Երկրորդ Օրէնք / Deuteronomy - 32 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The song which Moses, by the appointment of God, delivered to the children of Israel, for a standing admonition to them, to take heed of forsaking God. This takes up most of the chapter, in which we have, 1. The preface, ver. 1, 2. 2. A high character of God, and, in opposition to that, a bad character of the people of Israel, ver. 3-6. 3. A rehearsal of the great things God had done for them, and in opposition to that an account of their ill carriage towards him, ver. 7-18. 4. A prediction of the wasting destroying judgments which God would bring upon them for their sins, in which God is here justified by the many aggravations of their impieties, ver. 19-33. 5. A promise of the destruction of their enemies and oppressors at last, and the glorious deliverance of a remnant of Israel, ver. 36-43. II. The exhortation with which Moses delivered this song to them, ver. 41-47. III. The orders God gives to Moses to go up to Mount Nebo and die, ver. 48, &c.
Adam Clarke: Commentary on the Bible - 1831
The prophetical and historical song of Moses, showing forth the nature of God's doctrine, Deu 32:1-3. The character of God, Deu 32:4. The corruption of the people, Deu 32:5, Deu 32:6. They are called to remember God's kindness, Deu 32:7, and his dealings with them during their travels in the wilderness, Deu 32:8-14. Their ingratitude and iniquity, Deu 32:15-18. They are threatened with his judgments, Deu 32:19-28. A pathetic lamentation over them because of their sins, Deu 32:29-35. Gracious purposes in their behalf, mixed with reproaches for their manifold idolatries, and threatenings against his enemies, Deu 32:36-42. A promise of salvation to the Gentiles, Deu 32:43. Moses, having finished the song, warmly exhorts the people to obedience, Deu 32:44-47. God calls him up to the mount, that he may see the good land and then die, Deu 32:48-52.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Deu 32:1, Moses song, which sets forth God's mercy and vengeance; Deu 32:46, He exhorts them to set their hearts upon it; Deu 32:48, God sends him up to mount Nebo, to see the land, and to die.
John Gill
INTRODUCTION TO DEUTERONOMY 32
This chapter contains the song mentioned and referred to in the former, the preface to it, Deut 32:1; the character of the divine and illustrious Person it chiefly respects, Deut 32:4; the ingratitude of the people of the Jews to him, who were a crooked and perverse generation, aggravated by his having bought, made, and established them, Deut 32:5; and which is further aggravated by various instances of divine goodness to them, first in providing and reserving a suitable country for them, at the time of the division of the earth to the sons of men, with the reason of it, Deut 32:7; then by what the Lord did for them in the wilderness, Deut 32:10; after that in the land of Canaan, where they enjoyed plenty of all good things, and in the possession of which they were, when the illustrious Person described appeared among them, Deut 32:13; and then the sin of ingratitude to him, before hinted at, is fully expressed, namely, lightly esteeming the rock of salvation, the Messiah, Deut 32:15; nor could they stop here, but proceed to more ungodliness, setting up other messiahs and saviours, which were an abomination to the Lord, Deut 32:16; continuing sacrifices when they should not, which were therefore reckoned no other than sacrifices to demons, and especially the setting up of their new idol, their own righteousness, was highly provoking; and by all this they clearly showed they had forgot the rock, the Saviour, Deut 32:17; wherefore, for the rejection of the Messiah and the, persecution of his followers, they would be abhorred of God, Deut 32:19; who would show his resentment by the rejection of them, by the calling of the Gentiles, and by bringing the nation of the Romans upon them, Deut 32:20; whereby utter ruin and destruction in all its shapes would be brought upon them, Deut 32:22; and, were it not for the insolence of their adversaries, would be entirely destroyed, being such a foolish and unwise people, which appears by not observing what the enemies of the Messiah themselves allow, that there is no rock like him, whom they despised, Deut 32:26; which enemies are described, and the vengeance reserved for them pointed out, Deut 32:32; and the song closed with promises of grace and mercy to the Lord's people, and wrath and ruin to his and their enemies, on which account all are called upon to rejoice in the latter day, Deut 32:36; and this song being delivered by Moses, the people of Israel are exhorted seriously to attend to it, it being of the utmost importance to them, Deut 32:44; and the chapter is concluded with a relation of Moses being ordered to go up to Mount Nebo and die, with the reason of it, Deut 32:48.
32:132:1: Նայեցարո՛ւք երկինք եւ խօսեցայց, եւ լուիցէ՛ երկիր զպատգամս բերանոյ իմոյ։
1 «Երկի՛նք, ակա՛նջ դիր, որ խօսեմ, եւ երկիրը թող լսի իմ բերանի պատգամները:
32 «Ո՛վ երկինք, ականջ դրէք որ խօսիմ Ու երկիրը բերնիս խօսքերուն թող մտիկ ընէ։
Նայեցարուք, երկինք, եւ խօսեցայց, եւ լուիցէ երկիր զպատգամս բերանոյ իմոյ:

32:1: Նայեցարո՛ւք երկինք եւ խօսեցայց, եւ լուիցէ՛ երկիր զպատգամս բերանոյ իմոյ։
1 «Երկի՛նք, ակա՛նջ դիր, որ խօսեմ, եւ երկիրը թող լսի իմ բերանի պատգամները:
32 «Ո՛վ երկինք, ականջ դրէք որ խօսիմ Ու երկիրը բերնիս խօսքերուն թող մտիկ ընէ։
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32:11: Внимай, небо, я буду говорить; и слушай, земля, слова уст моих.
32:1 πρόσεχε προσεχω pay attention; beware οὐρανέ ουρανος sky; heaven καὶ και and; even λαλήσω λαλεω talk; speak καὶ και and; even ἀκουέτω ακουω hear γῆ γη earth; land ῥήματα ρημα statement; phrase ἐκ εκ from; out of στόματός στομα mouth; edge μου μου of me; mine
32:1 הַאֲזִ֥ינוּ haʔᵃzˌînû אזן listen הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens וַ wa וְ and אֲדַבֵּ֑רָה ʔᵃḏabbˈērā דבר speak וְ wᵊ וְ and תִשְׁמַ֥ע ṯišmˌaʕ שׁמע hear הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אִמְרֵי־ ʔimrê- אֵמֶר word פִֽי׃ fˈî פֶּה mouth
32:1. audite caeli quae loquor audiat terra verba oris meiHear, O ye heavens, the things I speak, let the earth give ear to the words of my mouth.
1. Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth:
32:1. “Listen, O heavens, to what I am saying. Let the earth hear the words of my mouth.
32:1. Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.
Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth:

