣawwˌeh צוה command אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֑וא hˈiw הִיא she אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תַּעֲשֽׂוּן׃ taʕᵃśˈûn עשׂה make
1:18. praecepique omnia quae facere deberetisAnd I commanded you all things that you were to do.
18. And I commanded you at that time all the things which ye should do.
1:18. And I instructed you in all that you were obliged to do.
1:18. And I commanded you at that time all the things which ye should do.
And I commanded you at that time all the things which ye should do:

18: И дал я вам в то время повеления обо всем, что надлежит вам делать.
1:18
καὶ και and; even
ἐνετειλάμην εντελλομαι direct; enjoin
ὑμῖν υμιν you
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
οὓς ος who; what
ποιήσετε ποιεω do; make
1:18
וָ וְ and
אֲצַוֶּ֥ה ʔᵃṣawwˌeh צוה command
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֑וא hˈiw הִיא she
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תַּעֲשֽׂוּן׃ taʕᵃśˈûn עשׂה make
1:18. praecepique omnia quae facere deberetis
And I commanded you all things that you were to do.
1:18. And I instructed you in all that you were obliged to do.
1:18. And I commanded you at that time all the things which ye should do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: Deu 4:5, Deu 4:40, Deu 12:28, Deu 12:32; Mat 28:20; Act 20:20, Act 20:27
John Gill
1:18 And I commanded you at that time all the things which ye should do. Delivered to them all the laws, moral, ceremonial, and judicial, which were then given him at Mount Sinai.
John Wesley
1:18 All the things which ye shall do - I delivered unto you, and especially unto your judges, all the laws, statutes, and judgments revealed unto me by the lord in Horeb.
1:191:19: Եւ չուեալ ՚ի Քորեբայ շրջեցաք ընդ ամենայն անապատն ընդ մե՛ծ եւ ընդ ահագին, զոր դո՛ւք իսկ տեսէք, զճանապարհ լերինն Ամովրհացւոց. որպէս պատուիրեաց Տէր Աստուած մեր մեզ, եւ եկաք մինչեւ ցԿադէսբառնեայ։
19 «Քորեբից չուելով ու ամորհացիների լեռնային ճանապարհով, ինչպէս մեր Տէր Աստուածը պատուիրել էր մեզ, անցանք ձեր տեսած մեծ, անծայրածիր անապատը եւ եկանք մինչեւ Կադէսբառնեայ:
19 Ետքը Քորեբէն չուեցինք ու ինչպէս մեր Տէր Աստուածը մեզի պատուիրեր էր, Ամօրհացիներուն լերանը ճամբով՝ այն ձեր տեսած բոլոր մեծ ու ահագին անապատէն անցանք ու մինչեւ Կադէս–Բառնեայ եկանք։
Եւ չուեալ ի Քորեբայ շրջեցաք ընդ ամենայն անապատն ընդ մեծ եւ ընդ ահագին, զոր դուք իսկ տեսէք, զճանապարհ լերինն Ամովրհացւոց, որպէս պատուիրեաց Տէր Աստուած մեր մեզ, եւ եկաք մինչեւ ցԿադեսբառնեայ:

1:19: Եւ չուեալ ՚ի Քորեբայ շրջեցաք ընդ ամենայն անապատն ընդ մե՛ծ եւ ընդ ահագին, զոր դո՛ւք իսկ տեսէք, զճանապարհ լերինն Ամովրհացւոց. որպէս պատուիրեաց Տէր Աստուած մեր մեզ, եւ եկաք մինչեւ ցԿադէսբառնեայ։
19 «Քորեբից չուելով ու ամորհացիների լեռնային ճանապարհով, ինչպէս մեր Տէր Աստուածը պատուիրել էր մեզ, անցանք ձեր տեսած մեծ, անծայրածիր անապատը եւ եկանք մինչեւ Կադէսբառնեայ:
19 Ետքը Քորեբէն չուեցինք ու ինչպէս մեր Տէր Աստուածը մեզի պատուիրեր էր, Ամօրհացիներուն լերանը ճամբով՝ այն ձեր տեսած բոլոր մեծ ու ահագին անապատէն անցանք ու մինչեւ Կադէս–Բառնեայ եկանք։
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: И отправились мы от Хорива, и шли по всей этой великой и страшной пустыне, которую вы видели, по пути к горе Аморрейской, как повелел Господь, Бог наш, и пришли в Кадес-Варни.
1:19 καὶ και and; even ἀπάραντες απαιρω remove; take away ἐκ εκ from; out of Χωρηβ χωρηβ travel; go πᾶσαν πας all; every τὴν ο the ἔρημον ερημος lonesome; wilderness τὴν ο the μεγάλην μεγας great; loud καὶ και and; even τὴν ο the φοβερὰν φοβερος fearful; fearsome ἐκείνην εκεινος that ἣν ος who; what εἴδετε οραω view; see ὁδὸν οδος way; journey ὄρους ορος mountain; mount τοῦ ο the Αμορραίου αμορραιος in that ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our ἡμῖν ημιν us καὶ και and; even ἤλθομεν ερχομαι come; go ἕως εως till; until Καδης καδης Barnē; Varni
1:19 וַ wa וְ and נִּסַּ֣ע nnissˈaʕ נסע pull out מֵ mē מִן from חֹרֵ֗ב ḥōrˈēv חֹרֵב Horeb וַ wa וְ and נֵּ֡לֶךְ nnˈēleḵ הלך walk אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the מִּדְבָּ֣ר mmiḏbˈār מִדְבָּר desert הַ ha הַ the גָּדֹול֩ ggāḏôl גָּדֹול great וְ wᵊ וְ and הַ ha הַ the נֹּורָ֨א nnôrˌā ירא fear הַ ha הַ the ה֜וּא hˈû הוּא he אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רְאִיתֶ֗ם rᵊʔîṯˈem ראה see דֶּ֚רֶךְ ˈdereḵ דֶּרֶךְ way הַ֣ר hˈar הַר mountain הָֽ hˈā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֛ה ṣiwwˈā צוה command יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) אֹתָ֑נוּ ʔōṯˈānû אֵת [object marker] וַ wa וְ and נָּבֹ֕א nnāvˈō בוא come עַ֖ד ʕˌaḏ עַד unto קָדֵ֥שׁ בַּרְנֵֽעַ׃ qāḏˌēš barnˈēₐʕ קָדֵשׁ בַּרְנֵעַ Kadesh Barnea
1:19. profecti autem de Horeb transivimus per heremum terribilem et maximam quam vidistis per viam montis Amorrei sicut praeceperat Dominus Deus noster nobis cumque venissemus in CadesbarneAnd departing from Horeb, we passed through the terrible and vast wilderness, which you saw, by the way of the mountain of the Amorrhite, as the Lord our God had commanded us. And when we were come into Cadesbarne,
19. And we journeyed from Horeb, and went through all that great and terrible wilderness which ye saw, by the way to the hill country of the Amorites, as the LORD our God commanded us; and we came to Kadesh-barnea.
1:19. Then, setting out from Horeb, we crossed through a terrible and great wasteland, which you saw along the way of the mountain of the Amorite, just as the Lord our God had instructed us. And when we had arrived at Kadesh-barnea,
1:19. And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadeshbarnea.
And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadesh- barnea:

19: И отправились мы от Хорива, и шли по всей этой великой и страшной пустыне, которую вы видели, по пути к горе Аморрейской, как повелел Господь, Бог наш, и пришли в Кадес-Варни.
1:19
καὶ και and; even
ἀπάραντες απαιρω remove; take away
ἐκ εκ from; out of
Χωρηβ χωρηβ travel; go
πᾶσαν πας all; every
τὴν ο the
ἔρημον ερημος lonesome; wilderness
τὴν ο the
μεγάλην μεγας great; loud
καὶ και and; even
τὴν ο the
φοβερὰν φοβερος fearful; fearsome
ἐκείνην εκεινος that
ἣν ος who; what
εἴδετε οραω view; see
ὁδὸν οδος way; journey
ὄρους ορος mountain; mount
τοῦ ο the
Αμορραίου αμορραιος in that
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
ἡμῖν ημιν us
καὶ και and; even
ἤλθομεν ερχομαι come; go
ἕως εως till; until
Καδης καδης Barnē; Varni
1:19
וַ wa וְ and
נִּסַּ֣ע nnissˈaʕ נסע pull out
מֵ מִן from
חֹרֵ֗ב ḥōrˈēv חֹרֵב Horeb
וַ wa וְ and
נֵּ֡לֶךְ nnˈēleḵ הלך walk
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
מִּדְבָּ֣ר mmiḏbˈār מִדְבָּר desert
הַ ha הַ the
גָּדֹול֩ ggāḏôl גָּדֹול great
וְ wᵊ וְ and
הַ ha הַ the
נֹּורָ֨א nnôrˌā ירא fear
הַ ha הַ the
ה֜וּא hˈû הוּא he
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
רְאִיתֶ֗ם rᵊʔîṯˈem ראה see
דֶּ֚רֶךְ ˈdereḵ דֶּרֶךְ way
הַ֣ר hˈar הַר mountain
הָֽ hˈā הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֛ה ṣiwwˈā צוה command
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
אֹתָ֑נוּ ʔōṯˈānû אֵת [object marker]
וַ wa וְ and
נָּבֹ֕א nnāvˈō בוא come
עַ֖ד ʕˌaḏ עַד unto
קָדֵ֥שׁ בַּרְנֵֽעַ׃ qāḏˌēš barnˈēₐʕ קָדֵשׁ בַּרְנֵעַ Kadesh Barnea
1:19. profecti autem de Horeb transivimus per heremum terribilem et maximam quam vidistis per viam montis Amorrei sicut praeceperat Dominus Deus noster nobis cumque venissemus in Cadesbarne
And departing from Horeb, we passed through the terrible and vast wilderness, which you saw, by the way of the mountain of the Amorrhite, as the Lord our God had commanded us. And when we were come into Cadesbarne,
1:19. Then, setting out from Horeb, we crossed through a terrible and great wasteland, which you saw along the way of the mountain of the Amorite, just as the Lord our God had instructed us. And when we had arrived at Kadesh-barnea,
1:19. And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadeshbarnea.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
19: Israel's Sin at Kadesh.B. C. 1451.
19 And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadesh-barnea. 20 And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us. 21 Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged. 22 And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come. 23 And the saying pleased me well: and I took twelve men of you, one of a tribe: 24 And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out. 25 And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land which the LORD our God doth give us. 26 Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God: 27 And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us. 28 Whither shall we go up? our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the Anakims there. 29 Then I said unto you, Dread not, neither be afraid of them. 30 The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes; 31 And in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place. 32 Yet in this thing ye did not believe the LORD your God, 33 Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to show you by what way ye should go, and in a cloud by day. 34 And the LORD heard the voice of your words, and was wroth, and sware, saying, 35 Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers, 36 Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD. 37 Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither. 38 But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it. 39 Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it. 40 But as for you, turn you, and take your journey into the wilderness by the way of the Red sea. 41 Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill. 42 And the LORD said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies. 43 So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill. 44 And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah. 45 And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you. 46 So ye abode in Kadesh many days, according unto the days that ye abode there.
Moses here makes a large rehearsal of the fatal turn which was given to their affairs by their own sins, and God's wrath, when, from the very borders of Canaan, the honour of conquering it, and the pleasure of possessing it, the whole generation was hurried back into the wilderness, and their carcases fell there. It was a memorable story; we read it Num. 13 and 14, but divers circumstances are found here which are not related there.
I. He reminds them of their march from Horeb to Kadesh-barnea (v. 19), through that great and terrible wilderness. This he takes notice of, 1. To make them sensible of the great goodness of God to them, in guiding them through so great a wilderness, and protecting them from the mischiefs they were surrounded with in such a terrible wilderness. The remembrance of our dangers should make us thankful for our deliverances. 2. To aggravate the folly of those who, in their discontent, would have gone back to Egypt through the wilderness, though they had forfeited, and had no reason to expect, the divine guidance, in such a retrograde motion.
II. He shows them how fair they stood for Canaan at that time, v. 20, 21. He told them with triumph, the land is set before you, go up and possess it. He lets them see how near they were to a happy settlement when they put a bar in their own door, that their sin might appear the more exceedingly sinful. It will aggravate the eternal ruin of hypocrites that they were not far from the kingdom of God and yet came short, Mark xii. 34.
III. He lays the blame of sending the spies upon them, which did not appear in Numbers, there it is said (ch. xiii. 1, 2) that the Lord directed the sending of them, but here we find that the people first desired it, and God, in permitting it, gave them up to their counsels: You said, We will send men before us, v. 22. Moses had given them God's word (v. 20, 21), but they could not find in their hearts to rely upon that: human policy goes further with them than divine wisdom, and they will needs light a candle to the sun. As if it were not enough that they were sure of a God before them, they must send men before them.
IV. He repeats the report which the spies brought of the goodness of the land which they were sent to survey, v. 24, 25. The blessings which God has promised are truly valuable and desirable, even the unbelievers themselves being judges: never any looked into the holy land, but they must own it a good land. Yet they represented the difficulties of conquering it as insuperable (v. 28); as if it were in vain to think of attacking them either by battle, "for the people are taller than we," or by siege, "for the cities are walled up to heaven," an hyperbole which they made use of to serve their ill purpose, which was to dishearten the people, and perhaps they intended to reflect on the God of heaven himself, as if they were able to defy him, like the Babel-builders, the top of whose tower must reach to heaven, Gen. xi. 4. Those places only are walled up to heaven that are compassed with God's favour as with a shield.
V. He tells them what pains he took with them to encourage them, when their brethren had said so much to discourage them (v. 29): Then I said unto you, Dread not. Moses suggested enough to have stilled the tumult, and to have kept them with their faces towards Canaan. He assured them that God was present with them, and president among them, and would certainly fight for them, v. 30. And for proof of his power over their enemies he refers them to what they had seen done in Egypt, where their enemies had all possible advantages against them and yet were humbled and forced to yield, v. 30. And for proof of God's goodwill to them, and the real kindness which he intended them, he refers them to what they had seen in the wilderness (v. 31, 33), through which they had been guided by the eye of divine wisdom in a pillar of cloud and fire (which guided both their motions and their rests), and had been carried in the arms of divine grace with as much care and tenderness as were ever shown to any child borne in the arms of a nursing father. And was there any room left to distrust this God? Or were they not the most ungrateful people in the world, who, after such sensible proofs of the divine goodness, hardened their hearts in the day of temptation? Moses had complained once that God had charged him to carry this people as a nursing father doth the sucking child (Num. xi. 12); but here he owns that it was God that so carried them, and perhaps this is alluded to (Acts xiii. 18), where he is said to bear them, or to suffer their manners.
VI. He charges them with the sin which they were guilty of upon this occasion. Though those to whom he was now speaking were a new generation, yet he lays it upon them: You rebelled, and you murmured; for many of these were then in being, though under twenty years old, and perhaps were engaged in the riot; and the rest inherited their fathers' vices, and smarted for them. Observe what he lays to their charge. 1. Disobedience and rebellion against God's law: You would not go up, but rebelled, v. 26. The rejecting of God's favours is really a rebelling against his authority. 2. Invidious reflections upon God's goodness. They basely suggested: Because the Lord hated us, he brought us out of Egypt, v. 27. What could have been more absurd, more disingenuous, and more reproachful to God? 3. An unbelieving heart at the bottom of all this: You did not believe the Lord your God, v. 32. All your disobedience to God's laws, and distrust of his power and goodness, flow from a disbelief of his word. A sad pass it has come to with us when the God of eternal truth cannot be believed.
VII. He repeats the sentence passed upon them for this sin, which now they had seen the execution of. 1. They were all condemned to die in the wilderness, and none of them must be suffered to enter Canaan except Caleb and Joshua, v. 34-38. So long they must continue in their wanderings in the wilderness that most of them would drop off of course, and the youngest of them should be cut off. Thus they could not enter in because of unbelief. It was not the breach of any of the commands of the law that shut them out of Canaan, no, not the golden calf, but their disbelief of that promise which was typical of gospel grace, to signify that no sin will ruin us but unbelief, which is a sin against the remedy. 2. Moses himself afterwards fell under God's displeasure for a hasty word which they provoked him to speak: The Lord was angry with me for your sakes, v. 37. Because all the old stock must go off, Moses himself must not stay behind. Their unbelief let death into the camp, and, having entered, even Moses falls within his commission. 3. Yet here is mercy mixed with wrath. (1.) That, though Moses might not bring them into Canaan, Joshua should (v. 38): Encourage him; for he would be discouraged from taking up a government which he saw Moses himself fall under the weight of; but let him be assured that he shall accomplish that for which he is raised up: He shall cause Israel to inherit it. Thus what the law could not do, in that it was weak, Jesus, our Joshua, does by bringing in the better hope. (2.) That, though this generation should not enter into Canaan, the next should, v. 39. As they had been chosen for their fathers' sakes, so their children might justly have been rejected for their sakes. But mercy rejoiceth against judgement.
VIII. He reminds them of their foolish and fruitless attempt to get this sentence reversed when it was too late. 1. They tried it by their reformation in this particular; whereas they had refused to go up against the Canaanites, now they would go up, aye, that they would, in all haste, and they girded on their weapons of war for that purpose, v. 41. Thus, when the door is shut, and the day of grace is over, there will be found those that stand without and knock. But this, which looked like a reformation, proved but a further rebellion. God, by Moses, prohibited the attempt (v. 42): yet they went presumptuously up to the hill (v. 43), acting now in contempt of the threatening, as before in contempt of the promise, as if they were governed by a spirit of contradiction; and it sped accordingly (v. 44): they were chased and destroyed; and, by this defeat which they suffered when they provoked God to leave them, they were taught what success they might have had if they had kept themselves in his love. 2. They tried by their prayers and tears to get the sentence reversed: They returned and wept before the Lord, v. 45. While they were fretting and quarrelling, it is said (Num. xiv. 1): They wept that night; those were tears of rebellion against God, these were tears of repentance and humiliation before God. Note, Tears of discontent must be wept over again; the sorrow of the world worketh death, and is to be repented of; it is not so with godly sorrow, that will end in joy. But their weeping was all to no purpose. The Lord would not harken to your voice, because you would not harken to his; the decree had gone forth, and, like Esau, they found no place of repentance, though they sought it carefully with tears.
Albert Barnes: Notes on the Bible - 1834
1:19: That great and terrible wilderness - Compare Deu 8:15. This language is such as people would employ after having passed with toil and suffering through the worst part of it, the southern half of the Arabah (see Num 21:4 note); and more especially when they had but recently rested from their marches in the plain of Shittim, the largest and richest oasis in the whole district on the Eastern bank near the mouth of the Jordan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: through: Deu 8:15, Deu 32:10; Num 10:12; Jer 2:6
we came: Deu 1:2; Num 13:26
Carl Friedrich Keil and Franz Delitzsch
1:19
Everything had been done on the part of God and Moses to bring Israel speedily and safely to Canaan. The reason for their being compelled to remain in the desert for forty years was to be found exclusively in their resistance to the commandments of God. The discontent of the people with the guidance of God was manifested at the very first places of encampment in the desert (Num 11 and 12); but Moses passed over this, and simply reminded them of the rebellion at Kadesh (Num 13 and 14), because it was this which was followed by the condemnation of the rebellious generation to die out in the wilderness.
Deut 1:19-25
"When we departed from Horeb, we passed through the great and dreadful wilderness, which ye have seen," i.e., become acquainted with, viz., the desert of et Tih, "of the way to the mountains of the Amorites, and came to Kadesh-Barnea" (see at Num 12:16). הלך, with an accusative, to pass through a country (cf. Deut 2:7; Is 50:10, etc.). Moses had there explained to the Israelites, that they had reached the mountainous country of the Amorites, which Jehovah was about to give them; that the land lay before them, and they might take possession of it without fear (Deut 1:20, Deut 1:21). But they proposed to send out men to survey the land, with its towns, and the way into it. Moses approved of this proposal, and sent out twelve men, one from each tribe, who went through the land, etc. (as is more fully related in Num 13, and has been expounded in connection with that passage, Deut 1:22-25). Moses' summons to them to take the land (Deut 1:20, Deut 1:21) is not expressly mentioned there, but it is contained implicite in the fact that spies were sent out; as the only possible reason for doing this must have been, that they might force a way into the land, and take possession of it. In Deut 1:25, Moses simply mentions so much of the report of the spies as had reference to the nature of the land, viz., that it was good, that he may place in immediate contrast with this the refusal of the people to enter in.
Deut 1:26-27
"But ye would not go up, and were rebellious against the mouth (i.e., the express will) of Jehovah our God, and murmured in your tents, and said, Because Jehovah hated us, He hath brought us forth out of the land of Egypt, to give us into the hand of the Amorites to destroy us." שׂנאה, either an infinitive with a feminine termination, or a verbal noun construed with an accusative (see Ges. 133; Ewald, 238, a.). - By the allusion to the murmuring in the tents, Moses points them to Num 14:1, and then proceeds to describe the rebellion of the congregation related there (Deut 1:2-4), in such a manner that the state of mind manifested on that occasion presents the appearance of the basest ingratitude, inasmuch as the people declared the greatest blessing conferred upon them by God, viz., their deliverance from Egypt, to have been an act of hatred on His part. At the same time, by addressing the existing members of the nation, as if they themselves had spoken so, whereas the whole congregation that rebelled at Kadesh had fallen in the desert, and a fresh generation was now gathered round him, Moses points to the fact, that the sinful corruption which broke out at that time, and bore such bitter fruit, had not died out with the older generation, but was germinating still in the existing Israel, and even though it might be deeply hidden in their hearts, would be sure to break forth again.
Deut 1:28
"Whither shall we go up? Our brethren (the spies) have quite discouraged our heart" (המס, lit., to cause to flow away; cf. Josh 2:9), viz., through their report (Num 13:28-29, Num 13:31-33), the substance of which is repeated here. The expression בּשּׁמים, "in heaven," towering up into heaven, which is added to "towns great and fortified," is not an exaggeration, but, as Moses also uses it in Deut 9:1, a rhetorical description of the impression actually received with regard to the size of the towns.
(Note: "The eyes of weak faith or unbelief saw the towns really towering up to heaven. Nor did the height appear less, even to the eyes of faith, in relation, that is to say, to its own power. Faith does not hide the difficulties from itself, that it may not rob the Lord, who helps it over them, of any of the praise that is justly His due" (Schultz).)
"The sons of the Anakims:" see at Num 13:22.
Deut 1:29-31
The attempt made by Moses to inspire the despondent people with courage, when they were ready to despair of ever conquering the Canaanites, by pointing them to the help of the Lord, which they had experienced in so mighty and visible a manner in Egypt and the desert, and to urge them to renewed confidence in this their almighty Helper and Guide, was altogether without success. And just because the appeal of Moses was unsuccessful, it is passed over in the historical account in Num 13; all that is mentioned there (Deut 1:6-9) being the effort made by Joshua and Caleb to stir up the people, and that on account of the effects which followed the courageous bearing of these two men, so far as their own future history was concerned. The words "goeth before you," in Deut 1:30, are resumed in Deut 1:33, and carried out still further. "Jehovah,...He shall fight for you according to all (כּכל) that," i.e., in exactly the same manner, as, "He did for you in Egypt," especially at the crossing of the Red Sea (Ex 14), "and in the wilderness, which thou hast seen (ראית, as in Deut 1:19), where (אשׁר without בּו in a loose connection; see Ewald, 331, c. and 333, a.) Jehovah thy God bore thee as a man beareth his son;" i.e., supported, tended, and provided for thee in the most fatherly way (see the similar figure in Num 11:12, and expanded still more fully in Ps 23:1-6).
Deut 1:32-33
"And even at this word ye remained unbelieving towards the Lord;" i.e., notwithstanding the fact that I reminded you of all the gracious help that he had experienced from your God, ye persisted in your unbelief. The participle אינכם מאמינם, "ye were not believing," is intended to describe their unbelief as a permanent condition. This unbelief was all the more grievous a sin, because the Lord their God went before them all the way in the pillar of cloud and fire, to guide and to defend them. On the fact itself, comp. Num 9:15., Num 10:33, with Ex 13:21-22.
Deut 1:34-37
Jehovah was angry, therefore, when He heard these loud words, and swore that He would not let any one of those men, that evil generation, enter the promised land, with the exception of Caleb, because he had followed the Lord faithfully (cf. Num 14:21-24). The hod in זוּלתי is the antiquated connecting vowel of the construct state.
But in order that he might impress upon the people the judgment of the holy God in all its stern severity, Moses added in Deut 1:37 : "also Jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither;" and he did this before mentioning Joshua, who was excepted from the judgment as well as Caleb, because his ultimate intention was to impress also upon the minds of the people the fact, that even in wrath the Lord had been mindful of His covenant, and when pronouncing the sentence upon His servant Moses, had given the people a leader in the person of Joshua, who was to bring them into the promised inheritance. We are not to infer from the close connection in which this event, which did not take place according to Num 20:1-13 till the second arrival of the congregation at Kadesh, is placed with the earlier judgment of God at Kadesh, that the two were contemporaneous, and so supply, after "the Lord as angry with me," the words "on that occasion." For Moses did not intend to teach the people history and chronology, but to set before them the holiness of the judgments of the Lord. By using the expression "for your sakes," Moses did not wish to free himself from guilt. Even in this book his sin at the water of strife is not passed over in silence (cf. Deut 32:51). But on the present occasion, if he had given prominence to his own fault, he would have weakened the object for which he referred to this event, viz., to stimulate the consciences of the people, and instil into them a wholesome dread of sin, by holding up before them the magnitude of their guilt. But in order that he might give no encouragement to false security respecting their own sin, on the ground that even highly gifted men of God fall into sin as well, Moses simply pointed out the fact, that the quarrelling of the people with him occasioned the wrath of God to fall upon him also.
Deut 1:38-44
"Who standeth before thee," equivalent to "in thy service" (Ex 24:13; Ex 33:11 : for this meaning, see Deut 10:8; Deut 18:7; 3Kings 1:28). "Strengthen him:" comp. Deut 31:7; and with regard to the installation of Joshua as the leader of Israel, see Num 27:18-19. The suffix in ינחילנּה points back to הארץ in Deut 1:35. Joshua would divide the land among the Israelites for an inheritance, viz., (v. 39) among the young Israelites, the children of the condemned generation, whom Moses, when making a further communication of the judicial sentence of God (Num 14:31), had described as having no share in the sins of their parents, by adding, "who know not to-day what is good and evil." This expression is used to denote a condition of spiritual infancy and moral responsibility (Is 7:15-16). It is different in 2Kings 19:36. - In Deut 1:40-45 he proceeds to describe still further, according to Num 14:39-45, how the people, by resisting the command of God to go back into the desert (Deut 1:41, compared with Num 14:25), had simply brought still greater calamities upon themselves, and had had to atone for the presumptuous attempt to force a way into Canaan, in opposition to the express will of the Lord, by enduring a miserable defeat. Instead of "they acted presumptuously to go up" (Num 14:44), Moses says here, in Deut 1:41, "ye acted frivolously to go up;" and in Deut 1:43, "ye acted rashly, and went up." הזיד from זוּד, to boil, or boil over (Gen 25:29), signifies to act thoughtlessly, haughtily, or rashly. On the particular fact mentioned in Deut 1:44, see at Num 14:45.
Deut 1:45-46
"Then ye returned and wept before Jehovah," i.e., before the sanctuary; "but Jehovah did not hearken to your voice." שׁוּב does not refer to the return to Kadesh, but to an inward turning, not indeed true conversion to repentance, but simply the giving up of their rash enterprise, which they had undertaken in opposition to the commandment of God-the return from a defiant attitude to unbelieving complaining on account of the misfortune that had come upon them. Such complaining God never hears. "And ye sat (remained) in Kadesh many days, that ye remained," i.e., not "as many days as ye had been there already before the return of the spies," or "as long as ye remained in all the other stations together, viz., the half of thirty-eight years" (as Seder Olam and many of the Rabbins interpret); but "just as long as ye did remain there," as we may see from a comparison of Deut 9:25. It seemed superfluous to mention more precisely the time they spent in Kadesh, because that was well known to the people, whom Moses was addressing. He therefore contented himself with fixing it by simply referring to its duration, which was known to them all. It is no doubt impossible for us to determine the time they remained in Kadesh, because the expression "many days" is imply a relative one, and may signify many years, just as well as many months or weeks. But it by no means warrants the assumption of Fires and others, that no absolute departure of the whole of the people from Kadesh ever took place. Such an assumption is at variance with Deut 2:1. The change of subjects, "ye sat," etc. (Deut 1:46), and "we turned and removed" (Deut 2:1), by no means proves that Moses only went away with that part of the congregation which attached itself to him, whilst the other portion, which was most thoroughly estranged from him, or rather from the Lord, remained there still. The change of subject is rather to be explained from the fact that Moses was passing from the consideration of the events in Kadesh, which he held up before the people as a warning, to a description of the further guidance of Israel. The reference to those events had led him involuntarily, from Deut 1:22 onwards, to distinguish between himself and the people, and to address his words to them for the purpose of bringing out their rebellion against God. And now that he had finished with this, he returned to the communicative mode of address with which he set out in Deut 1:6, but which he had suspended again until Deut 1:19.
John Gill
1:19 And when we departed from Horeb,.... As the Lord commanded them to do, when they were obedient:
we went through all the great and terrible wilderness; the wilderness of Paran, called "great", it reaching from Mount Sinai to Kadeshbarnea, eleven days' journey, as Adrichomius (l) relates; and "terrible", being so hard and dry as not to be ploughed nor sown, and presented to the sight something terrible and horrible, even the very image of death; to which may be added the fiery serpents and scorpions it abounded with, Deut 8:15,
which ye saw by the way of the mountain of the Amorites; that is, in the way that led to the mountain:
as the Lord our God commanded us; to depart from Horeb, and take a tour through the wilderness towards the said mountain:
and we came to Kadeshbarnea; having stayed a month by the way at Kibrothhattaavah, where they lusted after flesh, and seven days at Hazeroth, where Miriam was shut out of the camp for leprosy during that time.
(l) Theatrum Terrae, p. 116.
Robert Jamieson, A. R. Fausset and David Brown
1:19 we went through all that great and terrible wilderness--of Paran, which included the desert and mountainous space lying between the wilderness of Shur westward, or towards Egypt and mount Seir, or the land of Edom eastwards; between the land of Canaan northwards, and the Red Sea southwards; and thus it appears to have comprehended really the wilderness of Sin and Sinai [FISK]. It is called by the Arabs El Tih, "the wandering." It is a dreary waste of rock and of calcareous soil covered with black sharp flints; all travellers, from a feeling of its complete isolation from the world, describe it as a great and terrible wilderness.
1:201:20: Եւ ասացի ցձեզ. Եկայք մինչեւ ցլեառն Ամովրհացւոց՝ զոր Տէր Աստուած մեր տացէ՛ ձեզ[1630]. [1630] Ոմանք. Տէր Աստուած մեր տացէ մեզ։
20 Ես ձեզ ասացի. “Եկաք մինչեւ ամորհացիների լեռը, որ մեր Տէր Աստուածը տալիս է ձեզ:
20 Ձեզի ըսի. ‘Դուք Ամօրհացիներուն լեռը եկաք, որ մեր Տէր Աստուածը մեզի պիտի տայ։
Եւ ասացի ցձեզ. Եկայք մինչեւ ցլեառնն Ամովրհացւոց զոր Տէր Աստուած մեր տացէ [12]ձեզ:

1:20: Եւ ասացի ցձեզ. Եկայք մինչեւ ցլեառն Ամովրհացւոց՝ զոր Տէր Աստուած մեր տացէ՛ ձեզ[1630].
[1630] Ոմանք. Տէր Աստուած մեր տացէ մեզ։
20 Ես ձեզ ասացի. “Եկաք մինչեւ ամորհացիների լեռը, որ մեր Տէր Աստուածը տալիս է ձեզ:
20 Ձեզի ըսի. ‘Դուք Ամօրհացիներուն լեռը եկաք, որ մեր Տէր Աստուածը մեզի պիտի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: И сказал я вам: вы пришли к горе Аморрейской, которую Господь, Бог наш, дает нам;
1:20 καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward ὑμᾶς υμας you ἤλθατε ερχομαι come; go ἕως εως till; until τοῦ ο the ὄρους ορος mountain; mount τοῦ ο the Αμορραίου αμορραιος who; what ὁ ο the κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our δίδωσιν διδωμι give; deposit ὑμῖν υμιν you
1:20 וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say אֲלֵכֶ֑ם ʔᵃlēḵˈem אֶל to בָּאתֶם֙ bāṯˌem בוא come עַד־ ʕaḏ- עַד unto הַ֣ר hˈar הַר mountain הָ hā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) נֹתֵ֥ן nōṯˌēn נתן give לָֽנוּ׃ lˈānû לְ to
1:20. dixi vobis venistis ad montem Amorrei quem Dominus Deus noster daturus est nobisI said to you: You are come to the mountain of the Amorrhite, which the Lord our God will give to us.
20. And I said unto you, Ye are come unto the hill country of the Amorites, which the LORD our God giveth unto us.
1:20. I said to you: ‘You have arrived at the mountain of the Amorite, which the Lord our God will give to us.
1:20. And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.
And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us:

20: И сказал я вам: вы пришли к горе Аморрейской, которую Господь, Бог наш, дает нам;
1:20
καὶ και and; even
εἶπα επω say; speak
πρὸς προς to; toward
ὑμᾶς υμας you
ἤλθατε ερχομαι come; go
ἕως εως till; until
τοῦ ο the
ὄρους ορος mountain; mount
τοῦ ο the
Αμορραίου αμορραιος who; what
ο the
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
δίδωσιν διδωμι give; deposit
ὑμῖν υμιν you
1:20
וָ וְ and
אֹמַ֖ר ʔōmˌar אמר say
אֲלֵכֶ֑ם ʔᵃlēḵˈem אֶל to
בָּאתֶם֙ bāṯˌem בוא come
עַד־ ʕaḏ- עַד unto
הַ֣ר hˈar הַר mountain
הָ הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
נֹתֵ֥ן nōṯˌēn נתן give
לָֽנוּ׃ lˈānû לְ to
1:20. dixi vobis venistis ad montem Amorrei quem Dominus Deus noster daturus est nobis
I said to you: You are come to the mountain of the Amorrhite, which the Lord our God will give to us.
1:20. I said to you: ‘You have arrived at the mountain of the Amorite, which the Lord our God will give to us.
1:20. And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: the mountain: Deu 1:7, Deu 1:8
Geneva 1599
1:20 And (n) I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.
(n) So that the fault was in themselves, that they did not sooner possess the inheritance promised.
John Gill
1:20 And I said unto you, you are come unto the mountain of the Amorites,.... Which was inhabited by them, and was one of the seven nations the Israelites were to destroy, and possess their land, and which lay on the southern part of the land of Canaan:
which the Lord our God doth give unto us; not the mountain only, but the whole country of that people, and even all the land of Canaan.
1:211:21: տեսէ՛ք՝ զի Տէր Աստուած մեր մատնեա՛ց առաջի երեսաց ձերոց զերկիրն. ելէ՛ք եւ ժառանգեցէ՛ք՝ որպէս ասաց Տէր Աստուած հարցն մերոց ձեզ. մի՛ երկնչիցիք՝ եւ մի՛ զանգիտիցէք։
21 Տեսաք, որ ահա մեր Տէր Աստուածը երկիրը ձեր աչքի առջեւ բաժանել է մեր միջեւ: Ելէ՛ք եւ ժառանգեցէ՛ք երկիրն այնպէս, ինչպէս մեր հայրերի Տէր Աստուածն է ասել ձեզ: Մի՛ վախեցէք եւ մի՛ սարսափէք”:
21 Նայէ՛, քու Տէր Աստուածդ երկիրը քեզի տուաւ. ուրեմն ելի՛ր, ժառանգէ՛ զանիկա, ինչպէս քու հայրերուդ Տէր Աստուածը քեզի ըսաւ. մի՛ վախնար ու մի՛ զարհուրիր’։
[13]Տեսէք զի Տէր Աստուած [14]մեր մատնեաց առաջի երեսաց [15]ձերոց զերկիրն. [16]ելէք, ժառանգեցէք`` որպէս ասաց Տէր Աստուած հարցն [17]մերոց ձեզ``. մի՛ [18]երկնչիցիք եւ մի՛ զանգիտիցէք:

1:21: տեսէ՛ք՝ զի Տէր Աստուած մեր մատնեա՛ց առաջի երեսաց ձերոց զերկիրն. ելէ՛ք եւ ժառանգեցէ՛ք՝ որպէս ասաց Տէր Աստուած հարցն մերոց ձեզ. մի՛ երկնչիցիք՝ եւ մի՛ զանգիտիցէք։
21 Տեսաք, որ ահա մեր Տէր Աստուածը երկիրը ձեր աչքի առջեւ բաժանել է մեր միջեւ: Ելէ՛ք եւ ժառանգեցէ՛ք երկիրն այնպէս, ինչպէս մեր հայրերի Տէր Աստուածն է ասել ձեզ: Մի՛ վախեցէք եւ մի՛ սարսափէք”:
21 Նայէ՛, քու Տէր Աստուածդ երկիրը քեզի տուաւ. ուրեմն ելի՛ր, ժառանգէ՛ զանիկա, ինչպէս քու հայրերուդ Տէր Աստուածը քեզի ըսաւ. մի՛ վախնար ու մի՛ զարհուրիր’։
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: вот, Господь, Бог твой, отдает тебе землю сию, иди, возьми ее во владение, как говорил тебе Господь, Бог отцов твоих, не бойся и не ужасайся.
1:21 ἴδετε οραω view; see παραδέδωκεν παραδιδωμι betray; give over ὑμῖν υμιν you κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your πρὸ προ before; ahead of προσώπου προσωπον face; ahead of ὑμῶν υμων your τὴν ο the γῆν γη earth; land ἀναβάντες αναβαινω step up; ascend κληρονομήσατε κληρονομεω inherit; heir ὃν ος who; what τρόπον τροπος manner; by means εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the πατέρων πατηρ father ὑμῶν υμων your ὑμῖν υμιν you μὴ μη not φοβεῖσθε φοβεω afraid; fear μηδὲ μηδε while not; nor δειλιάσητε δειλιαω intimidated
1:21 רְ֠אֵה rᵊʔˌē ראה see נָתַ֨ן nāṯˌan נתן give יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֛יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לְ lᵊ לְ to פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth עֲלֵ֣ה ʕᵃlˈē עלה ascend רֵ֗שׁ rˈēš ירשׁ trample down כַּ ka כְּ as אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֨ר dibbˌer דבר speak יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹתֶ֨יךָ֙ ʔᵃvōṯˈeʸḵā אָב father לָ֔ךְ lˈāḵ לְ to אַל־ ʔal- אַל not תִּירָ֖א tîrˌā ירא fear וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּחָֽת׃ tēḥˈāṯ חתת be terrified
1:21. vide terram quam Dominus Deus tuus dat tibi ascende et posside eam sicut locutus est Dominus Deus patribus tuis noli metuere nec quicquam paveasSee the land which the Lord thy God giveth thee: go up and possess it, as the Lord our God hath spoken to thy fathers: fear not, nor be any way discouraged.
21. Behold, the LORD thy God hath set the land before thee: go up, take possession, as the LORD, the God of thy fathers, hath spoken unto thee; fear not, neither be dismayed.
1:21. Gaze upon the land that the Lord your God gives to you. Ascend and possess it, just as the Lord our God has spoken to your fathers. Do not be afraid, and do not become terrified by anything.’
1:21. Behold, the LORD thy God hath set the land before thee: go up [and] possess [it], as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged.
Behold, the LORD thy God hath set the land before thee: go up [and] possess [it], as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged:

21: вот, Господь, Бог твой, отдает тебе землю сию, иди, возьми ее во владение, как говорил тебе Господь, Бог отцов твоих, не бойся и не ужасайся.
1:21
ἴδετε οραω view; see
παραδέδωκεν παραδιδωμι betray; give over
ὑμῖν υμιν you
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
ὑμῶν υμων your
τὴν ο the
γῆν γη earth; land
ἀναβάντες αναβαινω step up; ascend
κληρονομήσατε κληρονομεω inherit; heir
ὃν ος who; what
τρόπον τροπος manner; by means
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
πατέρων πατηρ father
ὑμῶν υμων your
ὑμῖν υμιν you
μὴ μη not
φοβεῖσθε φοβεω afraid; fear
μηδὲ μηδε while not; nor
δειλιάσητε δειλιαω intimidated
1:21
רְ֠אֵה rᵊʔˌē ראה see
נָתַ֨ן nāṯˌan נתן give
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֛יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
לְ lᵊ לְ to
פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
עֲלֵ֣ה ʕᵃlˈē עלה ascend
רֵ֗שׁ rˈēš ירשׁ trample down
כַּ ka כְּ as
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֨ר dibbˌer דבר speak
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
אֲבֹתֶ֨יךָ֙ ʔᵃvōṯˈeʸḵā אָב father
לָ֔ךְ lˈāḵ לְ to
אַל־ ʔal- אַל not
תִּירָ֖א tîrˌā ירא fear
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּחָֽת׃ tēḥˈāṯ חתת be terrified
1:21. vide terram quam Dominus Deus tuus dat tibi ascende et posside eam sicut locutus est Dominus Deus patribus tuis noli metuere nec quicquam paveas
See the land which the Lord thy God giveth thee: go up and possess it, as the Lord our God hath spoken to thy fathers: fear not, nor be any way discouraged.
1:21. Gaze upon the land that the Lord your God gives to you. Ascend and possess it, just as the Lord our God has spoken to your fathers. Do not be afraid, and do not become terrified by anything.’
1:21. Behold, the LORD thy God hath set the land before thee: go up [and] possess [it], as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: fear not: Deu 20:1; Num 13:30, Num 14:8, Num 14:9; Jos 1:9; Psa 27:1-3, Psa 46:1, Psa 46:7, Psa 46:11; Isa 41:10; Isa 43:1, Isa 43:2; Luk 12:32; Heb 13:6
John Gill
1:21 Behold, the Lord thy God hath set the land before thee,.... The land of Canaan, on the borders of which they then were; See Gill on Deut 1:8,
go up; the mountain, by that way of it which was the way the spies went, and up to which some of the Israelites presumed to go when forbidden, they not complying with the call of God:
and possess it, as the Lord God of thy fathers hath said unto thee; as in Deut 1:8,
fear not, neither be discouraged; though the people of the land were numerous and strong, and their cities large and walled.
1:221:22: Եւ մատեա՛յք առ իս ամենեքեան՝ եւ ասացէք. Առաքեսցուք յառաջագոյն քան զմեզ ա՛րս, եւ դիտեսցեն մեզ զերկիրն. եւ պատմեսցեն մեզ զհանգամանս ճանապարհին ընդ որ ելանիցեմք անդր, եւ զքաղաքացն յորս մտանիցեմք։
22 Բոլորդ, սակայն, մօտենալով ինձ՝ ասացիք. “Մեզանից առաջ մարդիկ ուղարկենք, թող հետախուզեն երկիրը, մեզ թող յայտնեն մեր գնալիք ճանապարհի եւ այն քաղաքների վիճակը, ուր մտնելու ենք”:
22 Դուք ամէնքդ իմ քովս եկաք ու ինծի ըսիք. ‘Մեզմէ առաջ մարդիկ ղրկենք, որպէս զի երկիրը լրտեսեն ու գան պատմեն թէ ի՞նչ ճամբով պէտք է ելլենք ու ո՞ր քաղաքները պիտի մտնենք’։
Եւ մատեայք առ իս ամենեքեան եւ ասացէք. Առաքեսցուք յառաջագոյն քան զմեզ արս, եւ դիտեսցեն մեզ զերկիրն, եւ պատմեսցեն մեզ զհանգամանս ճանապարհին ընդ որ ելանիցեմք անդր, եւ զքաղաքացն յորս մտանիցեմք:

1:22: Եւ մատեա՛յք առ իս ամենեքեան՝ եւ ասացէք. Առաքեսցուք յառաջագոյն քան զմեզ ա՛րս, եւ դիտեսցեն մեզ զերկիրն. եւ պատմեսցեն մեզ զհանգամանս ճանապարհին ընդ որ ելանիցեմք անդր, եւ զքաղաքացն յորս մտանիցեմք։
22 Բոլորդ, սակայն, մօտենալով ինձ՝ ասացիք. “Մեզանից առաջ մարդիկ ուղարկենք, թող հետախուզեն երկիրը, մեզ թող յայտնեն մեր գնալիք ճանապարհի եւ այն քաղաքների վիճակը, ուր մտնելու ենք”:
22 Դուք ամէնքդ իմ քովս եկաք ու ինծի ըսիք. ‘Մեզմէ առաջ մարդիկ ղրկենք, որպէս զի երկիրը լրտեսեն ու գան պատմեն թէ ի՞նչ ճամբով պէտք է ելլենք ու ո՞ր քաղաքները պիտի մտնենք’։
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: Но вы все подошли ко мне и сказали: пошлем пред собою людей, чтоб они исследовали нам землю и принесли нам известие о дороге, по которой идти нам, и о городах, в которые идти нам.
1:22 καὶ και and; even προσήλθατέ προσερχομαι approach; go ahead μοι μοι me πάντες πας all; every καὶ και and; even εἴπατε επω say; speak ἀποστείλωμεν αποστελλω send off / away ἄνδρας ανηρ man; husband προτέρους προτερος earlier ἡμῶν ημων our καὶ και and; even ἐφοδευσάτωσαν εφοδευω us τὴν ο the γῆν γη earth; land καὶ και and; even ἀναγγειλάτωσαν αναγγελλω announce ἡμῖν ημιν us ἀπόκρισιν αποκρισις response τὴν ο the ὁδόν οδος way; journey δι᾿ δια through; because of ἧς ος who; what ἀναβησόμεθα αναβαινω step up; ascend ἐν εν in αὐτῇ αυτος he; him καὶ και and; even τὰς ο the πόλεις πολις city εἰς εις into; for ἃς ος who; what εἰσπορευσόμεθα εισπορευομαι intrude; travel into εἰς εις into; for αὐτάς αυτος he; him
1:22 וַ wa וְ and תִּקְרְב֣וּן ttiqrᵊvˈûn קרב approach אֵלַי֮ ʔēlay אֶל to כֻּלְּכֶם֒ kullᵊḵˌem כֹּל whole וַ wa וְ and תֹּאמְר֗וּ ttōmᵊrˈû אמר say נִשְׁלְחָ֤ה nišlᵊḥˈā שׁלח send אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man לְ lᵊ לְ to פָנֵ֔ינוּ fānˈênû פָּנֶה face וְ wᵊ וְ and יַחְפְּרוּ־ yaḥpᵊrû- חפר dig לָ֖נוּ lˌānû לְ to אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and יָשִׁ֤בוּ yāšˈivû שׁוב return אֹתָ֨נוּ֙ ʔōṯˈānû אֵת [object marker] דָּבָ֔ר dāvˈār דָּבָר word אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נַעֲלֶה־ naʕᵃleh- עלה ascend בָּ֔הּ bˈāh בְּ in וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] הֶֽ hˈe הַ the עָרִ֔ים ʕārˈîm עִיר town אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָבֹ֖א nāvˌō בוא come אֲלֵיהֶֽן׃ ʔᵃlêhˈen אֶל to
1:22. et accessistis ad me omnes atque dixistis mittamus viros qui considerent terram et renuntient per quod iter debeamus ascendere et ad quas pergere civitatesAnd you came all to me, and said: Let us send men who may view the land, and bring us word what way we shall go up, and to what cities we shall go.
22. And ye came near unto me every one of you, and said, Let us send men before us, that they may search the land for us, and bring us word again of the way by which we must go up, and the cities unto which we shall come.
1:22. And you all approached me and said: ‘Let us send men who may consider the land, and who may report as to the way by which we ought to ascend, and as to which cities we ought to travel.’
1:22. And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.
And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come:

22: Но вы все подошли ко мне и сказали: пошлем пред собою людей, чтоб они исследовали нам землю и принесли нам известие о дороге, по которой идти нам, и о городах, в которые идти нам.
1:22
καὶ και and; even
προσήλθατέ προσερχομαι approach; go ahead
μοι μοι me
πάντες πας all; every
καὶ και and; even
εἴπατε επω say; speak
ἀποστείλωμεν αποστελλω send off / away
ἄνδρας ανηρ man; husband
προτέρους προτερος earlier
ἡμῶν ημων our
καὶ και and; even
ἐφοδευσάτωσαν εφοδευω us
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἀναγγειλάτωσαν αναγγελλω announce
ἡμῖν ημιν us
ἀπόκρισιν αποκρισις response
τὴν ο the
ὁδόν οδος way; journey
δι᾿ δια through; because of
ἧς ος who; what
ἀναβησόμεθα αναβαινω step up; ascend
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
τὰς ο the
πόλεις πολις city
εἰς εις into; for
ἃς ος who; what
εἰσπορευσόμεθα εισπορευομαι intrude; travel into
εἰς εις into; for
αὐτάς αυτος he; him
1:22
וַ wa וְ and
תִּקְרְב֣וּן ttiqrᵊvˈûn קרב approach
אֵלַי֮ ʔēlay אֶל to
כֻּלְּכֶם֒ kullᵊḵˌem כֹּל whole
וַ wa וְ and
תֹּאמְר֗וּ ttōmᵊrˈû אמר say
נִשְׁלְחָ֤ה nišlᵊḥˈā שׁלח send
אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man
לְ lᵊ לְ to
פָנֵ֔ינוּ fānˈênû פָּנֶה face
וְ wᵊ וְ and
יַחְפְּרוּ־ yaḥpᵊrû- חפר dig
לָ֖נוּ lˌānû לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
יָשִׁ֤בוּ yāšˈivû שׁוב return
אֹתָ֨נוּ֙ ʔōṯˈānû אֵת [object marker]
דָּבָ֔ר dāvˈār דָּבָר word
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נַעֲלֶה־ naʕᵃleh- עלה ascend
בָּ֔הּ bˈāh בְּ in
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
הֶֽ hˈe הַ the
עָרִ֔ים ʕārˈîm עִיר town
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָבֹ֖א nāvˌō בוא come
אֲלֵיהֶֽן׃ ʔᵃlêhˈen אֶל to
1:22. et accessistis ad me omnes atque dixistis mittamus viros qui considerent terram et renuntient per quod iter debeamus ascendere et ad quas pergere civitates
And you came all to me, and said: Let us send men who may view the land, and bring us word what way we shall go up, and to what cities we shall go.
1:22. And you all approached me and said: ‘Let us send men who may consider the land, and who may report as to the way by which we ought to ascend, and as to which cities we ought to travel.’
1:22. And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:22: We will send men before us - See on Numbers 13 (note).
Albert Barnes: Notes on the Bible - 1834
1:22: The plan of sending the spies originated with the people; and, as in itself a reasonable one, it approved itself to Moses; it was submitted to God, sanctioned by Him, and carried out under special divine direction. The orator's purpose in this chapter is to bring before the people emphatically their own responsibilites and behavior. It is therefore important to remind them, that the sending of the spies, which led immediately to their complaining and rebellion, was their own suggestion.
The following verses to the end of the chapter give a condensed account, the fuller one being in Num. 13-14, of the occurrences which led to the banishment of the people for 40 years into the wilderness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: We will send: The people proposed this measure through unbelief; Moses, mistaking their motive, approved of it; and God, being justly displeased, permitted them to follow their own counsel, which proved injurious to them only through their sin and folly. Num. 13:1-20
Geneva 1599
1:22 (o) And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.
(o) Read (Num 13:3).
John Gill
1:22 And ye came near unto me everyone of you,.... Not every individual of them, but the heads of their tribes, that represented them; this is not to be understood of the present generation personally, but of their fathers, who all died in the wilderness, save a very few of them; but they being the same people and nation, it is so expressed:
and said, we will send men before us; that is, they thought it was proper and prudent so to do, and came to Moses to consult him about it; for we are not to suppose that they had determined upon it, whether he approved of it or not:
and they shall search us out the land: that they might know what sort of land it was, whether good or bad, fruitful or not, and whether woody or not: see Num 13:19.
and bring us word again by what way we must go up; or, "concerning the way (m) in which we must go"; which is the best way of entering it, most easy and accessible, where the passes are most open and least dangerous:
and into what cities we shall come; which it would be the most proper to attack and subdue first.
(m) , "de via", Noldius, p. 117. No. 594. so the Arabic version, Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
1:22 ye came . . . and said, We will send men before us, and they shall search us out the land--The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Num 13:1). The issue proved disastrous to them, only through their own sin and folly.
1:231:23: Եւ հաճո՛յ թուեցաւ առաջի իմ բանն. եւ առի ՚ի ձէնջ երկոտասա՛ն այր, այր մի ըստ ցեղի[1631]։ [1631] Ոմանք. Առաջի իմ բանքն։
23 Ինձ ընդունելի թուացին այդ խօսքերը: Ես ձեզանից վերցրի տասներկու մարդ՝ ամէն մի ցեղից մէկ տղամարդ:
23 Այս խօսքը ինծի հաճելի թուելով, ձեզմէ տասներկու մարդ առի, ամէն մէկ ցեղէն մէկ մարդ։
Եւ հաճոյ թուեցաւ առաջի իմ բանն. եւ առի ի ձէնջ երկոտասան այր, այր մի ըստ ցեղի:

1:23: Եւ հաճո՛յ թուեցաւ առաջի իմ բանն. եւ առի ՚ի ձէնջ երկոտասա՛ն այր, այր մի ըստ ցեղի[1631]։
[1631] Ոմանք. Առաջի իմ բանքն։
23 Ինձ ընդունելի թուացին այդ խօսքերը: Ես ձեզանից վերցրի տասներկու մարդ՝ ամէն մի ցեղից մէկ տղամարդ:
23 Այս խօսքը ինծի հաճելի թուելով, ձեզմէ տասներկու մարդ առի, ամէն մէկ ցեղէն մէկ մարդ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: Слово это мне понравилось, и я взял из вас двенадцать человек, по одному человеку от [каждого] колена.
1:23 καὶ και and; even ἤρεσεν αρεσκω accommodate; please ἐναντίον εναντιον next to; before μου μου of me; mine τὸ ο the ῥῆμα ρημα statement; phrase καὶ και and; even ἔλαβον λαμβανω take; get ἐξ εκ from; out of ὑμῶν υμων your δώδεκα δωδεκα twelve ἄνδρας ανηρ man; husband ἄνδρα ανηρ man; husband ἕνα εις.1 one; unit κατὰ κατα down; by φυλήν φυλη tribe
1:23 וַ wa וְ and יִּיטַ֥ב yyîṭˌav יטב be good בְּ bᵊ בְּ in עֵינַ֖י ʕênˌay עַיִן eye הַ ha הַ the דָּבָ֑ר ddāvˈār דָּבָר word וָ wā וְ and אֶקַּ֤ח ʔeqqˈaḥ לקח take מִכֶּם֙ mikkˌem מִן from שְׁנֵ֣ים šᵊnˈêm שְׁנַיִם two עָשָׂ֣ר ʕāśˈār עָשָׂר -teen אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man אִ֥ישׁ ʔˌîš אִישׁ man אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לַ la לְ to † הַ the שָּֽׁבֶט׃ ššˈāveṭ שֵׁבֶט rod
1:23. cumque mihi sermo placuisset misi e vobis duodecim viros singulos de tribubus suisAnd because the saying pleased me, I sent of you twelve men, one of every tribe:
23. And the thing pleased me well: and I took twelve men of you, one man for every tribe:
1:23. And since the word was pleasing to me, I sent from among you twelve men, one from each tribe.
1:23. And the saying pleased me well: and I took twelve men of you, one of a tribe:
And the saying pleased me well: and I took twelve men of you, one of a tribe:

23: Слово это мне понравилось, и я взял из вас двенадцать человек, по одному человеку от [каждого] колена.
1:23
καὶ και and; even
ἤρεσεν αρεσκω accommodate; please
ἐναντίον εναντιον next to; before
μου μου of me; mine
τὸ ο the
ῥῆμα ρημα statement; phrase
καὶ και and; even
ἔλαβον λαμβανω take; get
ἐξ εκ from; out of
ὑμῶν υμων your
δώδεκα δωδεκα twelve
ἄνδρας ανηρ man; husband
ἄνδρα ανηρ man; husband
ἕνα εις.1 one; unit
κατὰ κατα down; by
φυλήν φυλη tribe
1:23
וַ wa וְ and
יִּיטַ֥ב yyîṭˌav יטב be good
בְּ bᵊ בְּ in
עֵינַ֖י ʕênˌay עַיִן eye
הַ ha הַ the
דָּבָ֑ר ddāvˈār דָּבָר word
וָ וְ and
אֶקַּ֤ח ʔeqqˈaḥ לקח take
מִכֶּם֙ mikkˌem מִן from
שְׁנֵ֣ים šᵊnˈêm שְׁנַיִם two
עָשָׂ֣ר ʕāśˈār עָשָׂר -teen
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
אִ֥ישׁ ʔˌîš אִישׁ man
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
לַ la לְ to
הַ the
שָּֽׁבֶט׃ ššˈāveṭ שֵׁבֶט rod
1:23. cumque mihi sermo placuisset misi e vobis duodecim viros singulos de tribubus suis
And because the saying pleased me, I sent of you twelve men, one of every tribe:
1:23. And since the word was pleasing to me, I sent from among you twelve men, one from each tribe.
1:23. And the saying pleased me well: and I took twelve men of you, one of a tribe:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: Num. 13:3-33
John Gill
1:23 And the saying pleased me well,.... Taking it to be a rational and prudent scheme, not imagining it was the effect of fear and distrust:
and I took twelve men of you out of a tribe; whose names are given in Num 13:4.
1:241:24: Եւ գնացին ելին ՚ի լեառնն, եւ հասին մինչեւ ՚ի Ձո՛րն ողկուզի, եւ լրտեսեցի՛ն զնա.
24 Նրանք գնացին դէպի լեռը, հասան մինչեւ Ողկոյզի ձորն ու հետախուզեցին այն:
24 Անոնք գացին, լեռը ելան ու մինչեւ Եսքողի ձորը հասան։ Այն երկիրը լրտեսեցին։
Եւ գնացին ելին ի լեառնն, եւ հասին մինչեւ ի Ձորն ողկուզի, եւ լրտեսեցին զնա:

1:24: Եւ գնացին ելին ՚ի լեառնն, եւ հասին մինչեւ ՚ի Ձո՛րն ողկուզի, եւ լրտեսեցի՛ն զնա.
24 Նրանք գնացին դէպի լեռը, հասան մինչեւ Ողկոյզի ձորն ու հետախուզեցին այն:
24 Անոնք գացին, լեռը ելան ու մինչեւ Եսքողի ձորը հասան։ Այն երկիրը լրտեսեցին։
zohrab-1805▾ eastern-1994▾ western am▾
1:2424: Они пошли, взошли на гору и дошли до долины Есхол, и обозрели ее;
1:24 καὶ και and; even ἐπιστραφέντες επιστρεφω turn around; return ἀνέβησαν αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount καὶ και and; even ἤλθοσαν ερχομαι come; go ἕως εως till; until Φάραγγος φαραγξ gorge βότρυος βοτρυς cluster καὶ και and; even κατεσκόπευσαν κατασκοπεω spy on αὐτήν αυτος he; him
1:24 וַ wa וְ and יִּפְנוּ֙ yyifnˌû פנה turn וַ wa וְ and יַּעֲל֣וּ yyaʕᵃlˈû עלה ascend הָ hā הַ the הָ֔רָה hˈārā הַר mountain וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come עַד־ ʕaḏ- עַד unto נַ֣חַל nˈaḥal נַחַל wadi אֶשְׁכֹּ֑ל ʔeškˈōl אֶשְׁכֹּל [valley of grapes] וַֽ wˈa וְ and יְרַגְּל֖וּ yᵊraggᵊlˌû רגל slander אֹתָֽהּ׃ ʔōṯˈāh אֵת [object marker]
1:24. qui cum perrexissent et ascendissent in montana venerunt usque ad vallem Botri et considerata terraWho, when they had set forward and had gone up to the mountains, came as far as the valley of the cluster: and having viewed the land,
24. and they turned and went up into the mountain, and came unto the valley of Eshcol, and spied it out.
1:24. These, when they had set out and had ascended the mountains, arrived as far as the valley of the cluster of grapes. And having considered the land,
1:24. And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.
And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out:

24: Они пошли, взошли на гору и дошли до долины Есхол, и обозрели ее;
1:24
καὶ και and; even
ἐπιστραφέντες επιστρεφω turn around; return
ἀνέβησαν αναβαινω step up; ascend
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
καὶ και and; even
ἤλθοσαν ερχομαι come; go
ἕως εως till; until
Φάραγγος φαραγξ gorge
βότρυος βοτρυς cluster
καὶ και and; even
κατεσκόπευσαν κατασκοπεω spy on
αὐτήν αυτος he; him
1:24
וַ wa וְ and
יִּפְנוּ֙ yyifnˌû פנה turn
וַ wa וְ and
יַּעֲל֣וּ yyaʕᵃlˈû עלה ascend
הָ הַ the
הָ֔רָה hˈārā הַר mountain
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
עַד־ ʕaḏ- עַד unto
נַ֣חַל nˈaḥal נַחַל wadi
אֶשְׁכֹּ֑ל ʔeškˈōl אֶשְׁכֹּל [valley of grapes]
וַֽ wˈa וְ and
יְרַגְּל֖וּ yᵊraggᵊlˌû רגל slander
אֹתָֽהּ׃ ʔōṯˈāh אֵת [object marker]
1:24. qui cum perrexissent et ascendissent in montana venerunt usque ad vallem Botri et considerata terra
Who, when they had set forward and had gone up to the mountains, came as far as the valley of the cluster: and having viewed the land,
1:24. These, when they had set out and had ascended the mountains, arrived as far as the valley of the cluster of grapes. And having considered the land,
1:24. And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-37: Ср. Чис XXI:21–31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: Num 13:21-27; Jos 2:1, Jos 2:2
John Gill
1:24 And they turned and went up into the mountain,.... As they were ordered and directed by Moses, Num 13:17.
and came unto the valley of Eshcol; so called from the cluster of grapes they cut down there, as they returned:
and searched it out; the whole land, and so were capable of giving a particular account of it.
John Wesley
1:24 Eshcol - That is, of grapes, so called from the goodly cluster of grapes which they brought from thence.
1:251:25: եւ առին ՚ի ձեռս իւրեանց ՚ի պտղոյ երկրին, եւ իջին առ մեզ՝ եւ բերին մեզ զրո՛յց. ասեն. Բարի՛ է երկիրն՝ զոր Տէր Աստուած տալոց է մեզ[1632]։ [1632] Ոմանք. Զոր Տէր Աստուած մեր տա՛՛։
25 Նրանք վերցրին երկրի պտուղներից, վերադարձան մեզ մօտ եւ մեզ տեղեկութիւն բերելով՝ ասացին. “Լաւ է այն երկիրը, որ Տէր Աստուածը տալու է մեզ”:
25 Այն երկրին պտուղէն ձեռքերնին առնելով մեզի բերին ու մեզի պատմեցին՝ ըսելով. ‘Աղէկ է այն երկիրը, որ մեր Տէր Աստուածը մեզի կու տայ’։
Եւ առին ի ձեռս իւրեանց ի պտղոյ երկրին, եւ իջին առ մեզ եւ բերին մեզ զրոյց. ասեն. Բարի է երկիրն զոր Տէր Աստուած տալոց է մեզ:

1:25: եւ առին ՚ի ձեռս իւրեանց ՚ի պտղոյ երկրին, եւ իջին առ մեզ՝ եւ բերին մեզ զրո՛յց. ասեն. Բարի՛ է երկիրն՝ զոր Տէր Աստուած տալոց է մեզ[1632]։
[1632] Ոմանք. Զոր Տէր Աստուած մեր տա՛՛։
25 Նրանք վերցրին երկրի պտուղներից, վերադարձան մեզ մօտ եւ մեզ տեղեկութիւն բերելով՝ ասացին. “Լաւ է այն երկիրը, որ Տէր Աստուածը տալու է մեզ”:
25 Այն երկրին պտուղէն ձեռքերնին առնելով մեզի բերին ու մեզի պատմեցին՝ ըսելով. ‘Աղէկ է այն երկիրը, որ մեր Տէր Աստուածը մեզի կու տայ’։
zohrab-1805▾ eastern-1994▾ western am▾
1:2525: и взяли в руки свои плодов земли и доставили нам, и принесли нам известие и сказали: хороша земля, которую Господь, Бог наш, дает нам.
1:25 καὶ και and; even ἐλάβοσαν λαμβανω take; get ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτῶν αυτος he; him ἀπὸ απο from; away τοῦ ο the καρποῦ καρπος.1 fruit τῆς ο the γῆς γη earth; land καὶ και and; even κατήνεγκαν καταφερω bring down / against; bear down πρὸς προς to; toward ἡμᾶς ημας us καὶ και and; even ἔλεγον λεγω tell; declare ἀγαθὴ αγαθος good ἡ ο the γῆ γη earth; land ἣν ος who; what κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our δίδωσιν διδωμι give; deposit ἡμῖν ημιν us
1:25 וַ wa וְ and יִּקְח֤וּ yyiqḥˈû לקח take בְ vᵊ בְּ in יָדָם֙ yāḏˌām יָד hand מִ mi מִן from פְּרִ֣י ppᵊrˈî פְּרִי fruit הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יֹּורִ֖דוּ yyôrˌiḏû ירד descend אֵלֵ֑ינוּ ʔēlˈênû אֶל to וַ wa וְ and יָּשִׁ֨בוּ yyāšˌivû שׁוב return אֹתָ֤נוּ ʔōṯˈānû אֵת [object marker] דָבָר֙ ḏāvˌār דָּבָר word וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say טֹובָ֣ה ṭôvˈā טֹוב good הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) נֹתֵ֥ן nōṯˌēn נתן give לָֽנוּ׃ lˈānû לְ to
1:25. sumentes de fructibus eius ut ostenderent ubertatem adtulerunt ad nos atque dixerunt bona est terra quam Dominus Deus noster daturus est nobisTaking of the fruits thereof, to shew its fertility, they brought them to us, and said: The land is good, which the Lord our God will give us.
25. And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land which the LORD our God giveth unto us.
1:25. having taken from its fruits in order to show its fertility, they brought these to us, and they said: ‘The land that the Lord our God will give to us is good.’
1:25. And they took of the fruit of the land in their hands, and brought [it] down unto us, and brought us word again, and said, [It is] a good land which the LORD our God doth give us.
And they took of the fruit of the land in their hands, and brought [it] down unto us, and brought us word again, and said, [It is] a good land which the LORD our God doth give us:

25: и взяли в руки свои плодов земли и доставили нам, и принесли нам известие и сказали: хороша земля, которую Господь, Бог наш, дает нам.
1:25
καὶ και and; even
ἐλάβοσαν λαμβανω take; get
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
αὐτῶν αυτος he; him
ἀπὸ απο from; away
τοῦ ο the
καρποῦ καρπος.1 fruit
τῆς ο the
γῆς γη earth; land
καὶ και and; even
κατήνεγκαν καταφερω bring down / against; bear down
πρὸς προς to; toward
ἡμᾶς ημας us
καὶ και and; even
ἔλεγον λεγω tell; declare
ἀγαθὴ αγαθος good
ο the
γῆ γη earth; land
ἣν ος who; what
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
δίδωσιν διδωμι give; deposit
ἡμῖν ημιν us
1:25
וַ wa וְ and
יִּקְח֤וּ yyiqḥˈû לקח take
בְ vᵊ בְּ in
יָדָם֙ yāḏˌām יָד hand
מִ mi מִן from
פְּרִ֣י ppᵊrˈî פְּרִי fruit
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יֹּורִ֖דוּ yyôrˌiḏû ירד descend
אֵלֵ֑ינוּ ʔēlˈênû אֶל to
וַ wa וְ and
יָּשִׁ֨בוּ yyāšˌivû שׁוב return
אֹתָ֤נוּ ʔōṯˈānû אֵת [object marker]
דָבָר֙ ḏāvˌār דָּבָר word
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
טֹובָ֣ה ṭôvˈā טֹוב good
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
נֹתֵ֥ן nōṯˌēn נתן give
לָֽנוּ׃ lˈānû לְ to
1:25. sumentes de fructibus eius ut ostenderent ubertatem adtulerunt ad nos atque dixerunt bona est terra quam Dominus Deus noster daturus est nobis
Taking of the fruits thereof, to shew its fertility, they brought them to us, and said: The land is good, which the Lord our God will give us.
1:25. having taken from its fruits in order to show its fertility, they brought these to us, and they said: ‘The land that the Lord our God will give to us is good.’
1:25. And they took of the fruit of the land in their hands, and brought [it] down unto us, and brought us word again, and said, [It is] a good land which the LORD our God doth give us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ all ▾
Geneva 1599
1:25 And they took of the fruit of the land in their hands, and brought [it] down unto us, and brought us word again, and (p) said, [It is] a good land which the LORD our God doth give us.
(p) That is, Caleb, and Joshua; Moses prefers the better part to the greater, that is, two to ten.
John Gill
1:25 And they took of the fruit of the land in their hands,.... Besides the cluster of grapes, which was carried between two men on a staff; even pomegranates and figs, Num 13:23,
and brought it down unto us; who lay encamped at the bottom of the mountain:
and brought us word again; what sort of a land it was:
and said, it is a good land which the Lord our God doth give us; that is, Caleb and Joshua, two of the spies, said this, as the Targum of Jonathan expresses it, and so Jarchi; yea, all of them agreed in this, and said at first that it was a land flowing with milk and honey, Num 13:27.
1:261:26: Եւ ո՛չ կամեցայք ելանել, եւ հեստեցէք բանին Տեառն Աստուծոյ մերոյ[1633]. [1633] Ոմանք. Տեառն Աստուծոյ ձերում։
26 Դուք չկամեցաք գնալ, չլսեցիք մեր Տէր Աստծու խօսքը
26 Բայց դուք չուզեցիք ելլել ու ձեր Տէր Աստուծոյն հրամանին դէմ դրիք։
Եւ ոչ կամեցայք ելանել, եւ հեստեցէք բանին Տեառն Աստուծոյ [19]մերոյ:

1:26: Եւ ո՛չ կամեցայք ելանել, եւ հեստեցէք բանին Տեառն Աստուծոյ մերոյ[1633].
[1633] Ոմանք. Տեառն Աստուծոյ ձերում։
26 Դուք չկամեցաք գնալ, չլսեցիք մեր Տէր Աստծու խօսքը
26 Բայց դուք չուզեցիք ելլել ու ձեր Տէր Աստուծոյն հրամանին դէմ դրիք։
zohrab-1805▾ eastern-1994▾ western am▾
1:2626: Но вы не захотели идти и воспротивились повелению Господа, Бога вашего,
1:26 καὶ και and; even οὐκ ου not ἠθελήσατε θελω determine; will ἀναβῆναι αναβαινω step up; ascend καὶ και and; even ἠπειθήσατε απειθεω obstinate τῷ ο the ῥήματι ρημα statement; phrase κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ὑμῶν υμων your
1:26 וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֲבִיתֶ֖ם ʔᵃvîṯˌem אבה want לַ la לְ to עֲלֹ֑ת ʕᵃlˈōṯ עלה ascend וַ wa וְ and תַּמְר֕וּ ttamrˈû מרה rebel אֶת־ ʔeṯ- אֵת [object marker] פִּ֥י pˌî פֶּה mouth יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
1:26. et noluistis ascendere sed increduli ad sermonem Domini Dei nostriAnd you would not go up, but being incredulous to the word of the Lord our God,
26. Yet ye would not go up, but rebelled against the commandment of the LORD your God:
1:26. Yet you were not willing to go there. Instead, being incredulous to the word of the Lord our God,
1:26. Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:
Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:

26: Но вы не захотели идти и воспротивились повелению Господа, Бога вашего,
1:26
καὶ και and; even
οὐκ ου not
ἠθελήσατε θελω determine; will
ἀναβῆναι αναβαινω step up; ascend
καὶ και and; even
ἠπειθήσατε απειθεω obstinate
τῷ ο the
ῥήματι ρημα statement; phrase
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ὑμῶν υμων your
1:26
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֲבִיתֶ֖ם ʔᵃvîṯˌem אבה want
לַ la לְ to
עֲלֹ֑ת ʕᵃlˈōṯ עלה ascend
וַ wa וְ and
תַּמְר֕וּ ttamrˈû מרה rebel
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֥י pˌî פֶּה mouth
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
1:26. et noluistis ascendere sed increduli ad sermonem Domini Dei nostri
And you would not go up, but being incredulous to the word of the Lord our God,
1:26. Yet you were not willing to go there. Instead, being incredulous to the word of the Lord our God,
1:26. Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: Num 14:1-4; Psa 106:24, Psa 106:25; Isa 63:10; Act 7:51
John Gill
1:26 Notwithstanding, ye would not go up,.... And possess it, as the Lord had bid them, and Moses encouraged them to do, as well as Joshua and Caleb, who were two of the spies sent into it:
but rebelled against the commandment of the Lord your God; disregarded the word of the Lord, and disobeyed his command, and thereby bitterly provoked him, which rebellion against him, their King and God, might well do.
1:271:27: եւ տրտնջեցէք ՚ի վրանս ձեր եւ ասացէք. Առ ատելութեան Տեառն եհան զմեզ յերկրէն Եգիպտացւոց, մատնե՛լ զմեզ ՚ի ձեռս Ամովրհացւոց, սատակել զմեզ.
27 եւ տրտնջալով ձեր վրաններում՝ ասացիք. “Տէրը մեր հանդէպ իր ունեցած ատելութիւնից է, որ մեզ դուրս հանեց եգիպտացիների երկրից, որպէսզի մեզ մատնի ամորհացիների ձեռքը, կոտորի մեզ: Արդ, ո՞ւր ենք գնում:
27 Ձեր վրաններուն մէջ տրտնջելով ըսիք. «Տէրը մեզ ատելուն համար Եգիպտոսի երկրէն մեզ դուրս հանեց, որպէս զի մեզ Ամօրհացիներուն ձեռքը մատնէ ու մեզ կորսնցնէ։
եւ տրտնջեցէք ի վրանս ձեր եւ ասացէք. Առ ատելութեան Տեառն եհան զմեզ յերկրէն Եգիպտացւոց` մատնել զմեզ ի ձեռս Ամովրհացւոց, սատակել զմեզ:

1:27: եւ տրտնջեցէք ՚ի վրանս ձեր եւ ասացէք. Առ ատելութեան Տեառն եհան զմեզ յերկրէն Եգիպտացւոց, մատնե՛լ զմեզ ՚ի ձեռս Ամովրհացւոց, սատակել զմեզ.
27 եւ տրտնջալով ձեր վրաններում՝ ասացիք. “Տէրը մեր հանդէպ իր ունեցած ատելութիւնից է, որ մեզ դուրս հանեց եգիպտացիների երկրից, որպէսզի մեզ մատնի ամորհացիների ձեռքը, կոտորի մեզ: Արդ, ո՞ւր ենք գնում:
27 Ձեր վրաններուն մէջ տրտնջելով ըսիք. «Տէրը մեզ ատելուն համար Եգիպտոսի երկրէն մեզ դուրս հանեց, որպէս զի մեզ Ամօրհացիներուն ձեռքը մատնէ ու մեզ կորսնցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2727: и роптали в шатрах ваших и говорили: Господь, по ненависти к нам, вывел нас из земли Египетской, чтоб отдать нас в руки Аморреев [и] истребить нас;
1:27 καὶ και and; even διεγογγύζετε διαγογγυζω keep muttering ἐν εν in ταῖς ο the σκηναῖς σκηνη tent ὑμῶν υμων your καὶ και and; even εἴπατε επω say; speak διὰ δια through; because of τὸ ο the μισεῖν μισεω hate κύριον κυριος lord; master ἡμᾶς ημας us ἐξήγαγεν εξαγω lead out; bring out ἡμᾶς ημας us ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos παραδοῦναι παραδιδωμι betray; give over ἡμᾶς ημας us εἰς εις into; for χεῖρας χειρ hand Αμορραίων αμορραιος utterly ruin ἡμᾶς ημας us
1:27 וַ wa וְ and תֵּרָגְנ֤וּ ttēroḡnˈû רגן grumble בְ vᵊ בְּ in אָהֳלֵיכֶם֙ ʔohᵒlêḵˌem אֹהֶל tent וַ wa וְ and תֹּ֣אמְר֔וּ ttˈōmᵊrˈû אמר say בְּ bᵊ בְּ in שִׂנְאַ֤ת śinʔˈaṯ שִׂנְאָה hatred יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֹתָ֔נוּ ʔōṯˈānû אֵת [object marker] הֹוצִיאָ֖נוּ hôṣîʔˌānû יצא go out מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give אֹתָ֛נוּ ʔōṯˈānû אֵת [object marker] בְּ bᵊ בְּ in יַ֥ד yˌaḏ יָד hand הָ hā הַ the אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite לְ lᵊ לְ to הַשְׁמִידֵֽנוּ׃ hašmîḏˈēnû שׁמד destroy
1:27. murmurati estis in tabernaculis vestris atque dixistis odit nos Dominus et idcirco eduxit nos de terra Aegypti ut traderet in manu Amorrei atque deleretYou murmured in your tents, and said: The Lord hateth us, and therefore he hath brought us out of the land of Egypt, that he might deliver us into the hand of the Amorrhite, and destroy us.
27. and ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
1:27. you murmured in your tents, and you said: ‘The Lord hates us, and therefore he has led us away from the land of Egypt, so that he might deliver us into the hand of the Amorite and destroy us.
1:27. And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us:

27: и роптали в шатрах ваших и говорили: Господь, по ненависти к нам, вывел нас из земли Египетской, чтоб отдать нас в руки Аморреев [и] истребить нас;
1:27
καὶ και and; even
διεγογγύζετε διαγογγυζω keep muttering
ἐν εν in
ταῖς ο the
σκηναῖς σκηνη tent
ὑμῶν υμων your
καὶ και and; even
εἴπατε επω say; speak
διὰ δια through; because of
τὸ ο the
μισεῖν μισεω hate
κύριον κυριος lord; master
ἡμᾶς ημας us
ἐξήγαγεν εξαγω lead out; bring out
ἡμᾶς ημας us
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
παραδοῦναι παραδιδωμι betray; give over
ἡμᾶς ημας us
εἰς εις into; for
χεῖρας χειρ hand
Αμορραίων αμορραιος utterly ruin
ἡμᾶς ημας us
1:27
וַ wa וְ and
תֵּרָגְנ֤וּ ttēroḡnˈû רגן grumble
בְ vᵊ בְּ in
אָהֳלֵיכֶם֙ ʔohᵒlêḵˌem אֹהֶל tent
וַ wa וְ and
תֹּ֣אמְר֔וּ ttˈōmᵊrˈû אמר say
בְּ bᵊ בְּ in
שִׂנְאַ֤ת śinʔˈaṯ שִׂנְאָה hatred
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֹתָ֔נוּ ʔōṯˈānû אֵת [object marker]
הֹוצִיאָ֖נוּ hôṣîʔˌānû יצא go out
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
לָ לְ to
תֵ֥ת ṯˌēṯ נתן give
אֹתָ֛נוּ ʔōṯˈānû אֵת [object marker]
בְּ bᵊ בְּ in
יַ֥ד yˌaḏ יָד hand
הָ הַ the
אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite
לְ lᵊ לְ to
הַשְׁמִידֵֽנוּ׃ hašmîḏˈēnû שׁמד destroy
1:27. murmurati estis in tabernaculis vestris atque dixistis odit nos Dominus et idcirco eduxit nos de terra Aegypti ut traderet in manu Amorrei atque deleret
You murmured in your tents, and said: The Lord hateth us, and therefore he hath brought us out of the land of Egypt, that he might deliver us into the hand of the Amorrhite, and destroy us.
1:27. you murmured in your tents, and you said: ‘The Lord hates us, and therefore he has led us away from the land of Egypt, so that he might deliver us into the hand of the Amorite and destroy us.
1:27. And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: The Lord hated us: Deu 9:28; Exo 16:3, Exo 16:8; Num 14:3, Num 21:5; Mat 25:24; Luk 19:21
Geneva 1599
1:27 And ye murmured in your tents, and said, Because the LORD (q) hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
(q) Such was the Jews unthankfulness, that they counted God's special love, hatred.
John Gill
1:27 And ye murmured in your tents,.... Not in a private manner; for though the murmurs began there, they having wept all night after the report of the spies; yet it became general and public, and they gathered together in a body, and openly expressed their murmurs against Moses and Aaron, Num 14:1,
and said, because the Lord hated us, he hath brought us forth out of the land of Egypt; a strange expression indeed! when it was such a plain amazing instance of his love to them, as could not but be seen by them; being done in such a remarkable and extraordinary manner, by inflicting judgments on their enemies in a miraculous way, giving them favour in their eyes, to lend them their clothes and jewels, and bringing them out with such an high hand, openly and publicly in the sight of them, where they had been in the most wretched slavery for many years; yet this is interpreted an hatred of them, and as done with an ill design upon them, as follows:
to deliver us into the hand of the Amorites, to destroy us; which now, under the power of their fears and unbelief, they thought would be quickly their case; see Deut 4:37.
1:281:28: արդ՝ յո՞ ելանիցեմք։ Եւ եղբարք ձեր զանգիտեցուցին զսիրտս ձեր՝ եւ ասեն. Ազգ մե՛ծ եւ բազում, եւ զօրագո՛յն քան զմեզ, եւ քաղաքք մեծամեծք եւ պարսպաւորք մինչեւ յերկինս. այլ եւ որդիս սկայից տեսաք մեք անդ[1634]։ [1634] Ոմանք. Եւ արդ յո՞ ելանի՛՛... մինչեւ ցերկինս։
28 Ձեր եղբայրները վախ գցեցին ձեր սրտերն՝ ասելով. “Այդ երկրի մարդիկ մեզանից մեծ, բազմանդամ ու հզօր են, նրանց քաղաքները մեծ են ու մինչեւ երկինք հասնող պարիսպներ ունեն: Բացի այդ, հսկաների սերունդ տեսանք մենք այնտեղ”:
28 Ո՞ւր պիտի ելլենք. մեր եղբայրները մեր սրտերը թուլցուցին*, որովհետեւ ըսին. ‘Այն ազգը մեզմէ մեծ ու բարձրահասակ է, քաղաքները մեծ ու մինչեւ երկինք պարսպապատ են ու հոն նաեւ Ենակին որդիները տեսանք’։
Արդ յո՞ ելանիցեմք. եւ եղբարք [20]ձեր զանգիտեցուցին զսիրտս [21]ձեր եւ ասեն. Ազգ մեծ եւ բազում եւ զօրագոյն քան զմեզ, եւ քաղաքք մեծամեծք եւ պարսպաւորք մինչեւ յերկինս. այլ եւ [22]որդիս սկայից`` տեսաք մեք անդ:

1:28: արդ՝ յո՞ ելանիցեմք։ Եւ եղբարք ձեր զանգիտեցուցին զսիրտս ձեր՝ եւ ասեն. Ազգ մե՛ծ եւ բազում, եւ զօրագո՛յն քան զմեզ, եւ քաղաքք մեծամեծք եւ պարսպաւորք մինչեւ յերկինս. այլ եւ որդիս սկայից տեսաք մեք անդ[1634]։
[1634] Ոմանք. Եւ արդ յո՞ ելանի՛՛... մինչեւ ցերկինս։
28 Ձեր եղբայրները վախ գցեցին ձեր սրտերն՝ ասելով. “Այդ երկրի մարդիկ մեզանից մեծ, բազմանդամ ու հզօր են, նրանց քաղաքները մեծ են ու մինչեւ երկինք հասնող պարիսպներ ունեն: Բացի այդ, հսկաների սերունդ տեսանք մենք այնտեղ”:
28 Ո՞ւր պիտի ելլենք. մեր եղբայրները մեր սրտերը թուլցուցին*, որովհետեւ ըսին. ‘Այն ազգը մեզմէ մեծ ու բարձրահասակ է, քաղաքները մեծ ու մինչեւ երկինք պարսպապատ են ու հոն նաեւ Ենակին որդիները տեսանք’։
zohrab-1805▾ eastern-1994▾ western am▾
1:2828: куда мы пойдем? братья наши расслабили сердце наше, говоря: народ тот более, и выше нас, города [там] большие и с укреплениями до небес, да и сынов Енаковых видели мы там.
1:28 ποῦ που.1 where? ἡμεῖς ημεις we ἀναβαίνομεν αναβαινω step up; ascend οἱ ο the ἀδελφοὶ αδελφος brother ὑμῶν υμων your ἀπέστησαν αφιστημι distance; keep distance ὑμῶν υμων your τὴν ο the καρδίαν καρδια heart λέγοντες λεγω tell; declare ἔθνος εθνος nation; caste μέγα μεγας great; loud καὶ και and; even πολὺ πολυς much; many καὶ και and; even δυνατώτερον δυνατος possible; able ἡμῶν ημων our καὶ και and; even πόλεις πολις city μεγάλαι μεγας great; loud καὶ και and; even τετειχισμέναι τειχιζω till; until τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἀλλὰ αλλα but καὶ και and; even υἱοὺς υιος son γιγάντων γιγας view; see ἐκεῖ εκει there
1:28 אָנָ֣ה׀ ʔānˈā אָן whither אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we עֹלִ֗ים ʕōlˈîm עלה ascend אַחֵינוּ֩ ʔaḥênˌû אָח brother הֵמַ֨סּוּ hēmˌassû מסס melt אֶת־ ʔeṯ- אֵת [object marker] לְבָבֵ֜נוּ lᵊvāvˈēnû לֵבָב heart לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say עַ֣ם ʕˈam עַם people גָּדֹ֤ול gāḏˈôl גָּדֹול great וָ wā וְ and רָם֙ rˌām רום be high מִמֶּ֔נּוּ mimmˈennû מִן from עָרִ֛ים ʕārˈîm עִיר town גְּדֹלֹ֥ת gᵊḏōlˌōṯ גָּדֹול great וּ û וְ and בְצוּרֹ֖ת vᵊṣûrˌōṯ בָּצוּר fortified בַּ ba בְּ in † הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וְ wᵊ וְ and גַם־ ḡam- גַּם even בְּנֵ֥י bᵊnˌê בֵּן son עֲנָקִ֖ים ʕᵃnāqˌîm עֲנָק neck רָאִ֥ינוּ rāʔˌînû ראה see שָֽׁם׃ šˈām שָׁם there
1:28. quo ascendemus nuntii terruerunt cor nostrum dicentes maxima multitudo est et nobis in statura procerior urbes magnae et ad caelum usque munitae filios Enacim vidimus ibiWhither shall we go up? the messengers have terrified our hearts, saying: The multitude is very great, and taller than we: the cities are great, and walled up to the sky, we have seen the sons of the Enacims there.
28. Whither are we going up? our brethren have made our heart to melt, saying, The people is greater and taller than we; the cities are great and fenced up to heaven; and moreover we have seen the sons of the Anakim there.
1:28. To where should we ascend? The messengers have terrified our heart by saying: “The multitude is very great, and taller than us. And the cities are great, and the walls extend even to the sky. We have seen the sons of the Anakim there.” ’
1:28. Whither shall we go up? our brethren have discouraged our heart, saying, The people [is] greater and taller than we; the cities [are] great and walled up to heaven; and moreover we have seen the sons of the Anakims there.
Whither shall we go up? our brethren have discouraged our heart, saying, The people [is] greater and taller than we; the cities [are] great and walled up to heaven; and moreover we have seen the sons of the Anakims there:

28: куда мы пойдем? братья наши расслабили сердце наше, говоря: народ тот более, и выше нас, города [там] большие и с укреплениями до небес, да и сынов Енаковых видели мы там.
1:28
ποῦ που.1 where?
ἡμεῖς ημεις we
ἀναβαίνομεν αναβαινω step up; ascend
οἱ ο the
ἀδελφοὶ αδελφος brother
ὑμῶν υμων your
ἀπέστησαν αφιστημι distance; keep distance
ὑμῶν υμων your
τὴν ο the
καρδίαν καρδια heart
λέγοντες λεγω tell; declare
ἔθνος εθνος nation; caste
μέγα μεγας great; loud
καὶ και and; even
πολὺ πολυς much; many
καὶ και and; even
δυνατώτερον δυνατος possible; able
ἡμῶν ημων our
καὶ και and; even
πόλεις πολις city
μεγάλαι μεγας great; loud
καὶ και and; even
τετειχισμέναι τειχιζω till; until
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἀλλὰ αλλα but
καὶ και and; even
υἱοὺς υιος son
γιγάντων γιγας view; see
ἐκεῖ εκει there
1:28
אָנָ֣ה׀ ʔānˈā אָן whither
אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
עֹלִ֗ים ʕōlˈîm עלה ascend
אַחֵינוּ֩ ʔaḥênˌû אָח brother
הֵמַ֨סּוּ hēmˌassû מסס melt
אֶת־ ʔeṯ- אֵת [object marker]
לְבָבֵ֜נוּ lᵊvāvˈēnû לֵבָב heart
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
עַ֣ם ʕˈam עַם people
גָּדֹ֤ול gāḏˈôl גָּדֹול great
וָ וְ and
רָם֙ rˌām רום be high
מִמֶּ֔נּוּ mimmˈennû מִן from
עָרִ֛ים ʕārˈîm עִיר town
גְּדֹלֹ֥ת gᵊḏōlˌōṯ גָּדֹול great
וּ û וְ and
בְצוּרֹ֖ת vᵊṣûrˌōṯ בָּצוּר fortified
בַּ ba בְּ in
הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
בְּנֵ֥י bᵊnˌê בֵּן son
עֲנָקִ֖ים ʕᵃnāqˌîm עֲנָק neck
רָאִ֥ינוּ rāʔˌînû ראה see
שָֽׁם׃ šˈām שָׁם there
1:28. quo ascendemus nuntii terruerunt cor nostrum dicentes maxima multitudo est et nobis in statura procerior urbes magnae et ad caelum usque munitae filios Enacim vidimus ibi
Whither shall we go up? the messengers have terrified our hearts, saying: The multitude is very great, and taller than we: the cities are great, and walled up to the sky, we have seen the sons of the Enacims there.
1:28. To where should we ascend? The messengers have terrified our heart by saying: “The multitude is very great, and taller than us. And the cities are great, and the walls extend even to the sky. We have seen the sons of the Anakim there.” ’
1:28. Whither shall we go up? our brethren have discouraged our heart, saying, The people [is] greater and taller than we; the cities [are] great and walled up to heaven; and moreover we have seen the sons of the Anakims there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:28: Cities - walled up to heaven - That is, with very high walls which could not be easily scaled. High walls around houses, etc., in these parts of Arabia are still deemed a sufficient defense against the Arabs, who scarcely ever attempt any thing in the way of plunder but on horseback. The monastery on Mount Sinai is surrounded with very high walls without any gate; in the upper part of the wall there is a sort of window, or opening, from which a basket is suspended by a pulley, by which both persons and goods are received into and sent from the place. It is the same with the convent of St. Anthony, in Egypt; and this sort of wall is deemed a sufficient defense against the Arabs, who, as we have already observed, scarcely ever like to alight from their horses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:28: discouraged: Heb. melted, Deu 20:8 *marg. Exo 15:15; Jos 2:9, Jos 2:11, Jos 2:24 *marg. Jos 14:8; Isa 13:7; Eze 21:7
The people: Deu 9:1, Deu 9:2; Num 13:28-33
walled: That is, with very high walls, which could not be easily scaled. Harmer says, high walls are still to be seen in Arabia, and are deemed a sufficient defence against the Arabs, who scarcely ever attempt to plunder except on horseback. The monastery on Mount Sinai, and the convent of St. Anthony in Egypt, are surrounded with a very high wall, without gates; the persons and things being taken up and let down through an opening in the upper part, by means of a pulley and a basket. This kind of walling is a sufficient defence.
we have seen: Deu 9:2; Jos 11:22, Jos 15:14; Jdg 1:10, Jdg 1:20; Sa2 21:16-22
Geneva 1599
1:28 Whither shall we go up? our (r) brethren have discouraged our heart, saying, The people [is] greater and taller than we; the cities [are] great and walled up to heaven; and moreover we have seen the sons of the Anakims there.
(r) The other ten, not Caleb and Joshua.
John Gill
1:28 Whither shall we go up?.... What way can we go up into the land? where is there any access for us? the mountain we are come to, and directed to go up, is possessed by the Amorites, a strong and mighty people, who keep and guard the passes, that there is no entrance:
our brethren have discouraged our hearts; ten of the spies; for Joshua and Caleb encouraged them with very powerful arguments, which had they listened to, it would have been well for them:
saying, the people is greater and taller than we; more in number, larger in bulk of body, and higher in stature:
the cities are great, and walled up to heaven; an hyperbolical expression; their fears exaggerated the account of the spies; they told them they were great, large, and populous, walled, and strongly fortified; which appeared in their frightened imaginations as if their walls were so high as to reach up to heaven, so that it was impossible to scale them, or get possession of them:
and, moreover, we have seen the sons of the Anakims there; the giants so called from Anak, the son of Arba, the father of them; their names are given, Num 13:22.
John Wesley
1:28 Greater - In number and strength and valour.
Robert Jamieson, A. R. Fausset and David Brown
1:28 the cities are great, and walled up to heaven--an Oriental metaphor, meaning very high. The Arab marauders roam about on horseback, and hence the walls of St. Catherine's monastery on Sinai are so lofty that travellers are drawn up by a pulley in a basket.
Anakims--(See on Num 13:33). The honest and uncompromising language of Moses, in reminding the Israelites of their perverse conduct and outrageous rebellion at the report of the treacherous and fainthearted scouts, affords a strong evidence of the truth of this history as well as of the divine authority of his mission. There was great reason for his dwelling on this dark passage in their history, as it was their unbelief that excluded them from the privilege of entering the promised land (Heb 3:19); and that unbelief was a marvellous exhibition of human perversity, considering the miracles which God had wrought in their favor, especially in the daily manifestations they had of His presence among them as their leader and protector.
1:291:29: Եւ ասացի ցձեզ. Մի՛ զանգիտիցէք եւ մի՛ զարհուրիք ՚ի նոցանէ[1635]. [1635] Ոմանք. Մի՛ զանգիտէք եւ մի՛ զարհուրիցիք։
29 Ես ասացի ձեզ. “Մի՛ վախեցէք, մի՛ զարհուրէք նրանցից:
29 Բայց ես ձեզի ըսի. ‘Մի՛ զարհուրիք ու անոնցմէ մի՛ վախնաք.
Եւ ասացի ցձեզ. Մի՛ զանգիտիցէք եւ մի՛ զարհուրիք ի նոցանէ:

1:29: Եւ ասացի ցձեզ. Մի՛ զանգիտիցէք եւ մի՛ զարհուրիք ՚ի նոցանէ[1635].
[1635] Ոմանք. Մի՛ զանգիտէք եւ մի՛ զարհուրիցիք։
29 Ես ասացի ձեզ. “Մի՛ վախեցէք, մի՛ զարհուրէք նրանցից:
29 Բայց ես ձեզի ըսի. ‘Մի՛ զարհուրիք ու անոնցմէ մի՛ վախնաք.
zohrab-1805▾ eastern-1994▾ western am▾
1:2929: И я сказал вам: не страшитесь и не бойтесь их;
1:29 καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward ὑμᾶς υμας you μὴ μη not πτήξητε πτησσω while not; nor φοβηθῆτε φοβεω afraid; fear ἀπ᾿ απο from; away αὐτῶν αυτος he; him
1:29 וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say אֲלֵכֶ֑ם ʔᵃlēḵˈem אֶל to לֹא־ lō- לֹא not תַֽעַרְצ֥וּן ṯˈaʕarṣˌûn ערץ tremble וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not תִֽירְא֖וּן ṯˈîrᵊʔˌûn ירא fear מֵהֶֽם׃ mēhˈem מִן from
1:29. et dixi vobis nolite metuere nec timeatis eosAnd I said to you: Fear not, neither be ye afraid of them:
29. Then I said unto you, Dread not, neither be afraid of them.
1:29. And I said to you: ‘Do not be apprehensive, nor should you fear them.
1:29. Then I said unto you, Dread not, neither be afraid of them.
Then I said unto you, Dread not, neither be afraid of them:

29: И я сказал вам: не страшитесь и не бойтесь их;
1:29
καὶ και and; even
εἶπα επω say; speak
πρὸς προς to; toward
ὑμᾶς υμας you
μὴ μη not
πτήξητε πτησσω while not; nor
φοβηθῆτε φοβεω afraid; fear
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
1:29
וָ וְ and
אֹמַ֖ר ʔōmˌar אמר say
אֲלֵכֶ֑ם ʔᵃlēḵˈem אֶל to
לֹא־ lō- לֹא not
תַֽעַרְצ֥וּן ṯˈaʕarṣˌûn ערץ tremble
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
תִֽירְא֖וּן ṯˈîrᵊʔˌûn ירא fear
מֵהֶֽם׃ mēhˈem מִן from
1:29. et dixi vobis nolite metuere nec timeatis eos
And I said to you: Fear not, neither be ye afraid of them:
1:29. And I said to you: ‘Do not be apprehensive, nor should you fear them.
1:29. Then I said unto you, Dread not, neither be afraid of them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:29: Deu 1:21
John Gill
1:29 Then I said unto you, dread not, neither be afraid of them. With such like words he had exhorted and encouraged them before the spies were sent, and he still uses the same, or stronger terms, notwithstanding the report that had been made of the gigantic stature and walled cities of the Canaanites. This speech of Moses, which is continued in the two following verses, is not recorded in Num 14:5, it is only there said, that Moses and Aaron fell on their faces, but no account is given of what was said by either of them.
1:301:30: Տէր Աստուած մեր որ երթայ առաջի երեսաց ձերոց, նա՛ տայ պատերազմ ընդ նոսա փոխանակ ձեր. ըստ ամենայնի զոր արա՛ր ձեզ յերկրին Եգիպտացւոց առաջի աչաց ձերոց[1636]. [1636] Ոմանք. Առաջի աչաց մերոց։
30 Մեր Տէր Աստուածը, որ գնում է ձեր առջեւից, ձեր փոխարէն կը պատերազմի նրանց դէմ, ինչպէս ձեր աչքի առջեւ ձեզ համար դա արեց Եգիպտացիների երկրում
30 Ձեր Տէր Աստուածը, որ ձեր առջեւէն կ’երթայ, անիկա ձեզի համար պիտի պատերազմի, ինչպէս Եգիպտոսի մէջ ձեր աչքերուն առջեւ ըրաւ։
Տէր Աստուած [23]մեր որ երթայ առաջի երեսաց ձերոց, նա տայ պատերազմ ընդ նոսա փոխանակ ձեր, ըստ ամենայնի զոր արար ձեզ յերկրին Եգիպտացւոց առաջի աչաց ձերոց:

1:30: Տէր Աստուած մեր որ երթայ առաջի երեսաց ձերոց, նա՛ տայ պատերազմ ընդ նոսա փոխանակ ձեր. ըստ ամենայնի զոր արա՛ր ձեզ յերկրին Եգիպտացւոց առաջի աչաց ձերոց[1636].
[1636] Ոմանք. Առաջի աչաց մերոց։
30 Մեր Տէր Աստուածը, որ գնում է ձեր առջեւից, ձեր փոխարէն կը պատերազմի նրանց դէմ, ինչպէս ձեր աչքի առջեւ ձեզ համար դա արեց Եգիպտացիների երկրում
30 Ձեր Տէր Աստուածը, որ ձեր առջեւէն կ’երթայ, անիկա ձեզի համար պիտի պատերազմի, ինչպէս Եգիպտոսի մէջ ձեր աչքերուն առջեւ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:3030: Господь, Бог ваш, идет перед вами; Он будет сражаться за вас, как Он сделал с вами в Египте, пред глазами вашими,
1:30 κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your ὁ ο the προπορευόμενος προπορευομαι travel forth; travel before πρὸ προ before; ahead of προσώπου προσωπον face; ahead of ὑμῶν υμων your αὐτὸς αυτος he; him συνεκπολεμήσει συνεκπολεμεω he; him μεθ᾿ μετα with; amid ὑμῶν υμων your κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make ὑμῖν υμιν you ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
1:30 יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיכֶם֙ ʔᵉlˈōhêḵem אֱלֹהִים god(s) הַ ha הַ the הֹלֵ֣ךְ hōlˈēḵ הלך walk לִ li לְ to פְנֵיכֶ֔ם fᵊnêḵˈem פָּנֶה face ה֖וּא hˌû הוּא he יִלָּחֵ֣ם yillāḥˈēm לחם fight לָכֶ֑ם lāḵˈem לְ to כְּ֠ kᵊ כְּ as כֹל ḵˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֧ה ʕāśˈā עשׂה make אִתְּכֶ֛ם ʔittᵊḵˈem אֵת together with בְּ bᵊ בְּ in מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt לְ lᵊ לְ to עֵינֵיכֶֽם׃ ʕênêḵˈem עַיִן eye
1:30. Dominus Deus qui ductor est vester pro vobis ipse pugnabit sicut fecit in Aegypto videntibus cunctisThe Lord God, who is your leader, himself will fight for you, as he did in Egypt in the sight of all.
30. The LORD your God who goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes;
1:30. The Lord God himself, who is your leader, will fight on your behalf, just as he did in Egypt in the sight of all.
1:30. The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes;
The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes:

30: Господь, Бог ваш, идет перед вами; Он будет сражаться за вас, как Он сделал с вами в Египте, пред глазами вашими,
1:30
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
ο the
προπορευόμενος προπορευομαι travel forth; travel before
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
ὑμῶν υμων your
αὐτὸς αυτος he; him
συνεκπολεμήσει συνεκπολεμεω he; him
μεθ᾿ μετα with; amid
ὑμῶν υμων your
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
ὑμῖν υμιν you
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
1:30
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיכֶם֙ ʔᵉlˈōhêḵem אֱלֹהִים god(s)
הַ ha הַ the
הֹלֵ֣ךְ hōlˈēḵ הלך walk
לִ li לְ to
פְנֵיכֶ֔ם fᵊnêḵˈem פָּנֶה face
ה֖וּא hˌû הוּא he
יִלָּחֵ֣ם yillāḥˈēm לחם fight
לָכֶ֑ם lāḵˈem לְ to
כְּ֠ kᵊ כְּ as
כֹל ḵˌōl כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֧ה ʕāśˈā עשׂה make
אִתְּכֶ֛ם ʔittᵊḵˈem אֵת together with
בְּ bᵊ בְּ in
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
לְ lᵊ לְ to
עֵינֵיכֶֽם׃ ʕênêḵˈem עַיִן eye
1:30. Dominus Deus qui ductor est vester pro vobis ipse pugnabit sicut fecit in Aegypto videntibus cunctis
The Lord God, who is your leader, himself will fight for you, as he did in Egypt in the sight of all.
1:30. The Lord God himself, who is your leader, will fight on your behalf, just as he did in Egypt in the sight of all.
1:30. The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:30: The Lord - shall fight for you - In the Targum of Onkelos, it is, the Word of the Lord shall fight for you. In a great number of places the Targums or Chaldee paraphrases use the term מימרא דיי meimera dayeya or Yehovah, the Word of the Lord, exactly in the same way in which St. John uses the term Λογος Logos in the first chapter of his Gospel. Many instances of this have already occurred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:30: he shall: Deu 20:1-4; Exo 14:14, Exo 14:25; Jos 10:42; Sa1 17:45, Sa1 17:46; Ch2 14:11, Ch2 14:12, Ch2 32:8; Neh 4:20; Psa 46:11; Isa 8:9, Isa 8:10; Rom 8:31, Rom 8:37
according: exo 7:1-25, exo 15:1-27; Psa 78:11-13, Psa 78:43-51, Psa 105:27-36
Geneva 1599
1:30 The LORD your God (s) which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes;
(s) Declaring that to renounce our own force, and constantly to follow our calling, and depend on the Lord, is true boldness, and agreeable to God.
John Gill
1:30 The Lord your God, which goeth before you,.... In a pillar of cloud by day, and in a pillar of fire by night:
he shall fight for you; wherefore, though their enemies were greater and taller than they, yet their God was higher than the highest; and cities walled up to heaven would signify nothing to him, whose throne is in the heavens:
according to all that he did for you in Egypt before your eyes: which is observed to encourage their faith in God; for he that wrought such wonders in Egypt for them, which their eyes, at least some of them, and their fathers, however, had seen, what is it he cannot do?
1:311:31: եւ յանապատիս յա՛յսմիկ զոր տեսէք. զի սնո՛յց զքեզ Տէր Աստուած քո, որպէս սնուցանիցէ ոք զորդի իւր, ըստ ամենայն ճանապարհին զոր գնայցէք՝ մինչեւ եկիք ՚ի տեղիս յայս[1637]։ [1637] Բազումք. Ճանապարհին զոր գնացէք։
31 եւ այս անապատում, ինչպէս որ տեսաք: Որովհետեւ քո Տէր Աստուածը խնամեց քեզ այնպէս, ինչպէս ծնողն է խնամում իր որդուն: Այդ արեց ձեր ամբողջ երթի ընթացքում, մինչեւ որ եկաք հասաք այս վայրը:
31 Անապատին մէջ ալ տեսաք թէ՝ ինչպէս մարդ մը իր զաւակը կը տանի, ձեր Տէր Աստուածն ալ ձեր բոլոր քալած ճամբաներուն մէջ մինչեւ այստեղ ձեզ այնպէս բերաւ’։
Եւ յանապատիս յայսմիկ զոր տեսէք, զի սնոյց զքեզ Տէր Աստուած քո, որպէս սնուցանիցէ ոք զորդի իւր, ըստ ամենայն ճանապարհին զոր գնացէք մինչեւ եկիք ի տեղիս յայս:

1:31: եւ յանապատիս յա՛յսմիկ զոր տեսէք. զի սնո՛յց զքեզ Տէր Աստուած քո, որպէս սնուցանիցէ ոք զորդի իւր, ըստ ամենայն ճանապարհին զոր գնայցէք՝ մինչեւ եկիք ՚ի տեղիս յայս[1637]։
[1637] Բազումք. Ճանապարհին զոր գնացէք։
31 եւ այս անապատում, ինչպէս որ տեսաք: Որովհետեւ քո Տէր Աստուածը խնամեց քեզ այնպէս, ինչպէս ծնողն է խնամում իր որդուն: Այդ արեց ձեր ամբողջ երթի ընթացքում, մինչեւ որ եկաք հասաք այս վայրը:
31 Անապատին մէջ ալ տեսաք թէ՝ ինչպէս մարդ մը իր զաւակը կը տանի, ձեր Տէր Աստուածն ալ ձեր բոլոր քալած ճամբաներուն մէջ մինչեւ այստեղ ձեզ այնպէս բերաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
1:3131: и в пустыне сей, где, как ты видел, Господь, Бог твой, носил тебя, как человек носит сына своего, на всем пути, которым вы проходили до пришествия вашего на сие место.
1:31 καὶ και and; even ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ταύτῃ ουτος this; he ἣν ος who; what εἴδετε οραω view; see ὡς ως.1 as; how ἐτροφοφόρησέν τροφοφορεω you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ὡς ως.1 as; how εἴ ει if; whether τις τις anyone; someone τροφοφορήσει τροφοφορεω person; human τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him κατὰ κατα down; by πᾶσαν πας all; every τὴν ο the ὁδόν οδος way; journey ἣν ος who; what ἐπορεύθητε πορευομαι travel; go ἕως εως till; until ἤλθετε ερχομαι come; go εἰς εις into; for τὸν ο the τόπον τοπος place; locality τοῦτον ουτος this; he
1:31 וּ û וְ and בַ va בְּ in † הַ the מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רָאִ֔יתָ rāʔˈîṯā ראה see אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נְשָׂאֲךָ֙ nᵊśāʔᵃḵˌā נשׂא lift יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִשָּׂא־ yiśśā- נשׂא lift אִ֖ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] בְּנֹ֑ו bᵊnˈô בֵּן son בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֲלַכְתֶּ֔ם hᵃlaḵtˈem הלך walk עַד־ ʕaḏ- עַד unto בֹּאֲכֶ֖ם bōʔᵃḵˌem בוא come עַד־ ʕaḏ- עַד unto הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
1:31. et in solitudine ipse vidisti portavit te Dominus Deus tuus ut solet homo gestare parvulum filium suum in omni via per quam ambulasti donec veniretis ad locum istumAnd in the wilderness (as thou hast seen) the Lord thy God hath carried thee, as a man is wont to carry his little son, all the way that you have come, until you came to this place.
31. and in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came unto this place.
1:31. And in the wilderness (as you yourselves saw), the Lord your God carried you, like a man who is accustomed to carrying his little son, along all the way that you walked, until you arrived at this place.’
1:31. And in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.
And in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place:

31: и в пустыне сей, где, как ты видел, Господь, Бог твой, носил тебя, как человек носит сына своего, на всем пути, которым вы проходили до пришествия вашего на сие место.
1:31
καὶ και and; even
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ταύτῃ ουτος this; he
ἣν ος who; what
εἴδετε οραω view; see
ὡς ως.1 as; how
ἐτροφοφόρησέν τροφοφορεω you
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ὡς ως.1 as; how
εἴ ει if; whether
τις τις anyone; someone
τροφοφορήσει τροφοφορεω person; human
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
κατὰ κατα down; by
πᾶσαν πας all; every
τὴν ο the
ὁδόν οδος way; journey
ἣν ος who; what
ἐπορεύθητε πορευομαι travel; go
ἕως εως till; until
ἤλθετε ερχομαι come; go
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
τοῦτον ουτος this; he
1:31
וּ û וְ and
בַ va בְּ in
הַ the
מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
רָאִ֔יתָ rāʔˈîṯā ראה see
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
נְשָׂאֲךָ֙ nᵊśāʔᵃḵˌā נשׂא lift
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִשָּׂא־ yiśśā- נשׂא lift
אִ֖ישׁ ʔˌîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹ֑ו bᵊnˈô בֵּן son
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ ha הַ the
דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֲלַכְתֶּ֔ם hᵃlaḵtˈem הלך walk
עַד־ ʕaḏ- עַד unto
בֹּאֲכֶ֖ם bōʔᵃḵˌem בוא come
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
1:31. et in solitudine ipse vidisti portavit te Dominus Deus tuus ut solet homo gestare parvulum filium suum in omni via per quam ambulasti donec veniretis ad locum istum
And in the wilderness (as thou hast seen) the Lord thy God hath carried thee, as a man is wont to carry his little son, all the way that you have come, until you came to this place.
1:31. And in the wilderness (as you yourselves saw), the Lord your God carried you, like a man who is accustomed to carrying his little son, along all the way that you walked, until you arrived at this place.’
1:31. And in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:31: in the wilderness: exo 16:1-17:16; Neh 9:12-23; Psa 78:14-28, Psa 105:39-41
bare thee: Deu 32:11, Deu 32:12; Exo 19:4; Num 11:11, Num 11:12, Num 11:14; Isa 40:11, Isa 46:3, Isa 46:4, Isa 63:9; Hos 11:3, Hos 11:4; Act 13:18 *marg.
John Gill
1:31 And in the wilderness,.... Where he had fed them with manna, brought water out of rocks for them, protected them from every hurtful creature, had fought their battles for them, and given them victory over Amalek, Sihon, and Og:
where thou hast seen how the Lord thy God bare thee as a man doth bear his son; in his arms, in his bosom, with great care and tenderness:
in all the way that ye went, until ye came into this place; supplying their wants, supporting their persons, subduing their enemies, and preserving them from everything hurtful to them; and therefore having God on their side, as appeared by so many instances, of his favour to them, they had nothing to dread or fear from the Canaanites, though ever so mighty.
John Wesley
1:31 Bare thee - Or, carried thee, as a father carries his weak and tender child in his arms, through difficulties and dangers, gently leading you according as you are able to go, and sustaining you by his power and goodness.
1:321:32: Եւ ՚ի բանիս յայսմիկ ո՛չ հաւատացէք Տեառն Աստուծոյ մերոյ[1638], [1638] ՚Ի լուս՛՛. Տեառն Աստուծոյ ձերոյ, համաձայն բազմաց. յորս եւ ոմանք՝ ձերում։
32 Այս խօսքից յետոյ էլ չհաւատացիք,
32 Ասով ալ ձեր Տէր Աստուծոյն չհաւատացիք։
Եւ ի բանիս յայսմիկ ոչ հաւատացէք Տեառն Աստուծոյ ձերոյ:

1:32: Եւ ՚ի բանիս յայսմիկ ո՛չ հաւատացէք Տեառն Աստուծոյ մերոյ[1638],
[1638] ՚Ի լուս՛՛. Տեառն Աստուծոյ ձերոյ, համաձայն բազմաց. յորս եւ ոմանք՝ ձերում։
32 Այս խօսքից յետոյ էլ չհաւատացիք,
32 Ասով ալ ձեր Տէր Աստուծոյն չհաւատացիք։
zohrab-1805▾ eastern-1994▾ western am▾
1:3232: Но и при этом вы не верили Господу, Богу вашему,
1:32 καὶ και and; even ἐν εν in τῷ ο the λόγῳ λογος word; log τούτῳ ουτος this; he οὐκ ου not ἐνεπιστεύσατε εμπιστευω lord; master τῷ ο the θεῷ θεος God ὑμῶν υμων your
1:32 וּ û וְ and בַ va בְּ in † הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this אֵֽינְכֶם֙ ʔˈênᵊḵem אַיִן [NEG] מַאֲמִינִ֔ם maʔᵃmînˈim אמן be firm בַּ ba בְּ in יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
1:32. et nec sic quidem credidistis Domino Deo vestroAnd yet for all this you did not believe the Lord your God,
32. Yet in this thing ye did not believe the LORD your God,
1:32. And yet, despite all of this, you did not believe the Lord your God,
1:32. Yet in this thing ye did not believe the LORD your God,
Yet in this thing ye did not believe the LORD your God:

32: Но и при этом вы не верили Господу, Богу вашему,
1:32
καὶ και and; even
ἐν εν in
τῷ ο the
λόγῳ λογος word; log
τούτῳ ουτος this; he
οὐκ ου not
ἐνεπιστεύσατε εμπιστευω lord; master
τῷ ο the
θεῷ θεος God
ὑμῶν υμων your
1:32
וּ û וְ and
בַ va בְּ in
הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
אֵֽינְכֶם֙ ʔˈênᵊḵem אַיִן [NEG]
מַאֲמִינִ֔ם maʔᵃmînˈim אמן be firm
בַּ ba בְּ in
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
1:32. et nec sic quidem credidistis Domino Deo vestro
And yet for all this you did not believe the Lord your God,
1:32. And yet, despite all of this, you did not believe the Lord your God,
1:32. Yet in this thing ye did not believe the LORD your God,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:32: Ch2 20:20; Psa 78:22, Psa 106:24; Isa 7:9; Heb 3:12, Heb 3:18, Heb 3:19; Jde 1:5
John Gill
1:32 Yet in this thing ye did not believe the Lord your God. That they might go up and possess the land at once, and that he would fight for them, and subdue their enemies under them; or notwithstanding the favours bestowed upon them, and because of them, they did not believe in the Lord their God, and which was a great aggravation of their unbelief, and was the cause of their not entering into the good land, Heb 3:19.
John Wesley
1:32 Ye did not believe the Lord - So they could not enter in, because of unbelief. It was not any other sin shut them out of Canaan, but their disbelief of that promise, which was typical of gospel grace: to signify that no sin will ruin us but unbelief, which is a sin against the remedy; and therefore without remedy.
1:331:33: որ երթայ առաջի ձեր ՚ի ճանապարհիդ, ընտրել ձեզ զտեղին. առաջնորդել ձեզ հրո՛վ ՚ի գիշերի, ցուցանել ձեզ ճանապարհ ընդ որ գնայցէք. եւ ամպով ՚ի տուէ[1639]։ [1639] Ոմանք. Եւ ցուցանել ձեզ հրով զճանապարհն ընդ։
33 որ ձեր Տէր Աստուածը ձեր երթի ժամանակ գնում է ձեր առջեւից, որպէսզի ձեզ համար տեղ ընտրի, որպէսզի ձեր ուղին ցոյց տալու համար գիշերը ձեզ առաջնորդի հրով, իսկ ցերեկը՝ ամպով”»:
33 Թէեւ ճամբուն մէջ ձեր առջեւէն կ’երթար ձեզի իջեւանելու տեղ փնտռելու համար, գիշերը կրակի մէջ երթալու ճամբանիդ ձեզի ցուցնելով ու ցորեկն ալ ամպի մէջ։
որ երթայ առաջի ձեր ի ճանապարհիդ ընտրել ձեզ զտեղին, առաջնորդել ձեզ հրով ի գիշերի, ցուցանել ձեզ ճանապարհ ընդ որ գնայցէք, եւ ամպով ի տուէ:

1:33: որ երթայ առաջի ձեր ՚ի ճանապարհիդ, ընտրել ձեզ զտեղին. առաջնորդել ձեզ հրո՛վ ՚ի գիշերի, ցուցանել ձեզ ճանապարհ ընդ որ գնայցէք. եւ ամպով ՚ի տուէ[1639]։
[1639] Ոմանք. Եւ ցուցանել ձեզ հրով զճանապարհն ընդ։
33 որ ձեր Տէր Աստուածը ձեր երթի ժամանակ գնում է ձեր առջեւից, որպէսզի ձեզ համար տեղ ընտրի, որպէսզի ձեր ուղին ցոյց տալու համար գիշերը ձեզ առաջնորդի հրով, իսկ ցերեկը՝ ամպով”»:
33 Թէեւ ճամբուն մէջ ձեր առջեւէն կ’երթար ձեզի իջեւանելու տեղ փնտռելու համար, գիշերը կրակի մէջ երթալու ճամբանիդ ձեզի ցուցնելով ու ցորեկն ալ ամպի մէջ։
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1:3333: Который шел перед вами путем--искать вам места, где остановиться вам, ночью в огне, чтобы указывать вам дорогу, по которой идти, а днем в облаке.
1:33 ὃς ος who; what προπορεύεται προπορευομαι travel forth; travel before πρότερος προτερος earlier ὑμῶν υμων your ἐν εν in τῇ ο the ὁδῷ οδος way; journey ἐκλέγεσθαι εκλεγω select; choose ὑμῖν υμιν you τόπον τοπος place; locality ὁδηγῶν οδηγεω guide ὑμᾶς υμας you ἐν εν in πυρὶ πυρ fire νυκτὸς νυξ night δεικνύων δεικνυω show ὑμῖν υμιν you τὴν ο the ὁδόν οδος way; journey καθ᾿ κατα down; by ἣν ος who; what πορεύεσθε πορευομαι travel; go ἐπ᾿ επι in; on αὐτῆς αυτος he; him καὶ και and; even ἐν εν in νεφέλῃ νεφελη cloud ἡμέρας ημερα day
1:33 הַ ha הַ the הֹלֵ֨ךְ hōlˌēḵ הלך walk לִ li לְ to פְנֵיכֶ֜ם fᵊnêḵˈem פָּנֶה face בַּ ba בְּ in † הַ the דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way לָ lā לְ to ת֥וּר ṯˌûr תור spy לָכֶ֛ם lāḵˈem לְ to מָקֹ֖ום māqˌôm מָקֹום place לַֽ lˈa לְ to חֲנֹֽתְכֶ֑ם ḥᵃnˈōṯᵊḵˈem חנה encamp בָּ bā בְּ in † הַ the אֵ֣שׁ׀ ʔˈēš אֵשׁ fire לַ֗יְלָה lˈaylā לַיְלָה night לַ la לְ to רְאֹֽתְכֶם֙ rᵊʔˈōṯᵊḵem ראה see בַּ ba בְּ in † הַ the דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תֵּֽלְכוּ־ tˈēlᵊḵû- הלך walk בָ֔הּ vˈāh בְּ in וּ û וְ and בֶ ve בְּ in † הַ the עָנָ֖ן ʕānˌān עָנָן cloud יֹומָֽם׃ yômˈām יֹומָם by day
1:33. qui praecessit vos in via et metatus est locum in quo tentoria figere deberetis nocte ostendens vobis iter per ignem et die per columnam nubisWho went before you in the way, and marked out the place, wherein you should pitch your tents, in the night shewing you the way by fire, and in the day by the pillar of a cloud.
33. who went before you in the way, to seek you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in the cloud by day.
1:33. who went before you on the way, and who marked out the place where you should pitch your tents, showing you the way by fire in the night, and by a pillar of cloud in the day.
1:33. Who went in the way before you, to search you out a place to pitch your tents [in], in fire by night, to shew you by what way ye should go, and in a cloud by day.
Who went in the way before you, to search you out a place to pitch your tents [in], in fire by night, to shew you by what way ye should go, and in a cloud by day:

33: Который шел перед вами путем--искать вам места, где остановиться вам, ночью в огне, чтобы указывать вам дорогу, по которой идти, а днем в облаке.
1:33
ὃς ος who; what
προπορεύεται προπορευομαι travel forth; travel before
πρότερος προτερος earlier
ὑμῶν υμων your
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
ἐκλέγεσθαι εκλεγω select; choose
ὑμῖν υμιν you
τόπον τοπος place; locality
ὁδηγῶν οδηγεω guide
ὑμᾶς υμας you
ἐν εν in
πυρὶ πυρ fire
νυκτὸς νυξ night
δεικνύων δεικνυω show
ὑμῖν υμιν you
τὴν ο the
ὁδόν οδος way; journey
καθ᾿ κατα down; by
ἣν ος who; what
πορεύεσθε πορευομαι travel; go
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
καὶ και and; even
ἐν εν in
νεφέλῃ νεφελη cloud
ἡμέρας ημερα day
1:33
הַ ha הַ the
הֹלֵ֨ךְ hōlˌēḵ הלך walk
לִ li לְ to
פְנֵיכֶ֜ם fᵊnêḵˈem פָּנֶה face
בַּ ba בְּ in
הַ the
דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way
לָ לְ to
ת֥וּר ṯˌûr תור spy
לָכֶ֛ם lāḵˈem לְ to
מָקֹ֖ום māqˌôm מָקֹום place
לַֽ lˈa לְ to
חֲנֹֽתְכֶ֑ם ḥᵃnˈōṯᵊḵˈem חנה encamp
בָּ בְּ in
הַ the
אֵ֣שׁ׀ ʔˈēš אֵשׁ fire
לַ֗יְלָה lˈaylā לַיְלָה night
לַ la לְ to
רְאֹֽתְכֶם֙ rᵊʔˈōṯᵊḵem ראה see
בַּ ba בְּ in
הַ the
דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תֵּֽלְכוּ־ tˈēlᵊḵû- הלך walk
בָ֔הּ vˈāh בְּ in
וּ û וְ and
בֶ ve בְּ in
הַ the
עָנָ֖ן ʕānˌān עָנָן cloud
יֹומָֽם׃ yômˈām יֹומָם by day
1:33. qui praecessit vos in via et metatus est locum in quo tentoria figere deberetis nocte ostendens vobis iter per ignem et die per columnam nubis
Who went before you in the way, and marked out the place, wherein you should pitch your tents, in the night shewing you the way by fire, and in the day by the pillar of a cloud.
1:33. who went before you on the way, and who marked out the place where you should pitch your tents, showing you the way by fire in the night, and by a pillar of cloud in the day.
1:33. Who went in the way before you, to search you out a place to pitch your tents [in], in fire by night, to shew you by what way ye should go, and in a cloud by day.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:33: Who went: Exo 13:21; Num 10:33; Psa 77:20; Eze 20:6
in fire: Exo 13:21, Exo 13:22, Exo 14:19, Exo 14:20, Exo 14:24, Exo 40:34-38; Num 9:15-22, Num 10:11, Num 10:12, Num 14:14; Neh 9:12; Psa 78:14, Psa 105:39; Isa 4:5, Isa 4:6; Zac 2:5
John Gill
1:33 Who went in the way before you, to search you out a place to pitch your tents in,.... For when the cloud was taken up they journeyed, and when that rested, there they pitched their tents; and hereby they were directed to places the most convenient for water for them and their flocks, or for safety from those that might annoy them:
in fire by night, to show you by what way ye should go; which otherwise they could not have found in dark nights, in which they sometimes travelled, and in, a wilderness where there were no tracks, no beaten path, no common way:
and in a cloud by day; to shelter them from the scorching sun, where there were no trees nor hedges to shade them, only rocky crags and hills.
John Wesley
1:33 Your words - That is to say, your murmurings, your unthankful, impatient, distrustful and rebellious speeches.
1:341:34: Եւ լուաւ Տէր զձայն բանիցն ձերոց. եւ բարկացեալ երդուաւ՝ եւ ասէ[1640]. [1640] Ոսկան. Եւ լուաւ Աստուած զձայն։ Յօրինակին. Եւ բարձացեալ երդուաւ։
34 «Տէրը լսեց ձեր խօսքերը, բարկացաւ ու երդուեց՝ ասելով.
34 Տէրը ձեր խօսքերուն ձայնը լսելով բարկացաւ ու երդում ընելով՝ ըսաւ.
Եւ լուաւ Տէր զձայն բանիցն ձերոց, եւ բարկացեալ երդուաւ եւ ասէ:

1:34: Եւ լուաւ Տէր զձայն բանիցն ձերոց. եւ բարկացեալ երդուաւ՝ եւ ասէ[1640].
[1640] Ոսկան. Եւ լուաւ Աստուած զձայն։ Յօրինակին. Եւ բարձացեալ երդուաւ։
34 «Տէրը լսեց ձեր խօսքերը, բարկացաւ ու երդուեց՝ ասելով.
34 Տէրը ձեր խօսքերուն ձայնը լսելով բարկացաւ ու երդում ընելով՝ ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:3434: И Господь услышал слова ваши, и разгневался, и поклялся, говоря:
1:34 καὶ και and; even ἤκουσεν ακουω hear κύριος κυριος lord; master τὴν ο the φωνὴν φωνη voice; sound τῶν ο the λόγων λογος word; log ὑμῶν υμων your καὶ και and; even παροξυνθεὶς παροξυνω goad; irritate ὤμοσεν ομνυω swear λέγων λεγω tell; declare
1:34 וַ wa וְ and יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] קֹ֣ול qˈôl קֹול sound דִּבְרֵיכֶ֑ם divrêḵˈem דָּבָר word וַ wa וְ and יִּקְצֹ֖ף yyiqṣˌōf קצף be angry וַ wa וְ and יִּשָּׁבַ֥ע yyiššāvˌaʕ שׁבע swear לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
1:34. cumque audisset Dominus vocem sermonum vestrorum iratus iuravit et aitAnd when the Lord had heard the voice of your words, he was angry and swore, and said:
34. And the LORD heard the voice of your words, and was wroth, and sware, saying,
1:34. And when the Lord had heard the voice of your words, becoming angry, he swore and said:
1:34. And the LORD heard the voice of your words, and was wroth, and sware, saying,
And the LORD heard the voice of your words, and was wroth, and sware, saying:

34: И Господь услышал слова ваши, и разгневался, и поклялся, говоря:
1:34
καὶ και and; even
ἤκουσεν ακουω hear
κύριος κυριος lord; master
τὴν ο the
φωνὴν φωνη voice; sound
τῶν ο the
λόγων λογος word; log
ὑμῶν υμων your
καὶ και and; even
παροξυνθεὶς παροξυνω goad; irritate
ὤμοσεν ομνυω swear
λέγων λεγω tell; declare
1:34
וַ wa וְ and
יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֣ול qˈôl קֹול sound
דִּבְרֵיכֶ֑ם divrêḵˈem דָּבָר word
וַ wa וְ and
יִּקְצֹ֖ף yyiqṣˌōf קצף be angry
וַ wa וְ and
יִּשָּׁבַ֥ע yyiššāvˌaʕ שׁבע swear
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
1:34. cumque audisset Dominus vocem sermonum vestrorum iratus iuravit et ait
And when the Lord had heard the voice of your words, he was angry and swore, and said:
1:34. And when the Lord had heard the voice of your words, becoming angry, he swore and said:
1:34. And the LORD heard the voice of your words, and was wroth, and sware, saying,
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Adam Clarke: Commentary on the Bible - 1831
1:34: The Lord - was wroth - That is, his justice was incensed, and he evidenced his displeasure against you; and he could not have been a just God if he had not done so.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:34: and sware: Deu 2:14, Deu 2:15; Num 14:22-30, Num 32:8-13; Psa 95:11; Eze 20:15; Heb 3:8-11
John Gill
1:34 And the Lord heard the voice of your words,.... Of their murmurings against Moses and Aaron, and of their threatenings to them, Joshua and Caleb, and of their impious charge of hatred of them to God for bringing them out of Egypt, and of their rash wishes that they had died there or in the wilderness, and of their wicked scheme and proposal to make them a captain, and return to Egypt again:
and was wroth, and sware; by his life, himself; see Num 14:28,
saying; as follows.
Robert Jamieson, A. R. Fausset and David Brown
1:34 the Lord heard the voice of your words, and was wroth--In consequence of this aggravated offense (unbelief followed by open rebellion), the Israelites were doomed, in the righteous judgment of God, to a life of wandering in that dreary wilderness till the whole adult generation had disappeared by death. The only exceptions mentioned are Caleb and Joshua, who was to be Moses' successor.
1:351:35: Թէ՛ տեսանիցէ ոք յարանցդ յայտցանէ զերկիրն բարի՝ զոր երդուայ տա՛լ հարցն նոցա,
35 “Այս մարդկանցից ոչ ոք[1] չի տեսնելու այն լաւ երկիրը, որ երդուել էի տալ նրանց հայրերին,[1] 1. Եբրայերէնը յաւելեալ ունի՝ այս անօրէն ազգից:
35 ‘Այս մարդոցմէն, այս անօրէն ազգէն, ոեւէ մէկը պիտի չտեսնէ այն երկիրը, որ ձեր հայրերուն տալու երդում ըրի.
Թէ տեսանիցէ ոք յարանցդ յայդցանէ[24] զերկիրն բարի զոր երդուայ տալ հարցն նոցա:

1:35: Թէ՛ տեսանիցէ ոք յարանցդ յայտցանէ զերկիրն բարի՝ զոր երդուայ տա՛լ հարցն նոցա,
35 “Այս մարդկանցից ոչ ոք[1] չի տեսնելու այն լաւ երկիրը, որ երդուել էի տալ նրանց հայրերին,
[1] 1. Եբրայերէնը յաւելեալ ունի՝ այս անօրէն ազգից:
35 ‘Այս մարդոցմէն, այս անօրէն ազգէն, ոեւէ մէկը պիտի չտեսնէ այն երկիրը, որ ձեր հայրերուն տալու երդում ըրի.
zohrab-1805▾ eastern-1994▾ western am▾
1:3535: никто из людей сих, из сего злого рода, не увидит доброй земли, которую Я клялся дать отцам вашим;
1:35 εἰ ει if; whether ὄψεταί οραω view; see τις τις anyone; someone τῶν ο the ἀνδρῶν ανηρ man; husband τούτων ουτος this; he τὴν ο the ἀγαθὴν αγαθος good ταύτην ουτος this; he γῆν γη earth; land ἣν ος who; what ὤμοσα ομνυω swear τοῖς ο the πατράσιν πατηρ father αὐτῶν αυτος he; him
1:35 אִם־ ʔim- אִם if יִרְאֶ֥ה yirʔˌeh ראה see אִישׁ֙ ʔîš אִישׁ man בָּ bā בְּ in † הַ the אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these הַ ha הַ the דֹּ֥ור ddˌôr דֹּור generation הָ hā הַ the רָ֖ע rˌāʕ רַע evil הַ ha הַ the זֶּ֑ה zzˈeh זֶה this אֵ֚ת ˈʔēṯ אֵת [object marker] הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the טֹּובָ֔ה ṭṭôvˈā טֹוב good אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִשְׁבַּ֔עְתִּי nišbˈaʕtî שׁבע swear לָ lā לְ to תֵ֖ת ṯˌēṯ נתן give לַ la לְ to אֲבֹתֵיכֶֽם׃ ʔᵃvōṯêḵˈem אָב father
1:35. non videbit quispiam de hominibus generationis huius pessimae terram bonam quam sub iuramento pollicitus sum patribus vestrisNot one of the men of this wicked generation shall see the good land, which I promised with an oath to your fathers:
35. Surely there shall not one of these men of this evil generation see the good land, which I sware to give unto your fathers,
1:35. ‘None of the men of this wicked generation will see the good land, which I have promised by oath to your fathers,
1:35. Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,
Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers:

35: никто из людей сих, из сего злого рода, не увидит доброй земли, которую Я клялся дать отцам вашим;
1:35
εἰ ει if; whether
ὄψεταί οραω view; see
τις τις anyone; someone
τῶν ο the
ἀνδρῶν ανηρ man; husband
τούτων ουτος this; he
τὴν ο the
ἀγαθὴν αγαθος good
ταύτην ουτος this; he
γῆν γη earth; land
ἣν ος who; what
ὤμοσα ομνυω swear
τοῖς ο the
πατράσιν πατηρ father
αὐτῶν αυτος he; him
1:35
אִם־ ʔim- אִם if
יִרְאֶ֥ה yirʔˌeh ראה see
אִישׁ֙ ʔîš אִישׁ man
בָּ בְּ in
הַ the
אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
הַ ha הַ the
דֹּ֥ור ddˌôr דֹּור generation
הָ הַ the
רָ֖ע rˌāʕ רַע evil
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
אֵ֚ת ˈʔēṯ אֵת [object marker]
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
טֹּובָ֔ה ṭṭôvˈā טֹוב good
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נִשְׁבַּ֔עְתִּי nišbˈaʕtî שׁבע swear
לָ לְ to
תֵ֖ת ṯˌēṯ נתן give
לַ la לְ to
אֲבֹתֵיכֶֽם׃ ʔᵃvōṯêḵˈem אָב father
1:35. non videbit quispiam de hominibus generationis huius pessimae terram bonam quam sub iuramento pollicitus sum patribus vestris
Not one of the men of this wicked generation shall see the good land, which I promised with an oath to your fathers:
1:35. ‘None of the men of this wicked generation will see the good land, which I have promised by oath to your fathers,
1:35. Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
1:35 Surely there shall not one of these men of this evil generation see the good land,.... The land of Canaan; not only not one of the spies that brought the ill report of that land, but of that body of people that gave credit to it, and murmured upon it:
which I sware to give unto your fathers; Abraham, Isaac, and Jacob; see Deut 1:8.
1:361:36: բայց Քաղէբ որդի Յեփոնեայ, նա՛ տեսցէ զնա. եւ նմա՛ տաց զերկիրն յոր եհաս եւ որդւոցն նորա, վասն յարելոյ նորա ՚ի Տէր։
36 բացի Յեփոնէի որդի Քաղէբից: Նա պիտի տեսնի այն, ես նրան ու նրա որդիներին պիտի տամ այն երկիրը, ուր պիտի հասնեն, որովհետեւ նա հնազանդ է եղել Տիրոջը”:
36 Բայց միայն Յեփոնէին որդին Քաղէբը պիտի տեսնէ զայն ու անոր կոխած երկիրը իրեն ու իր որդիներուն պիտի տամ, որովհետեւ անիկա կատարելապէս Տէրոջը հետեւեցաւ’։
բայց Քաղէբ որդի Յեփոնեայ, նա տեսցէ զնա, եւ նմա տաց զերկիրն յոր եհաս եւ որդւոցն նորա, վասն յարելոյ նորա ի Տէր:

1:36: բայց Քաղէբ որդի Յեփոնեայ, նա՛ տեսցէ զնա. եւ նմա՛ տաց զերկիրն յոր եհաս եւ որդւոցն նորա, վասն յարելոյ նորա ՚ի Տէր։
36 բացի Յեփոնէի որդի Քաղէբից: Նա պիտի տեսնի այն, ես նրան ու նրա որդիներին պիտի տամ այն երկիրը, ուր պիտի հասնեն, որովհետեւ նա հնազանդ է եղել Տիրոջը”:
36 Բայց միայն Յեփոնէին որդին Քաղէբը պիտի տեսնէ զայն ու անոր կոխած երկիրը իրեն ու իր որդիներուն պիտի տամ, որովհետեւ անիկա կատարելապէս Տէրոջը հետեւեցաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
1:3636: только Халев, сын Иефонниин, увидит ее; ему дам Я землю, по которой он проходил, и сынам его, за то, что он повиновался Господу.
1:36 πλὴν πλην besides; only Χαλεβ χαλεβ son Ιεφοννη ιεφοννη this; he ὄψεται οραω view; see αὐτήν αυτος he; him καὶ και and; even τούτῳ ουτος this; he δώσω διδωμι give; deposit τὴν ο the γῆν γη earth; land ἐφ᾿ επι in; on ἣν ος who; what ἐπέβη επιβαινω mount; step on καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him διὰ δια through; because of τὸ ο the προσκεῖσθαι προσκειμαι he; him τὰ ο the πρὸς προς to; toward κύριον κυριος lord; master
1:36 זֽוּלָתִ֞י zˈûlāṯˈî זוּלָה except כָּלֵ֤ב kālˈēv כָּלֵב Caleb בֶּן־ ben- בֵּן son יְפֻנֶּה֙ yᵊfunnˌeh יְפֻנֶּה Jephunneh ה֣וּא hˈû הוּא he יִרְאֶ֔נָּה yirʔˈennā ראה see וְ wᵊ וְ and לֹֽו־ lˈô- לְ to אֶתֵּ֧ן ʔettˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דָּֽרַךְ־ dˈāraḵ- דרך tread בָּ֖הּ bˌāh בְּ in וּ û וְ and לְ lᵊ לְ to בָנָ֑יו vānˈāʸw בֵּן son יַ֕עַן yˈaʕan יַעַן motive אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מִלֵּ֖א millˌē מלא be full אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:36. praeter Chaleb filium Iepphonne ipse enim videbit eam et ipsi dabo terram quam calcavit et filiis eius quia secutus est DominumExcept Caleb the son of Jephone: for he shall see it, and to him I will give the land that he hath trodden upon, and to his children, because he hath followed the Lord.
36. save Caleb the son of Jephunneh, he shall see it; and to him will I give the land that he hath trodden upon, and to his children: because he hath wholly followed the LORD.
1:36. except Caleb the son of Jephuneh. For he himself will see it, and I will give the land on which he has walked to him and to his sons, because he has followed the Lord.’
1:36. Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD.
Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD:

36: только Халев, сын Иефонниин, увидит ее; ему дам Я землю, по которой он проходил, и сынам его, за то, что он повиновался Господу.
1:36
πλὴν πλην besides; only
Χαλεβ χαλεβ son
Ιεφοννη ιεφοννη this; he
ὄψεται οραω view; see
αὐτήν αυτος he; him
καὶ και and; even
τούτῳ ουτος this; he
δώσω διδωμι give; deposit
τὴν ο the
γῆν γη earth; land
ἐφ᾿ επι in; on
ἣν ος who; what
ἐπέβη επιβαινω mount; step on
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
διὰ δια through; because of
τὸ ο the
προσκεῖσθαι προσκειμαι he; him
τὰ ο the
πρὸς προς to; toward
κύριον κυριος lord; master
1:36
זֽוּלָתִ֞י zˈûlāṯˈî זוּלָה except
כָּלֵ֤ב kālˈēv כָּלֵב Caleb
בֶּן־ ben- בֵּן son
יְפֻנֶּה֙ yᵊfunnˌeh יְפֻנֶּה Jephunneh
ה֣וּא hˈû הוּא he
יִרְאֶ֔נָּה yirʔˈennā ראה see
וְ wᵊ וְ and
לֹֽו־ lˈô- לְ to
אֶתֵּ֧ן ʔettˈēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דָּֽרַךְ־ dˈāraḵ- דרך tread
בָּ֖הּ bˌāh בְּ in
וּ û וְ and
לְ lᵊ לְ to
בָנָ֑יו vānˈāʸw בֵּן son
יַ֕עַן yˈaʕan יַעַן motive
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מִלֵּ֖א millˌē מלא be full
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:36. praeter Chaleb filium Iepphonne ipse enim videbit eam et ipsi dabo terram quam calcavit et filiis eius quia secutus est Dominum
Except Caleb the son of Jephone: for he shall see it, and to him I will give the land that he hath trodden upon, and to his children, because he hath followed the Lord.
1:36. except Caleb the son of Jephuneh. For he himself will see it, and I will give the land on which he has walked to him and to his sons, because he has followed the Lord.’
1:36. Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:36: Caleb - wholly followed the Lord - See on Num 14:24 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:36: Caleb: Num 13:6, Num 13:30, Num 26:65, Num 32:12, Num 34:19; Jos 14:6-14; Jdg 1:12-15
wholly followed: Heb. fulfilled to go after, Num 14:24
John Gill
1:36 Save Caleb, the son of Jephunneh, he shall see it,.... Enter into it, and enjoy it:
and Joshua also; who was the other spy with him, that brought a good report of the land; see Deut 1:38,
and to him will I give the land that he hath trodden upon, and to his children: not the whole land of Canaan, but that part of it which he particularly came to and searched; and where the giants were, and he saw them, and notwithstanding was not intimidated by them, but encouraged the people to go up and possess it; and the part he came to particularly, and trod on, was Hebron, Num 13:22 and which the Targum of Jonathan, Jarchi, and Aben Ezra, interpret of that; and this was what was given to him and his at the division of the land, Josh 14:13,
because he hath wholly followed the Lord; see Num 14:24.
John Wesley
1:36 Save Caleb - Under whom Joshua is comprehended, though not here expressed, because he was not now to be one of the people, but to be set over them as a chief governor.
1:371:37: Եւ ի՛նձ բարկացաւ Տէր վասն ձեր՝ եւ ասէ. Եւ դու մի՛ մտցես անդր[1641]. [1641] Ոսկան. Եւ ինձ բարկացաւ Աստուած։
37 Եւ Տէրը ձեր պատճառով բարկանալով ինձ վրայ՝ ասաց. “Դու էլ չես մտնի այնտեղ,
37 Ձեզի համար Տէրը ինծի ալ բարկացաւ ու ըսաւ. ‘Դուն ալ հոն պիտի չմտնես
Եւ ինձ բարկացաւ Տէր վասն ձեր եւ ասէ. Եւ դու մի՛ մտցես անդր:

1:37: Եւ ի՛նձ բարկացաւ Տէր վասն ձեր՝ եւ ասէ. Եւ դու մի՛ մտցես անդր[1641].
[1641] Ոսկան. Եւ ինձ բարկացաւ Աստուած։
37 Եւ Տէրը ձեր պատճառով բարկանալով ինձ վրայ՝ ասաց. “Դու էլ չես մտնի այնտեղ,
37 Ձեզի համար Տէրը ինծի ալ բարկացաւ ու ըսաւ. ‘Դուն ալ հոն պիտի չմտնես
zohrab-1805▾ eastern-1994▾ western am▾
1:3737: И на меня прогневался Господь за вас, говоря: и ты не войдешь туда;
1:37 καὶ και and; even ἐμοὶ εμοι me ἐθυμώθη θυμοω provoke; be / get angry κύριος κυριος lord; master δι᾿ δια through; because of ὑμᾶς υμας you λέγων λεγω tell; declare οὐδὲ ουδε not even; neither σὺ συ you οὐ ου not μὴ μη not εἰσέλθῃς εισερχομαι enter; go in ἐκεῖ εκει there
1:37 גַּם־ gam- גַּם even בִּי֙ bˌî בְּ in הִתְאַנַּ֣ף hiṯʔannˈaf אנף be angry יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בִּ bi בְּ in גְלַלְכֶ֖ם ḡᵊlalᵊḵˌem גָּלָל matter לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say גַּם־ gam- גַּם even אַתָּ֖ה ʔattˌā אַתָּה you לֹא־ lō- לֹא not תָבֹ֥א ṯāvˌō בוא come שָֽׁם׃ šˈām שָׁם there
1:37. nec miranda indignatio in populum cum mihi quoque iratus Dominus propter vos dixerit nec tu ingredieris illucNeither is his indignation against the people to be wondered at, since the Lord was angry with me also on your account, and said: Neither shalt thou go in thither.
37. Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither:
1:37. Neither is his indignation with the people a wonder, since the Lord also became angry with me because of you, and so he said: ‘Neither will you enter into that place.
1:37. Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.
Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither:

37: И на меня прогневался Господь за вас, говоря: и ты не войдешь туда;
1:37
καὶ και and; even
ἐμοὶ εμοι me
ἐθυμώθη θυμοω provoke; be / get angry
κύριος κυριος lord; master
δι᾿ δια through; because of
ὑμᾶς υμας you
λέγων λεγω tell; declare
οὐδὲ ουδε not even; neither
σὺ συ you
οὐ ου not
μὴ μη not
εἰσέλθῃς εισερχομαι enter; go in
ἐκεῖ εκει there
1:37
גַּם־ gam- גַּם even
בִּי֙ bˌî בְּ in
הִתְאַנַּ֣ף hiṯʔannˈaf אנף be angry
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בִּ bi בְּ in
גְלַלְכֶ֖ם ḡᵊlalᵊḵˌem גָּלָל matter
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
גַּם־ gam- גַּם even
אַתָּ֖ה ʔattˌā אַתָּה you
לֹא־ lō- לֹא not
תָבֹ֥א ṯāvˌō בוא come
שָֽׁם׃ šˈām שָׁם there
1:37. nec miranda indignatio in populum cum mihi quoque iratus Dominus propter vos dixerit nec tu ingredieris illuc
Neither is his indignation against the people to be wondered at, since the Lord was angry with me also on your account, and said: Neither shalt thou go in thither.
1:37. Neither is his indignation with the people a wonder, since the Lord also became angry with me because of you, and so he said: ‘Neither will you enter into that place.
1:37. Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.
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Adam Clarke: Commentary on the Bible - 1831
1:37: The Lord was angry with me - See on Num 20:12 (note), etc., where a particular account is given of the sin of Moses.
Albert Barnes: Notes on the Bible - 1834
1:37: The sentence on Moses was not passed when the people rebelled during their first encampment at Kadesh, but some 37 years later, when they had re-assembled in the same neighborhood at Meribah (see the Num 20:13 note). He alludes to it here as having happened not many months pRev_iously, bearing on the facts which were for his purpose in pricking the conscience of the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:37: Deu 3:23-26, Deu 4:21, Deu 34:4; Num 20:12, Num 27:13, Num 27:14; Psa 106:32, Psa 106:33
John Gill
1:37 Also the Lord was angry with me for your sakes,.... Not at the same time, though, as some think, at the same place, near thirty eight years afterwards, they provoking him to speak unadvisedly with his lips; see Num 20:10,
saying, thou shalt not go in thither: into the land of Canaan; and though he greatly importuned it, he could not prevail; see Deut 3:25.
John Wesley
1:37 For your sakes - Upon occasion of your wickedness and perverseness, by which you provoked me to speak unadvisedly.
Robert Jamieson, A. R. Fausset and David Brown
1:37 Also the Lord was angry with me for your sakes--This statement seems to indicate that it was on this occasion Moses was condemned to share the fate of the people. But we know that it was several years afterwards that Moses betrayed an unhappy spirit of distrust at the waters of strife (Ps 106:32-33). This verse must be considered therefore as a parenthesis.
1:381:38: այլ Յեսու որդի Նաւեայ սպասաւոր քո, նա՛ մտցէ անդր. զնա՛ զօրացո, զի նա՛ ժառանգեցուսցէ զնա Իսրայէլի։
38 այլ Նաւէի որդի Յեսուն՝ քո սպասաւորը. նա՛ պիտի մտնի այնտեղ: Նրան զօրացրո՛ւ, որովհետեւ նա է այդ երկիրը յանձնելու իսրայէլացիներին:
38 Այլ քու սպասաւորդ*, Նաւէին որդին Յեսու, անիկա հոն պիտի մտնէ։ Զօրացո՛ւր զանիկա, վասն զի անիկա Իսրայէլը պիտի տանի, որ ժառանգէ այդ երկիրը։
Այլ Յեսու որդի Նաւեայ սպասաւոր քո, նա մտցէ անդր. զնա զօրացո, զի նա ժառանգեցուսցէ զնա Իսրայելի:

1:38: այլ Յեսու որդի Նաւեայ սպասաւոր քո, նա՛ մտցէ անդր. զնա՛ զօրացո, զի նա՛ ժառանգեցուսցէ զնա Իսրայէլի։
38 այլ Նաւէի որդի Յեսուն՝ քո սպասաւորը. նա՛ պիտի մտնի այնտեղ: Նրան զօրացրո՛ւ, որովհետեւ նա է այդ երկիրը յանձնելու իսրայէլացիներին:
38 Այլ քու սպասաւորդ*, Նաւէին որդին Յեսու, անիկա հոն պիտի մտնէ։ Զօրացո՛ւր զանիկա, վասն զի անիկա Իսրայէլը պիտի տանի, որ ժառանգէ այդ երկիրը։
zohrab-1805▾ eastern-1994▾ western am▾
1:3838: Иисус, сын Навин, который при тебе, он войдет туда; его утверди, ибо он введет Израиля во владение ею;
1:38 Ἰησοῦς ιησους Iēsous; Iisus υἱὸς υιος son Ναυη ναυη the παρεστηκώς παριστημι stand by; present σοι σοι you οὗτος ουτος this; he εἰσελεύσεται εισερχομαι enter; go in ἐκεῖ εκει there αὐτὸν αυτος he; him κατίσχυσον κατισχυω force down; prevail ὅτι οτι since; that αὐτὸς αυτος he; him κατακληρονομήσει κατακληρονομεω possess; give possession αὐτὴν αυτος he; him τῷ ο the Ισραηλ ισραηλ.1 Israel
1:38 יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בִּן־ bin- בֵּן son נוּן֙ nûn נוּן Nun הָ hā הַ the עֹמֵ֣ד ʕōmˈēḏ עמד stand לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face ה֖וּא hˌû הוּא he יָ֣בֹא yˈāvō בוא come שָׁ֑מָּה šˈāmmā שָׁם there אֹתֹ֣ו ʔōṯˈô אֵת [object marker] חַזֵּ֔ק ḥazzˈēq חזק be strong כִּי־ kî- כִּי that ה֖וּא hˌû הוּא he יַנְחִלֶ֥נָּה yanḥilˌennā נחל take possession אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:38. sed Iosue filius Nun minister tuus ipse intrabit pro te hunc exhortare et robora et ipse terram sorte dividat IsraheliBut Josue the son of Nun, thy minister, he shall go in for thee: exhort and encourage him, and he shall divide the land by lot to Israel.
38. Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage thou him; for he shall cause Israel to inherit it.
1:38. But Joshua, the son of Nun, your minister, shall himself enter on your behalf. Exhort and strengthen this man, and he himself shall divide the land by lot to Israel.
1:38. [But] Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.
But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it:

38: Иисус, сын Навин, который при тебе, он войдет туда; его утверди, ибо он введет Израиля во владение ею;
1:38
Ἰησοῦς ιησους Iēsous; Iisus
υἱὸς υιος son
Ναυη ναυη the
παρεστηκώς παριστημι stand by; present
σοι σοι you
οὗτος ουτος this; he
εἰσελεύσεται εισερχομαι enter; go in
ἐκεῖ εκει there
αὐτὸν αυτος he; him
κατίσχυσον κατισχυω force down; prevail
ὅτι οτι since; that
αὐτὸς αυτος he; him
κατακληρονομήσει κατακληρονομεω possess; give possession
αὐτὴν αυτος he; him
τῷ ο the
Ισραηλ ισραηλ.1 Israel
1:38
יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בִּן־ bin- בֵּן son
נוּן֙ nûn נוּן Nun
הָ הַ the
עֹמֵ֣ד ʕōmˈēḏ עמד stand
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
ה֖וּא hˌû הוּא he
יָ֣בֹא yˈāvō בוא come
שָׁ֑מָּה šˈāmmā שָׁם there
אֹתֹ֣ו ʔōṯˈô אֵת [object marker]
חַזֵּ֔ק ḥazzˈēq חזק be strong
כִּי־ kî- כִּי that
ה֖וּא hˌû הוּא he
יַנְחִלֶ֥נָּה yanḥilˌennā נחל take possession
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:38. sed Iosue filius Nun minister tuus ipse intrabit pro te hunc exhortare et robora et ipse terram sorte dividat Israheli
But Josue the son of Nun, thy minister, he shall go in for thee: exhort and encourage him, and he shall divide the land by lot to Israel.
1:38. But Joshua, the son of Nun, your minister, shall himself enter on your behalf. Exhort and strengthen this man, and he himself shall divide the land by lot to Israel.
1:38. [But] Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:38: Joshua: Num 13:8, Num 13:16, Num 14:30, Num 14:38, Num 26:65
which standeth: Exo 17:9-14, Exo 24:13, Exo 33:11; Sa1 16:22; Pro 22:29
encourage him: Deu 3:28, Deu 31:7, Deu 31:8, Deu 31:14, Deu 31:23; Num 27:18-23; Jos 1:1, Jos 1:6-9
Geneva 1599
1:38 [But] Joshua the son of Nun, which standeth (t) before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.
(t) Who minister to you.
John Gill
1:38 But Joshua, the son of Nun, which standeth before thee,.... His servant and minister, which this phrase is expressive of:
he shall go in thither: into the good land, instead of Moses, and as his successor, and who was to go before the children of Israel, and introduce them into it, as a type of Christ, who brings many sons to glory:
encourage him; with the promise of the divine Presence with him, and of success in subduing the Canaanites, and settling the people of Israel in their land; and so we read that Moses did encourage him, Deut 31:7.
for he shall cause Israel to inherit it; go before them as their captain, and lead them into it; fight their battles for them, conquer their enemies, and divide the land by lot for an inheritance unto them; so the heavenly inheritance is not by the law of Moses, and the works of it, but by Joshua, or Jesus, the Saviour, by his achievements, victories, and conquests.
John Wesley
1:38 Who standeth - Who is now thy servant.
1:391:39: Եւ ծնունդք եւ որդիք ձեր զորոց ասացէք թէ յափշտակութիւն լինիցին, եւ ամենայն մանուկ մատաղ որ ո՛չ գիտիցէ այսօր զբարի եւ զչար, նոքա՛ մտցեն անդր. եւ նոցա՛ տաց զնա, եւ նոքա ժառանգեսցեն զնա[1642]։ [1642] Այլք. Թէ ՚ի յափշտակութիւն լինիցին։
39 Ձեր յետնորդներն ու որդիները, որոնց վերաբերեալ ասացիք, թէ իբր գերի կ’ընկնեն նրանք, եւ բոլոր մատաղ այն մանուկները, որոնք այսօր դեռեւս չգիտեն չարն ու բարին, նրանք թող մտնեն այնտեղ, նրանց պիտի տամ այն, եւ նրանք են, որ պիտի ժառանգեն այն:
39 Այն ձեր պզտիկ տղաքը, որոնց համար կ’ըսէիք թէ աւար պիտի ըլլան ու այն ձեր որդիները, որոնք այսօր աղէկն ու գէշը չեն ճանչնար, անոնք պիտի մտնեն հոն. անոնց պիտի տամ այն երկիրը ու անոնք պիտի ժառանգեն զայն։
Եւ ծնունդք եւ որդիք ձեր զորոց ասացէք թէ ի յափշտակութիւն լինիցին, եւ ամենայն մանուկ մատաղ որ ոչ գիտիցէ այսօր զբարի եւ զչար, նոքա մտցեն անդր, եւ նոցա տաց զնա, եւ նոքա ժառանգեսցեն զնա:

1:39: Եւ ծնունդք եւ որդիք ձեր զորոց ասացէք թէ յափշտակութիւն լինիցին, եւ ամենայն մանուկ մատաղ որ ո՛չ գիտիցէ այսօր զբարի եւ զչար, նոքա՛ մտցեն անդր. եւ նոցա՛ տաց զնա, եւ նոքա ժառանգեսցեն զնա[1642]։
[1642] Այլք. Թէ ՚ի յափշտակութիւն լինիցին։
39 Ձեր յետնորդներն ու որդիները, որոնց վերաբերեալ ասացիք, թէ իբր գերի կ’ընկնեն նրանք, եւ բոլոր մատաղ այն մանուկները, որոնք այսօր դեռեւս չգիտեն չարն ու բարին, նրանք թող մտնեն այնտեղ, նրանց պիտի տամ այն, եւ նրանք են, որ պիտի ժառանգեն այն:
39 Այն ձեր պզտիկ տղաքը, որոնց համար կ’ըսէիք թէ աւար պիտի ըլլան ու այն ձեր որդիները, որոնք այսօր աղէկն ու գէշը չեն ճանչնար, անոնք պիտի մտնեն հոն. անոնց պիտի տամ այն երկիրը ու անոնք պիտի ժառանգեն զայն։
zohrab-1805▾ eastern-1994▾ western am▾
1:3939: дети ваши, о которых вы говорили, что они достанутся в добычу [врагам], и сыновья ваши, которые не знают ныне ни добра ни зла, они войдут туда, им дам ее, и они овладеют ею;
1:39 καὶ και and; even πᾶν πας all; every παιδίον παιδιον toddler; little child νέον νεος new; young ὅστις οστις who; that οὐκ ου not οἶδεν οιδα aware σήμερον σημερον today; present ἀγαθὸν αγαθος good ἢ η or; than κακόν κακος bad; ugly οὗτοι ουτος this; he εἰσελεύσονται εισερχομαι enter; go in ἐκεῖ εκει there καὶ και and; even τούτοις ουτος this; he δώσω διδωμι give; deposit αὐτήν αυτος he; him καὶ και and; even αὐτοὶ αυτος he; him κληρονομήσουσιν κληρονομεω inherit; heir αὐτήν αυτος he; him
1:39 וְ wᵊ וְ and טַפְּכֶם֩ ṭappᵊḵˌem טַף [those unable to march] אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אֲמַרְתֶּ֜ם ʔᵃmartˈem אמר say לָ lā לְ to בַ֣ז vˈaz בַּז spoiling יִהְיֶ֗ה yihyˈeh היה be וּ֠ û וְ and בְנֵיכֶם vᵊnêḵˌem בֵּן son אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יָדְע֤וּ yāḏᵊʕˈû ידע know הַ ha הַ the יֹּום֙ yyôm יֹום day טֹ֣וב ṭˈôv טֹוב good וָ wā וְ and רָ֔ע rˈāʕ רַע evil הֵ֖מָּה hˌēmmā הֵמָּה they יָבֹ֣אוּ yāvˈōʔû בוא come שָׁ֑מָּה šˈāmmā שָׁם there וְ wᵊ וְ and לָהֶ֣ם lāhˈem לְ to אֶתְּנֶ֔נָּה ʔettᵊnˈennā נתן give וְ wᵊ וְ and הֵ֖ם hˌēm הֵם they יִירָשֽׁוּהָ׃ yîrāšˈûhā ירשׁ trample down
1:39. parvuli vestri de quibus dixistis quod captivi ducerentur et filii qui hodie boni ac mali ignorant distantiam ipsi ingredientur et ipsis dabo terram et possidebunt eamYour children, of whom you said that they should be led away captives, and your sons who know not this day the difference of good and evil, they shall go in: and to them I will give the land, and they shall possess it.
39. Moreover your little ones, which ye said should be a prey, and your children, which this day have no knowledge of good or evil, they shall go in thither, and unto them will I give it, and they shall possess it.
1:39. Your little ones, about whom you said that they would be led away as captives, and your sons, who to this day are ignorant of the difference between good and evil, they shall enter. And I will give the land to them, and they will possess it.
1:39. Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.
Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it:

39: дети ваши, о которых вы говорили, что они достанутся в добычу [врагам], и сыновья ваши, которые не знают ныне ни добра ни зла, они войдут туда, им дам ее, и они овладеют ею;
1:39
καὶ και and; even
πᾶν πας all; every
παιδίον παιδιον toddler; little child
νέον νεος new; young
ὅστις οστις who; that
οὐκ ου not
οἶδεν οιδα aware
σήμερον σημερον today; present
ἀγαθὸν αγαθος good
η or; than
κακόν κακος bad; ugly
οὗτοι ουτος this; he
εἰσελεύσονται εισερχομαι enter; go in
ἐκεῖ εκει there
καὶ και and; even
τούτοις ουτος this; he
δώσω διδωμι give; deposit
αὐτήν αυτος he; him
καὶ και and; even
αὐτοὶ αυτος he; him
κληρονομήσουσιν κληρονομεω inherit; heir
αὐτήν αυτος he; him
1:39
וְ wᵊ וְ and
טַפְּכֶם֩ ṭappᵊḵˌem טַף [those unable to march]
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אֲמַרְתֶּ֜ם ʔᵃmartˈem אמר say
לָ לְ to
בַ֣ז vˈaz בַּז spoiling
יִהְיֶ֗ה yihyˈeh היה be
וּ֠ û וְ and
בְנֵיכֶם vᵊnêḵˌem בֵּן son
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יָדְע֤וּ yāḏᵊʕˈû ידע know
הַ ha הַ the
יֹּום֙ yyôm יֹום day
טֹ֣וב ṭˈôv טֹוב good
וָ וְ and
רָ֔ע rˈāʕ רַע evil
הֵ֖מָּה hˌēmmā הֵמָּה they
יָבֹ֣אוּ yāvˈōʔû בוא come
שָׁ֑מָּה šˈāmmā שָׁם there
וְ wᵊ וְ and
לָהֶ֣ם lāhˈem לְ to
אֶתְּנֶ֔נָּה ʔettᵊnˈennā נתן give
וְ wᵊ וְ and
הֵ֖ם hˌēm הֵם they
יִירָשֽׁוּהָ׃ yîrāšˈûhā ירשׁ trample down
1:39. parvuli vestri de quibus dixistis quod captivi ducerentur et filii qui hodie boni ac mali ignorant distantiam ipsi ingredientur et ipsis dabo terram et possidebunt eam
Your children, of whom you said that they should be led away captives, and your sons who know not this day the difference of good and evil, they shall go in: and to them I will give the land, and they shall possess it.
1:39. Your little ones, about whom you said that they would be led away as captives, and your sons, who to this day are ignorant of the difference between good and evil, they shall enter. And I will give the land to them, and they will possess it.
1:39. Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:39: your little: Num 14:3, Num 14:31
which in: Isa 7:15, Isa 7:16; Jon 4:11; Rom 9:11; Eph 2:3
Geneva 1599
1:39 Moreover your (u) little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.
(u) Who were under twenty years of age, (Num 14:31).
John Gill
1:39 Moreover, your little ones, which ye said should be a prey,.... To the Amorites, into whose hands they expected to be delivered, Deut 1:27 see Num 14:3.
and your children, which in that day had no knowledge between good and evil; not being at years of understanding, and which is a common description of children; it is particularly expressed "in that day", for now they were the very persons Moses was directing his speech unto, and relating this history, it being thirty eight years ago when this affair was, so that now they were grown up to years of discretion:
they shall go in thither, and unto them will I give it, and they shall possess it: the relation of which now might serve greatly to encourage their faith, as well as it would be a fulfilment of the promise of the land made unto Abraham, Isaac, and Jacob, which was not made of none effect through the unbelief of the Israelites, whose carcasses fell in the wilderness, since their posterity was to enjoy it, and did.
Robert Jamieson, A. R. Fausset and David Brown
1:39 your children . . . who in that day had no knowledge between good and evil--All ancient versions read "to-day" instead of "that day"; and the sense is--"your children who now know," or "who know not as yet good or evil." As the children had not been partakers of the sinful outbreak, they were spared to obtain the privilege which their unbelieving parents had forfeited. God's ways are not as man's ways [Is 55:8-9].
1:401:40: Եւ դուք դարձարո՛ւք եւ չուեցէք յանապատն ընդ ճանապարհ Կարմիր ծովուն։
40 Դուք վերադարձէ՛ք եւ Կարմիր ծով տանող ճանապարհով գնացէ՛ք անապատը”:
40 Բայց դուք ետ դարձէք ու կարմիր ծովուն ճամբայէն դէպի անապատը չուեցէք’։
Եւ դուք դարձարուք եւ չուեցէք յանապատն ընդ ճանապարհ Կարմիր ծովուն:

1:40: Եւ դուք դարձարո՛ւք եւ չուեցէք յանապատն ընդ ճանապարհ Կարմիր ծովուն։
40 Դուք վերադարձէ՛ք եւ Կարմիր ծով տանող ճանապարհով գնացէ՛ք անապատը”:
40 Բայց դուք ետ դարձէք ու կարմիր ծովուն ճամբայէն դէպի անապատը չուեցէք’։
zohrab-1805▾ eastern-1994▾ western am▾
1:4040: а вы обратитесь и отправьтесь в пустыню по дороге к Чермному морю.
1:40 καὶ και and; even ὑμεῖς υμεις you ἐπιστραφέντες επιστρεφω turn around; return ἐστρατοπεδεύσατε στρατοπεδευω into; for τὴν ο the ἔρημον ερημος lonesome; wilderness ὁδὸν οδος way; journey τὴν ο the ἐπὶ επι in; on τῆς ο the ἐρυθρᾶς ερυθρος red θαλάσσης θαλασσα sea
1:40 וְ wᵊ וְ and אַתֶּ֖ם ʔattˌem אַתֶּם you פְּנ֣וּ pᵊnˈû פנה turn לָכֶ֑ם lāḵˈem לְ to וּ û וְ and סְע֥וּ sᵊʕˌû נסע pull out הַ ha הַ the מִּדְבָּ֖רָה mmiḏbˌārā מִדְבָּר desert דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way יַם־ yam- יָם sea סֽוּף׃ sˈûf סוּף rush
1:40. vos autem revertimini et abite in solitudinem per viam maris RubriBut return you and go into the wilderness by the way of the Red Sea.
40. But as for you, turn you, and take your journey into the wilderness by the way to the Red Sea.
1:40. But as for you, turn back and go out to the wilderness, by way of the Red Sea.’
1:40. But [as for] you, turn you, and take your journey into the wilderness by the way of the Red sea.
But [as for] you, turn you, and take your journey into the wilderness by the way of the Red sea:

40: а вы обратитесь и отправьтесь в пустыню по дороге к Чермному морю.
1:40
καὶ και and; even
ὑμεῖς υμεις you
ἐπιστραφέντες επιστρεφω turn around; return
ἐστρατοπεδεύσατε στρατοπεδευω into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
ὁδὸν οδος way; journey
τὴν ο the
ἐπὶ επι in; on
τῆς ο the
ἐρυθρᾶς ερυθρος red
θαλάσσης θαλασσα sea
1:40
וְ wᵊ וְ and
אַתֶּ֖ם ʔattˌem אַתֶּם you
פְּנ֣וּ pᵊnˈû פנה turn
לָכֶ֑ם lāḵˈem לְ to
וּ û וְ and
סְע֥וּ sᵊʕˌû נסע pull out
הַ ha הַ the
מִּדְבָּ֖רָה mmiḏbˌārā מִדְבָּר desert
דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way
יַם־ yam- יָם sea
סֽוּף׃ sˈûf סוּף rush
1:40. vos autem revertimini et abite in solitudinem per viam maris Rubri
But return you and go into the wilderness by the way of the Red Sea.
1:40. But as for you, turn back and go out to the wilderness, by way of the Red Sea.’
1:40. But [as for] you, turn you, and take your journey into the wilderness by the way of the Red sea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:40: Num 14:25
John Gill
1:40 But as for you, turn ye,.... From the mountain of the Amorites, the border of the land of Canaan:
and take your journey into the wilderness, by the way of the Red sea: see Num 14:25. Jarchi says this wilderness was by the side of the Red sea, to the south of Mount Seir, and divided between the Red sea and the mount; so that now they drew to the side of the sea, and compassed Mount Seir, all the south of it, from west to east.
Robert Jamieson, A. R. Fausset and David Brown
1:40 turn you, and take your journey into the . . . Red Sea--This command they disregarded, and, determined to force an onward passage in spite of the earnest remonstrances of Moses, they attempted to cross the heights then occupied by the combined forces of the Amorites and Amalekites (compare Num 14:43), but were repulsed with great loss. People often experience distress even while in the way of duty. But how different their condition who suffer in situations where God is with them from the feelings of those who are conscious that they are in a position directly opposed to the divine will! The Israelites were grieved when they found themselves involved in difficulties and perils; but their sorrow arose not from a sense of the guilt so much as the sad effects of their perverse conduct; and "though they wept," they were not true penitents. So the Lord would not hearken to their voice, nor give ear unto them.
1:411:41: Եւ պատասխանի ետուք ինձ եւ ասացէք. Մեղա՛ք առաջի Տեառն Աստուծոյ մերոյ. ելցո՛ւք մեք՝ տացուք պատերազմ, որպէս պատուիրեա՛ց մեզ Տէր Աստուած մեր. եւ առեալ իւրաքանչիւր զգործի պատերազմի իւրոյ՝ գումարեցա՛յք ելէք ՚ի լեառնն։
41 Այն ժամանակ դուք պատասխան տուեցիք ինձ՝ ասելով. “Մեղք գործեցինք մեր Տէր Աստծու առջեւ: Ելնենք ու պատերազմ տանք, ինչպէս մեզ պատուիրել է մեր Տէր Աստուածը”: Եւ իւրաքանչիւրդ, առնելով ձեր պատերազմելու զէնքը, հաւաքուեցիք ու բարձրացաք լեռը:
41 Ետքը դուք պատասխան տուիք ու ինծի ըսիք. ‘Մենք Տէրոջը առջեւ մեղք գործեցինք. մենք պիտի ելլենք ու պատերազմինք, ինչպէս մեր Տէր Աստուածը մեզի պատուիրեց’։ Ամէն մէկդ իր պատերազմական զէնքը առնելով, թեթեւամտութեամբ ուզեցիք* լեռը ելլել։
Եւ պատասխանի ետուք ինձ եւ ասացէք. Մեղաք առաջի Տեառն Աստուծոյ մերոյ. ելցուք մեք, տացուք պատերազմ, որպէս պատուիրեաց մեզ Տէր Աստուած մեր. եւ առեալ իւրաքանչիւր զգործի պատերազմի իւրոյ` գումարեցայք ելէք ի լեառնն:

1:41: Եւ պատասխանի ետուք ինձ եւ ասացէք. Մեղա՛ք առաջի Տեառն Աստուծոյ մերոյ. ելցո՛ւք մեք՝ տացուք պատերազմ, որպէս պատուիրեա՛ց մեզ Տէր Աստուած մեր. եւ առեալ իւրաքանչիւր զգործի պատերազմի իւրոյ՝ գումարեցա՛յք ելէք ՚ի լեառնն։
41 Այն ժամանակ դուք պատասխան տուեցիք ինձ՝ ասելով. “Մեղք գործեցինք մեր Տէր Աստծու առջեւ: Ելնենք ու պատերազմ տանք, ինչպէս մեզ պատուիրել է մեր Տէր Աստուածը”: Եւ իւրաքանչիւրդ, առնելով ձեր պատերազմելու զէնքը, հաւաքուեցիք ու բարձրացաք լեռը:
41 Ետքը դուք պատասխան տուիք ու ինծի ըսիք. ‘Մենք Տէրոջը առջեւ մեղք գործեցինք. մենք պիտի ելլենք ու պատերազմինք, ինչպէս մեր Տէր Աստուածը մեզի պատուիրեց’։ Ամէն մէկդ իր պատերազմական զէնքը առնելով, թեթեւամտութեամբ ուզեցիք* լեռը ելլել։
zohrab-1805▾ eastern-1994▾ western am▾
1:4141: И вы отвечали тогда и сказали мне: согрешили мы пред Господом, пойдем и сразимся, как повелел нам Господь, Бог наш. И препоясались вы, каждый ратным оружием своим, и безрассудно решились взойти на гору.
1:41 καὶ και and; even ἀπεκρίθητέ αποκρινομαι respond μοι μοι me καὶ και and; even εἴπατε επω say; speak ἡμάρτομεν αμαρτανω sin ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ἡμεῖς ημεις we ἀναβάντες αναβαινω step up; ascend πολεμήσομεν πολεμεω battle κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our ἡμῖν ημιν us καὶ και and; even ἀναλαβόντες αναλαμβανω take up; take along ἕκαστος εκαστος each τὰ ο the σκεύη σκευος vessel; jar τὰ ο the πολεμικὰ πολεμικος he; him καὶ και and; even συναθροισθέντες συναθροιζω congregate; collect ἀνεβαίνετε αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount
1:41 וַֽ wˈa וְ and תַּעֲנ֣וּ׀ ttaʕᵃnˈû ענה answer וַ wa וְ and תֹּאמְר֣וּ ttōmᵊrˈû אמר say אֵלַ֗י ʔēlˈay אֶל to חָטָאנוּ֮ ḥāṭānˈû חטא miss לַֽ lˈa לְ to יהוָה֒ [yhwˌāh] יְהוָה YHWH אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we נַעֲלֶה֙ naʕᵃlˌeh עלה ascend וְ wᵊ וְ and נִלְחַ֔מְנוּ nilḥˈamnû לחם fight כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֖נוּ ṣiwwˌānû צוה command יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) וַֽ wˈa וְ and תַּחְגְּר֗וּ ttaḥgᵊrˈû חגר gird אִ֚ישׁ ˈʔîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] כְּלֵ֣י kᵊlˈê כְּלִי tool מִלְחַמְתֹּ֔ו milḥamtˈô מִלְחֶמֶת war וַ wa וְ and תָּהִ֖ינוּ ttāhˌînû הון be easy לַ la לְ to עֲלֹ֥ת ʕᵃlˌōṯ עלה ascend הָ hā הַ the הָֽרָה׃ hˈārā הַר mountain
1:41. et respondistis mihi peccavimus Domino ascendemus atque pugnabimus sicut praecepit Dominus Deus noster cumque instructi armis pergeretis in montemAnd you answered me: We have sinned against the Lord: we will go up and fight, as the Lord our God hath commanded. And when you went ready armed unto the mountain,
41. Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And ye girded on every man his weapons of war, and were forward to go up into the mountain.
1:41. And you responded to me: ‘We have sinned against the Lord. We will ascend and fight, just as the Lord our God has instructed.’ And having been equipped with weapons, when you were setting out for the mountain,
1:41. Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.
Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill:

41: И вы отвечали тогда и сказали мне: согрешили мы пред Господом, пойдем и сразимся, как повелел нам Господь, Бог наш. И препоясались вы, каждый ратным оружием своим, и безрассудно решились взойти на гору.
1:41
καὶ και and; even
ἀπεκρίθητέ αποκρινομαι respond
μοι μοι me
καὶ και and; even
εἴπατε επω say; speak
ἡμάρτομεν αμαρτανω sin
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
ἡμεῖς ημεις we
ἀναβάντες αναβαινω step up; ascend
πολεμήσομεν πολεμεω battle
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
ἡμῖν ημιν us
καὶ και and; even
ἀναλαβόντες αναλαμβανω take up; take along
ἕκαστος εκαστος each
τὰ ο the
σκεύη σκευος vessel; jar
τὰ ο the
πολεμικὰ πολεμικος he; him
καὶ και and; even
συναθροισθέντες συναθροιζω congregate; collect
ἀνεβαίνετε αναβαινω step up; ascend
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
1:41
וַֽ wˈa וְ and
תַּעֲנ֣וּ׀ ttaʕᵃnˈû ענה answer
וַ wa וְ and
תֹּאמְר֣וּ ttōmᵊrˈû אמר say
אֵלַ֗י ʔēlˈay אֶל to
חָטָאנוּ֮ ḥāṭānˈû חטא miss
לַֽ lˈa לְ to
יהוָה֒ [yhwˌāh] יְהוָה YHWH
אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
נַעֲלֶה֙ naʕᵃlˌeh עלה ascend
וְ wᵊ וְ and
נִלְחַ֔מְנוּ nilḥˈamnû לחם fight
כְּ kᵊ כְּ as
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוָּ֖נוּ ṣiwwˌānû צוה command
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
וַֽ wˈa וְ and
תַּחְגְּר֗וּ ttaḥgᵊrˈû חגר gird
אִ֚ישׁ ˈʔîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
כְּלֵ֣י kᵊlˈê כְּלִי tool
מִלְחַמְתֹּ֔ו milḥamtˈô מִלְחֶמֶת war
וַ wa וְ and
תָּהִ֖ינוּ ttāhˌînû הון be easy
לַ la לְ to
עֲלֹ֥ת ʕᵃlˌōṯ עלה ascend
הָ הַ the
הָֽרָה׃ hˈārā הַר mountain
1:41. et respondistis mihi peccavimus Domino ascendemus atque pugnabimus sicut praecepit Dominus Deus noster cumque instructi armis pergeretis in montem
And you answered me: We have sinned against the Lord: we will go up and fight, as the Lord our God hath commanded. And when you went ready armed unto the mountain,
1:41. And you responded to me: ‘We have sinned against the Lord. We will ascend and fight, just as the Lord our God has instructed.’ And having been equipped with weapons, when you were setting out for the mountain,
1:41. Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:41: Ye were ready to go up into the hill - Rather, perhaps, "ye made light of going up;" i. e. "ye were ready to attempt it as a trifling undertaking." Deu 1:43 shows the issue of this spirit in action; compare marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:41: We have sinned: Num 14:39, Num 14:40-45, Num 22:34; Pro 19:3
Geneva 1599
1:41 Then ye answered and said unto me, We have sinned against the LORD, (x) we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.
(x) This declares man's nature, who will do that which God forbids, and will not do that which he commands.
John Gill
1:41 Then ye answered, and said unto me,.... Not being willing to go into the wilderness again, though they wished they had died in it; nor to go the way of the Red sea, which was their way back again to Egypt, though they had been for appointing a captain, and returning thither; but now they repented of what they had said and done:
we have sinned against the Lord; by murmuring against his servants, and disobeying his commands:
we will go up and fight according to all that the Lord our God hath commanded us; which is more than they were bid to do; they were only ordered to go up and possess the land, and it was promised them the Lord would fight for them:
and when ye had girded on every man his weapon; his sword upon his thigh; a large number of them, for all of them were not so disposed, though many were:
ye were ready to go unto the hill; though before backward enough, when they were bid to do it. De Dieu, from the use of the word (n) in the Arabic language, renders it, "ye reckoned it easy to go up unto the hill"; before it was accounted very difficult, by reason the passes were kept and guarded by the Amorites; but now there was no difficulty, when they were bid to go another way, but were ready at once to go up, which comes to the same sense; he further observes, that the word, in another conjugation in the same language, signifies to make light of, or despise (o); and so may be rendered, "and ye despised"; that is, rejected and despised the order given them to go into the wilderness by the way of the Red sea in the preceding verse, by their attempting to go up the hill; though the word so taken will bear another sense, agreeable to the first, that they now made a light matter of it, as if it was nothing, and there was no difficulty in it to go up the hill, which before was too hard and heavy for them.
(n) "levis et facilis fuit res", Golius, col. 2593. (o) "Contempsit", ib.
1:421:42: Եւ ասէ ցիս Տէր. Ասա՛ ցնոսա. Մի՛ ելանէք եւ մի՛ մարտնչիք՝ զի չե՛մ ընդ ձեզ, գուցէ՛ խորտակիցիք առաջի թշնամեաց ձերոց[1643]։ [1643] Ոմանք. Մի՛ ելանիցէք... գուցէ սատակիցիք առա՛՛։
42 Տէրն ինձ ասաց. “Նրանց ասա՛. մի՛ բարձրացէք լեռը, պատերազմ մի՛ մղէք, քանի որ ես ձեզ հետ չեմ: Ձեզ կը ջախջախեն ձեր թշնամիները”:
42 Տէրը ինծի ըսաւ. ‘Անոնց ըսէ՛, Մի՛ ելլէք ու մի՛ պատերազմիք, քանզի ես ձեր մէջ չեմ. չըլլայ որ ձեր թշնամիներուն առջեւ ջարդուիք’։
Եւ ասէ ցիս Տէր. Ասա ցնոսա. Մի՛ ելանէք եւ մի՛ մարտնչիք, զի չեմ ընդ ձեզ, գուցէ խորտակիցիք առաջի թշնամեաց ձերոց:

1:42: Եւ ասէ ցիս Տէր. Ասա՛ ցնոսա. Մի՛ ելանէք եւ մի՛ մարտնչիք՝ զի չե՛մ ընդ ձեզ, գուցէ՛ խորտակիցիք առաջի թշնամեաց ձերոց[1643]։
[1643] Ոմանք. Մի՛ ելանիցէք... գուցէ սատակիցիք առա՛՛։
42 Տէրն ինձ ասաց. “Նրանց ասա՛. մի՛ բարձրացէք լեռը, պատերազմ մի՛ մղէք, քանի որ ես ձեզ հետ չեմ: Ձեզ կը ջախջախեն ձեր թշնամիները”:
42 Տէրը ինծի ըսաւ. ‘Անոնց ըսէ՛, Մի՛ ելլէք ու մի՛ պատերազմիք, քանզի ես ձեր մէջ չեմ. չըլլայ որ ձեր թշնամիներուն առջեւ ջարդուիք’։
zohrab-1805▾ eastern-1994▾ western am▾
1:4242: Но Господь сказал мне: скажи им: не всходите и не сражайтесь, потому что нет Меня среди вас, чтобы не поразили вас враги ваши.
1:42 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me εἰπὸν επω say; speak αὐτοῖς αυτος he; him οὐκ ου not ἀναβήσεσθε αναβαινω step up; ascend οὐδὲ ουδε not even; neither μὴ μη not πολεμήσετε πολεμεω battle οὐ ου not γάρ γαρ for εἰμι ειμι be μεθ᾿ μετα with; amid ὑμῶν υμων your καὶ και and; even οὐ ου not μὴ μη not συντριβῆτε συντριβω fracture; smash ἐνώπιον ενωπιος in the face; facing τῶν ο the ἐχθρῶν εχθρος hostile; enemy ὑμῶν υμων your
1:42 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to אֱמֹ֤ר ʔᵉmˈōr אמר say לָהֶם֙ lāhˌem לְ to לֹ֤א lˈō לֹא not תַֽעֲלוּ֙ ṯˈaʕᵃlû עלה ascend וְ wᵊ וְ and לֹא־ lō- לֹא not תִלָּ֣חֲמ֔וּ ṯillˈāḥᵃmˈû לחם fight כִּ֥י kˌî כִּי that אֵינֶ֖נִּי ʔênˌennî אַיִן [NEG] בְּ bᵊ בְּ in קִרְבְּכֶ֑ם qirbᵊḵˈem קֶרֶב interior וְ wᵊ וְ and לֹא֙ lˌō לֹא not תִּנָּֽגְפ֔וּ tinnˈāḡᵊfˈû נגף hurt לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face אֹיְבֵיכֶֽם׃ ʔōyᵊvêḵˈem איב be hostile
1:42. ait mihi Dominus dic ad eos nolite ascendere neque pugnetis non enim sum vobiscum ne cadatis coram inimicis vestrisThe Lord said to me: Say to them: Go not up, and fight not, for I am not with you: lest you fall before your enemies.
42. And the LORD said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies.
1:42. the Lord said to me: ‘Say to them: Do not ascend and do not fight. For I am not with you. Otherwise, you may fall in the sight of your enemies.’
1:42. And the LORD said unto me, Say unto them, Go not up, neither fight; for I [am] not among you; lest ye be smitten before your enemies.
And the LORD said unto me, Say unto them, Go not up, neither fight; for I [am] not among you; lest ye be smitten before your enemies:

42: Но Господь сказал мне: скажи им: не всходите и не сражайтесь, потому что нет Меня среди вас, чтобы не поразили вас враги ваши.
1:42
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
εἰπὸν επω say; speak
αὐτοῖς αυτος he; him
οὐκ ου not
ἀναβήσεσθε αναβαινω step up; ascend
οὐδὲ ουδε not even; neither
μὴ μη not
πολεμήσετε πολεμεω battle
οὐ ου not
γάρ γαρ for
εἰμι ειμι be
μεθ᾿ μετα with; amid
ὑμῶν υμων your
καὶ και and; even
οὐ ου not
μὴ μη not
συντριβῆτε συντριβω fracture; smash
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
ὑμῶν υμων your
1:42
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֵלַ֗י ʔēlˈay אֶל to
אֱמֹ֤ר ʔᵉmˈōr אמר say
לָהֶם֙ lāhˌem לְ to
לֹ֤א lˈō לֹא not
תַֽעֲלוּ֙ ṯˈaʕᵃlû עלה ascend
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תִלָּ֣חֲמ֔וּ ṯillˈāḥᵃmˈû לחם fight
כִּ֥י kˌî כִּי that
אֵינֶ֖נִּי ʔênˌennî אַיִן [NEG]
בְּ bᵊ בְּ in
קִרְבְּכֶ֑ם qirbᵊḵˈem קֶרֶב interior
וְ wᵊ וְ and
לֹא֙ lˌō לֹא not
תִּנָּֽגְפ֔וּ tinnˈāḡᵊfˈû נגף hurt
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
אֹיְבֵיכֶֽם׃ ʔōyᵊvêḵˈem איב be hostile
1:42. ait mihi Dominus dic ad eos nolite ascendere neque pugnetis non enim sum vobiscum ne cadatis coram inimicis vestris
The Lord said to me: Say to them: Go not up, and fight not, for I am not with you: lest you fall before your enemies.
1:42. the Lord said to me: ‘Say to them: Do not ascend and do not fight. For I am not with you. Otherwise, you may fall in the sight of your enemies.’
1:42. And the LORD said unto me, Say unto them, Go not up, neither fight; for I [am] not among you; lest ye be smitten before your enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:42: Go not up: Num 14:41, Num 14:42
for I am not: Lev 26:17; Jos 7:8-13; Sa1 4:2, Sa1 4:10; Isa 30:17, Isa 59:1, Isa 59:2; Hos 9:12
Geneva 1599
1:42 And the LORD said unto me, Say unto them, Go not up, neither fight; for I [am] (y) not among you; lest ye be smitten before your enemies.
(y) Signifying that man has no strength, but when God is at hand to help him.
John Gill
1:42 And the Lord said unto me,.... When the people had armed themselves, and were in motion, or ready to set forward to ascend the hill:
say unto them, go not up, neither fight; neither go up the hill, and if they did, contrary to this order, and should meet with enemies, not fight them, but retreat:
for I am not among you: the ark of the covenant, the symbol of his presence, was then among them, but it did not go with them, it continued in the camp, Num 14:44 nor did the Lord exert his power, or show himself present with them, or to be on their side, but left them to themselves, and to their enemies:
lest ye be smitten before your enemies; God not being with them to fight for them, protect and defend them, and give them victory.
1:431:43: Եւ խօսեցա՛յ ընդ ձեզ՝ եւ ո՛չ լուարուք ինձ, եւ անցէք զբանիւ Տեառն. եւ անսաստեցէք ելէք ՚ի լեառնն։
43 Տիրոջ խօսքերը յայտնեցի ձեզ, բայց դուք չլսեցիք ինձ, զանց առաք Տիրոջ խօսքը, ընդվզեցիք եւ լեռը բարձրացաք:
43 Ես ալ ձեզի խօսեցայ, բայց դուք մտիկ չըրիք, հապա Տէրոջը հրամանին դէմ դրիք եւ յամառութիւն ընելով լեռը ելաք։
Եւ խօսեցայ ընդ ձեզ, եւ ոչ լուարուք ինձ, եւ անցէք զբանիւ Տեառն, եւ անսաստեցէք ելէք ի լեառնն:

1:43: Եւ խօսեցա՛յ ընդ ձեզ՝ եւ ո՛չ լուարուք ինձ, եւ անցէք զբանիւ Տեառն. եւ անսաստեցէք ելէք ՚ի լեառնն։
43 Տիրոջ խօսքերը յայտնեցի ձեզ, բայց դուք չլսեցիք ինձ, զանց առաք Տիրոջ խօսքը, ընդվզեցիք եւ լեռը բարձրացաք:
43 Ես ալ ձեզի խօսեցայ, բայց դուք մտիկ չըրիք, հապա Տէրոջը հրամանին դէմ դրիք եւ յամառութիւն ընելով լեռը ելաք։
zohrab-1805▾ eastern-1994▾ western am▾
1:4343: И я говорил вам, но вы не послушали и воспротивились повелению Господню и по упорству своему взошли на гору.
1:43 καὶ και and; even ἐλάλησα λαλεω talk; speak ὑμῖν υμιν you καὶ και and; even οὐκ ου not εἰσηκούσατέ εισακουω heed; listen to μου μου of me; mine καὶ και and; even παρέβητε παραβαινω transgress; overstep τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master καὶ και and; even παραβιασάμενοι παραβιαζομαι press ἀνέβητε αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount
1:43 וָ wā וְ and אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak אֲלֵיכֶ֖ם ʔᵃlêḵˌem אֶל to וְ wᵊ וְ and לֹ֣א lˈō לֹא not שְׁמַעְתֶּ֑ם šᵊmaʕtˈem שׁמע hear וַ wa וְ and תַּמְרוּ֙ ttamrˌû מרה rebel אֶת־ ʔeṯ- אֵת [object marker] פִּ֣י pˈî פֶּה mouth יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תָּזִ֖דוּ ttāzˌiḏû זיד be presumptuous וַ wa וְ and תַּעֲל֥וּ ttaʕᵃlˌû עלה ascend הָ hā הַ the הָֽרָה׃ hˈārā הַר mountain
1:43. locutus sum et non audistis sed adversantes imperio Domini et tumentes superbia ascendistis in montemI spoke, and you hearkened not: but resisting the commandment of the Lord, and swelling with pride, you went up into the mountain.
43. So I spake unto you, and ye hearkened not; but ye rebelled against the commandment of the LORD, and were presumptuous, and went up into the mountain.
1:43. I spoke, and you did not listen. But, opposing the order of the Lord, and swelling with pride, you ascended onto the mountain.
1:43. So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill.
So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill:

43: И я говорил вам, но вы не послушали и воспротивились повелению Господню и по упорству своему взошли на гору.
1:43
καὶ και and; even
ἐλάλησα λαλεω talk; speak
ὑμῖν υμιν you
καὶ και and; even
οὐκ ου not
εἰσηκούσατέ εισακουω heed; listen to
μου μου of me; mine
καὶ και and; even
παρέβητε παραβαινω transgress; overstep
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
καὶ και and; even
παραβιασάμενοι παραβιαζομαι press
ἀνέβητε αναβαινω step up; ascend
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
1:43
וָ וְ and
אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak
אֲלֵיכֶ֖ם ʔᵃlêḵˌem אֶל to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שְׁמַעְתֶּ֑ם šᵊmaʕtˈem שׁמע hear
וַ wa וְ and
תַּמְרוּ֙ ttamrˌû מרה rebel
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֣י pˈî פֶּה mouth
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תָּזִ֖דוּ ttāzˌiḏû זיד be presumptuous
וַ wa וְ and
תַּעֲל֥וּ ttaʕᵃlˌû עלה ascend
הָ הַ the
הָֽרָה׃ hˈārā הַר mountain
1:43. locutus sum et non audistis sed adversantes imperio Domini et tumentes superbia ascendistis in montem
I spoke, and you hearkened not: but resisting the commandment of the Lord, and swelling with pride, you went up into the mountain.
1:43. I spoke, and you did not listen. But, opposing the order of the Lord, and swelling with pride, you ascended onto the mountain.
1:43. So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:43: but rebelled: Isa 63:10; Act 7:51; Rom 8:7, Rom 8:8
went presumptuously up: Heb. ye were presumptuous and went up, Num 14:44
John Gill
1:43 So I spake unto you,.... The words, the orders he had received from the Lord to deliver to them:
and ye would not hear; so as to obey them, and act according to them:
but rebelled against the commandment of the Lord: as before, by not going up when he would have had them gone, and now by attempting it when he forbid them:
and went presumptuously up into the hill; that is, of themselves, in their own strength, disregarding the commandment of God, and what they were threatened with; this they endeavoured to do, for they were not able to effect it; the Amorites, perceiving them to make up the hill, came pouring down upon them in great numbers, and stopped them, and obliged them to retreat; see Num 14:45.
1:441:44: Եւ ելեալ Ամովրհացին՝ որ բնակեալն էր ՚ի լերինն յայնմիկ ընդդէմ ձեր՝ հալածեա՛ց զձեզ, որպէս պատիցի մեղու, եւ խոցոտեցի՛ն զձեզ ՚ի Սէիրայ մինչեւ ցՀերմա[1644]։ [1644] Ոմանք. Եւ հալածեաց զձեզ, որպէս պատիցէ։
44 Այդ լերան վրայ բնակուող ամորհացիները մեղուների պէս ձեր դէմ ելնելով՝ հալածեցին, կոտորեցին ձեզ Սէիրից մինչեւ Հերմա:
44 Ու այն լերանը վրայ բնակող Ամօրհացիները մեղուներու պէս ձեր դէմը ելլելով ձեզ հալածեցին ու Սէիրի մէջ ձեզ զարկին մինչեւ Հօրմա։
Եւ ելեալ Ամովրհացին, որ բնակեալն էր ի լերինն յայնմիկ, ընդդէմ ձեր` հալածեաց զձեզ, որպէս պատիցի մեղու, եւ խոցոտեցին զձեզ ի Սէիրայ մինչեւ ցՀերմա:

1:44: Եւ ելեալ Ամովրհացին՝ որ բնակեալն էր ՚ի լերինն յայնմիկ ընդդէմ ձեր՝ հալածեա՛ց զձեզ, որպէս պատիցի մեղու, եւ խոցոտեցի՛ն զձեզ ՚ի Սէիրայ մինչեւ ցՀերմա[1644]։
[1644] Ոմանք. Եւ հալածեաց զձեզ, որպէս պատիցէ։
44 Այդ լերան վրայ բնակուող ամորհացիները մեղուների պէս ձեր դէմ ելնելով՝ հալածեցին, կոտորեցին ձեզ Սէիրից մինչեւ Հերմա:
44 Ու այն լերանը վրայ բնակող Ամօրհացիները մեղուներու պէս ձեր դէմը ելլելով ձեզ հալածեցին ու Սէիրի մէջ ձեզ զարկին մինչեւ Հօրմա։
zohrab-1805▾ eastern-1994▾ western am▾
1:4444: И выступил против вас Аморрей, живший на горе той, и преследовали вас так, как делают пчелы, и поражали вас на Сеире до самой Хормы.
1:44 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ὁ ο the Αμορραῖος αμορραιος the κατοικῶν κατοικεω settle ἐν εν in τῷ ο the ὄρει ορος mountain; mount ἐκείνῳ εκεινος that εἰς εις into; for συνάντησιν συναντησις meeting ὑμῖν υμιν you καὶ και and; even κατεδίωξαν καταδιωκω hunt down; drive hard ὑμᾶς υμας you ὡς ως.1 as; how εἰ ει if; whether ποιήσαισαν ποιεω do; make αἱ ο the μέλισσαι μελισσα and; even ἐτίτρωσκον τιτρωσκω you ἀπὸ απο from; away Σηιρ σηιρ till; until Ερμα ερμα Erma
1:44 וַ wa וְ and יֵּצֵ֨א yyēṣˌē יצא go out הָ hā הַ the אֱמֹרִ֜י ʔᵉmōrˈî אֱמֹרִי Amorite הַ ha הַ the יֹּשֵׁ֨ב yyōšˌēv ישׁב sit בָּ bā בְּ in † הַ the הָ֤ר hˈār הַר mountain הַ ha הַ the הוּא֙ hû הוּא he לִ li לְ to קְרַאתְכֶ֔ם qᵊraṯᵊḵˈem קרא encounter וַ wa וְ and יִּרְדְּפ֣וּ yyirdᵊfˈû רדף pursue אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תַּעֲשֶׂ֖ינָה taʕᵃśˌeʸnā עשׂה make הַ ha הַ the דְּבֹרִ֑ים ddᵊvōrˈîm דְּבֹורָה bee וַֽ wˈa וְ and יַּכְּת֥וּ yyakkᵊṯˌû כתת crush אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker] בְּ bᵊ בְּ in שֵׂעִ֖יר śēʕˌîr שֵׂעִיר Seir עַד־ ʕaḏ- עַד unto חָרְמָֽה׃ ḥormˈā חָרְמָה Hormah
1:44. itaque egressus Amorreus qui habitabat in montibus et obviam veniens persecutus est vos sicut solent apes persequi et cecidit de Seir usque HormaAnd the Amorrhite that dwelt in the mountains coming out, and meeting you, chased you, as bees do: and made slaughter of you from Seir as far as Horma.
44. And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and beat you down in Seir, even unto Hormah.
1:44. And so, having gone forth, the Amorite, who was living in the mountains, came against you and pursued you, just as a swarm of bees would do. And he struck you down from Seir all the way to Hormah.
1:44. And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, [even] unto Hormah.
And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, [even] unto Hormah:

44: И выступил против вас Аморрей, живший на горе той, и преследовали вас так, как делают пчелы, и поражали вас на Сеире до самой Хормы.
1:44
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ο the
Αμορραῖος αμορραιος the
κατοικῶν κατοικεω settle
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
ἐκείνῳ εκεινος that
εἰς εις into; for
συνάντησιν συναντησις meeting
ὑμῖν υμιν you
καὶ και and; even
κατεδίωξαν καταδιωκω hunt down; drive hard
ὑμᾶς υμας you
ὡς ως.1 as; how
εἰ ει if; whether
ποιήσαισαν ποιεω do; make
αἱ ο the
μέλισσαι μελισσα and; even
ἐτίτρωσκον τιτρωσκω you
ἀπὸ απο from; away
Σηιρ σηιρ till; until
Ερμα ερμα Erma
1:44
וַ wa וְ and
יֵּצֵ֨א yyēṣˌē יצא go out
הָ הַ the
אֱמֹרִ֜י ʔᵉmōrˈî אֱמֹרִי Amorite
הַ ha הַ the
יֹּשֵׁ֨ב yyōšˌēv ישׁב sit
בָּ בְּ in
הַ the
הָ֤ר hˈār הַר mountain
הַ ha הַ the
הוּא֙ הוּא he
לִ li לְ to
קְרַאתְכֶ֔ם qᵊraṯᵊḵˈem קרא encounter
וַ wa וְ and
יִּרְדְּפ֣וּ yyirdᵊfˈû רדף pursue
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תַּעֲשֶׂ֖ינָה taʕᵃśˌeʸnā עשׂה make
הַ ha הַ the
דְּבֹרִ֑ים ddᵊvōrˈîm דְּבֹורָה bee
וַֽ wˈa וְ and
יַּכְּת֥וּ yyakkᵊṯˌû כתת crush
אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker]
בְּ bᵊ בְּ in
שֵׂעִ֖יר śēʕˌîr שֵׂעִיר Seir
עַד־ ʕaḏ- עַד unto
חָרְמָֽה׃ ḥormˈā חָרְמָה Hormah
1:44. itaque egressus Amorreus qui habitabat in montibus et obviam veniens persecutus est vos sicut solent apes persequi et cecidit de Seir usque Horma
And the Amorrhite that dwelt in the mountains coming out, and meeting you, chased you, as bees do: and made slaughter of you from Seir as far as Horma.
1:44. And so, having gone forth, the Amorite, who was living in the mountains, came against you and pursued you, just as a swarm of bees would do. And he struck you down from Seir all the way to Hormah.
1:44. And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, [even] unto Hormah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:44: The Amorites - chased you - See the note on Num 14:40 : as bees do - by irresistible numbers.
Albert Barnes: Notes on the Bible - 1834
1:44: The Amorites - In Num 14:45, it is "the Amalekites and the Canaanites" who are said to have discomfited them. The Amorites, as the most powerful nation of Canaan, lend their name here, as in other passages (eg. Deu 1:7) to the Canaanite tribes generally.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:44: chased you: When bees are provoked or disturbed, the whole swarm attack and pursue whatever annoys them, with great courage and fury, and sometimes are a most formidable enemy. They were so troublesome in some districts of Crete, that, according to Pliny, the inhabitants were actually compelled to forsake their homes. Alian reports, that some places in Scythia were formerly inaccessible on account of the numerous swarms of bees with which they were infested. Mr. Park relates, that some of his associates imprudently attempted to rob a numerous hive which they found in their way. The exasperated little animals rushed out to defend their property, and attacked them with so much fury, that they quickly compelled the whole company of men, horses, and asses, to scamper off in all directions. The horses were never recovered, and a number of the asses were so severely stung, that they died the next day. Deu 28:25, Deu 32:30; Psa 118:12; Isa 7:18
unto Hormah: Num 14:45, Num 21:3
John Gill
1:44 And the Amorites which dwelt in the mountain,.... Elsewhere called Canaanites, being one, and a principal one of the seven nations of Canaan, and who were joined and assisted in the attack by the Amalekites, Num 14:45.
came out against you, and chased you, as bees do; which being disturbed in their hives come out in great numbers, and with great fury and ardour (for, though a small creature, it has a great deal of spirit); and pursue the aggressor, and leave him not till they have stung him, though thereby they lose their stings, and quickly their lives, at least their usefulness; so these Amorites, being irritated at the approach of the Israelites on their borders, came out in great numbers and with great wrath, and fell upon them and smote them, and pursued them a long way, as is after expressed, though these in the issue were destroyed themselves. The Syriac version renders it, "as bees that are smoked": or irritated by smoke; which is a method that has been used, and was anciently: to dispossess them of their hives, and get their honey, as Bochart (p) from various writers has shown, as from Virgil (q), Ovid (r), and others; and when they are too much smoked become exceeding angry as Aristotle (s) and Pliny (t) observe; and which same writers take notice of the strength and force of their stings, as that they will kill with them the largest animals, even horses have been killed by them; and, though such small feeble creatures, are not afraid to attack men and beasts; yea, sometimes people have been obliged to leave their habitations, and have been driven out of their country by them, of which Aelianus (u) gives an instance; all which shows the aptness and propriety of this simile; see Ps 118:12 and destroyed you in Seir, even unto Hormah; pursued them as far as Mount Seir, even to another place on the borders of Edom, which was called Hormah, either from the destruction now or afterwards made here; See Gill on Num 14:45, though some take it not to be the proper name of a place, but an appellative, and render it, "even unto destruction"; so the Jerusalem Targum; that is, destroyed them with an utter destruction.
(p) Hierozoic, par. 2. l. 4. c. 10. col. 507. (q) "-----Fumosque manu", &c. Virgil. Georgic. l. 4. v. 230. (r) "Quid, cum suppositos", &c. Ovid. de Remed. Amor. l. 1. v. 185. (s) Hist. Animal. l. 9. c. 40. (t) Nat Hist. l. 11. c. 16, 18. (u) De Animal. l. 17. c. 35.
John Wesley
1:44 As bees - As bees which being provoked come out of their hives in great numbers, and with great fury pursue their adversary and disturber.
1:451:45: Եւ նստեալ լայիք առաջի Տեառն. եւ ո՛չ լուաւ Տէր ձայնի ձերում, եւ ո՛չ անսաց ձեզ։
45 Դուք նստած լաց էիք լինում Տիրոջ առջեւ, բայց Տէրը չլսեց ձեր ձայնը, ձեզ չանսաց:
45 Այն ատեն դառնալով Տէրոջը առջեւ լացիք, սակայն Տէրը ձեր ձայնը չլսեց ու ձեզի ականջ չդրաւ։
Եւ նստեալ լայիք առաջի Տեառն, եւ ոչ լուաւ Տէր ձայնի ձերում, եւ ոչ անսաց ձեզ:

1:45: Եւ նստեալ լայիք առաջի Տեառն. եւ ո՛չ լուաւ Տէր ձայնի ձերում, եւ ո՛չ անսաց ձեզ։
45 Դուք նստած լաց էիք լինում Տիրոջ առջեւ, բայց Տէրը չլսեց ձեր ձայնը, ձեզ չանսաց:
45 Այն ատեն դառնալով Տէրոջը առջեւ լացիք, սակայն Տէրը ձեր ձայնը չլսեց ու ձեզի ականջ չդրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:4545: И возвратились вы и плакали пред Господом: но Господь не услышал вопля вашего и не внял вам.
1:45 καὶ και and; even καθίσαντες καθιζω sit down; seat ἐκλαίετε κλαιω weep; cry ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even οὐκ ου not εἰσήκουσεν εισακουω heed; listen to κύριος κυριος lord; master τῆς ο the φωνῆς φωνη voice; sound ὑμῶν υμων your οὐδὲ ουδε not even; neither προσέσχεν προσεχω pay attention; beware ὑμῖν υμιν you
1:45 וַ wa וְ and תָּשֻׁ֥בוּ ttāšˌuvû שׁוב return וַ wa וְ and תִּבְכּ֖וּ ttivkˌû בכה weep לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שָׁמַ֤ע šāmˈaʕ שׁמע hear יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in קֹ֣לְכֶ֔ם qˈōlᵊḵˈem קֹול sound וְ wᵊ וְ and לֹ֥א lˌō לֹא not הֶאֱזִ֖ין heʔᵉzˌîn אזן listen אֲלֵיכֶֽם׃ ʔᵃlêḵˈem אֶל to
1:45. cumque reversi ploraretis coram Domino non audivit vos nec voci vestrae voluit adquiescereAnd when you returned and wept before the Lord, he heard you not, neither would he yield to your voice.
45. And ye returned and wept before the LORD; but the LORD hearkened not to your voice, nor gave ear unto you.
1:45. And when you returned and were weeping in the sight of the Lord, he would not hear you, nor was he willing to agree to your voice.
1:45. And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you.
And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you:

45: И возвратились вы и плакали пред Господом: но Господь не услышал вопля вашего и не внял вам.
1:45
καὶ και and; even
καθίσαντες καθιζω sit down; seat
ἐκλαίετε κλαιω weep; cry
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
οὐκ ου not
εἰσήκουσεν εισακουω heed; listen to
κύριος κυριος lord; master
τῆς ο the
φωνῆς φωνη voice; sound
ὑμῶν υμων your
οὐδὲ ουδε not even; neither
προσέσχεν προσεχω pay attention; beware
ὑμῖν υμιν you
1:45
וַ wa וְ and
תָּשֻׁ֥בוּ ttāšˌuvû שׁוב return
וַ wa וְ and
תִּבְכּ֖וּ ttivkˌû בכה weep
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
שָׁמַ֤ע šāmˈaʕ שׁמע hear
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
קֹ֣לְכֶ֔ם qˈōlᵊḵˈem קֹול sound
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
הֶאֱזִ֖ין heʔᵉzˌîn אזן listen
אֲלֵיכֶֽם׃ ʔᵃlêḵˈem אֶל to
1:45. cumque reversi ploraretis coram Domino non audivit vos nec voci vestrae voluit adquiescere
And when you returned and wept before the Lord, he heard you not, neither would he yield to your voice.
1:45. And when you returned and were weeping in the sight of the Lord, he would not hear you, nor was he willing to agree to your voice.
1:45. And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:45: Psa 78:34; Heb 12:17
Geneva 1599
1:45 And ye returned and wept before the LORD; but the LORD would not (z) hearken to your voice, nor give ear unto you.
(z) Because you rather showed your hypocrisy, than true repentance; rather lamenting the loss of your brethren, than repenting for your sins.
John Gill
1:45 And ye returned and wept before the Lord,.... Those that remained when the Amorites left pursuing them, returned to the camp at Kadesh, where Moses and the Levites were, and the rest of the people; and here they wept at the door of the tabernacle of the congregation, and hence said to be "before the Lord"; they wept because of the slaughter that had been made among them, and because of their sin in going contrary to the will of God, and because they were ordered into the wilderness; and very probably they cried and prayed unto the Lord, that they might not be turned back, but that he would go with them, and bring them now into the promised land:
but the Lord would not hearken to your voice, nor give ear unto you; was inexorable, and would not repeal the order to go into the wilderness again, where he had sworn in his wrath their carcasses should fall; the sentence was irrevocable.
1:461:46: Եւ նստայք ՚ի Կադէս աւուրս բազումս. որչափ աւուրս երբեմն նստայք անդր։
46 Դուք Կադէսում նստեցիք երկար ժամանակ, այնքան, որքան նախկինում էիք նստել այնտեղ»:
46 Կադէսի մէջ կեցաք, որչափ օրեր որ հոն էիք»։
Եւ նստայք ի Կադէս աւուրս բազումս, որչափ աւուրս երբեմն նստայք անդր:

1:46: Եւ նստայք ՚ի Կադէս աւուրս բազումս. որչափ աւուրս երբեմն նստայք անդր։
46 Դուք Կադէսում նստեցիք երկար ժամանակ, այնքան, որքան նախկինում էիք նստել այնտեղ»:
46 Կադէսի մէջ կեցաք, որչափ օրեր որ հոն էիք»։
zohrab-1805▾ eastern-1994▾ western am▾
1:4646: И пробыли вы в Кадесе много времени, сколько времени вы [там] были.
1:46 καὶ και and; even ἐνεκάθησθε εγκαθημαι in Καδης καδης day πολλάς πολυς much; many ὅσας οσος as much as; as many as ποτὲ ποτε once; some time ἡμέρας ημερα day ἐνεκάθησθε εγκαθημαι lie in ambush
1:46 וַ wa וְ and תֵּשְׁב֥וּ ttēšᵊvˌû ישׁב sit בְ vᵊ בְּ in קָדֵ֖שׁ qāḏˌēš קָדֵשׁ Kadesh יָמִ֣ים yāmˈîm יֹום day רַבִּ֑ים rabbˈîm רַב much כַּ ka כְּ as † הַ the יָּמִ֖ים yyāmˌîm יֹום day אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יְשַׁבְתֶּֽם׃ yᵊšavtˈem ישׁב sit
1:46. sedistis ergo in Cadesbarne multo temporeSo you abode in Cadesbarne a long time.
46. So ye abode in Kadesh many days, according unto the days that ye abode .
1:46. Therefore, you camped at Kadesh-barnea for a long time.”
1:46. So ye abode in Kadesh many days, according unto the days that ye abode [there].
So ye abode in Kadesh many days, according unto the days that ye abode:

46: И пробыли вы в Кадесе много времени, сколько времени вы [там] были.
1:46
καὶ και and; even
ἐνεκάθησθε εγκαθημαι in
Καδης καδης day
πολλάς πολυς much; many
ὅσας οσος as much as; as many as
ποτὲ ποτε once; some time
ἡμέρας ημερα day
ἐνεκάθησθε εγκαθημαι lie in ambush
1:46
וַ wa וְ and
תֵּשְׁב֥וּ ttēšᵊvˌû ישׁב sit
בְ vᵊ בְּ in
קָדֵ֖שׁ qāḏˌēš קָדֵשׁ Kadesh
יָמִ֣ים yāmˈîm יֹום day
רַבִּ֑ים rabbˈîm רַב much
כַּ ka כְּ as
הַ the
יָּמִ֖ים yyāmˌîm יֹום day
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יְשַׁבְתֶּֽם׃ yᵊšavtˈem ישׁב sit
1:46. sedistis ergo in Cadesbarne multo tempore
So you abode in Cadesbarne a long time.
1:46. Therefore, you camped at Kadesh-barnea for a long time.”
1:46. So ye abode in Kadesh many days, according unto the days that ye abode [there].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:46: According unto the days that ye abode there - They had been a long time at this place, see Num 13:27; Num 20:1, Num 20:14, Num 20:21. And some think that the words mean, "Ye abode as long at Kadesh, when you came to it the second time, as ye did at the first." Or, according to others, "While ye were in that part of the desert, ye encamped at Kadesh."
1. As one grand object of the law of God was to instruct the people in those things which were calculated to promote their peace and insure their prosperity; and as they were apt to lose sight of their spiritual interests, without a due attention to which their secular interest could not be promoted; Moses, not only in this chapter, but through the whole book, calls upon them to recollect their former miserable situation, in which they held neither life nor property but at the will of a merciless tyrant, and the great kindness and power of God manifested in their deliverance from a bondage that was as degrading as it was oppressive. These things properly remembered would lead them to prize their blessings, and duly appreciate the mercy of their Maker.
2. But it was not only this general display of God's kindness, in the grand act of their deliverance from Egypt, that he wished them to keep constantly in view, but also that gracious providence which was manifested in every step they took; which directed all their movements, provided for all their wants, continually showing what they should do, how they should do it, and also the most proper time and place for every act, whether religious or civil. By bringing before them in one point of view the history of almost forty years, in which the strangest and most stupendous occurrences had taken place that had ever been exhibited to the world, he took the readiest way to impress their minds, not only with their deep obligation to God, but also to show them that they were a people on whom their Maker had set his heart to do them good, and that if they feared him they should lack nothing that was good. He lays out also before them a history of their miscarriages and rebellion, and the privations and evils they had suffered in consequence, that this might act as a continual warning, and thus become, in the hands of God, a preventive of crimes.
3. If every Christian were thus to call his past life into review, he would see equal proofs of God's gracious regards to his body and soul; equal proofs of eternal mercy in providing for his deliverance from the galling yoke and oppressive tyranny of sin, as the Israelites had in their deliverance from Egypt; and equal displays of a most gracious providence, that had also been his incessant companion through all the changes and chances of this mortal life, guiding him by its counsel, that he might be at last received into glory. O reader, remember what God has done for thee during thy forty, fifty, etc., years! He has nourished, fed, clothed, protected, and saved thee. How often and how powerfully has his Spirit striven with thee! How often and how impressively thou hast heard his voice in his Gospel and in his providences! Remember the good resolutions thou hast made, the ingratitude and disobedience that have marked thy life; how his vows are still upon thee, and how his mercy still spares thee! And wilt thou live so as to perish for ever? God forbid! He still waits to be gracious, and rejoices over thee to do thee good. Learn from what is before thee how thou shouldst fear, love, believe in, and obey thy God. The Lamb of God, that taketh away the sin of the world, is still before the throne; and whosoever cometh unto God through him shall in nowise be cast out. He who believes these things with an upright heart will soon be enabled to live a sanctified life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:46: Num 14:25, Num 14:34, Num 20:1, Num 20:22; Jdg 11:16, Jdg 11:17
John Gill
1:46 So ye abode in Kadesh many days,.... Yea, some years, as some think:
according to the days that ye abode there; that is, according to Jarchi, as they did in the rest of the journeys or stations; so that as they were thirty eight years in all at several places, they were nineteen years in Kadesh; the same is affirmed in the Jewish chronology (w). Maimonides says (x) they were eighteen years in one place, and it is very probable he means this; but Aben Ezra interprets it otherwise, and takes the sense to be, that they abode as many days here after their return as they did while the land was searching, which were forty days, Num 13:25, but without fixing any determinate time, the meaning may only be, that as they had been many days here before this disaster, so they continued many days after in the same place before they marched onward into the wilderness again.
(w) Seder Olam Rabba, c. 8. p. 24. (x) Moreh Nevochim. par. 3. c. 50.
Robert Jamieson, A. R. Fausset and David Brown
1:46 So ye abode at Kadesh many days--That place had been the site of their encampment during the absence of the spies, which lasted forty days, and it is supposed from this verse that they prolonged their stay there after their defeat for a similar period.