1: Внимай, небо, я буду говорить; и слушай, земля, слова уст моих.
32:1
πρόσεχε προσεχω pay attention; beware
οὐρανέ ουρανος sky; heaven
καὶ και and; even
λαλήσω λαλεω talk; speak
καὶ και and; even
ἀκουέτω ακουω hear
γῆ γη earth; land
ῥήματα ρημα statement; phrase
ἐκ εκ from; out of
στόματός στομα mouth; edge
μου μου of me; mine
32:1
הַאֲזִ֥ינוּ haʔᵃzˌînû אזן listen
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
וַ wa וְ and
אֲדַבֵּ֑רָה ʔᵃḏabbˈērā דבר speak
וְ wᵊ וְ and
תִשְׁמַ֥ע ṯišmˌaʕ שׁמע hear
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
אִמְרֵי־ ʔimrê- אֵמֶר word
פִֽי׃ fˈî פֶּה mouth
32:1. audite caeli quae loquor audiat terra verba oris mei
Hear, O ye heavens, the things I speak, let the earth give ear to the words of my mouth.
32:1. “Listen, O heavens, to what I am saying. Let the earth hear the words of my mouth.
32:1. Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Song of Moses.B. C. 1451.
1 Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. 2 My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: 3 Because I will publish the name of the LORD: ascribe ye greatness unto our God. 4 He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. 5 They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. 6 Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?
Here is, I. A commanding preface or introduction to this song of Moses, v. 1, 2. He begins, 1. With a solemn appeal to heaven and earth concerning the truth and importance of what he was about to say, and the justice of the divine proceedings against a rebellious and backsliding people, for he had said (ch. xxxi. 28) that he would in this song call heaven and earth to record against them. Heaven and earth would sooner hear than this perverse and unthinking people; for they revolt not from the obedience to their Creator, but continue to this day, according to his ordinances, as his servants (Ps. cxix. 89-91), and therefore will rise up in judgment against rebellious Israel. Heaven and earth will be witnesses against sinners, witnesses of the warning given them and of their refusal to take the warning (see Job xx. 27); the heaven shall reveal his iniquity, and the earth shall rise up against him. Or heaven and earth are here put for the inhabitants of both, angels and men; both shall agree to justify God in his proceedings against Israel, and to declare his righteousness, Ps. l. 6; see Rev. xix. 1, 2. 2. he begins with a solemn application of what he was about to say to the people (v. 2): My doctrine shall drop as the rain. "It shall be a beating sweeping rain to the rebellious;" so one of the Chaldee paraphrasts expounds the first clause. Rain is sometimes sent for judgment, witness that with which the world was deluged; and so the word of God, while to some it is reviving and refreshing--a savour of life unto life, is to others terrifying and killing--a savour of death unto death. It shall be as a sweet and comfortable dew to those who are rightly prepared to receive it. Observe, (1.) The subject of this song is doctrine; he had given them a song of praise and thanksgiving (Exod. xv.), but this is a song of instruction, for in psalms, and hymns, and spiritual songs, we are not only to give glory to god, but to teach and admonish one another, Col. iii. 16. Hence many of David's psalms are entitled Maschil--to give instruction. (2.) This doctrine is fitly compared to rain and showers which come from above, to make the earth fruitful, and accomplish that for which they are sent. (Isa. lv. 10, 11), and depend not upon the wisdom or will of man, Mic. v. 7. It is a mercy to have this rain come often upon us, and our duty to drink it in, Heb. vi. 7. (3.) He promises that his doctrine shall drop and distil as the dew, and the small rain, which descend silently and without noise. The word preached is likely to profit when it comes gently, and sweetly insinuates itself into the hearts and affections of the hearers. (4.) He bespeaks their acceptance and entertainment of it, and that it might be as sweet, and pleasant, and welcome to them as rain to the thirsty earth, Ps. lxxii. 6. And the word of God is likely to do us good when it is thus acceptable. (5.) The learned bishop Patrick understands it as a prayer that his words which were sent from heaven to them might sink into their hearts and soften them, as the rain softens the earth, and so make them fruitful in obedience.
II. An awful declaration of the greatness and righteousness of God, v. 3, 4.
1. He begins with this, and lays it down as his first principle, (1.) To preserve the honour of God, that no reproach might be cast upon him for the sake of the wickedness of his people Israel; how wicked and corrupt soever those are who are called by his name, he is just, and right, and all that is good, and is not to be thought the worse of for their badness. (2.) To aggravate the wickedness of Israel, who knew and worshipped such a holy god, and yet were themselves so unholy. And, (3.) To justify God in his dealings with them; we must abide by it, that God is righteous, even when his judgments are a great deep, Jer. xii. 1; Ps. xxxvi. 6.
2. Moses here sets himself to publish the name of the Lord (v. 3), that Israel, knowing what a God he is whom they had avouched for theirs, might never be such fools as to exchange him for a false god, a dunghill god. He calls upon them therefore to ascribe greatness to him. It will be of great use to us for the preventing of sin, and the preserving of us in the way of our duty, always to keep up high and honourable thoughts of God, and to take all occasions to express them: Ascribe greatness to our God. We cannot add to his greatness, for it is infinite; but we must acknowledge it, and give him the glory of it. Now, when Moses would set forth the greatness of God, he does it, not by explaining his eternity and immensity, or describing the brightness of his glory in the upper world, but by showing the faithfulness of his word, the perfection of his works, and the wisdom and equity of all the administrations of his government; for in these his glory shines most clearly to us, and these are the things revealed concerning him, which belong to us and our children, v. 4. (1.) He is the rock. So he is called six times in this chapter, and the LXX. all along translates it Theos, God. The learned Mr. Hugh Broughton reckons that God is called the rock eighteen times (besides in this chapter) in the Old Testament (though in some places we translate it strength), and charges it therefore upon the papists that they make St. Peter a god when they make him the rock on which the church is built. God is the rock, for he is in himself immutable immovable, and he is to all that seek him and fly to him an impenetrable shelter, and to all that trust in him an everlasting foundation. (2.) His work is perfect. His work of creation was so, all very good; his works of providence are so, or will be so in due time, and when the mystery of God shall be finished the perfection of his works will appear to all the world. Nothing that God does can be mended, Eccl. iii. 14. God was now perfecting what he had promised and begun for his people Israel, and from the perfection of this work they must take occasion to give him the glory of the perfection of all his works. The best of men's works are imperfect, they have their flaws and defects, and are left unfinished; but, as for God, his work is perfect; if he begin, he will make an end. (3.) All his ways are judgment. The ends of his ways are all righteous, and he is wise in the choice of the means in order to those ends. Judgment signifies both prudence and justice. The ways of the Lord are right, Hos. xiv. 9. (4.) He is a God of truth, whose word we may take and rely upon, for he cannot lie who is faithful to all his promises, nor shall his threatenings fall to the ground. (5.) He is without iniquity, one who never cheated any that trusted in him, never wronged any that appealed to his justice, nor ever was hard upon any that cast themselves upon his mercy. (6.) Just and right is he. As he will not wrong any by punishing them more than they deserve, so he will not fail to recompense all those that serve him or suffer for him. He is indeed just and right; for he will effectually take care that none shall lose by him. Now what a bright and amiable idea does this one verse give us of the God whom we worship; and what reason have we then to love him and fear him, to live a life of delight in him, dependence on him, and devotedness to him! This is our rock, and there is no unrighteousness in him; nor can there be, Ps. xcii. 15.
III. A high charge exhibited against the Israel of God, whose character was in all respects the reverse of that of the God of Israel, v. 5. 1. They have corrupted themselves. Or, It has corrupted itself; the body of the people has: the whole head sick, and the whole heart faint. God did not corrupt them, for just and right is he; but they are themselves the sole authors of their own sin and ruin; and both are included in this word. They have debauched themselves; for every man is tempted when he is drawn away of his own lust. And they have destroyed themselves, Hos. xiii. 9. If thou scornest, thou alone shalt bear the guilt and grief, Prov. ix. 12. 2. Their spot is not the spot of his children. Even God's children have their spots, while they are in this imperfect state; for if we say we have no sin, no spot, we deceive ourselves. But the sin of Israel was none of those; it was not an infirmity which they strove against, watched and prayed against, but an evil which their hearts were fully set in them to do. For, 3. They were a perverse and crooked generation, that were actuated by a spirit of contradiction, and therefore would do what was forbidden because it was forbidden, would set up their own humour and fancy in opposition to the will of God, were impatient of reproof, hated to be reformed, and went on frowardly in the way of their heart. The Chaldee paraphrase reads this verse thus: They have scattered or changed themselves, and not him, even the children that served idols, a generation that has depraved its own works, and alienated itself. Idolaters cannot hurt God, nor do any damage to his works, nor make him a stranger to this world. See Job xxxv. 6. No, all the hurt they do is to themselves and their own works. The learned bishop Patrick gives another reading of it: Did he do him any hurt? That is, "Is God the rock to be blamed for the evils that should befal Israel? No, His children are their blot," that is, "All the evil that comes upon them is the fruit of their children's wickedness; for the whole generation of them is crooked and perverse." All that are ruined ruin themselves; they die because they will die.
IV. A pathetic expostulation with this provoking people for their ingratitude (v. 6): "Do you thus requite the Lord? Surely you will not hereafter be so base and disingenuous in your carriage towards him as you have been." 1. He reminds them of the obligations God had laid upon them to serve him, and to cleave to him. He had been a Father to them, had begotten them, fed them, carried them, nursed them, and borne their manners; and would they spurn at the bowels of a Father? He had bought them, had been at a vast expense of miracles to bring them out of Egypt, had given men for them, and people for their life, Isa. xliii. 4. "Is not he thy Father, thy owner (so some), that has an incontestable propriety in thee?" and the ox knoweth his owner. "he has made thee, and brought thee into being, established thee and kept thee in being; has he not done so? Can you deny the engagements you lie under to him, in consideration of the great things he has done and designed for you?" And are not our obligations, as baptized Christians, equally great and strong to our Creator that made us, our Redeemer that bought us, and our Sanctifier that has established us. 2. Hence he infers the evil of deserting him and rebelling against him. For, (1.) It was base ingratitude: "Do you thus require the Lord? Are these the returns you make him for all his favours to you? The powers you have from him will you employ them against him?" See Mic. vi. 3, 4; John x. 32. This is such monstrous villany as all the world will cry shame of: call a man ungrateful, and you can call him no worse. (2.) It was prodigious madness: O foolish people and unwise! Fools, and double fools! who has bewitched you? Gal. iii. 1. "Fools indeed, to disoblige one on whom you have such a necessary dependence! To forsake your own mercies for lying vanities!" Note, All wilful sinners, especially sinners in Israel, are the most unwise and the most ungrateful people in the world.
Adam Clarke: Commentary on the Bible - 1831
32:1: On the inimitable excellence of this ode much has been written by commentators, critics, and poets - and it is allowed by the best judges to contain a specimen of almost every species of excellence in composition. It is so thoroughly poetic that even the dull Jews themselves found they could not write it in the prose form; and hence it is distinguished as poetry in every Hebrew Bible by being written in its own hemistichs or short half lines, which is the general form of the Hebrew poetry; and were it translated in the same way it would be more easily understood. The song itself has suffered both by transcribers and translators, the former having mistaken some letters in different places, and made wrong combinations of them in others. As to the translators, most of them have followed their own fancy, from good Mr. Ainsworth, who ruined it by the most inanimate rhyming version, to certain latter poets, who have cast it unhallowedly into a European mould. See the observations at the end of the chapter, Deu 32:52.
Give ear, O ye heavens - Let angels and men hear, and let this testimony of God be registered both in heaven and earth. Heaven and earth are appealed to as permanent witnesses.
Albert Barnes: Notes on the Bible - 1834
32:1-3
Introduction. Heaven and earth are here invoked, as elsewhere (see the marginal references), in order to impress on the hearers the importance of what is to follow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:1: Deu 4:26, Deu 30:19, Deu 31:28; Psa 49:1; Isa 1:2; Jer 2:12, Jer 6:19, Jer 22:29
Carl Friedrich Keil and Franz Delitzsch
32:1
The Song of Moses. - In accordance with the object announced in Deut 31:19, this song contrasts the unchangeable fidelity of the Lord with the perversity of His faithless people. After a solemn introduction pointing out the importance of the instruction about to be given (Deut 32:1-3), this thought is placed in the foreground as the theme of the whole: the Lord is blameless and righteous in His doings, but Israel acts corruptly and perversely; and this is carried out in the first place by showing the folly of the Israelites in rebelling against the Lord (Deut 32:6-18); secondly, by unfolding the purpose of God to reject and punish the rebellious generation (Deut 32:19-23); and lastly, by announcing and depicting the fulfilment of this purpose, and the judgment in which the Lord would have mercy upon His servants and annihilate His foes (Deut 32:34-43).
The song embraces the whole of the future history of Israel, and bears all the marks of a prophetic testimony from the mouth of Moses, in the perfectly ideal picture which it draws, on the one hand, of the benefits and blessings conferred by the Lord upon His people; and on the other hand, of the ingratitude with which Israel repaid its God for them all. "This song, soaring as it does to the loftiest heights, moving amidst the richest abundance of pictures of both present and future, with its concise, compressed, and pictorial style, rough, penetrating, and sharp, but full of the holiest solemnity, a witness against the disobedient nation, a celebration of the covenant God, sets before us in miniature a picture of the whole life and conduct of the great man of God, whose office it pre-eminently was to preach condemnation" (O. v. Gerlach). - It is true that the persons addressed in this ode are not the contemporaries of Moses, but the Israelites in Canaan, when they had grown haughty in the midst of the rich abundance of its blessings, and had fallen away from the Lord, so that the times when God led the people through the wilderness to Canaan are represented as days long past away. But this, the stand-point of the ode, is not to be identified with the poet's own time. It is rather a prophetic anticipation of the future, which has an analogon in a poet's absorption in an ideal future, and differs from this merely in the certainty and distinctness with which the future is foreseen and proclaimed. The assertion that the entire ode moves within the epoch of the kings who lived many centuries after the time of Moses, rests upon a total misapprehension of the nature of prophecy, and a mistaken attempt to turn figurative language into prosaic history. In the whole of the song there is not a single word to indicate that the persons addressed were "already sighing under the oppression of a wild and hostile people, the barbarous hordes of Assyrians or Chaldeans" (Ewald, Kamphausen, etc.).
(Note: How little firm ground there is for this assertion in the contents of the ode, is indirectly admitted even by Kamphausen himself in the following remarks: "The words of the ode leave us quite in the dark as to the author;" and "if it were really certain that Deuteronomy was composed by Moses himself, the question as to the authenticity of the ode would naturally be decided in the traditional way." Consequently, the solution of the whole is to be found in the dictum, that "the circumstances which are assumed in any prophecy as already existing, and to which the prophetic utterances are appended as to something well known (?), really determine the time of the prophet himself;" and, according to this canon, which is held up as "certain and infallible," but which is really thoroughly uncritical, and founded upon the purely dogmatic assumption that any actual foreknowledge of the future is impossible, the ode before us is to be assigned to a date somewhere about 700 years before Christ.)
The Lord had indeed determined to reject the idolatrous nation, and excite it to jealousy through those that were "no people," and to heap up all evils upon it, famine, pestilence, and sword; but the execution of this purpose had not yet taken place, and, although absolutely certain, was in the future still. Moreover, the benefits which God had conferred upon His people, were not of such a character as to render it impossible that they should have been alluded to by Moses. All that the Lord had done for Israel, by delivering it from bondage and guiding it miraculously through the wilderness, had been already witnessed by Moses himself; and the description in Deut 32:13 and Deut 32:14, which goes beyond that time, is in reality nothing more than a pictorial expansion of the thought that Israel was most bountifully provided with the richest productions of the land of Canaan, which flowed with milk and honey. It is true, the satisfaction of Israel with these blessings had not actually taken place in the time of Moses, but was still only an object of hope; but it was hope of such a kind, that Moses could not cherish a moment's doubt concerning it. Throughout the whole we find no allusions to peculiar circumstances or historical events belonging to a later age. - On the other hand, the whole circle of ideas, figures, and words in the ode points decidedly to Moses as the author. Even if we leave out of sight the number of peculiarities of style (ἅπ. λεγόμενα), which is by no means inconsiderable, and such bold original composite words as לא־אל (not-God, Deut 32:21; cf. Deut 32:17) and לא־עם (not-people, Deut 32:21), which might point to a very remote antiquity, and furnish evidence of the vigour of the earliest poetry, - the figure of the eagle in Deut 32:11 points back to Ex 19:4; the description of God as a rock in Deut 32:4, Deut 32:15, Deut 32:18, Deut 32:30, Deut 32:31, Deut 32:37, recalls Gen 49:24; the fire of the wrath of God, burning even to the world beneath (Deut 32:22), points to the representation of God in Deut 4:24 as a consuming fire; the expression "to move to jealousy," in Deut 32:16 and Deut 32:21, recalls the "jealous God" in Deut 4:24; Deut 6:15; Ex 20:5; Ex 34:14; the description of Israel as children (sons) in Deut 32:5, and "children without faithfulness" in Deut 32:20, suggests Deut 14:1; and the words, "O that they were wise," in Deut 32:29, recall Deut 4:6, "a wise people." Again, it is only in the Pentateuch that the word גּדל (greatness, Deut 32:3) is used to denote the greatness of God (vid., Deut 3:24; Deut 5:21; Deut 9:26; Deut 11:2; Num 14:19); the name of honour given to Israel in Deut 32:15, viz., Jeshurun, only occurs again in Deut 33:5 and Deut 33:26, with the exception of Is 44:2, where it is borrowed from these passages; and the plural form ימות, in Deut 32:7, is only met with again in the prayer of Moses, viz., Ps 90:15.
Deut 32:1-5
"Introduction and Theme. - in the introduction (Deut 32:1-3), - "Give ear, O ye heavens, I will speak; and let the earth hear the words of my mouth. Let my doctrine drop as the rain, let my speech fall as the dew; as showers upon green, and rain-drops upon herb, for I will publish the name of the Lord; give ye greatness to our God," - Moses summons heaven and earth to hearken to his words, because the instruction which he was about to proclaim concerned both heaven and earth, i.e., the whole universe. It did so, however, not merely as treating of the honour of its Creator, which was disregarded by the murmuring people (Kamphausen), or to justify God, as the witness of the righteousness of His doings, in opposition to the faithless nation, when He punished it for its apostasy (just as in Deut 4:26; Deut 30:19; Deut 31:28-29, heaven and earth are appealed to as witnesses against rebellious Israel), but also inasmuch as heaven and earth would be affected by the judgment which God poured out upon faithless Israel and the nations, to avenge the blood of His servants (Deut 32:43); since the faithfulness and righteousness of God would thus become manifest in heaven and on earth, and the universe be sanctified and glorified thereby. The vav consec. before אדבּרה expresses the desired or intended sequel: so that I may then speak, or "so will I then speak" (vid., Khler on Hagg. p. 44, note).
Deut 32:2-3
But because what was about to be announced was of such importance throughout, he desired that the words should trickle down like rain and dew upon grass and herb. The point of comparison lies in the refreshing, fertilizing, and enlivening power of the dew and rain. Might the song exert the same upon the hearts of the hearers. לקח, accepting, then, in a passive sense, that which is accepted, instruction (doctrine, Prov 16:21, Prov 16:23; Is 29:24). To "publish the name of the Lord:" lit., call, i.e., proclaim (not "call upon"), or praise. It was not by himself alone that Moses desired to praise the name of the Lord; the hearers of his song were also to join in this praise. The second clause requires this: "give ye (i.e., ascribe by word and conduct) greatness to our God." גּדל, applied here to God (as in Deut 3:24; Deut 5:21; Deut 9:26; Deut 11:2), which is only repeated again in Ps 150:2, is the greatness manifested by God in His acts of omnipotence; it is similar in meaning to the term "glory" in Ps 29:1-2; Ps 96:7-8.
Deut 32:4-5
"The Rock - blameless is His work; for all His ways are right: a God of faithfulness, and without injustice; just and righteous is He. Corruptly acts towards Him, not His children; their spot, a perverse and crooked generation." הצּוּר is placed first absolutely, to give it the greater prominence. God is called "the rock," as the unchangeable refuge, who grants a firm defence and secure resort to His people, by virtue of His unchangeableness or impregnable firmness (see the synonym, "the Stone of Israel," in Gen 49:24). This epithet points to the Mosaic age; and this is clearly shown by the use made of this title of God (Zur) in the construction of surnames in the Mosaic era; such, for example, as Pedahzur (Num 1:10), which is equivalent to Pedahel ("God-redeemed," Num 34:28), Elizur (Num 1:5), Zuriel (Num 3:35), and Zurishaddai (Num 1:6; Num 2:12). David, who had so often experienced the rock-like protection of his God, adopted it in his Psalms (2Kings 22:3, 2Kings 22:32 = Ps 18:3, Ps 18:32; also Ps. 19:15; Ps 31:3-4; Ps 71:3). Perfect (i.e., blameless, without fault or blemish) is His work; for His ways, which He adopts in His government of the world, are right. As the rock, He is "a God of faithfulness," upon which men may rely and build in all the storms of life, and "without iniquity," i.e., anything crooked or false in His nature.
Deut 32:5
His people Israel, on the contrary, had acted corruptly towards Him. The subject of "acted corruptly" is the rebellious generation of the people but before this subject there is introduced parenthetically, and in apposition, "not his children, but their spot." Spot (mum) is used here in a moral sense, as in Prov 9:7; Job 11:15; Job 31:7, equivalent to stain. The rebellious and ungodly were not children of the Lord, but a stain upon them. If these words had stood after the actual subject, instead of before them, they would have presented no difficulty. This verse is the original of the expression, "children that are corrupters," in Is 1:4.
Deut 32:6-18
Expansion of the theme according to the thought expressed in Deut 32:5. The perversity of the rebellious generation manifested itself in the fact, that it repaid the Lord, to whom it owed existence and well-being, for all His benefits, with a foolish apostasy from its Creator and Father. This thought is expressed in Deut 32:6, in a reproachful question addressed to the people, and then supported in Deut 32:7-14 by an enumeration of the benefits conferred by God, and in Deut 32:15-18 by a description of the ingratitude of the people.
Deut 32:6
"Will ye thus repay the Lord? thou foolish people and unwise! Is He not thy Father, who hath founded thee, who hath made thee and prepared thee?" גּמל, the primary idea of which is doubtful, signifies properly to show, or do, for the most part good, but sometimes evil (vid., Ps 7:5). For the purpose of painting the folly of their apostasy distinctly before the eyes of the people, Moses crowds words together to describe what God was to the nation - "thy Father," to whose love Israel was indebted for its elevation into an independent people: comp. Is 63:16, where Father and Redeemer are synonymous terms, with Is 64:7, God the Father, Israel the clay which He had formed, and Mal 2:10, where God as Father is said to have created Israel; see also the remarks at Deut 14:1 on the notion of Israel's sonship. - קונך, He has acquired thee; קנה, κτᾶσθαι, to get, acquire (Gen 4:1), then so as to involve the idea of κτίζειν (Gen 14:9), though without being identical with בּרא. It denotes here the founding of Israel as a nation, by its deliverance out of the power of Pharaoh. The verbs which follow (made and established) refer to the elevation and preparation of the redeemed nation, as the nation of the Lord, by the conclusion of a covenant, the giving of the law, and their guidance through the desert.
Deut 32:7
"Remember the days of old, consider the years of the past generations: ask thy father, that he may make known to thee; thine old men, that they may tell it to thee!" With these words Moses summons the people to reflect upon what the Lord had done to them. The days of old (עולם), and years of generation and generation, i.e., years through which one generation after another had lived, are the times of the deliverance of Israel out of Egypt, including the pre-Mosaic times, and also the immediate post-Mosaic, when Israel had entered into the possession of Canaan. These times are described by Moses as a far distant past, because he transported himself in spirit to the "latter days" (Deut 31:29), when the nation would have fallen away from its God, and would have been forsaken and punished by God in consequence. "Days of eternity" are times which lie an eternity behind the speaker, not necessarily, however, before all time, but simply at a period very far removed from the present, and of which even the fathers and old men could only relate what had been handed down by tradition to them.
Deut 32:8-9
"When the Most High portioned out inheritance to the nations, when He divided the children of men; He fixed the boundaries of the nations according to the number of the sons of Israel: for the Lord's portion is His people; Jacob the cord of His inheritance." Moses commences his enumeration of the manifestations of divine mercy with the thought, that from the very commencement of the forming of nations God had cared for His people Israel. The meaning of Deut 32:8 is given in general correctly by Calvin: "In the whole arrangement of the world God had kept this before Him as the end: to consult the interests of His chosen people." The words, "when the Most High portioned out inheritance to the nations," etc., are not to be restricted to the one fact of the confusion of tongues and division of the nations as described in Gen 11, but embrace the whole period of the development of the one human family in separate tribes and nations, together with their settlement in different lands; for it is no doctrine of the Israelitish legend, as Kamphausen supposes, that the division of the nations was completed once for all. The book of Genesis simply teaches, that after the confusion of tongues at the building of the tower of Babel, God scattered men over the entire surface of the earth (Deut 11:9), and that the nations were divided, i.e., separate nations were formed from the families of the sons of Noah (Gen 10:32); that is to say, the nations were formed in the divinely-appointed way of generation and multiplication, and so spread over the earth. And the Scriptures say nothing about a division of the countries among the different nations at one particular time; they simply show, that, like the formation of the nations from families and tribes, the possession of the lands by the nations so formed was to be traced to God, - was the work of divine providence and government, - whereby God so determined the boundaries of the nations ("the nations" are neither the tribes of Israel, nor simply the nations round about Canaan, but the nations generally), that Israel might receive as its inheritance a land proportioned to its numbers.
(Note: The Septuagint rendering, "according to the number of the angels of God," is of no critical value, - in fact, is nothing more than an arbitrary interpretation founded upon the later Jewish notion of guardian angels of the different nations (Sir. 17:14), which probably originated in a misunderstanding of Deut 4:19, as compared with Dan 10:13, Dan 10:20-21, and Dan 12:1.)
Deut 32:9
God did this, because He had chosen Israel as His own nation, even before it came into existence. As the Lord's people of possession (cf. Deut 7:6; Deut 10:15, and Ex 19:5), Israel was Jehovah's portion, and the inheritance assigned to Him. חבל, a cord, or measure, then a piece of land measured off; here it is figuratively applied to the nation.
Deut 32:10-14
He had manifested His fatherly care and love to Israel as His own property.
Deut 4:10
"He found him in the land of the desert, and in the wilderness, the howling of the steppe; He surrounded him, took care of him, protected him as the apple of His eye." These words do not "relate more especially to the conclusion of the covenant at Sinai" (Luther), nor merely to all the proofs of the paternal care with which God visited His people in the desert, to lead them to Sinai, there to adopt them as His covenant nation, and then to guide them to Canaan, to the exclusion of their deliverance from the bondage of Egypt. The reason why Moses does not mention this fact, or the passage through the Red Sea, is not to be sought for, either solely or even in part, in the fact that "the song does not rest upon the stand-point of the Mosaic times;" for we may see clearly that distance of time would furnish no adequate ground for "singling out and elaborating certain points only from the renowned stories of old," say from the 105th Psalm, which no one would think of pronouncing an earlier production than this song. Nor is it because the gracious help of God, which the people experienced up to the time of the exodus from Egypt, was inferior in importance to the divine care exercised over it during the march through the desert (a fact which would need to be proved), or because the solemn conclusion of the covenant, whereby Israel first because the people of God, took place during the sojourn at Sinai, that Moses speaks of God as finding the people in the desert and adopting them there; but simply because it was not his intention to give a historical account of the acts performed by God upon and towards Israel, but to describe how Israel was in the most helpless condition when the Lord had compassion upon it, to take it out of that most miserable state in which it must have perished, and bring it into the possession of the richly-blessed land of Canaan. The whole description of what the Lord did for Israel (Deut 32:10-14) is figurative; Israel is represented as a man in the horrible desert, and in danger of perishing in the desolate waste, where not only bread and water had failed, but where ravenous beasts lay howling in wait for human life, when the Lord took him up and delivered him out of all distress. The expression "found him" is also to be explained from this figure. Finding presupposes seeking, and in the seeking the love which goes in search of the loved on is manifested. Also the expression "land of the desert" - a land which is a desert, without the article defining the desert more precisely - shows that the reference is not to the finding of Israel in the desert of Arabia, and that these words are not to be understood as relating to the fact, that when His people entered the desert the Lord appeared to them in the pillar of cloud and fire (Ex 13:20, Schultz). For although the figure of the desert is chosen, because in reality the Lord had led Israel through the Arabian desert to Canaan, we must not so overlook the figurative character of the whole description as to refer the expression "in a desert land" directly and exclusively to the desert of Arabia. The measures adopted by the Pharaohs, the object of which was the extermination or complete suppression of Israel, made even Egypt a land of desert to the Israelites, where they would inevitably have perished if the Lord had not sought, found, and surrounded them there. To depict still further the helpless and irremediable situation of Israel, the idea of the desert is heightened still further by the addition of וגו וּבתהוּ, "and in fact (ו is explanatory) in a waste," or wilderness (tohu recalls Gen 1:2). "Howling of the desert" is in apposition to tohu (waste), and not a genitive dependent upon it, viz., "waste of the howling of the desert, or of the desert in which wild beasts howl" (Ewald), as if ילל stood after ישׁימן. "Howling of the desert" does not mean the desert in which wild beasts howl, but the howling which is heard in the desert of wild beasts. The meaning of the passage, therefore, is "in the midst of the howling of the wild beasts of the desert." This clause serves to strengthen the idea of tohu (waste), and describes the waste as a place of the most horrible howling of wild beasts. It was in this situation that the Lord surrounded His people. סובב, to surround with love and care, not merely to protect (vid., Ps 26:6; Jer 31:22). בּונן, from בּין or הבין, to pay attention, in the sense of "not to lose sight of them." "To keep as the apple of the eye" is a figurative description of the tenderest care. The apple of the eye is most carefully preserved (vid., Ps 17:8; Prov 7:2).
Deut 32:11
"As an eagle, which stirreth up its nest and soars over its young, He spread out His wings, took him up, carried him upon His wings." Under the figure of an eagle, which teaches its young to fly, and in doing so protects them from injury with watchful affection, Moses describes the care with which the Lord came to the relief of His people in their helplessness, and assisted them to develop their strength. This figure no doubt refers more especially to the protection and assistance of God experienced by Israel in its journey through the Arabian desert; but it must not be restricted to this. It embraces both the deliverance of Israel out of Egypt by the outstretched arm of the Lord, as we may see from a comparison with Ex 19:4, where the Lord is said to have brought His people out of Egypt upon eagles' wings, and also the introduction into Canaan, when the Lord drove the Canaanites out from before them and destroyed them. This verse contains an independent thought; the first half is the protasis, the second the apodosis. The nominative to "spreadeth abroad" is Jehovah; and the suffixes in יקּחהוּ and ישּׂאהוּ ("taketh" and "beareth") refer to Israel or Jacob (Deut 32:9), like the suffixes in Deut 32:10. As כּ cannot open a sentence like כּאשׁר, we must supply the relative אשׁר after נשׁר. קנּו העיר, to waken up, rouse up its nest, i.e., to encourage the young ones to fly. It is rendered correctly by the Vulgate, provocans ad volandum pullos suos; and freely by Luther, "bringeth out its young." "Soareth over its young:" namely, in order that, when they were attempting to fly, if any were in danger of falling through exhaustion, it might take them at once upon its powerful wings, and preserve them from harm. Examples of this, according to the popular belief, are given by Bochart (Hieroz. ii. p. 762). רחף, from רחף to be loose or slack (Jer 23:9): in the Piel it is applied to a bird in the sense of loosening its wings, as distinguished from binding its wings to its body; hence (1) to sit upon eggs with loosened wings, and (2) to fly with loosened wings. Here it is used in the latter sense, because the young are referred to. The point of comparison between the conduct of God towards Jacob and the acts of an eagle towards its young, is the loving care with which He trained Israel to independence. The carrying of Israel upon the eagle's wings of divine love and omnipotence was manifested in the most glorious way in the guidance of it by the pillar of cloud and fire, though it was not so exclusively in this visible vehicle of the gracious presence of God as that the comparison can be restricted to this phenomenon alone. Luther's interpretation is more correct than this - "Moses points out in these words, how He fostered them in the desert, bore with their manners, tried them and blessed them that they might learn to fly, i.e., to trust in Him," - except that the explanation of the expression "to fly" is narrowed too much.
Deut 32:12-14
"The Lord alone did lead him, and with Him was no strange god. He made him drive over the high places of the earth, and eat the productions of the field; and made him suck honey out of the rock, and oil out of the flint-stone. Cream of cattle, and milk of the flock, with the fat of lambs, and rams of Bashan's kind, and bucks, with the kidney-fat of wheat: and grape-blood thou drankest as fiery wine." Moses gives prominence to the fact that Jehovah alone conducted Israel, to deprive the people of every excuse for their apostasy from the Lord, and put their ingratitude in all the stronger light. If no other god stood by the Lord to help Him, He had thereby laid Israel under the obligation to serve Him alone as its God. "With Him" refers to Jehovah, and not to Israel.
Deut 32:13-14
The Lord caused the Israelites to take possession of Canaan with victorious power, and enter upon the enjoyment of its abundant blessings. The phrase, "to cause to drive over the high places of the earth," is a figurative expression for the victorious subjugation of a land; it is not taken from Ps 18:34, as Ewald assumes, but is original both here and in Deut 33:29. "Drive" (ride) is only a more majestic expression for "advance." The reference to this passage in Is 58:14 is unmistakeable. Whoever has obtained possession of the high places of a country is lord of the land. The "high places of the earth" do not mean the high places of Canaan only, although the expression in this instance relates to the possession of Canaan. "And he (Jacob) ate:" for, so that he could now eat, the productions of the field, and in fact all the riches of the fruitful land, which are then described in superabundant terms. Honey out of the rock and oil out of the flint-stone, i.e., the most valuable productions out of the most unproductive places, since God so blessed the land that even the rocks and stones were productive. The figure is derived from the fact that Canaan abounds in wild bees, which make their hives in clefts of the rock, and in olive-trees which grow in a rocky soil. "Rock-flints," i.e., rocky flints. The nouns in Deut 32:14 are dependent upon "to suck" in Deut 32:13, as the expression is not used literally. "Things which are sweet and pleasant to eat, people are in the habit of sucking" (Ges. thes. p. 601). חמאה and חלב (though הלב seems to require a form חלב; vid., Ewald, 213, b.) denotes the two forms in which the milk yielded by the cattle was used; the latter, milk in general, and the former thick curdled milk, cream, and possibly also butter. The two are divided poetically here, and the cream being assigned to the cattle, and the milk to the sheep and goats. "The fat of lambs," i.e., "lambs of the best description laden with fat" (Vitringa). Fat is a figurative expression for the best (vid., Num 18:12). "And rams:" grammatically, no doubt, this might also be connected with "the fat," but it is improbable from a poetical point of view, since the enumeration would thereby drag prosaically; and it is also hardly reconcilable with the apposition בשׁן בּני, i.e., reared in Bashan (vid., Ezek 39:18), which implies that Bashan was celebrated for its rams, and not merely for its oxen. This epithet, which Kamphausen renders "of Bashan's kind," is unquestionably used for the best description of rams. The list becomes poetical, if we take "rams" as an accusative governed by the verb "to suck" (Deut 32:13). "Kidney-fat (i.e., the best fat) of wheat," the finest and most nutritious wheat. Wine is mentioned last, and in this case the list passes with poetic freedom into the form of an address. "Grape-blood" for red wine (as in Gen 49:11). חמר, from חמר to ferment, froth, foam, lit., the foaming, i.e., fiery wine, serves as a more precise definition of the "blood of the grape."
Deut 32:15-18
Israel had repaid its God for all these benefits by a base apostasy. - Deut 32:15. "But Righteous-nation became fat, and struck out - thou becamest fat, thick, gross - and let go God who made him, and despised the rock of his salvation." So much is certain concerning Jeshurun, that it was an honourable surname given to Israel; that it is derived from ישׁר, and describes Israel as a nation of just or right men (a similar description to that given by Balaam in Num 23:10), because Jehovah, who is just and right (Deut 32:4), had called it to uprightness, to walk in His righteousness, and chosen it as His servant (Is 44:2). The prevalent opinion, that Jeshurun is a diminutive, and signifies rectalus, or "little pious" (Ges. and others), has no more foundation than the derivation from Israel, and the explanation, "little Israel," since there is no philological proof that the termination un ever had a diminutive signification in Hebrew (see Hengstenberg, Balaam, p. 415); and an appellatio blanda et charitativa is by no means suitable to this passage, much less to Deut 33:5. The epithet Righteous-nation, as we may render Jeshurun, was intended to remind Israel of its calling, and involved the serverest reproof of its apostasy. "By placing the name of righteous before Israel, he censured ironically those who had fallen away from righteousness; and by thus reminding them with what dignity they had been endowed, he upbraided them with the more severity for their guilt of perfidy. For in other places (sc., Deut 33:5, Deut 33:26) Israel is honoured with an eulogium of the same kind, without any such sinister meaning, but with simple regard to its calling; whilst here Moses shows reproachfully how far they had departed from that pursuit of piety, to the cultivation of which they had been called" (Calvin). The words, "became fat, and struck out," are founded upon the figure of an ox that had become fat, and intractable in consequence (vid., Is 10:27; Hos 4:16; and for the fact itself, Deut 6:11; Deut 8:10; Deut 31:20). To sharpen this reproof, Moses repeats the thought in the form of a direct address to the people: "Thou hast become fat, stout, gross." Becoming fat led to forsaking God, the Creator and ground of its salvation. "A full stomach does not promote piety, for it stands secure, and neglects God" (Luther). נבּל is no doubt a denom. verb from נבל, lit., to treat as a fool, i.e., to despise (vid., Micah. Deut 7:6).
Deut 32:16-18
"They excited His jealousy through strange (gods), they provoked Him by abominations. They sacrificed to devils, which (were) not-God; to gods whom they knew not, to new (ones) that had lately come up, whom your fathers feared not. The rock which begat thee thou forsookest, and hast forgotten the God that bare thee." These three verses are only a further expansion of Deut 32:15. Forsaking the rock of its salvation, Israel gave itself up to the service of worthless idols. The expression "excite to jealousy" is founded upon the figure of a marriage covenant, under which the relation of the Lord to Israel is represented (vid., Deut 31:16, and the com. on Ex 34:15). "This jealousy rests upon the sacred and spiritual marriage tie, by which God had bound the people to Himself" (Calvin). "Strange gods," with which Israel committed adultery, as in Jer 2:25; Jer 3:13. The idols are called "abominations" because Jehovah abhorred them (Deut 7:25; Deut 27:15; cf. 4Kings 23:13). שׁדים signifies demons in Syriac, as it has been rendered by the lxx and Vulgate here; lit., lords, like Baalim. It is also used in Ps 106:37. - "Not-God," a composite noun, in apposition to Shedim (devils), like the other expressions which follow: "gods whom they knew not," i.e., who had not made themselves known to them as gods by any benefit or blessing (vid., Deut 11:28); "new (ones), who had come from near," i.e., had but lately risen up and been adopted by the Israelites. "Near," not in a local but in a temporal sense, in contrast to Jehovah, who had manifested and attested Himself as God from of old (Deut 32:7). שׂער, to shudder, construed here with an accusative, to experience a holy shuddering before a person, to revere with holy awe. - In Deut 32:18 Moses returns to the thought of Deut 32:15, for the purpose of expressing it emphatically once more, and paving the way for a transition to the description of the acts of the Lord towards His rebellious nation. To bring out still more prominently the base ingratitude of the people, he represents the creation of Israel by Jehovah, the rock of its salvation, under the figure of generation and birth, in which the paternal and maternal love of the Lord to His people had manifested itself. חולל, to twist round, then applied to the pains of childbirth. The ἁπ. λεγ. תּשׁי is to be traced to שׁיה, and is a pausal form like יחי in Deut 4:33. שׁיה = שׁהה, to forget, to neglect.
Deut 32:19-33
For this foolish apostasy the Lord would severely visit His people. This visitation is represented indeed in Deut 32:19, as the consequence of apostasy that had taken place, - not, however, as a punishment already inflicted, but simply as a resolution which god had formed and would carry out, - an evident proof that we have no song here belonging to the time when God visited with severe punishments the Israelites who had fallen into idolatry. In Deut 32:19 the determination to reject the degenerate children is announced, and in Deut 32:20-22 this is still further defined and explained.
Deut 32:19
"And the Lord saw it, and rejected - from indignation at His sons and daughters." The object to "saw" may easily be supplied from the context: He saw the idolatry of the people, and rejected those who followed idols, and that because of indignation that His sons and daughters practised such abominations. The expression "he saw" simply serves to bring out the causal link between the apostasy and the punishment. ויּנאץ has been very well rendered by Kamphausen, "He resolved upon rejection," since Deut 32:20. clearly show that the rejection had only been resolved upon by God, and was not yet carried out. In what follows, Moses puts this resolution into the mouth of the Lord Himself.
Deut 32:20-21
"And He said, I will hide My face from them, I will see what their end will be: for they are a generation full of perversities, children in whom is no faithfulness. They excited My jealousy by a no-god, provoked Me by their vanities: and I also will excite their jealousy by a no-people, provoke them by a foolish nation. For a fire blazes up in My nose, and burns to the lowest hell, and consumes the earth with its increase, and sets on fire the foundations of the mountains." The divine purpose contains two things: - first of all (Deut 32:20) the negative side, to hide the face, i.e., to withdraw His favour and see what their end would be, i.e., that their apostasy would bring nothing but evil and destruction; for they were "a nation of perversities" (taphuchoth is moral perversity, Prov 2:14; Prov 6:14), i.e., "a thoroughly perverse and faithless generation" (Knobel); - and then, secondly (Deut 32:21), the positive side, viz., chastisement according to the right of complete retaliation. The Israelites had excited the jealousy and vexation of God by a no-god and vanities; therefore God would excite their jealousy and vexation by a no-people and a foolish nation. How this retaliation would manifest itself is not fully defined however here, but is to be gathered from the conduct of Israel towards the Lord. Israel had excited the jealousy of God by preferring a no-god, or הבלים, nothingnesses, i.e., gods that were vanities or nothings (Elilim, Lev 19:4), to the true and living God, its Father and Creator. God would therefore excite them to jealousy and ill-will by a no-people, a foolish nation, i.e., by preferring a no-people to the Israelites, transferring His favour to them, and giving the blessing which Israel had despised to a foolish nation. It is only with this explanation of the words that full justice is done to the idea of retribution; and it was in this sense that Paul understood this passage as referring to the adoption of the Gentiles as the people of God (Rom 10:19), and that not merely by adaptation, or by connecting another meaning with the words, as Umbreit supposes, but by interpreting it in exact accordance with the true sense of the words.
(Note: But when Kamphausen, on the other hand, maintains that this thought, which the apostle finds in the passage before us, would be "quite erroneous if taken as an exposition of the words," the assertion is supported by utterly worthless arguments: for example, (1) that throughout this song the exalted heathen are never spoken of as the bride of God, but simply as a rod of discipline used against Israel; (2) that this verse refers to the whole nation of Israel, and there is no trace of any distinction between the righteous and the wicked; and (3) that the idea that God would choose another people as the covenant nation would have been the very opposite of that Messianic hope with which the author of this song was inspired. To begin with the last, the Messianic hope of the song consisted unquestionably in the thought that the Lord would do justice to His people, His servants, and would avenge their blood, even when the strength of the nation should have disappeared (Deut 32:36 and Deut 32:43). But this thought, that the Lord would have compassion upon Israel at last, by no means excludes the reception of the heathen into the kingdom of God, as is sufficiently apparent from Rom 9-11. The assertion that this verse refers to the whole nation is quite incorrect. The plural suffixes used throughout in Deut 32:20 and Deut 32:21 show clearly that both verses simply refer to those who had fallen away from the Lord; and nowhere throughout the whole song is it assumed, that the whole nation would fall away to the very last man, so that there would be no further remnant of faithful servants of the Lord, to whom the Lord would manifest His favour again. And lastly, it is nowhere affirmed that God would simply use the heathen as a rod against Israel. The reference is solely to enemies and oppressors of Israel; and the chastisement of Israel by foes holds the second, and therefore a subordinate, place among the evils with which God would punish the rebellious. It is true that the heathen are not described as the bride of God in this song, but that is for no other reason than because the idea of moving them to jealousy with a not-people is not more fully expanded.)
The adoption of the Gentile world into covenant with the Lord involved the rejection of the disobedient Israel; and this rejection would be consummated in severe judgments, in which the ungodly would perish. In this way the retribution inflicted by the Lord upon the faithless and perverse generation of His sons and daughters becomes a judgment upon the whole world. The jealousy of the Lord blazes up into a fire of wrath, which burns down to sheol. This aspect of the divine retribution comes into the foreground in what follows, from Deut 32:23 onwards; whilst the adoption of the Gentile world, which the Apostle Paul singles out as the leading thought of this verse, in accordance with the special purpose of the song, falls back behind the thought, that the Lord would not utterly destroy Israel, but when all its strength had disappeared would have compassion upon His servants, and avenge their blood upon His foes. The idea of a no-people is to be gathered from the antithesis no-god. As Schultz justly observes, "the expression no-people can no more denote a people of monsters, than the no-god was a monster, by which Israel had excited the Lord to jealousy." This remark is quite sufficient to show that the opinion of Ewald and others is untenable and false, namely, that "the expression no-people signifies a truly inhuman people, terrible and repulsive." No-god is a god to whom the predicate of godhead cannot properly be applied; and so also no-people is a people that does not deserve the name of a people or nation at all. The further definition of no-god is to be found in the word "vanities" No-god are the idols, who are called vanities or nothingnesses, because they deceive the confidence of men in their divinity; because, as Jeremiah says (Jer 14:22), they can give no showers of rain or drops of water from heaven. No-people is explained by a "foolish nation." A "foolish nation" is the opposite of a wise and understanding people, as Israel is called in Deut 4:6, because it possessed righteous statutes and rights in the law of the Lord. The foolish nation therefore is not "an ungodly nation, which despises all laws both human and divine" (Ros., Maur.), but a people whose laws and rights are not founded upon divine revelation. Consequently the no-people is not "a barbarous and inhuman people" (Ros.), or "a horde of men that does not deserve to be called a people" (Maurer), but a people to which the name of a people or nation is to be refused, because its political and judicial constitution is the work of man, and because it has not the true God for its head and king; or, as Vitringa explains, "a people not chosen by the true God, passed by when a people was chosen, shut out from the fellowship and grace of God, alienated from the commonwealth of Israel, and a stranger from the covenant of promise (Eph 2:12)." In this respect every heathen nation was a "no-people," even though it might not be behind the Israelites so far as its outward organization was concerned. This explanation cannot be set aside, either by the objection that at that time Israel had brought itself down to the level of the heathen, by its apostasy from the Eternal, - for the notion of people and no-people is not taken from the outward appearance of Israel at any particular time, but is derived from its divine idea and calling, - or by an appeal to the singular, "a foolish nation," whereas we should expect "foolish nations" to correspond to the "vanities," if we were to understand by the no-people not one particular heathen nation, but the heathen nations generally. The singular, "a foolish nation," was required by the antithesis, upon which it is founded, the "wise nation," from which the expression no-people first receives its precise definition, which would be altogether obliterated by the plural. Moreover, Moses did not intend to give expression to the thought that God would excite Israel to jealousy by either few, or many, or all the Gentile nations.
Deut 32:22
In Deut 32:22, the determination of the Lord with regard to the faithless generation is explained by the threat, that the wrath of the Lord which was kindled against this faithlessness would set the whole world in flames down to the lowest hell. We may see how far the contents of this verse are from favouring the conclusion that "no-people" means a barbarous and inhuman horde, from the difficulty which the supporters of this view had found in dealing with the word כּי. Ewald renders it doch (yet), in total disregard of the usages of the language; and Venema, certe, profecto (surely); whilst Kamphausen supposes it to be used in a somewhat careless manner. The contents of Deut 32:22, which are introduced with כּי, by no means harmonize with the thought, "I will send a barbarous and inhuman horde;" whilst the announcement of a judgment setting the whole world in flames may form a very suitable explanation of the thought, that the Lord would excite faithless Israel to jealousy by a "no-people." This judgment, for example, would make the worthlessness of idols and the omnipotence of the God of Israel manifest in all the earth, and would lead the nations to seek refuge and salvation with the living God; and, as we learn from the history of the kingdom of God, and the allusions of the Apostle Paul to this mystery of the divine counsels, the heathen themselves would be the first to do so when they saw all their power and glory falling into ruins, and then the Israelites, when they saw that God had taken the kingdom from them and raised up the heathen who were converted to Him to be His people. The fire in the nose of the Lord is a figurative description of burning wrath and jealousy (vid., Deut 29:19). The fire signifies really nothing else than His jealousy, His vital energy, and in a certain sense His breath; it therefore naturally burns in the nose (vid., Ps 18:9). In this sense the Lord as "a jealous God" is a consuming fire (vid., Deut 4:24, and the exposition of Ex 3:2). This fire burns down even to the lower hell. The lower hell, i.e., the lowest region of sheol, or the lower regions, forms the strongest contrast to heaven; though we cannot deduce any definite doctrinal conclusions from the expression as to the existence of more hells than one. This fire "consumes the earth with its increase," i.e., all its vegetable productions, and sets on fire the foundations of the mountains. This description is not a hyperbolical picture of the judgment which was to fall upon the children of Israel alone (Kamphausen, Aben-Ezra, etc.); for it is a mistake to suppose that the judgment foretold affected the Israelitish nation only. The thought is weakened by the assumption that the language is hyperbolical. The words are not intended to foretell one particular penal judgment, but refer to judgment in its totality and universality, as realized in the course of centuries in different judgments upon the nations, and only to be completely fulfilled at the end of the world. "Calvin is right therefore when he says, "As the indignation and anger of God follow His enemies to hell, to eternal flames and infernal tortures, so they devour their land with its produce, and burn the foundations of the mountains;...there is no necessity therefore to imagine that there is any hyperbole in the words, 'to the lower hell.'" This judgment is then depicted in Deut 32:23-33 as it would discharge itself upon rebellious Israel.
Deut 32:23
"I will heap up evils upon them, use up My arrows against them." The evils threatened against the despisers of the Lord and His commandments would be poured out in great abundance by the Lord upon the foolish generation. ספה, to add one upon the other (vid., Num 32:14); hence in Hiphil to heap up, sweep together. These evils are represented in the second clause of the verse as arrows, which the Lord as a warrior would shoot away at his foes (as in Deut 32:42; cf. Ps 38:3; Ps 91:6; Job 6:4). כּלּה, to bring to an end, to use up to the very last.
Deut 32:24-25
"Have they wasted away with hunger, are they consumed with pestilential heat and bitter plague: I will let loose the tooth of beasts upon them, with the poison of things that crawl in the dust." (Deut 32:25) "If the sword without shall sweep them away, and in the chambers of terrors, the young man as the maiden, the suckling with the grey-haired man." The evils mentioned are hunger, pestilence, plague, wild beasts, poisonous serpents, and war. The first hemistich in Deut 32:24 contains simply nouns construed absolutely, which may be regarded as a kind of circumstantial clause. The literal meaning is, "With regard to those who are starved with hunger, etc., I will send against them;" i.e., when hunger, pestilence, plague, have brought them to the verge of destruction, I will send, etc. מזי, construct state of מזה, ἁπ. λεγ. with which Cocceius compares מצה and מצץ, to suck out, and for which Schultens has cited analogies from the Arabic. "Sucked out by hunger," i.e., wasted away. "Tooth of beasts and poison of serpents:" poetical for beasts of prey and poisonous animals. See Lev 26:22, where wild beasts are mentioned as a plague along with pestilence, famine, and sword.
Deut 32:25
These are accompanied by the evils of war, which sweeps away the men outside in the slaughter itself by the sword, and the defenceless - viz., youths and maidens, sucklings and old men - in the chambers by alarm. אימה is a sudden mortal terror, and Knobel is wrong in applying it to hunger and plague. The use of the verb שׁכּל, to make childless, is to be explained on the supposition that the nation or land is personified as a mother, whose children are the members of the nation, old and young together. Ezekiel has taken the four grievous judgments out of these two verses: sword, famine, wild beasts, and pestilence (Ezek 14:21 : see also Ezek 5:17, and Jer 15:2-3).
Deut 32:26-28
"I should say, I will blow them away, I will blot out the remembrance of them among men; if I did not fear wrath upon the enemy, that their enemies might mistake it, that they might say, Our hand was high, and Jehovah has not done all this." The meaning is, that the people would have deserved to be utterly destroyed, and it was only for His own name's sake that God abstained from utter destruction. אמרתּי to be construed conditionally requires לוּלי: if I did not fear (as actually was the case) I should resolve to destroy them, without leaving a trace behind. "I should say," used to denote the purpose of God, like "he said" in Deut 32:20. The ἁπ. λεγ. אפאיחם, which has been rendered in very different ways, cannot be regarded, as it is by the Rabbins, as a denom. verb from פּאה, a corner; and Calvin's rendering, "to scatter through corners," does not suit the context; whilst the meaning, "to cast or scare out of all corners," cannot be deduced from this derivation. The context requires the signification to annihilate, as the remembrance of them was to vanish from the earth. We get this meaning if we trace it to פּאה, to blow, - related to פּעה (Is 42:14) and פּהה, from which comes פּה, - in the Hiphil "to blow away," not to blow asunder. השׁבּית, not "to cause to rest," but to cause to cease, delere (as in Amos 8:4). "Wrath upon the enemy," i.e., "displeasure on the part of God at the arrogant boasting of the enemy, which was opposed to the glory of God" (Vitringa). פּן, lest, after גּוּר, to fear. On this reason for sparing Israel, see Deut 9:28; Ex 32:12; Num 14:13.; Is 10:5. Enemy is a generic term, hence it is followed by the plural. נכר, Piel, to find strange, sc., the destruction of Israel, i.e., to mistake the reason for it, or, as is shown by what follows, to ascribe the destruction of Israel to themselves and their own power, whereas it had been the word of God. "Our hand was high," i.e., has lifted itself up or shown itself mighty, an intentional play upon the "high hand" of the Lord (Ex 14:8; cf. Is 26:11). - The reason why Israel did not deserve to be spared is given in Deut 32:28 : "For a people forsaken of counsel are they, and there is not understanding in them." "Forsaken of counsel," i.e., utterly destitute of counsel.
This want of understanding on the part of Israel is still further expounded in Deut 32:29-32, where the words of God pass imperceptibly into the words of Moses, who feels impelled once more to impress the word which the Lord had spoken upon the hearts of the people.
Deut 32:29-31
"If they were wise, they would understand this, would consider their end. Ah, how could one pursue a thousand, and two put ten thousand to flight, were it not that their Rock had sold them, and Jehovah had given them up! For their rock is not as our rock; of that our enemies are judges." לוּ presupposes a case, which is either known not to exist, or of which this is assumed; "if they were wise," which they are not. "This" refers to the leading thought of the whole, viz., that apostasy from God the Lord is sure to be followed by the severest judgment. "Their end," as in Deut 32:20, the end towards which the people were going through obstinate perseverance in their sin, i.e., utter destruction, if the Lord did not avert it for His name's sake.
Deut 32:30
If Israel were wise, it could easily conquer all its foes in the power of its God (vid., Lev 26:8); but as it had forsaken the Lord its rock, He, their (Israel's) rock, had given them up into the power of the foe. כּי לא אם is more emphatic or distinct than לא אם only, and introduces an exception which does not permit the desired event to take place. Israel could have put all its enemies to flight were it not that its God had given it entirely up to them (sold them as slaves). The supposition that this had already occurred by no means proves, as Kamphausen believes, "that the poet was speaking of the existing state of the nation," but merely that Moses thinks of the circumstances as certain to occur when the people should have forsaken their God. The past implied in the verbs "sold" and "given up" is a prophetically idea past or present, but not a real and historical one. The assertion of Hupfeld and Kamphausen, that מכר, as used with special reference to the giving up of a nation into the power of the heathen, "belongs to a somewhat later usage of the language," is equally groundless.
Deut 32:31
The giving up of Israel into the power of the heathen arose, not from the superior power of the heathen and their gods, but solely from the apostasy of Israel from its own God. "Our rock," as Moses calls the Lord, identifying himself with the nation, is not as their rock, i.e., the gods in whom the heathen trust. That the pronoun in "their rock" refers to the heathen, is so perfectly obvious from the antithesis "our rock," that there cannot possibly be any doubt about it. The second hemistich in Deut 32:30 contains a circumstantial clause, introduced to strengthen the thought which precedes it. The heathen themselves could be arbitrators (vid., Ex 21:22), and decide whether the gods of the heathen were not powerless before the God of Israel. "Having experience so often the formidable might of God, they knew for a certainty that the God of Israel was very different from their own idols" (Calvin). The objection offered by Schultz, namely, that "the heathen would not admit that their idols were inferior to Jehovah, and actually denied this at the time when they had the upper hand (Is 10:10-11)," has been quite anticipated by Calvin, when he observes that Moses "leaves the decision to the unbelievers, not as if they would speak the truth, but because he knew that they must be convinced by experience." As a confirmation of this, Luther and others refer not only to the testimony of Balaam (Num 23 and 24), but also to the Egyptians (Ex 14:25) and Philistines (1Kings 5:7.), to which we may add Josh 2:9-10.
Deut 32:32-33
"For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are poisonous grapes, bitter clusters have they. Dragon-poison is their wine, and dreadful venom of asps." The connection is pointed out by Calovius thus: "Moses returns to the Jews, showing why, although the rock of the Jews was very different from the gods of the Gentiles, even according to the testimony of the heathen themselves, who were their foes, they were nevertheless to be put to flight by their enemies and sold; and why Jehovah sold them, namely, because their vine was of the vine of Sodom, i.e., of the very worst kind, resembling the inhabitants of Sodom and Gomorrah, as if they were descended from them, and not from their holy patriarchs." The "for" in Deut 32:32 is neither co-ordinate nor subordinate to that in Deut 32:31. To render it as subordinate would give no intelligible meaning; and the supposition that it is co-ordinate is precluded by the fact, that in that case Deut 32:32 and Deut 32:33 would contain a description of the corruptions of the heathen. The objections to this view have been thus expressed by Schultz with perfect justice: "It is priori inconceivable, that in so short an ode there should be so elaborate a digression on the subject of the heathen, seeing that their folly is altogether foreign to the theme of the whole." To this we may add, that throughout the Old Testament it is the moral corruption and ungodliness of the Israelites, and never the vices of the heathen, that are compared to the sins of Sodom and Gomorrah. The Israelites who were forsaken by the Lord, were designated by Isaiah (Is 1:10) as a people of Gomorrah, and their rulers as rulers of Sodom (cf. Is 3:9); the inhabitants of Jerusalem were all of them like Sodom and Gomorrah (Jer 23:14); and the sin of Jerusalem was greater than that of Sodom (Ezek 16:46.). The only sense in which the "for" in Deut 32:32 can be regarded as co-ordinate to that in Deut 32:31, is on the supposition that the former gives the reason for the thought in Deut 32:30, whilst the latter serves to support the idea in Deut 32:30. The order of thought is the following: Israel would have been able to smite its foes with very little difficulty, because the gods of the heathen are not a rock like Jehovah; but Jehovah had given up His people to the heathen, because it had brought forth fruits like Sodom, i.e., had resembled Sodom in its wickedness. The vine and its fruits are figurative terms, applied to the nation and its productions. "The nation was not only a degenerate, but also a poisonous vine, producing nothing but what was deadly" (Calvin). This figure is expanded still further by Is 5:2. Israel was a vineyard planted by Jehovah, that it might bring forth good fruits, instead of which it brought forth wild grapes (vid., Jer 2:21; Ps 80:9.; Hos 10:1). "Their vine" is the Israelites themselves, their nature being compared to a vine which had degenerated as much as if it had been an offshoot of a Sodomitish vine. שׁדמת, the construct state of שׁדמת, floors, fields. The grapes of this vine are worse than wild grapes is snake-poison. Tannin: see Ex 7:9-10. Pethen: the asp or adder, one of the most poisonous kinds of snake, whose bite was immediately fatal (vid., Rosenmller, bibl. Althk. iv. 2, pp. 364ff.). These figures express the thought, that "nothing could be imagined worse, or more to be abhorred, than that nation" (Calvin). Now although this comparison simply refers to the badness of Israel, the thought of the penal judgment that fell upon Sodom lies behind. "They imitate the Sodomites, they bring forth the worst fruits of all impiety, they deserve to perish like Sodom" (J. H. Michaelis).
The description of this judgment commences in Deut 32:34. Israel had deserved for its corruption to be destroyed from the earth (Deut 32:26); yet for His name's sake the Lord would have compassion upon it, when it was so humiliated with its heavy punishments that its strength was coming to an end.
Deut 32:34
"Is not this hidden with Me, sealed up in My treasuries?" The allusion in this verse has been disputed; many refer it to what goes before, others to what follows after. There is some truth in both. The verse forms the transition, closing what precedes, and introducing what follows. The assertion that the figure of preserving in the treasuries precludes the supposition that "this" refers to what follows, cannot be sustained. For although in Hos 13:12, and Job 14:17, the binding and sealing of sins in a bundle are spoken of, yet it is very evident from Ps 139:16; Mal 3:16, and Dan 7:10, that not only the evil doings of men, but their days generally, i.e., not only their deeds, but the things which happen to them, are written in a book before God. O. v. Gerlach has explained it correctly: "All these things have been decreed long ago; their coming is infallibly certain." "This" includes not only the sins of the nation, but also the judgments of God. The apostasy of Israel, as well as the consequent punishment, is laid up with God - sealed up in His treasuries - and therefore they have not yet actually occurred: an evident proof that we have prophecy before us, and not the description of an apostasy that had already taken place, and of the punishment inflicted in consequence. The ἁπ. λεγ. כּמס in this connection signifies to lay up, preserve, conceal, although the etymology is disputed. The figure in the second hemistich is not taken from secret archives, but from treasuries or stores, in which whatever was to be preserved was to be laid up, to be taken out in due time.
Deut 32:35-36
"Vengeance is Mine, and retribution for the time when their foot shall shake: for the day of their destruction is near, and that which is determined for them cometh hastily. For the Lord will judge His people, and have compassion upon His servants, when He seeth that every hold has disappeared, and the fettered and the free are gone." - The Lord will punish the sins of His people in due time. "Vengeance is Mine:" it belongs to Me, it is My part to inflict. שׁלּם is a noun here for the usual שׁלּוּם, retribution (vid., Ewald, 156, b.). The shaking of the foot is a figure representing the commencement of a fall, or of stumbling vid., Ps 38:17; Ps 94:18). The thought in this clause is not, "At or towards the time when their misfortune begins, I will plunge them into the greatest calamity," as Kamphausen infers from the fact that the shaking denotes the beginning of the calamity; and yet the vengeance can only be completed by plunging them into calamity, - a though which he justly regards as unsuitable, though he resorts to emendations of the text in consequence. But the supposed unsuitability vanishes, if we simply regard the words, "Vengeance is Mine, and retribution," not as the mere announcement of a quality founded in the nature of God, and residing in God Himself, but as an expression of the divine energy, with this signification, I will manifest Myself as an avenger and recompenser, when their foot shall shake. Then what had hitherto been hidden with God, lay sealed up as it were in His treasures, should come to light, and be made manifest to the sinful nation. God would not delay in this; for the day of their destruction was near. איד signifies misfortune, and sometimes utter destruction. The primary meaning of the word cannot be determined with certainty. That it does not mean utter destruction, we may see from the parallel clause. "The things that shall come upon them," await them, or are prepared for them, are, according to the context, both in Deut 32:26 and also in Deut 32:36., not destruction, but simply a calamity or penal judgment that would bring them near to utter destruction. Again, these words do not relate to the punishment of "the wicked deeds of the inhuman horde," or the vengeance of God upon the enemies of Israel (Ewald, Kamphausen), but to the vengeance or retribution which God would inflict upon Israel. This is evident, apart from what has been said above against the application of Deut 32:33, Deut 32:34, to the heathen, simply from Deut 32:36, which unquestionably refers to Israel, and has been so interpreted by every commentator. - The first clause is quoted in Rom 12:19 and Heb 10:30, in the former to warn against self-revenge, in the latter to show the energy with which God will punish those who fall away from the faith, in connection with Deut 32:36, "the Lord will judge His people." - In Deut 32:36 the reason is given for the thought in Deut 32:35. דּין is mostly taken here in the sense of "procure right," help to right, which it certainly often has (e.g., Ps 54:3), and which is not to be excluded here; but this by no means exhausts the idea of the word. The parallel יתנחם does not compel us to drop the idea of punishment, which is involved in the judging; for it is a question whether the two clauses are perfectly synonymous. "Judging His people" did not consist merely in the fact that Jehovah punished the heathen who oppressed Israel, but also in the fact that He punished the wicked in Israel who oppressed the righteous. "His people" is no doubt Israel as a whole (as, for example, in Is 1:3), but this whole was composed of righteous and wicked, and God could only help the righteous to justice by punishing and destroying the wicked. In this way the judging of His people became compassion towards His servants. "His servants" are the righteous, or, speaking more correctly, all who in the time of judgment are found to be the servants of God, and are saved. Because Israel was His nation, the Lord judged it in such a manner as not to destroy it, but simply to punish it for its sins, and to have compassion upon His servants, when He saw that the strength of the nation was gone. יד, the hand, with which one grasps and works, is a figure employed to denote power and might (vid., Is 28:2). אזל, to run out, or come to an end (1Kings 9:7; Job 14:11). The meaning is, "when every support is gone," when all the rotten props of its might, upon which it has rested, are broken (Ewald). The noun אפס, cessation, disappearance, takes the place of a verb. The words עזוּב עצוּר are a proverbial phrase used to denote all men, as we may clearly see from 3Kings 14:10; 3Kings 21:21; 4Kings 4:8; 4Kings 14:6. The literal meaning of this form, however, cannot be decided with certainty. The explanation given by L. de Dieu is the most plausible one, viz., the man who is fettered, restrained, i.e., married, and the single or free. For עזוּב the meaning caelebs is established by the Arabic, though the Arabic can hardly be appealed to as proving that עצוּר means paterfamilias, as this meaning, which Roediger assigns to the Arabic word, is founded upon a mistaken interpretation of a passage in Kamus.
Deut 32:37-38
The Lord would then convince His people of the worthlessness of idols and the folly of idolatry, and bring it to admit the fact that He was God alone. "Then will He say, Where are their gods, the rock in whom they trusted; who consumed the fat of their burnt-offerings, the wine of their libations? Let them rise up and help you, that there may be a shelter over you! See now that I, I am it, and there is no God beside Me: I kill, and make alive; I smite in pieces, and I heal; and there is no one who delivers out of My hand." ואמר might be taken impersonally, as it has been by Luther and others, "men will say;" but as it is certainly Jehovah who is speaking in Deut 32:39, and what Jehovah says there is simply a deduction from what is addressed to the people in Deut 32:37 and Deut 32:38, there can hardly be any doubt that Jehovah is speaking in Deut 32:37, Deut 32:38, as well as in Deut 32:34, Deut 32:35, and therefore that Moses simply distinguishes himself from Jehovah in Deut 32:36, when explaining the reason for the judgment foretold by the Lord. The expression "their gods," relates, not to the heathen, but to the Israelites, upon whom the judgment had fallen. The worthlessness of their gods had become manifest, namely, of the strange gods or idols, which the Israelites had preferred to the living God (vid., cf. Deut 32:16, Deut 32:17), and to which they had brought their sacrifices and drink-offerings. In Deut 32:38, אשׁר is the subject, - the gods, who consumed the fat of the sacrifices offered to them by their worshippers (the foolish Israelites), - and is not to be taken as the relative with זבחימו, as the lxx, Vulg., and Luther have rendered it, viz., "whose sacrifices they (the Israelites) ate," which neither suits the context nor the word חלב (fat), which denotes the fat portions of the sacrificial animals that were burned upon the altar, and therefore presented to God. The wine of the drink-offerings was also poured out upon the altar, and thus given up to the deity worshipped. The handing over of the sacrificial portions to the deity is described here with holy irony, as though the gods themselves consumed the fat of the slain offerings, and drank the wine poured out for them, for the purpose of expression this thought: "The gods, whom ye entertained so well, and provided so abundantly with sacrifices, let them now arise and help you, and thus make themselves clearly known to you." The address here takes the form of a direct appeal to the idolaters themselves; and in the last clause the imperative is introduced instead of the optative, to express the thought as sharply as possible, that men need the protection of God, and are warranted in expecting it from the gods they worship: "let there be a shelter over you." Sithrah for sether, a shelter or defence.
Deut 32:39
The appeal to their own experience of the worthlessness of idols is followed by a demand that they should acknowledge Jehovah as the only true God. The repetition of "I" is emphatic: "I, I only it," as an expression of being; I am it, ἐγώ εἰμι, Jn 8:24; Jn 18:5. The predicate Elohim (vid., 2Kings 7:28; Is 37:16) is omitted, because it is contained in the thought itself, and moreover is clearly expressed in the parallel clause which follows, "there is not a God beside Me." Jehovah manifests himself in His doings, which Israel had experienced already, and still continued to experience. He kills and makes alive, etc., i.e., He has the power of life and death. These words do not refer to the immortality of the soul, but to the restoration of life of the people of Israel, which God had delivered up to death (so 1Kings 2:6; 4Kings 5:7; cf. Is 26:19; Hos 13:10; Wisd. 16:13; Tobit 13:2). This thought, and the following one, which is equally consolatory, that God smites and heals again, are frequently repeated by the prophets (vid., Hos 6:1; Is 30:26; Is 57:17-18; Jer 17:14). None can deliver out of His hand (vid., Is 43:13; Hos 5:14; Hos 2:12).
Deut 32:40-42
The Lord will show Himself as the only true God, who slays and makes alive, etc. He will take vengeance upon His enemies, avenge the blood of His servants, and expiate His land, His people. With this promise, which is full of comfort for all the servants of the Lord, the ode concludes. "For I lift up My hand to heaven, and say, As truly as I live for ever, if I have sharpened My flashing sword, and My hand grasps for judgment, I will repay vengeance to My adversaries, and requite My haters. I will make My arrows drunk with blood, and My sword will eat flesh; with the blood of the slain and prisoners, with the hairy head of the foe." Lifting up the hand to heaven was a gesture by which a person taking an oath invoked God, who is enthroned in heaven, as a witness of the truth and an avenger of falsehood (Gen 14:22). Here, as in Ex 6:8 and Num 14:30, it is used anthropomorphically of God, who is in heaven, and can swear by no greater than Himself (vid., Is 45:23; Jer 22:5; Heb 6:17). The oath follows in Deut 32:41 and Deut 32:42. אם, however, is not the particle employed in swearing, which has a negative meaning (vid., Gen 14:23), but is conditional, and introduces the protasis. As the avenger of His people upon their foes, the Lord is represented as a warlike hero, who whets His sword, and has a quiver filled with arrows (as in Ps 7:13). "As long as the Church has to make war upon the world, the flesh, and the devil, it needs a warlike head" (Schultz). חרב בּרק, the flash of the sword, i.e., the flashing sword (vid., Gen 3:24; Nahum 3:3; Hab 3:11). In the next clause, "and My hand grasps judgment," mishpat (judgment) does not mean punishment or destruction hurled by God upon His foes, nor the weapons employed in the execution of judgment, but judgment is introduced poetically as the thing which God takes in hand for the purpose of carrying it out. נקם השׁיב, to lead back vengeance, i.e., to repay it. Punishment is retribution for evil done. By the enemies and haters of Jehovah, we need not understand simply the heathen enemies of the Israelites, for the ungodly in Israel were enemies of God quite as much as the ungodly heathen. If it is evident from Deut 32:25-27, where God is spoken of as punishing Israel to the utmost when it had fallen into idolatry, but not utterly destroying it, that the punishment which God would inflict would also fall upon the heathen, who would have made an end of Israel; it is no less apparent from Deut 32:37 and Deut 32:38, especially from the appeal in Deut 32:38, Let your idols arise and help you (Deut 32:38), which is addressed, as all admit, to the idolatrous Israelites, and not to the heathen, that those Israelites who had made worthless idols their rock would be exposed to the vengeance and retribution of the Lord. In Deut 32:42 the figure of the warrior is revived, and the judgment of God is carried out still further under this figure. Of the four different clauses in this verse, the third is related to the first, and the fourth to the second. God would make His arrows drunk with the blood not only of the slain, but also of the captives, whose lives are generally spared, but were not to be spared in this judgment. This sword would eat flesh of the hairy head of the foe. The edge of the sword is represented poetically as the mouth with which it eats (2Kings 2:26; 2Kings 18:8, etc.); "the sword is said to devour bodies when it slays them by piercing" (Ges. thes. p. 1088). פּרעות, from פּרע, a luxuriant, uncut growth of hair (Num 6:5; see at Lev 10:6). The hairy head is not a figure used to denote the "wild and cruel foe" (Knobel), but a luxuriant abundance of strength, and the indomitable pride of the foe, who had grown fat and forgotten his Creator (Deut 32:15). This explanation is confirmed by Ps 68:22; whereas the rendering ἄρχοντες, princes, leaders, which is given in the Septuagint, has no foundation in the language itself, and no tenable support in Judg 5:2.
Deut 32:43
For this retribution which God accomplishes upon His enemies, the nations were to praise the people of the Lord. As this song commenced with an appeal to heaven and earth to give glory to the Lord (Deut 32:1-3), so it very suitably closes with an appeal to the heathen to rejoice with His people on account of the acts of the Lord. "Rejoice, nations, over His people; for He avenges the blood of His servants, and repays vengeance to His adversaries, and so expiates His land, His people." "His people" is an accusative, and not in apposition to nations in the sense of "nations which are His people." For, apart from the fact that such a combination would be unnatural, the thought that the heathen had become the people of God is nowhere distinctly expressed in the song (not even in Deut 32:21); nor is the way even so prepared for it as that we could expect it here, although the appeal to the nations to rejoice with His people on account of what God had done involves the Messianic idea, that all nations will come to the knowledge of the Lord (vid., Ps 47:2; Ps 66:8; Ps 67:4). - The reason for this rejoicing is the judgment through which the Lord avenges the blood of His servants and repays His foes. As the enemies of God are not the heathen as such (see at Deut 32:41), so the servants of Jehovah are not the nation of Israel as a whole, but the faithful servants whom the Lord had at all times among His people, and who were persecuted, oppressed, and put to death by the ungodly. By this the land was defiled, covered with blood-guiltiness, so that the Lord was obliged to interpose as a judge, to put an end to the ways of the wicked, and to expiate His land, His people, i.e., to wipe out the guilt which rested upon the land and people, by the punishment of the wicked, and the extermination of idolatry and ungodliness, and to sanctify and glorify the land and nation (vid., Is 1:27; Is 4:4-5).
Geneva 1599
32:1 Give ear, O ye (a) heavens, and I will speak; and hear, O earth, the words of my mouth.
(a) As witness of this people's ingratitude.
John Gill
32:1 Give ear, O ye heavens, and I will speak; and hear, O earth,
the words of my mouth. This song is prefaced and introduced in a very grand and pompous manner, calling on the heavens and earth to give attention; by which they themselves may be meant, by a "prosopopaeia", a figure frequently used in Scripture, when things of great moment and importance are spoken of; and these are called upon to hearken, either to rebuke the stupidity and inattention of men, or to show that these would shed or withhold their influences, their good things, according to the obedience or disobedience of Israel; or because these are durable and lasting, and so would ever be witnesses for God and against his people: Gaon, as Aben Ezra observes, by the heavens understands the angels, and by the earth the men of the earth, the inhabitants of both worlds, which is not amiss: and by these words of Moses are meant the words of the song, referred to in Deut 31:29; here called his words, not because they were of him, but because they were put into his mouth, and about to be expressed by him, not in his own name, but in the name of the Lord; and not as the words of the law, which came by him, but as the words and doctrines of the Gospel concerning Christ, of whom Moses here writes; whose character he gives, and whose person and office he vindicates against the Jews, whom he accuses and brings a charge of ingratitude against for rejecting him, to which our Lord seems to refer, Jn 5:45; the prophecies of their rejection, the calling of the Gentiles, the destruction of the Jews by the Romans, and the miseries they should undergo, and yet should not be wholly extirpated out of the world, but continue a people, who in the latter days would be converted, return to their own land, and their enemies be destroyed; which are some of the principal things in this song, and which make it worthy of attention and observation.
John Wesley
32:1 O heavens, O earth - You lifeless and senseless creatures, which he calls upon partly to accuse the stupidity of Israel, that were more dull of hearing than these: and partly as witnesses of the truth of his sayings and the justice of God's proceedings against them.
Robert Jamieson, A. R. Fausset and David Brown
32:1 MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
Give ear, O ye heavens; . . . hear, O earth--The magnificence of the exordium, the grandeur of the theme, the frequent and sudden transitions, the elevated strain of the sentiments and language, entitle this song to be ranked amongst the noblest specimens of poetry to be found in the Scriptures.
32:232:2: Ակնկալեսցի՛ իբրեւ զանձրեւ բարբա՛ռ իմ. եւ իջցէ՛ իբրեւ զցօղ պատգամք իմ. իբրեւ զանձրեւ ՚ի վերայ սիզոյ, եւ իբրեւ զտեղատարա՛փ ՚ի վերայ խոտոյ.
2 Իմ խօսքը թող ընկալուի իբրեւ անձրեւ, իմ պատգամներն իջնեն իբրեւ ցօղ, իբրեւ սէզի վրայ տեղացող անձրեւ ու խոտի վրայ տեղացող տեղատարափ,
2 Իմ խրատս անձրեւի պէս պիտի կաթի, Իմ խօսքս ցօղի պէս պիտի իջնէ, Անձրեւի պէս կանանչեղէնի վրայ Ու առատ անձրեւներու պէս՝ խոտի վրայ,
[479]Ակնկալեսցի իբրեւ զանձրեւ բարբառ իմ, եւ իջցեն իբրեւ զցօղ պատգամք իմ, իբրեւ զանձրեւ ի վերայ սիզոյ եւ իբրեւ զտեղատարափ ի վերայ խոտոյ:

32:2: Ակնկալեսցի՛ իբրեւ զանձրեւ բարբա՛ռ իմ. եւ իջցէ՛ իբրեւ զցօղ պատգամք իմ. իբրեւ զանձրեւ ՚ի վերայ սիզոյ, եւ իբրեւ զտեղատարա՛փ ՚ի վերայ խոտոյ.
2 Իմ խօսքը թող ընկալուի իբրեւ անձրեւ, իմ պատգամներն իջնեն իբրեւ ցօղ, իբրեւ սէզի վրայ տեղացող անձրեւ ու խոտի վրայ տեղացող տեղատարափ,
2 Իմ խրատս անձրեւի պէս պիտի կաթի, Իմ խօսքս ցօղի պէս պիտի իջնէ, Անձրեւի պէս կանանչեղէնի վրայ Ու առատ անձրեւներու պէս՝ խոտի վրայ,
zohrab-1805▾ eastern-1994▾ western am▾
32:22: Польется как дождь учение мое, как роса речь моя, как мелкий дождь на зелень, как ливень на траву.
32:2 προσδοκάσθω προσδοκαω expect; suppose ὡς ως.1 as; how ὑετὸς υετος rain τὸ ο the ἀπόφθεγμά αποφθεγμα of me; mine καὶ και and; even καταβήτω καταβαινω step down; descend ὡς ως.1 as; how δρόσος δροσος the ῥήματά ρημα statement; phrase μου μου of me; mine ὡσεὶ ωσει as if; about ὄμβρος ομβρος downpour ἐπ᾿ επι in; on ἄγρωστιν αγρωστις and; even ὡσεὶ ωσει as if; about νιφετὸς νιφετος in; on χόρτον χορτος grass; plant
32:2 יַעֲרֹ֤ף yaʕᵃrˈōf ערף drip כַּ ka כְּ as † הַ the מָּטָר֙ mmāṭˌār מָטָר rain לִקְחִ֔י liqḥˈî לֶקַח teaching תִּזַּ֥ל tizzˌal נזל flow כַּ ka כְּ as † הַ the טַּ֖ל ṭṭˌal טַל dew אִמְרָתִ֑י ʔimrāṯˈî אִמְרָה word כִּ ki כְּ as שְׂעִירִ֣ם śᵊʕîrˈim שָׂעִיר shower of rain עֲלֵי־ ʕᵃlê- עַל upon דֶ֔שֶׁא ḏˈeše דֶּשֶׁא young grass וְ wᵊ וְ and כִ ḵi כְּ as רְבִיבִ֖ים rᵊvîvˌîm רְבִיבִים rain עֲלֵי־ ʕᵃlê- עַל upon עֵֽשֶׂב׃ ʕˈēśev עֵשֶׂב herb
32:2. concrescat in pluvia doctrina mea fluat ut ros eloquium meum quasi imber super herbam et quasi stillae super graminaLet my doctrine gather as the rain, let my speech distil as the dew, as a shower upon the herb, and as drops upon the grass.
2. My doctrine shall drop as the rain, My speech shall distil as the dew; As the small rain upon the tender grass, And as the showers upon the herb:
32:2. Let my doctrine accumulate like the rain. Let my eloquence form like the dew, like a mist upon the plants, and like water droplets upon the grass.
32:2. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass:
My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass:

2: Польется как дождь учение мое, как роса речь моя, как мелкий дождь на зелень, как ливень на траву.
32:2
προσδοκάσθω προσδοκαω expect; suppose
ὡς ως.1 as; how
ὑετὸς υετος rain
τὸ ο the
ἀπόφθεγμά αποφθεγμα of me; mine
καὶ και and; even
καταβήτω καταβαινω step down; descend
ὡς ως.1 as; how
δρόσος δροσος the
ῥήματά ρημα statement; phrase
μου μου of me; mine
ὡσεὶ ωσει as if; about
ὄμβρος ομβρος downpour
ἐπ᾿ επι in; on
ἄγρωστιν αγρωστις and; even
ὡσεὶ ωσει as if; about
νιφετὸς νιφετος in; on
χόρτον χορτος grass; plant
32:2
יַעֲרֹ֤ף yaʕᵃrˈōf ערף drip
כַּ ka כְּ as
הַ the
מָּטָר֙ mmāṭˌār מָטָר rain
לִקְחִ֔י liqḥˈî לֶקַח teaching
תִּזַּ֥ל tizzˌal נזל flow
כַּ ka כְּ as
הַ the
טַּ֖ל ṭṭˌal טַל dew
אִמְרָתִ֑י ʔimrāṯˈî אִמְרָה word
כִּ ki כְּ as
שְׂעִירִ֣ם śᵊʕîrˈim שָׂעִיר shower of rain
עֲלֵי־ ʕᵃlê- עַל upon
דֶ֔שֶׁא ḏˈeše דֶּשֶׁא young grass
וְ wᵊ וְ and
כִ ḵi כְּ as
רְבִיבִ֖ים rᵊvîvˌîm רְבִיבִים rain
עֲלֵי־ ʕᵃlê- עַל upon
עֵֽשֶׂב׃ ʕˈēśev עֵשֶׂב herb
32:2. concrescat in pluvia doctrina mea fluat ut ros eloquium meum quasi imber super herbam et quasi stillae super gramina
Let my doctrine gather as the rain, let my speech distil as the dew, as a shower upon the herb, and as drops upon the grass.
32:2. Let my doctrine accumulate like the rain. Let my eloquence form like the dew, like a mist upon the plants, and like water droplets upon the grass.
32:2. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass:
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
32:2: My doctrine - לקחי likchi, from לקח lakach, to take, carry away; to attract or gain over the heart by eloquence or persuasive speech.
Hence the Septuagint translate the word αποφθεγμα, an apophthegm, a sententious and weighty saying, for the regulation of the moral conduct such, properly, are the sayings in this inimitable ode.
Shall drop as the rain - It shall come drop by drop as the shower, beginning slowly and distinctly, but increasing more and more till the plenitude of righteousness is poured down, and the whole canon of Divine revelation completed.
My speech shall distil as the dew - אמרתי imrathi; my familiar, friendly, and affectionate speeches shall descend gently and softly, on the ear and the heart, as the dew, moistening and refreshing all around. In hot regions dew is often a substitute for rain, without it there could be no fertility, especially in those places where rain seldom falls. And in such places only can the metaphor here used be felt in its perfection. Homer uses a similar figure when speaking of the eloquence of Ulysses; he says, Il. iii., ver. 221: -
Αλλ' ὁτε δη ῥοπα τε μεγαλην εκ στηθεος ἱει,
Και επεα νιφαδεσσιν εοικοτα χειμεριῃσιν -
"But when he speaks what elocution flows!
Soft as the fleeces of descending snows."
On the manner in which dew is produced, philosophers are not yet agreed. It was long supposed to descend, and to differ only from rain as less from more; but the experiments of a French chemist seemed to prove that dew ascended in light thin vapours, and that, meeting with a colder region of the air, it became condensed and fell down upon the earth. Other recent experiments, though they have not entirely invalidated the former, have rendered the doctrine of the ascent of dew doubtful. Though we know nothing certain as to the manner of its production, yet we know that the thing exists, and that it is essentially useful. So much we know of the sayings of our God, and the blessed effects produced by them: God hath spoken, and the entering in of his words gives light and life. See the note on Gen 2:6.
As the small rain - שעירם seirim, from שער saar, to be rough or tempestuous; sweeping showers, accompanied with a strong gale of wind.
And as the showers - רביבים rebibim, from רבה rabah to multiply, to increase greatly; shower after shower, or rather a continual rain, whose drops are multiplied beyond calculation, upon the earth; alluding perhaps to the rainy seasons in the East, or to those early and latter rains so essentially necessary for the vegetation and perfection of the grain.
No doubt these various expressions point out that great variety in the word or revelation of God whereby it is suited to every place, occasion, person, and state; being "profitable for doctrine, reproof, and edification in righteousness." Hence the apostle says that God, at sundry times and in divers manners, spake in time past unto the fathers by the prophets, and in these last times has spoken unto us by his Son; Heb 1:1, Heb 1:2. By every prophet, evangelist, and apostle, God speaks a particular language; all is his doctrine, his great system of instruction, for the information and salvation of the souls of men. But some portions are like the sweeping showers, in which the tempest of God's wrath appears against sinners. Others are like the incessant showers of gentle rain, preparing the soil for the germination of the grain, and causing it to take root. And others still are like the dew, mildly and gently insinuating convictions, persuasions, reproofs, and consolations. The preacher of righteousness who wishes to handle this word profitably, must attend closely to those distinctions, that he may rightly divide the word of truth, and give each of his hearers his portion of the bread of life in due season.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:2: drop: Sa2 23:4; Job 29:22, Job 29:23; Psa 72:6; Isa 55:10, Isa 55:11; Hos 6:4, Hos 14:5; Co1 3:6-8; Heb 6:7
as the showers: Mic 5:7; Zac 10:1
Geneva 1599
32:2 My (b) doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass:
(b) He desires that he may speak to God's glory and that the people, as the green grass, may receive the dew of his doctrine.
John Gill
32:2 My doctrine shall drop as the rain, my speech shall distil as the dew,.... Which some, as Aben Ezra, take to be a prayer or wish, that the doctrine spoken by him might fall upon men like rain and dew on the earth, penetrate into their hearts, and influence them, and produce good effects there; but the words rather seem to be a prophecy of what would be: and by his "doctrine" and "speech", which signify the same thing, is meant, not his law, which was fiery, this cooling, like rain and dew; that was like a storm, this as a gentle rain; that was terrible, this desirable; that was distressing, this refreshing, this no other than the Gospel, the speech of God, the doctrine of Christ, the doctrine of grace, and mercy through him, and of life and salvation by him: it has its name from a word, which signifies to "receive" (f); for it was received from God by Moses, and by the prophets after him, by Christ himself, as Mediator, and by the apostles from him, and is worthy of the acceptation of all: this is comparable to "rain", because, like that, it comes from heaven, is the gift of God, tarries not for man, but comes without any desert of man, and often without his desire; falls by divine direction in places and on persons, as the Lord's will and pleasure is, and that in great plenty, with a fulness of spiritual blessings, and precious promises; and for its effects, it cools the conscience, filled with fiery wrath and indignation, moistens and softens the hard heart, like the dry and parched earth, refreshes and revives the drooping spirit, and makes barren souls fruitful in grace and good works: and it is like "dew", which also is from heaven, and of God, fell in the night of the world; and as that falls in a temperate air, so this, when the stormy dispensation of the law was over; and though but a small thing in the eyes of the world, is of great influence, the power of God unto salvation, very grateful and delightful, and of great moment and importance; hereby the love and favour of God is diffused, the blessings of grace dispensed, the heavenly manna communicated, and the Spirit and his graces received: and this, like rain and dew, "drops" and "distils" silently, not in a noisy manner as the law; insensibly, falling on persons at an unawares, in great abundance, like the drops of rain and dew; and effectually, working in all that believe: dew was a symbol of doctrine with the Egyptians (g): this is further illustrated:
as the small rain upon the tender herb, and as the showers upon the grass: the first of those words for "rain", according to Jarchi, has the signification of a stormy wind, but that seems to contradict the gentle dropping and distilling of it; rather it signifies "hairs" (h), and denotes, as our version, the smallness of the rain, being as small, thin, and light as hairs; and the latter word (i) has the signification of millions and thousands, there being such vast, numbers as those in a shower of rain: the "tender herb" and "grass" may denote the multitude of persons to whom the Gospel would come, and be made useful; and may describe sensible sinners, tender consciences, such as are weak in themselves, with whom it is the day of small things, are newborn babes, little children; who are just springing up in grace, as among the grass, and as willows by the water courses: now all this is said by Moses, to recommend his doctrine, as well as what follows.
(f) a "accepit". (g) Hor. Hieroglyph. l. 1. c. 26. (h) a "pilus", Lev. xiii. 10. (i) a "multum", see Psal. cxliv. 13.
John Wesley
32:2 As the rain - Look what effect rain and dew have upon herbs and grass which they make fresh and fragrant and growing, the same effect may my discourse have upon your hearts, that is, to make them soft and pliable and fruitful.
Robert Jamieson, A. R. Fausset and David Brown
32:2 My doctrine shall drop, &c.--The language may justly be taken as uttered in the form of a wish or prayer, and the comparison of wholesome instruction to the pure, gentle, and insinuating influence of rain or dew, is frequently made by the sacred writers (Is 5:6; Is 55:10-11).
32:332:3: զի զանո՛ւն Տեառն կարդացի. տո՛ւք օրհնութիւն Տեառն Աստուծոյ մերոյ[2052]։ [2052] Ոմանք. Զի զանուն Տեառն կարդասցի։Ուր ոմանք. Կարդասցուք եւ տուք։
3 որովհետեւ Տիրոջ անունը տուեցի: Օրհնութիւն առաքեցէ՛ք մեր Տէր Աստծուն,
3 Քանզի Տէրոջը անունը պիտի կանչեմ։Մեր Աստուծոյն պատիւ տուէք։
զի զանուն Տեառն կարդացի. տուք օրհնութիւն [480]Տեառն Աստուծոյ մերոյ:

32:3: զի զանո՛ւն Տեառն կարդացի. տո՛ւք օրհնութիւն Տեառն Աստուծոյ մերոյ[2052]։
[2052] Ոմանք. Զի զանուն Տեառն կարդասցի։Ուր ոմանք. Կարդասցուք եւ տուք։
3 որովհետեւ Տիրոջ անունը տուեցի: Օրհնութիւն առաքեցէ՛ք մեր Տէր Աստծուն,
3 Քանզի Տէրոջը անունը պիտի կանչեմ։Մեր Աստուծոյն պատիւ տուէք։
zohrab-1805▾ eastern-1994▾ western am▾
32:33: Имя Господа прославляю; воздайте славу Богу нашему.
32:3 ὅτι οτι since; that ὄνομα ονομα name; notable κυρίου κυριος lord; master ἐκάλεσα καλεω call; invite δότε διδωμι give; deposit μεγαλωσύνην μεγαλωσυνη greatness τῷ ο the θεῷ θεος God ἡμῶν ημων our
32:3 כִּ֛י kˈî כִּי that שֵׁ֥ם šˌēm שֵׁם name יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶקְרָ֑א ʔeqrˈā קרא call הָב֥וּ hāvˌû יהב give גֹ֖דֶל ḡˌōḏel גֹּדֶל greatness לֵ lē לְ to אלֹהֵֽינוּ׃ ʔlōhˈênû אֱלֹהִים god(s)
32:3. quia nomen Domini invocabo date magnificentiam Deo nostroBecause I will invoke the name of the Lord: give ye magnificence to our God.
3. For I will proclaim the name of the LORD: Ascribe ye greatness unto our God.
32:3. For I will invoke the name of the Lord. Acknowledge the magnificence of our God!
32:3. Because I will publish the name of the LORD: ascribe ye greatness unto our God.
Because I will publish the name of the LORD: ascribe ye greatness unto our God:

3: Имя Господа прославляю; воздайте славу Богу нашему.
32:3
ὅτι οτι since; that
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
ἐκάλεσα καλεω call; invite
δότε διδωμι give; deposit
μεγαλωσύνην μεγαλωσυνη greatness
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
32:3
כִּ֛י kˈî כִּי that
שֵׁ֥ם šˌēm שֵׁם name
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶקְרָ֑א ʔeqrˈā קרא call
הָב֥וּ hāvˌû יהב give
גֹ֖דֶל ḡˌōḏel גֹּדֶל greatness
לֵ לְ to
אלֹהֵֽינוּ׃ ʔlōhˈênû אֱלֹהִים god(s)
32:3. quia nomen Domini invocabo date magnificentiam Deo nostro
Because I will invoke the name of the Lord: give ye magnificence to our God.
32:3. For I will invoke the name of the Lord. Acknowledge the magnificence of our God!
32:3. Because I will publish the name of the LORD: ascribe ye greatness unto our God.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:3: Because: Exo 3:13-16, Exo 6:3, Exo 20:24, Exo 34:5-7; Psa 29:1, Psa 29:2, Psa 89:16-18, Psa 105:1-5; Psa 145:1-10; Jer 10:6, Jer 23:6; Mat 1:23; Joh 17:6, Joh 17:26
ascribe: Deu 5:24; Ch1 17:19, Ch1 29:11; Psa 145:3, Psa 150:2; Jer 10:6; Eph 1:19
John Gill
32:3 Because I will publish the name of the Lord,.... Not call on his name, as some, nor call to the heaven and earth in his name, as others, but proclaim his name, even the same that was proclaimed before Moses, Ex 34:6; and this is to be understood, not of Jehovah the Father, nor of Jehovah the Spirit, but of Jehovah the Son, the rock whose work is perfect, and the rock of salvation, Deut 32:4; and not of any particular name of his, unless any of those mentioned can be thought to be intended; rather his perfections and attributes, or his Gospel, called his name, Acts 9:15; though his name may signify no other than himself, who is the sum and substance of the Gospel, and who, in his person, office, grace, and salvation, is to be published and proclaimed, openly and publicly, constantly and faithfully, and his name only; for there is no other under heaven whereby man can be saved:
ascribe ye greatness unto our God; to Christ, the rock of salvation, who is truly God, our God, God in our nature, God manifest in the flesh, and who is the great God, and our Saviour, and therefore greatness is to be ascribed to him: he is great in his person and perfections; his works are great, those of creation and providence, and particularly of redemption and salvation; he is great in his offices, a great Saviour, a great High priest, a great Prophet, a great King, and the great Shepherd of the sheep: those that are called upon to give greatness to him, which is his due, are the heavens and the earth, Deut 32:1; and both have, literally and figuratively considered, bore a testimony to his greatness; the heavens, at his birth a wonderful star appeared, directing the wise men to him; at his death the sun was darkened; at his ascension the heavens were opened and received him, and still retain him; even God in heaven, by a voice from thence, bore witness of him as his beloved Son, in whom he was well pleased; also by raising him from the dead, declaring him to be the Son of God with power, and by exalting him at his right hand as a Saviour, and by the effusion of the Spirit on his apostles, to preach and spread his Gospel; the angels in heaven ascribed greatness to him, by their worship of him when he came into the world, by the declaration they made of him at his incarnation, and by the testimony they bore to his resurrection, and by their subjection to him in all things: the church below, sometimes called heaven, in the book of the Revelation, ascribe all honour, glory, and greatness to him: the earth, the whole terraqueous globe, in it have been displayed the greatness of Christ, the power and glory of his divinity; in the sea by becoming a calm at his word of command, in the rocks by being rent at his death, and will be in both by delivering up the dead in them, at the last day: the inhabitants of the earth, especially the redeemed from among men, ascribe greatness to him, by attributing daily to him all the perfections of the Godhead, and the glory of their salvation: Aben Ezra says, Moses refers to the heavens and the earth, or respects them, and compares with this Ps 19:1.
John Wesley
32:3 The name of the Lord - His glorious excellencies and righteous actions, by which he hath made himself known as a man is known by his name, and by which it will appear both that there is no blame to be laid upon him whatsoever befals you, and that it is gross madness to forsake such a God for dumb idols. Ascribe ye - As I am about to publish the majesty and glory of God, so do you also acknowledge it.
32:432:4: Աստուած որոյ ճշմարի՛տ են գործք նորա. եւ ամենայն ճանապարհք նորա իրաւամբք։ Աստուած հաւատարի՛մ է եւ ո՛չ գոյ ՚ի նմա անիրաւութիւն. արդա՛ր եւ անարատ է Տէր[2053]։ [2053] Ոմանք. Որոյ ճշմարտութիւն են գործք նորա։
4 Աստուած, որի գործերը ճշմարիտ են, ու նրա ուղիները՝ օրինաւոր: Աստուած հաւատարիմ է, եւ Նրա մէջ անիրաւութիւն չկայ, Տէրն արդար է ու անարատ:
4 Աստուծոյ* գործը կատարեալ է. Քանզի անոր բոլոր ճամբաները արդար են. Աստուած հաւատարիմ է ու անիրաւութիւն չունի. Անիկա արդար եւ ուղիղ է։
[481]Աստուած` որոյ ճշմարիտ են գործք նորա, եւ ամենայն ճանապարհք նորա իրաւամբք, Աստուած հաւատարիմ է եւ ոչ գոյ ի նմա անիրաւութիւն, արդար եւ անարատ է Տէր:

32:4: Աստուած որոյ ճշմարի՛տ են գործք նորա. եւ ամենայն ճանապարհք նորա իրաւամբք։ Աստուած հաւատարի՛մ է եւ ո՛չ գոյ ՚ի նմա անիրաւութիւն. արդա՛ր եւ անարատ է Տէր[2053]։
[2053] Ոմանք. Որոյ ճշմարտութիւն են գործք նորա։
4 Աստուած, որի գործերը ճշմարիտ են, ու նրա ուղիները՝ օրինաւոր: Աստուած հաւատարիմ է, եւ Նրա մէջ անիրաւութիւն չկայ, Տէրն արդար է ու անարատ:
4 Աստուծոյ* գործը կատարեալ է. Քանզի անոր բոլոր ճամբաները արդար են. Աստուած հաւատարիմ է ու անիրաւութիւն չունի. Անիկա արդար եւ ուղիղ է։
zohrab-1805▾ eastern-1994▾ western am▾
32:44: Он твердыня; совершенны дела Его, и все пути Его праведны; Бог верен, и нет неправды [в Нем]; Он праведен и истинен;
32:4 θεός θεος God ἀληθινὰ αληθινος truthful; true τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him καὶ και and; even πᾶσαι πας all; every αἱ ο the ὁδοὶ οδος way; journey αὐτοῦ αυτος he; him κρίσεις κρισις decision; judgment θεὸς θεος God πιστός πιστος faithful καὶ και and; even οὐκ ου not ἔστιν ειμι be ἀδικία αδικια injury; injustice δίκαιος δικαιος right; just καὶ και and; even ὅσιος οσιος responsible; devout κύριος κυριος lord; master
32:4 הַ ha הַ the צּוּר֙ ṣṣûr צוּר rock תָּמִ֣ים tāmˈîm תָּמִים complete פָּעֳלֹ֔ו poʕᵒlˈô פֹּעַל doing כִּ֥י kˌî כִּי that כָל־ ḵol- כֹּל whole דְּרָכָ֖יו dᵊrāḵˌāʸw דֶּרֶךְ way מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice אֵ֤ל ʔˈēl אֵל god אֱמוּנָה֙ ʔᵉmûnˌā אֱמוּנָה steadiness וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] עָ֔וֶל ʕˈāwel עָוֶל injustice צַדִּ֥יק ṣaddˌîq צַדִּיק just וְ wᵊ וְ and יָשָׁ֖ר yāšˌār יָשָׁר right הֽוּא׃ hˈû הוּא he
32:4. Dei perfecta sunt opera et omnes viae eius iudicia Deus fidelis et absque ulla iniquitate iustus et rectusThe works of God are perfect, and all his ways are judgments: God is faithful and without any iniquity, he is just and right.
4. The Rock, his work is perfect; For all his ways are judgment: A God of faithfulness and without iniquity, Just and right is he.
32:4. The works of God are perfect, and all his ways are judgments. God is faithful and without any iniquity. He is just and upright.
32:4. [He is] the Rock, his work [is] perfect: for all his ways [are] judgment: a God of truth and without iniquity, just and right [is] he.
He is the Rock, his work [is] perfect: for all his ways [are] judgment: a God of truth and without iniquity, just and right [is] he:

4: Он твердыня; совершенны дела Его, и все пути Его праведны; Бог верен, и нет неправды [в Нем]; Он праведен и истинен;
32:4
θεός θεος God
ἀληθινὰ αληθινος truthful; true
τὰ ο the
ἔργα εργον work
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶσαι πας all; every
αἱ ο the
ὁδοὶ οδος way; journey
αὐτοῦ αυτος he; him
κρίσεις κρισις decision; judgment
θεὸς θεος God
πιστός πιστος faithful
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἀδικία αδικια injury; injustice
δίκαιος δικαιος right; just
καὶ και and; even
ὅσιος οσιος responsible; devout
κύριος κυριος lord; master
32:4
הַ ha הַ the
צּוּר֙ ṣṣûr צוּר rock
תָּמִ֣ים tāmˈîm תָּמִים complete
פָּעֳלֹ֔ו poʕᵒlˈô פֹּעַל doing
כִּ֥י kˌî כִּי that
כָל־ ḵol- כֹּל whole
דְּרָכָ֖יו dᵊrāḵˌāʸw דֶּרֶךְ way
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
אֵ֤ל ʔˈēl אֵל god
אֱמוּנָה֙ ʔᵉmûnˌā אֱמוּנָה steadiness
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
עָ֔וֶל ʕˈāwel עָוֶל injustice
צַדִּ֥יק ṣaddˌîq צַדִּיק just
וְ wᵊ וְ and
יָשָׁ֖ר yāšˌār יָשָׁר right
הֽוּא׃ hˈû הוּא he
32:4. Dei perfecta sunt opera et omnes viae eius iudicia Deus fidelis et absque ulla iniquitate iustus et rectus
The works of God are perfect, and all his ways are judgments: God is faithful and without any iniquity, he is just and right.
32:4. The works of God are perfect, and all his ways are judgments. God is faithful and without any iniquity. He is just and upright.
32:4. [He is] the Rock, his work [is] perfect: for all his ways [are] judgment: a God of truth and without iniquity, just and right [is] he.
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Adam Clarke: Commentary on the Bible - 1831
32:4: He is the Rock - The word צור tsur is rendered Creator by some eminent critics; and khalyk is the reading in the Arabic Version. Rab. Moses ben Maimon, in his valuable work, Moreh Nebochim, observes that the word צור tsur, which is ordinarily translated rock, signifies origin, fountain, first cause, etc., and in this way it should be translated here: "He is the first principle, his work is perfect." As he is the cause of all things, he must be infinitely perfect; and consequently all his works must be perfect in their respective kinds. As is the cause, so must the effect be. Some think the word rock gives a very good sense: for, as in those lands, rocks were the ordinary places of defense and security, God may be metaphorically represented thus, to signify his protection of his followers. I prefer the opinion of Maimon.
Albert Barnes: Notes on the Bible - 1834
32:4
He is the Rock, his work is perfect - Rather, the Rock, perfect is his work. This epithet, repeated no less than five times in the Song Deu 32:15, Deu 32:18, Deu 32:30-31, represents those attributes of God which Moses is seeking to enforce, immutability and impregnable strength. Compare the expression "the stone of Israel" in Gen 49:24; and see Sa1 2:2; Psa 18:2; Mat 16:18; Joh 1:42. Zur, the original of "Rock," enters frequently into the composition of proper names of the Mosaic time, e. g., Num 1:5-6, Num 1:10; Num 2:12; Num 3:35, etc. Our translators have elsewhere rendered it according to the sense "everlasting strength" Isa 26:4, "the Mighty One" Isa 30:29; in this chapter they have rightly adhered to the letter throughout.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:4: the Rock: Deu 32:18, Deu 32:30, Deu 32:31; Sa1 2:2; Sa2 22:2, Sa2 22:3, Sa2 22:32, Sa2 22:47, Sa2 23:3; Psa 18:2, Psa 18:31, Psa 18:46, Psa 61:2-4; Psa 92:15; Isa 26:4, Isa 28:16, Isa 32:2; Mat 16:16-18; Co1 10:4; Pe1 2:6
his work: Gen 1:31; Sa2 22:31; Psa 18:30, Psa 19:7, Psa 138:8; Ecc 3:14; Mat 5:48; Jam 1:17
all his: Deu 10:18; Gen 18:25; Job 35:14; Psa 9:16, Psa 97:2, Psa 99:4; Isa 30:18; Jer 9:24; Dan 4:37; Joh 5:22; Rom 1:32, Rom 2:2, Rom 2:5; Jam 4:12; Rev 15:3, Rev 15:4
a God: Exo 34:6; Psa 31:5, Psa 98:3, Psa 100:5, Psa 146:6; Isa 25:1; Jer 10:10; Joh 1:14, Joh 1:17, Joh 14:6
without: Job 34:10; Psa 92:15; Hab 1:13; Rom 3:5
Geneva 1599
32:4 [He is] the (c) Rock, his work [is] perfect: for all his ways [are] judgment: a God of truth and without iniquity, just and right [is] he.
(c) Or mighty God; noting that only God is mighty, faithful and constant in his promise.
John Gill
32:4 He is the rock,.... That is, Jehovah is the rock, whose name Moses proposed to publish; and our God, to whom the heavens and the earth are called upon to ascribe greatness, even Christ the rock of salvation: here begins the song; the first word in it is very emphatic; it has a letter in it larger than usual, to denote the greatness of this Person, and to make it observable; he is "this" or "that rock" (k), by way of eminence, that rock and stone of Israel, Jacob prophesied of, which was typified by the rock Moses had smitten in the wilderness, and which, no doubt, he knew, as the Apostle Paul did, that it was a type of Christ, and had taught the Israelites so to understand it; and therefore this epithet of a divine Person would not seem strange to them, and yet is that rock the unbelieving Jews would and did stumble at, and the rock of salvation they lightly esteemed and rejected; the rock of refuge for sensible sinners to flee unto for shelter and safety from the wrath and justice of God, and from every enemy; the rock the church of God and every believer are built upon, and in which they dwell; and who is the rock of ages that will endure forever, as the Saviour of his people, and the foundation of their faith and hope:
his work is perfect; not so much the work of creation or of providence, which are both the works of Christ, but that of redemption and salvation, in which there is not only a display of all the divine perfections, but is complete in all its parts; the law is perfectly fulfilled, justice is fully satisfied, a perfect righteousness is wrought out, a complete pardon is procured, perfect peace is made, full atonement of sins obtained, and the whole work is finished; and is so perfect that nothing is wanting in it, or can be added to it, nor can it be unravelled or undone again: likewise the work of building the church on this rock is carrying on, and will be perfected when all the elect of God, all given to Christ and redeemed by his blood, shall be called by grace and gathered in; when the last of the chosen ones, and redeemed of the Lamb, is brought in and laid in the building; when Christ shall deliver up the kingdom to the Father complete, and God shall be all in all, and his church and people will be in a perfect state to all eternity:
for all his ways are judgment; his ways, which he himself has taken and walked in; his ways of providence are according to the best judgment and highest wisdom, and according to the strictest justice and equity; his ways of grace towards the salvation of his people, and the building up his church on himself, the rock; all the methods he took in eternity and time were all formed according to the counsel of God, and planned with the greatest wisdom, founded in his righteous nature, and according to covenant compact with his Father, and entered into in the most honourable manner; and in which he brought about the salvation of his people, in perfect consistence with the justice and holiness of God, and to the honour of them and his holy law: and he has executed all his offices of prophet, priest, and King, in the most just and righteous manner: the ways which he has prescribed his people to walk in, and in which he leads them, are ways of truth, righteousness, and holiness; such are all his ordinances and commandments:
a God of truth; so Christ is called; see Gill on Is 65:16; or the true God, which also is his name, 1Jn 5:20; and is so called in opposition to fictitious deities, and such who are only so by name or office, but not by nature; whereas he is truly and properly God, as appears from his names and nature, from his perfections, works, and worship, ascribed to him: or "God the truth" (l), for he is "the truth", Jn 14:6; the truth of all types, promises, and prophecies, which all have their accomplishment in him; the sum and substance of all truths and doctrines, from whom they all come, and in whom they all centre: or "the God of faith" or "faithfulness" (m); the object of faith, and the author and finisher of it; and who is faithful, as the God-man and Mediator, to him that appointed him, being intrusted with all the elect of God, with all promises and blessings of grace for them, with the fulness of grace to communicate unto them, with the glory of God in their salvation, and with their future and final happiness; and is faithful in the discharge of his offices of prophet, priest, and King:
and without iniquity; in his nature, in his heart, in his lips, and in his life; nor was ever any committed by him:
just and right is he; just, both as a divine Person, and as man and Mediator; a lover and doer of righteousness, a worker out of righteousness for his people, and the justifier of them by it; just and righteous, as the, servant of God, as King of saints, and Judge of the whole world; "right" or "upright", which is the character of a divine Person, agrees with Christ, and may denote his sincerity, uprightness, and faithfulness.
(k) "quod attinet ad rupem illam", Piscator; "rupes illa", Van Till; "rupes illa", Vitringa. (l) "Deus veritas", Pagninus, Montanus. (m) "Deus fidei", Vatablus, Cocceius; "Deus veritatis sive fidei", Vitringa.
John Wesley
32:4 A rock - As for the stability of his nature, and invincibleness of his power, so also for his fixedness and immutability in his counsels and promises and ways; so that is there shall be a sad change in your affairs, remember that this proceeds from yourselves and from the change of your ways towards God, and not from God, in whom there is no variableness or shadow of change, Jas 1:17. His work - All his works and actions are unblameable, perfect, wise and righteous. His ways - All his administrations in the world and particularly with you are managed with wisdom and justice. A God of truth - Constant to his promises: you cannot accuse him of any unfaithfulness to this day.
Robert Jamieson, A. R. Fausset and David Brown
32:4 He is the Rock--a word expressive of power and stability. The application of it in this passage is to declare that God had been true to His covenant with their fathers and them. Nothing that He had promised had failed; so that if their national experience had been painfully checkered by severe and protracted trials, notwithstanding the brightest promises, that result was traceable to their own undutiful and perverse conduct; not to any vacillation or unfaithfulness on the part of God (Jas 1:17), whose procedure was marked by justice and judgment, whether they had been exalted to prosperity or plunged into the depths of affliction.
32:532:5: Մեղան՝ եւ ո՛չ նմա որդիք արատոյ, ա՛զգ թի՛ւր եւ խոտորեալ։
5 Սրանք մեղք գործեցին, բայց դրա համար որդիները մեղաւոր չեն: Սա թիւր ու մոլորուած մի ազգ է:
5 Ասոնք ապականեցան, իրենց արատը անոր որդիներուն չէ. Ասիկա խոտորած ու ծռած ազգ մըն է։
[482]Մեղան եւ ոչ նմա որդիք արատոյ``, ազգ թեւր եւ խոտորեալ:

32:5: Մեղան՝ եւ ո՛չ նմա որդիք արատոյ, ա՛զգ թի՛ւր եւ խոտորեալ։
5 Սրանք մեղք գործեցին, բայց դրա համար որդիները մեղաւոր չեն: Սա թիւր ու մոլորուած մի ազգ է:
5 Ասոնք ապականեցան, իրենց արատը անոր որդիներուն չէ. Ասիկա խոտորած ու ծռած ազգ մըն է։
zohrab-1805▾ eastern-1994▾ western am▾
32:55: но они развратились пред Ним, они не дети Его по своим порокам, род строптивый и развращенный.
32:5 ἡμάρτοσαν αμαρτανω sin οὐκ ου not αὐτῷ αυτος he; him τέκνα τεκνον child μωμητά μωμητος generation σκολιὰ σκολιος warped; crooked καὶ και and; even διεστραμμένη διαστρεφω twist; divert
32:5 שִׁחֵ֥ת šiḥˌēṯ שׁחת destroy לֹ֛ו lˈô לְ to לֹ֖א lˌō לֹא not בָּנָ֣יו bānˈāʸw בֵּן son מוּמָ֑ם mûmˈām מאוּם blemish דֹּ֥ור dˌôr דֹּור generation עִקֵּ֖שׁ ʕiqqˌēš עִקֵּשׁ crooked וּ û וְ and פְתַלְתֹּֽל׃ fᵊṯaltˈōl פְּתַלְתֹּל queer
32:5. peccaverunt ei non filii eius in sordibus generatio prava atque perversaThey have sinned against him, and are none of his children in their filth: they are a wicked and perverse generation.
5. They have dealt corruptly with him, not his children, their blemish; a perverse and crooked generation.
32:5. They have sinned against him, and in their filth they are not his sons. They are a depraved and perverse generation.
32:5. They have corrupted themselves, their spot [is] not [the spot] of his children: [they are] a perverse and crooked generation.
They have corrupted themselves, their spot [is] not [the spot] of his children: [they are] a perverse and crooked generation:

5: но они развратились пред Ним, они не дети Его по своим порокам, род строптивый и развращенный.
32:5
ἡμάρτοσαν αμαρτανω sin
οὐκ ου not
αὐτῷ αυτος he; him
τέκνα τεκνον child
μωμητά μωμητος generation
σκολιὰ σκολιος warped; crooked
καὶ και and; even
διεστραμμένη διαστρεφω twist; divert
32:5
שִׁחֵ֥ת šiḥˌēṯ שׁחת destroy
לֹ֛ו lˈô לְ to
לֹ֖א lˌō לֹא not
בָּנָ֣יו bānˈāʸw בֵּן son
מוּמָ֑ם mûmˈām מאוּם blemish
דֹּ֥ור dˌôr דֹּור generation
עִקֵּ֖שׁ ʕiqqˌēš עִקֵּשׁ crooked
וּ û וְ and
פְתַלְתֹּֽל׃ fᵊṯaltˈōl פְּתַלְתֹּל queer
32:5. peccaverunt ei non filii eius in sordibus generatio prava atque perversa
They have sinned against him, and are none of his children in their filth: they are a wicked and perverse generation.
32:5. They have sinned against him, and in their filth they are not his sons. They are a depraved and perverse generation.
32:5. They have corrupted themselves, their spot [is] not [the spot] of his children: [they are] a perverse and crooked generation.
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Adam Clarke: Commentary on the Bible - 1831
32:5: Their spot is not the spot of his children - This verse is variously translated and variously understood. They are corrupted, not his, children of pollution - Kennicott. They are corrupt, they are not his children, they are blotted - Houbigant. This is according to the Samaritan. The interpretation commonly given to these words is as unfounded as it is exceptionable: "God's children have their spots, i. e., their sins, but sin in them is not like sin in others; in others sin is exceedingly sinful, but God does not see the sins of his children as he sees the sins of his enemies," etc. Unfortunately for this bad doctrine, there is no foundation for it in the sacred text, which, though very obscure, may be thus translated: He (Israel) hath corrupted himself. They (the Israelites) are not his children: they are spotted. Coverdale renders the whole passage thus: "The froward and overthwart generation have marred themselves to himward, and are not his children because of their deformity." This is the sense of the verse. Let it be observed that the word spot, which is repeated in our translation, occurs but once in the original, and the marginal reading is greatly to be preferred: He hath corrupted to himself, that they are not his children; that is their blot. And because they had the blot of sin on them, because they were spotted with iniquity and marked idolaters, therefore God renounces them. There may be here an allusion to the marks which the worshippers of particular idols had on different parts of their bodies, especially on their foreheads; and as idolatry is the crime with which they are here charged, the spot or mark mentioned may refer to the mark or stigma of their idol. The different sects of idolaters in the East are distinguished by their sectarian marks, the stigma of their respective idols. These sectarian marks, particularly on the forehead, amount to nearly one hundred among the Hindoos, and especially among the two sects, the worshippers of Seeva, and the worshippers of Vishnoo. In many cases these marks are renewed daily, for they account it irreligious to perform any sacred rite to their god without his mark on the forehead; the marks are generally horizontal and perpendicular lines, crescents, circles, leaves, eyes, etc., in red, black, white, and yellow. This very custom is referred to in Rev 20:4, where the beast gives his mark to his followers, and it is very likely that Moses refers to such a custom among the idolatrous of his own day. This removes all the difficulty of the text. God's children have no sinful spots, because Christ saves them from their sins; and their motto or mark is, Holiness to the Lord.
Albert Barnes: Notes on the Bible - 1834
32:5
Render: "It" (i. e. "the perverse and crooked generation") "hath corrupted itself before Him (compare Isa 1:4); they are not His children, but their blemish:" i. e., the generation of evil-doers cannot be styled God's children, but rather the shame and disgrace of God's children. The other side of the picture is thus brought forward with a bRev_ity and abruptness which strikingly enforces the contrast.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:5: They have corrupted themselves: Heb. He hath corrupted to himself, Deu 4:16, Deu 31:29; Gen 6:12; Exo 32:7; Jdg 2:19; Isa 1:4; Hos 9:9; Zep 3:7; Co2 11:3
their spot: etc. or, that they are not his children, that is their blot, Joh 8:41
a perverse: Deu 9:24; Psa 78:8; Isa 1:4; Mat 3:7, Mat 16:4, Mat 17:17; Luk 9:41; Act 7:51; Phi 2:15
John Gill
32:5 They have corrupted themselves,.... This and what follows may seem to be the characters of the enemies of Christ, who lightly esteemed and rejected him, set in a contrast with him; who were not only corrupt by nature, as all men are, but were men of corrupt minds in their tenets and principles; who corrupted the word of God by their traditions, in the times of Christ; and were men of corrupt practices themselves, and corrupters of others:
their spot is not the spot of his children; of the children of the divine Person before described; Christ the rock has "children" given him by his Father, in whose adoption he has a concern, and by whose Spirit they are regenerated: these have their "spots"; by which are meant sins, and by those men are stained and polluted; so called in allusion to the spots of animals, as leopards; or to spots in faces and garments, through dirt and the like: by nature they are as others, and while in an unregenerate estate, and indeed after conversion; though they are washed from their sins by the blood of Christ, and are justified by his righteousness, and so without spot, yet in themselves they are not without spots or sins, as their confessions and complaints, and all experience testify: but the spots or sins of wicked men are not like theirs; the children of Christ sin through infirmity of the flesh, and the force of temptation, but wicked men through the malignity of their hearts, willingly and purposely; what good men do of this kind they hate, but what Christless and graceless sinners do they love; saints do not continue in sin, but ungodly men do, and proceed to more ungodliness, and wax worse and worse; gracious souls when they sin, are sorry for it, repent of it, are melted for it, and take shame to themselves on account of it; but unconverted men repent not of their wickedness, are hardened in it, and glory of it; see the character of the Jews in Christ's time, to which this song refers, Jn 8:44; though these clauses may be rendered to another sense, more agreeably to the context, and to the Hebrew accents, as they are by some; "is there any corruption in him? no" (n), that is, is there any corruption in the illustrious Person before described, as without iniquity, just, and right? no, none at all in his nature, divine or human; not in his divine nature, being the incorruptible God; nor in his human nature, which is entirely free from that corruption by sin, common to all that des, tend from Adam by natural generation, he being conceived under the power of the Holy Ghost; nor any in his life and conversation, being perfectly agreeable to the pure and holy law of God; nor any in his doctrines, however they may be charged by ignorant and malicious men, a proof of which follows: or "his children are their spot" (o); so the clause may be rendered; the spots of the Jewish nation, the most wicked and vilest among them, became his children; not only the lowest and meanest of them, as to civil and worldly things, but the more ignorant and the more wicked, even publicans and harlots; these, and not the righteous, he came to call and save, and did receive; these were regenerated by his grace, and they believed in him; and to them gave he power to become his children: but then did they remain the wicked persons they had been? no, they were made new creatures, they were internally sanctified, and lived holy lives and conversations; a clear proof this, that there was no corruption in Christ, nor in his doctrine, and that he neither by his tenets nor example encouraged sin, but all the reverse; Wisdom is justified of her children, Mt 11:19; but then the rest, and the far greater part of the Jewish nation, in his time, have their character truly drawn, as follows:
they are a perverse and crooked generation; men of perverse and crooked natures, tempers, dispositions, ways, and works; who walked contrary to the will and law of God, and were indeed contrary to all men, Th1 2:15; this is the very character that is given of them, Mt 17:17.
(n) "an est ipsi corruptio? non", Cocceius, van Till, Vitringa. (o) "filii ejus macula eorum", Van Till; "filii ejus labes ipsorum", Cocceius.
John Wesley
32:5 They - The Israelites. Their spot - The wickedness with which they are stained, is not of his children - Plainly shews they are not his children, but the devil's. God's children have no such spot. Indeed this text does not affirm, they have any spot at all. Perverse - Froward and untractable: Crooked - Irregular and disorderly.
Robert Jamieson, A. R. Fausset and David Brown
32:5 They have corrupted themselves--that is, the Israelites by their frequent lapses and their inveterate attachment to idolatry.
their spot is not the spot of his children--This is an allusion to the marks which idolaters inscribe on their foreheads or their arms with paint or other substances, in various colors and forms--straight, oval, or circular, according to the favorite idol of their worship.
32:632:6: Զա՞յդ Տեառն հատուցանէք այդպէս, ժողովուրդ յիմար՝ եւ ո՛չ իմաստուն. ո՞չ նա է Հա՛յրն որ ստացաւ զքեզ, արա՛ր զքեզ՝ եւ հաստատեաց զքեզ[2054]։ [2054] Ոմանք. Զայդ ամենայն հատուցանէք... ո՛չ է նա հայր քո որ։
6 Ո՜վ յիմար ու անմիտ ժողովուրդ, մի՞թէ Տիրոջը դրանով ես հատուցում: Մի՞թէ նա այն հայրը չէ, որ քեզ շահեց, քեզ արարեց ու հաստատեց քեզ:
6 Տէրոջը ըրած հատուցումնիդ ասիկա՞ է, Ո՛վ յիմար ու անմիտ ժողովուրդ, Անիկա քու Հայրդ չէ՞, որ քեզ ստացաւ, Քեզ ստեղծեց ու քեզ հաստատեց։
Զա՞յդ Տեառն հատուցանէք այդպէս, ժողովուրդ յիմար եւ ոչ իմաստուն. ո՞չ նա է Հայրն որ ստացաւ զքեզ, արար զքեզ եւ հաստատեաց զքեզ:

32:6: Զա՞յդ Տեառն հատուցանէք այդպէս, ժողովուրդ յիմար՝ եւ ո՛չ իմաստուն. ո՞չ նա է Հա՛յրն որ ստացաւ զքեզ, արա՛ր զքեզ՝ եւ հաստատեաց զքեզ[2054]։
[2054] Ոմանք. Զայդ ամենայն հատուցանէք... ո՛չ է նա հայր քո որ։
6 Ո՜վ յիմար ու անմիտ ժողովուրդ, մի՞թէ Տիրոջը դրանով ես հատուցում: Մի՞թէ նա այն հայրը չէ, որ քեզ շահեց, քեզ արարեց ու հաստատեց քեզ:
6 Տէրոջը ըրած հատուցումնիդ ասիկա՞ է, Ո՛վ յիմար ու անմիտ ժողովուրդ, Անիկա քու Հայրդ չէ՞, որ քեզ ստացաւ, Քեզ ստեղծեց ու քեզ հաստատեց։
zohrab-1805▾ eastern-1994▾ western am▾
32:66: Сие ли воздаете вы Господу, народ глупый и несмысленный? не Он ли Отец твой, [Который] усвоил тебя, создал тебя и устроил тебя?
32:6 ταῦτα ουτος this; he κυρίῳ κυριος lord; master ἀνταποδίδοτε ανταποδιδωμι repay οὕτω ουτως so; this way λαὸς λαος populace; population μωρὸς μωρος stupid καὶ και and; even οὐχὶ ουχι not; not actually σοφός σοφος wise οὐκ ου not αὐτὸς αυτος he; him οὗτός ουτος this; he σου σου of you; your πατὴρ πατηρ father ἐκτήσατό κταομαι acquire σε σε.1 you καὶ και and; even ἐποίησέν ποιεω do; make σε σε.1 you καὶ και and; even ἔκτισέν κτιζω create; set up σε σε.1 you
32:6 הֲ־ hᵃ- הֲ [interrogative] לַ la לְ to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH תִּגְמְלוּ־ tiḡmᵊlû- גמל deal fully זֹ֔את zˈōṯ זֹאת this עַ֥ם ʕˌam עַם people נָבָ֖ל nāvˌāl נָבָל stupid וְ wᵊ וְ and לֹ֣א lˈō לֹא not חָכָ֑ם ḥāḵˈām חָכָם wise הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not הוּא֙ hû הוּא he אָבִ֣יךָ ʔāvˈîḵā אָב father קָּנֶ֔ךָ qqānˈeḵā קנה create ה֥וּא hˌû הוּא he עָֽשְׂךָ֖ ʕˈāśᵊḵˌā עשׂה make וַֽ wˈa וְ and יְכֹנְנֶֽךָ׃ yᵊḵōnᵊnˈeḵā כון be firm
32:6. haecine reddis Domino popule stulte et insipiens numquid non ipse est pater tuus qui possedit et fecit et creavit teIs this the return thou makest to the Lord, O foolish and senseless people? Is not he thy father, that hath possessed thee, and made thee, and created thee?
6. Do ye thus requite the LORD, O foolish people and unwise? Is not he thy father that hath bought thee? He hath made thee, and established thee.
32:6. How can this be the return you would offer to the Lord, O foolish and senseless people? Is he himself not your Father, who has possessed you, and made you, and created you?
32:6. Do ye thus requite the LORD, O foolish people and unwise? [is] not he thy father [that] hath bought thee? hath he not made thee, and established thee?
Do ye thus requite the LORD, O foolish people and unwise? [is] not he thy father [that] hath bought thee? hath he not made thee, and established thee:

6: Сие ли воздаете вы Господу, народ глупый и несмысленный? не Он ли Отец твой, [Который] усвоил тебя, создал тебя и устроил тебя?
32:6
ταῦτα ουτος this; he
κυρίῳ κυριος lord; master
ἀνταποδίδοτε ανταποδιδωμι repay
οὕτω ουτως so; this way
λαὸς λαος populace; population
μωρὸς μωρος stupid
καὶ και and; even
οὐχὶ ουχι not; not actually
σοφός σοφος wise
οὐκ ου not
αὐτὸς αυτος he; him
οὗτός ουτος this; he
σου σου of you; your
πατὴρ πατηρ father
ἐκτήσατό κταομαι acquire
σε σε.1 you
καὶ και and; even
ἐποίησέν ποιεω do; make
σε σε.1 you
καὶ και and; even
ἔκτισέν κτιζω create; set up
σε σε.1 you
32:6
הֲ־ hᵃ- הֲ [interrogative]
לַ la לְ to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
תִּגְמְלוּ־ tiḡmᵊlû- גמל deal fully
זֹ֔את zˈōṯ זֹאת this
עַ֥ם ʕˌam עַם people
נָבָ֖ל nāvˌāl נָבָל stupid
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
חָכָ֑ם ḥāḵˈām חָכָם wise
הֲ hᵃ הֲ [interrogative]
לֹוא־ lô- לֹא not
הוּא֙ הוּא he
אָבִ֣יךָ ʔāvˈîḵā אָב father
קָּנֶ֔ךָ qqānˈeḵā קנה create
ה֥וּא hˌû הוּא he
עָֽשְׂךָ֖ ʕˈāśᵊḵˌā עשׂה make
וַֽ wˈa וְ and
יְכֹנְנֶֽךָ׃ yᵊḵōnᵊnˈeḵā כון be firm
32:6. haecine reddis Domino popule stulte et insipiens numquid non ipse est pater tuus qui possedit et fecit et creavit te
Is this the return thou makest to the Lord, O foolish and senseless people? Is not he thy father, that hath possessed thee, and made thee, and created thee?
32:6. How can this be the return you would offer to the Lord, O foolish and senseless people? Is he himself not your Father, who has possessed you, and made you, and created you?
32:6. Do ye thus requite the LORD, O foolish people and unwise? [is] not he thy father [that] hath bought thee? hath he not made thee, and established thee?
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Albert Barnes: Notes on the Bible - 1834
32:6
Hath bought thee - Rather perhaps, "hath acquired thee for His own," or "possessed thee:" compare the expression "a peculiar people," margin "a purchased people," in Pe1 2:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:6: requite: Deu 32:18; Isa 1:2; Co2 5:14, Co2 5:15; Tit 2:11-14
O foolish: Psa 74:18; Jer 4:22, Jer 5:21; Gal 3:1-3
thy father: Exo 4:22; Isa 63:16; Luk 15:18-20; Joh 8:41; Rom 8:15; Gal 3:26, Gal 4:6; Jo1 3:1
hath bought: Exo 15:16; Psa 74:2; Isa 43:3, Isa 43:4; Act 20:28; Co1 6:20; Pe2 2:1
made thee: Job 10:8; Psa 95:6, Psa 100:3, Psa 149:2; Isa 27:11, Isa 43:7, Isa 44:2
Geneva 1599
32:6 Do ye thus requite the LORD, O foolish people and unwise? [is] not he thy father [that] hath bought thee? hath he not (d) made thee, and established thee?
(d) Not according to the common creation, but he has made you a new creature by his Spirit.
John Gill
32:6 Do you thus requite the Lord, O foolish people and unwise,.... This is also a proper character of the Jews in the times of Christ, who are often by him called "fools", Mt 23:17; being very ignorant of the Scriptures, and of the prophecies in them respecting him, setting up their own traditions on a level with the word of God, or above it; they were ignorant of the law of God, and the meaning of it; of the righteousness of God, of the righteousness of his nature, and of what the law required, as well as of the righteousness of Christ, and of him as a spiritual Redeemer, and of salvation by him; and a most egregious instance of their folly, and of want of wisdom, was their ingratitude to him, in disesteeming and rejecting him; which is what is here referred to and meant by ill-requiting him, though not expressed till Deut 32:15; and a most sad requital of him it was indeed, that he should come to them, his own, in so kind and gracious a manner, and yet be rejected by them; that he should become man, and yet for that reason be charged with blasphemy, for making himself God; horrid ingratitude, to infer the one from the other! and because he appeared as a servant, disowned him as the Son of God; and because he came in the likeness of sinful flesh to take away sin, they traduced him as a sinner:
is not he thy Father, that hath bought thee? hath he not made thee,
and established thee? Moses, in order to aggravate this their ingratitude, rehearses the various instances of divine goodness to them, from the beginning of them as nation; it was the Lord that was the founder of them as a nation, whose Son, when sent unto them, was rejected by them; it was he that bought them, or redeemed them from Egyptian bondage, that made or formed them into a body politic, or civil commonwealth, that established and settled them in the land of Canaan: this is expressed in general terms; particular instances of the goodness of God to them are after enumerated: or if this is to be understood of Christ himself, who was rejected by them, it is true of some among them, in a spiritual and evangelic sense, and so, by a figure, the whole is put for a part, as sometimes the part is for the whole: Christ, the everlasting Father of the world to come, had many children in the Jewish nation, for whose sake he became incarnate, and whom he came to seek and to save; and whom he "bought" with his precious blood, and whom, by his Spirit and grace, he "made" new creatures, the children of God, kings and priests unto God; and "established" them in the faith of him, and upon him, the sure foundation; or whom he fashioned, beautified, and adorned with his righteousness, and with the graces of his Spirit.
John Wesley
32:6 O foolish people and unwise! - Fools and double fools! Fools indeed, to disoblige one, on whom you so entirely depend! Who hath bewitched you! To forsake your own mercies for lying vanities! Bought thee - That hath redeemed thee from Egyptian bondage. Made thee - Not only in a general by creation, but in a peculiar manner by making thee his peculiar people. Established - That is, renewed and confirmed his favour to thee, and not taken it away, which thou hast often provoked him to do.
Robert Jamieson, A. R. Fausset and David Brown
32:6 is not he thy father that hath bought thee--or emancipated thee from Egyptian bondage.
and made thee--advanced the nation to unprecedented and peculiar privileges.
32:732:7: Յո՛ւշ լիցին քեզ աւուրքն յաւիտենից. իմացարո՛ւք զամսն ազգա՛ց յազգս. հա՛րց ցհարսն քո՝ եւ պատմեսցեն քեզ. եւ ցծերս քո՝ եւ ասասցեն քեզ։
7 Յիշի՛ր անցած օրերը, մտաբերի՛ր անցած սերունդների տարիները, հարցրո՛ւ քո հայրերին, եւ նրանք քեզ կը պատմեն, քո ծերերին, եւ նրանք քեզ կ’ասեն:
7 Հին օրերը միտքդ բեր, Անցած դարերուն տարիները յիշէ՛,Քու հօրդ հարցուր ու թող քեզի պատմէ։Քու ծերերուդ հարցուր ու թող քեզի ըսեն։
Յուշ լիցին քեզ աւուրքն յաւիտենից, իմացարուք զամսն ազգաց յազգս. հարց ցհարսն քո եւ պատմեսցեն քեզ. եւ ցծերս քո, եւ ասասցեն քեզ:

32:7: Յո՛ւշ լիցին քեզ աւուրքն յաւիտենից. իմացարո՛ւք զամսն ազգա՛ց յազգս. հա՛րց ցհարսն քո՝ եւ պատմեսցեն քեզ. եւ ցծերս քո՝ եւ ասասցեն քեզ։
7 Յիշի՛ր անցած օրերը, մտաբերի՛ր անցած սերունդների տարիները, հարցրո՛ւ քո հայրերին, եւ նրանք քեզ կը պատմեն, քո ծերերին, եւ նրանք քեզ կ’ասեն:
7 Հին օրերը միտքդ բեր, Անցած դարերուն տարիները յիշէ՛,Քու հօրդ հարցուր ու թող քեզի պատմէ։Քու ծերերուդ հարցուր ու թող քեզի ըսեն։
zohrab-1805▾ eastern-1994▾ western am▾
32:77: Вспомни дни древние, помысли о летах прежних родов; спроси отца твоего, и он возвестит тебе, старцев твоих, и они скажут тебе.
32:7 μνήσθητε μναομαι remember; mindful ἡμέρας ημερα day αἰῶνος αιων age; -ever σύνετε συνιημι comprehend ἔτη ετος year γενεᾶς γενεα generation γενεῶν γενεα generation ἐπερώτησον επερωταω interrogate; inquire of τὸν ο the πατέρα πατηρ father σου σου of you; your καὶ και and; even ἀναγγελεῖ αναγγελλω announce σοι σοι you τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older σου σου of you; your καὶ και and; even ἐροῦσίν ερεω.1 state; mentioned σοι σοι you
32:7 זְכֹר֙ zᵊḵˌōr זכר remember יְמֹ֣ות yᵊmˈôṯ יֹום day עֹולָ֔ם ʕôlˈām עֹולָם eternity בִּ֖ינוּ bˌînû בין understand שְׁנֹ֣ות šᵊnˈôṯ שָׁנָה year דֹּור־ dôr- דֹּור generation וָ wā וְ and דֹ֑ור ḏˈôr דֹּור generation שְׁאַ֤ל šᵊʔˈal שׁאל ask אָבִ֨יךָ֙ ʔāvˈîḵā אָב father וְ wᵊ וְ and יַגֵּ֔דְךָ yaggˈēḏᵊḵā נגד report זְקֵנֶ֖יךָ zᵊqēnˌeʸḵā זָקֵן old וְ wᵊ וְ and יֹ֥אמְרוּ yˌōmᵊrû אמר say לָֽךְ׃ lˈāḵ לְ to
32:7. memento dierum antiquorum cogita generationes singulas interroga patrem tuum et adnuntiabit tibi maiores tuos et dicent tibiRemember the days of old, think upon every generation: ask thy father, and he will declare to thee: thy elders and they will tell thee.
7. Remember the days of old, Consider the years of many generations: Ask thy father, and he will shew thee; Thine elders, and they will tell thee.
32:7. Remember the days of antiquity. Consider each generation. Question your father, and he will declare it to you. Question your elders, and they will tell it to you.
32:7. Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee.
Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee:

7: Вспомни дни древние, помысли о летах прежних родов; спроси отца твоего, и он возвестит тебе, старцев твоих, и они скажут тебе.
32:7
μνήσθητε μναομαι remember; mindful
ἡμέρας ημερα day
αἰῶνος αιων age; -ever
σύνετε συνιημι comprehend
ἔτη ετος year
γενεᾶς γενεα generation
γενεῶν γενεα generation
ἐπερώτησον επερωταω interrogate; inquire of
τὸν ο the
πατέρα πατηρ father
σου σου of you; your
καὶ και and; even
ἀναγγελεῖ αναγγελλω announce
σοι σοι you
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
σου σου of you; your
καὶ και and; even
ἐροῦσίν ερεω.1 state; mentioned
σοι σοι you
32:7
זְכֹר֙ zᵊḵˌōr זכר remember
יְמֹ֣ות yᵊmˈôṯ יֹום day
עֹולָ֔ם ʕôlˈām עֹולָם eternity
בִּ֖ינוּ bˌînû בין understand
שְׁנֹ֣ות šᵊnˈôṯ שָׁנָה year
דֹּור־ dôr- דֹּור generation
וָ וְ and
דֹ֑ור ḏˈôr דֹּור generation
שְׁאַ֤ל šᵊʔˈal שׁאל ask
אָבִ֨יךָ֙ ʔāvˈîḵā אָב father
וְ wᵊ וְ and
יַגֵּ֔דְךָ yaggˈēḏᵊḵā נגד report
זְקֵנֶ֖יךָ zᵊqēnˌeʸḵā זָקֵן old
וְ wᵊ וְ and
יֹ֥אמְרוּ yˌōmᵊrû אמר say
לָֽךְ׃ lˈāḵ לְ to
32:7. memento dierum antiquorum cogita generationes singulas interroga patrem tuum et adnuntiabit tibi maiores tuos et dicent tibi
Remember the days of old, think upon every generation: ask thy father, and he will declare to thee: thy elders and they will tell thee.
32:7. Remember the days of antiquity. Consider each generation. Question your father, and he will declare it to you. Question your elders, and they will tell it to you.
32:7. Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Remember the days of old, consider the years of many generations: ask thy father, and he will show thee; thy elders, and they will tell thee. 8 When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. 9 For the LORD's portion is his people; Jacob is the lot of his inheritance. 10 He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. 11 As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: 12 So the LORD alone did lead him, and there was no strange god with him. 13 He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; 14 Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape.
Moses, having in general represented God to them as their great benefactor, whom they were bound in gratitude to observe and obey, in these verses gives particular instances of God's kindness to them and concern for them. 1. Some instances were ancient, and for proof of them he appeals to the records (v. 7): Remember the days of old; that is, "Keep in remembrance the history of those days, and of the wonderful providences of God concerning the old world, and concerning your ancestors Abraham, Isaac, and Jacob; you will find a constant series of mercies attending them, and how long since things were working towards that which has now come to pass." Note, The authentic histories of ancient times are of singular use, and especially the history of the church in its infancy, both the Old-Testament and the New-Testament church. 2. Others were more modern, and for proof of them he appeals to their fathers and elders that were now alive and with them. Parents must diligently teach their children, not only the word of God, his laws (ch. vi. 7), and the meaning of his ordinances (Exod. xii. 26, 27), but his works also, and the methods of his providence. See Ps. lxxviii. 3, 4, 6, 7. And children should desire the knowledge of those things which will be of use to engage them to their duty and to direct them in it.
Three things are here enlarged upon as instances of God's kindness to his people Israel, and strong obligations upon them never to forsake him:--
I. The early designation of the land of Canaan for their inheritance; for herein it was a type and figure of our heavenly inheritance, that it was of old ordained and prepared in the divine counsels, v. 8. Observe,
1. When the earth was divided among the sons of men, in the days of Peleg, after the flood, and each family had its lot, in which it must settle, and by degrees grow up into a nation, then God had Israel in his thoughts and in his eye; for, designing this good land into which they were now going to be in due time an inheritance for them, he ordered that the posterity of Canaan, rather than any other of the families then in being, should be planted there in the mean time, to keep possession, as it were, till Israel was ready for it, because those families were under the curse of Noah, by which they were condemned to servitude and ruin (Gen. ix. 25), and therefore would be the more justly, honourably, easily, and effectually, rooted out, when the fulness of time should come that Israel should take possession. Thus he set the bounds of that people with an eye to the designed number of the children of Israel, that they might have just as much as would serve their turn. And some observe that Canaan himself, and his eleven sons (Gen. x. 15, &c.), make up just the number of the twelve tribes of Israel. Note, (1.) The wisdom of God has appointed the bounds of men's habitation, and determined both the place and time of our living in the world, Acts xvii. 26. When he gave the earth to the children of men (Ps. cxv. 16), it was not that every man might catch as he could; no, he divides to nations their inheritance, and will have every one to know his own, and not to invade another's property. (2.) Infinite wisdom has a vast reach, and designs beforehand what is brought to pass long after. Known unto God are all his works from the beginning to the end (Acts xv. 18), but they are not so to us, Eccl. iii. 11. (3.) The great God, in governing the world, and ordering the affairs of states and kingdoms, has a special regard to his church and people, and consults their good in all. See 2 Chron. xvi. 9, and Isa. xlv. 4. The Canaanites thought they had as good and sure a title to their land as any of their neighbours had to theirs; but God intended that they should only be tenants, till the Israelites, their landlords, came. Thus God serves his own purposes of kindness to his people, by those that neither know him nor love him, who mean not so, neither doth their heart think so, Isa. x. 7; Mic. iv. 12.
2. The reason given for the particular care God took for this people, so long before they were either born or thought of (as I may say), in our world, does yet more magnify the kindness, and make it obliging beyond expression (v. 9): For the Lord's portion is his people. All the world is his. He is owner and possessor of heaven and earth, but his church is his in a peculiar manner. It is his demesne, his vineyard, his garden enclosed. He has a particular delight in it: it is the beloved of his soul, in it he walks, he dwells, it is his rest for ever. He has a particular concern for it, keeps it as the apple of his eye. He has particular expectations from it, as a man has from his portion, has a much greater rent of honour, glory, and worship, from that distinguished remnant, than from all the world besides. That God should be his people's portion is easy to be accounted for, for he is their joy and felicity; but how they should be his portion, who neither needs them nor can be benefited by them, must be resolved into the wondrous condescensions of free grace. Even so, Father, because it seemed good in thy eyes so to call and to account them.
II. The forming of them into a people, that they might be fit to enter upon this inheritance, like an heir of age, at the time appointed of the Father. And herein also Canaan was a figure of the heavenly inheritance; for, as it was from eternity proposed and designed for all God's spiritual Israel, so they are, in time (and it is a work of time), fitted and made meet for it, Col. i. 12. The deliverance of Israel out of slavery, by the destruction of their oppressors, was attended with so many wonders obvious to sense, and had been so often spoken of, that it needed not to be mentioned in this song; but the gracious works God wrought upon them would be less taken notice of than the glorious works he had wrought for them, and therefore he chooses rather to advert to them. A great deal was done to model this people, to cast them into some shape, and to fit them for the great things designed for them in the land of promise; and it is here most elegantly described.
1. He found him in a desert land, v. 10. This refers, no doubt, to the wilderness through which God brought them to Canaan, and in which he took so much pains with them; it is called the church in the wilderness, Acts vii. 38. There it was born, and nursed, and educated, that all might appear to be divine and from heaven, since they had there no communication with any part of this earth either for food or learning. But, because he is said to find them there, it seems designed also to represent both the bad state and the bad character of that people when God began first to appear for them. (1.) Their condition was forlorn. Egypt was to them a desert land, and a waste howling wilderness, for they were bond-slaves in it, and cried by reason of their oppression, and were perfectly bewildered and at a loss for relief; there God found them, and thence he fetched them. And, (2.) Their disposition was very unpromising. So ignorant were the generality of them in divine things, so stupid and unapt to receive the impressions of them, so peevish and humoursome, so froward and quarrelsome, and withal so strangely addicted to the idolatries of Egypt, that they might well be said to be found in a desert land; for one might as reasonably expect a crop of corn from a barren wilderness as any good fruit of service to God from a people of such a character. Those that are renewed and sanctified by grace should often remember what they were by nature.
2. He led him about and instructed him. When God had them in the wilderness he did not bring them directly to Canaan, but made them go a great way about, and so he instructed them; that is, (1.) by this means he took time to instruct them, and gave them commandments as they were able to receive them. Those whose business it is to instruct others must not expect it will be done of a sudden; learners must have time to learn. (2.) By this means he tried their faith, and patience, and dependence upon God, and inured them to the hardships of the wilderness, and so instructed them. Every stage had something in it that was instructive; even when he chastened them, he thereby taught them out of his law. It is said (Ps. cvii. 7) that he led them forth by the right way;. and yet here that he led them about; for God always leads his people the right way, however to us it may seem circuitous: so that the furthest way about proves, if not the nearest way, yet the best way home to Canaan. How God instructed them is explained long after (Neh. ix. 13), Thou gavest them right judgments and true laws, good statutes, and commandments; and especially (v. 20), Thou gavest them also thy good Spirit to instruct them; and he instructs effectually. We may well imagine how unfit that people would have been for Canaan had they not first gone through the discipline of the wilderness.
3. He kept him as the apple of his eye, with all the care and tenderness that could be, from the malignant influences of an open sky and air, and all the perils of an inhospitable desert. The pillar of cloud and fire was both a guide and a guard to them.
4. He did that for them which the eagle does for her nest of young ones, v. 11, 12. The similitude was touched, Exod. xix. 4, I bore you on eagles' wings; here it is enlarged upon. The eagle is observed to have a strong affection for her young, and to show it, not only as other creatures by protecting them and making provision for them, but by educating them and teaching them to fly. For this purpose she stirs them out of the nest where they lie dozing, flutters over them, to show them how they must use their wings, and then accustoms them to fly upon her wings till they have learnt to fly upon their own. This, by the way, is an example to parents to train up their children to business, and not to indulge them in idleness and the love of ease. God did thus by Israel; when they were in love with their slavery, and loth to leave it, God, by Moses, stirred them up to aspire after liberty, and many a time kept them from returning to the house of bondage. He carried them out of Egypt, led them into the wilderness, and now at length had led them through it. The Lord alone did lead him, he needed not any assistance, nor did he take any to be partner with him in the achievement, which was a good reason why they should serve the Lord only and no other, so much as in partnership, much less in rivalship with him. There was no strange god with him to contribute to Israel's salvation, and therefore there should be none to share in Israel's homage and adoration, Ps. lxxxi. 9.
III. The settling of them in a good land. This was done in part already, in the happy planting of the two tribes and a half, an earnest of what would speedily and certainly be done for the rest of the tribes. 1. They were blessed with glorious victories over their enemies (v. 13): He made him ride on the high places of the earth, that is, he brought him on with conquest, and brought him home with triumph. he rode over the high places or strong holds that were kept against him, sat in ease and honour upon the fruitful hills of Canaan. In Egypt they looked mean, and were so, in poverty and disgrace; but in Canaan they looked great, and were so, advanced and enriched; they rode in state, as a people whom the King of kings delighted to honour. 2. With great plenty of all good things. Not only the ordinary increase of the field, but, which was uncommon, Honey out of the rock, and oil out of the flinty rock, which may refer either, (1.) To their miraculous supply of fresh water out of the rock that followed them in the wilderness, which is called honey and oil, because the necessity they were reduced to made it as sweet and acceptable as honey and oil at another time. Or, (2.) To the great abundance of honey and oil they should find in Canaan, even in those parts that were least fertile. The rocks in Canaan should yield a better increase than the fields and meadows of other countries. Other productions of Canaan are mentioned, v. 14. Such abundance and such variety of wholesome food (and every thing the best in its kind) that every meal might be a feast if they pleased: excellent bread made of the best corn, here called the kidneys of the wheat (for a grain of wheat is not unlike a kidney), butter and milk in abundance, the flesh of cattle well fed, and for their drink, no worse than the pure blood of the grape; so indulgent a Father was God to them, and so kind a benefactor. Ainsworth makes the plenty of good things in Canaan to be a figure of the fruitfulness of Christ's kingdom, and the heavenly comforts of his word and Spirit: for the children of his kingdom he has butter and milk, the sincere milk of the word; and strong meat for strong men, with the wine that makes glad the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:7: Remember: Psa 44:1, Psa 77:5, Psa 119:52; Isa 63:11
many generations: Heb. generation and generation, Psa 10:6, Psa 77:8 *marg.
ask: Deu 4:32; Exo 13:14; Jdg 6:13; Job 8:8-10; Psa 44:1, Psa 77:5, Psa 77:6, Psa 77:11, Psa 77:12; Psa 78:3, Psa 78:4; Isa 46:9
John Gill
32:7 Remember the days of old, consider the years of many generations,.... That went before the times of Christ, and the Jews' rejection of him, and observe the instances of divine goodness to them; as in the time of the Maccabees, whom God raised up as deliverers of them, when oppressed by the Syrians and others; and in the time of the Babylonish captivity, how they were delivered out of it; in the times of David and Solomon, when they enjoyed great prosperity; and in the times of the judges, by whom they were often saved out of the hands of their enemies; and in the times of Moses and Joshua, how they were led, by the one out of Egypt and through the wilderness, and by the other into the land of Canaan; and thus might they be led on higher, to the provision and reservation of the good land for them in the times of Noah and his sons, which they are referred to in Deut 32:8, and in all these times, days, years, and generations, they might consider what notices were given of the Messiah, the rock of salvation, rejected by them; not only by the prophets since the captivity of Babylon and in it; but before it by Isaiah and others, and before them by David, and Solomon his son, by Moses and by all the prophets, from the beginning of the world; all which would serve to aggravate their sin in refusing him: Jarchi's note on the passage is,""remember"--"consider"--to know what is to come; for it is in his hand (or power) to do you good, and cause you to inherit the days of the Messiah, and the world to come:"
ask thy father, and he will show thee; either their immediate parents, father for fathers, or such as were their seniors, or rather Abraham, their father, is meant; whom they might inquire of, not by personal application to him, but by consulting the writings of Moses, and observe what is there related of him; how he was called out of Chaldea to go into the land of Canaan, his seed was after to inherit; and how he had an express grant of that land to his posterity, and where they might be shown and see the prophecy delivered to him of their being in Egypt, and coming out from thence; and what he knew of the Messiah, whose day he saw, and rejoiced at, now rejected by them his offspring:
thy elders, and they will tell thee; not their present elders who rejected the Messiah, but those in ages past; the elders of Israel, who saw the glory of the God of Israel, and were present at the covenant made at Horeb, Ex 24:9; or rather the sons of Noah, by whom the earth was divided, to which Deut 32:8 refers; or the ancient writers, the writers of the Scriptures: Jarchi, by "father", understands the prophets, and by "elders", the wise men: the Targum of Jonathan is,"read in the books of the law and they will teach you, and in the books of the prophets and they will tell you.''
John Wesley
32:7 The days of old - The events of ancient days or former ages, and thou wilt find that I had a respect unto thee not only in Abraham's time, but long before it.
32:832:8: Յորժամ բաժանեա՛ց Բարձրեալն զազգս ամենայն. որպէս սփռեաց զորդիսն Ադամայ։ Կացոյց սահմանս ազգաց ըստ թուոյ որդւոց Աստուծոյ։
8 Երբ Բարձրեալն իրարից բաժանեց բոլոր ազգերին, ինչպէս Ադամի որդիներին էր սփռել, ազգերի սահմանները նշանակեց ըստ Աստծու[43] որդիների թուի: [43] 43. Եբրայերէնում՝ Իսրայէլի:
8 Երբ Բարձրեալը ազգերուն ժառանգութիւնը բաժնեց Ու Ադամի որդիները տարածեց, Ազգերուն սահմանները Իսրայէլի որդիներուն թիւովը դրաւ։
[483]Յորժամ բաժանեաց Բարձրեալն զազգս ամենայն, որպէս սփռեաց`` զորդիսն Ադամայ, կացոյց սահմանս ազգաց ըստ թուոյ որդւոց [484]Աստուծոյ:

32:8: Յորժամ բաժանեա՛ց Բարձրեալն զազգս ամենայն. որպէս սփռեաց զորդիսն Ադամայ։ Կացոյց սահմանս ազգաց ըստ թուոյ որդւոց Աստուծոյ։
8 Երբ Բարձրեալն իրարից բաժանեց բոլոր ազգերին, ինչպէս Ադամի որդիներին էր սփռել, ազգերի սահմանները նշանակեց ըստ Աստծու[43] որդիների թուի:
[43] 43. Եբրայերէնում՝ Իսրայէլի:
8 Երբ Բարձրեալը ազգերուն ժառանգութիւնը բաժնեց Ու Ադամի որդիները տարածեց, Ազգերուն սահմանները Իսրայէլի որդիներուն թիւովը դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
32:88: Когда Всевышний давал уделы народам и расселял сынов человеческих, тогда поставил пределы народов по числу сынов Израилевых;
32:8 ὅτε οτε when διεμέριζεν διαμεριζω divide ὁ ο the ὕψιστος υψιστος highest; most high ἔθνη εθνος nation; caste ὡς ως.1 as; how διέσπειρεν διασπειρω sow abroad; scatter around υἱοὺς υιος son Αδαμ αδαμ Adam; Atham ἔστησεν ιστημι stand; establish ὅρια οριον frontier ἐθνῶν εθνος nation; caste κατὰ κατα down; by ἀριθμὸν αριθμος number ἀγγέλων αγγελος messenger θεοῦ θεος God
32:8 בְּ bᵊ בְּ in הַנְחֵ֤ל hanḥˈēl נחל take possession עֶלְיֹון֙ ʕelyôn עֶלְיֹון upper גֹּויִ֔ם gôyˈim גֹּוי people בְּ bᵊ בְּ in הַפְרִידֹ֖ו hafrîḏˌô פרד divide בְּנֵ֣י bᵊnˈê בֵּן son אָדָ֑ם ʔāḏˈām אָדָם human, mankind יַצֵּב֙ yaṣṣˌēv נצב stand גְּבֻלֹ֣ת gᵊvulˈōṯ גְּבוּלָה boundary עַמִּ֔ים ʕammˈîm עַם people לְ lᵊ לְ to מִסְפַּ֖ר mispˌar מִסְפָּר number בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
32:8. quando dividebat Altissimus gentes quando separabat filios Adam constituit terminos populorum iuxta numerum filiorum IsrahelWhen the Most High divided the nations: when he separated the sons of Adam, he appointed the bounds of people according to the number of the children of Israel.
8. When the Most High gave to the nations their inheritance, When he separated the children of men, He set the bounds of the peoples According to the number of the children of Israel.
32:8. When the Most High divided the nations, when he separated the sons of Adam, he appointed the limits of the peoples according to the number of the sons of Israel.
32:8. When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.
When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel:

8: Когда Всевышний давал уделы народам и расселял сынов человеческих, тогда поставил пределы народов по числу сынов Израилевых;
32:8
ὅτε οτε when
διεμέριζεν διαμεριζω divide
ο the
ὕψιστος υψιστος highest; most high
ἔθνη εθνος nation; caste
ὡς ως.1 as; how
διέσπειρεν διασπειρω sow abroad; scatter around
υἱοὺς υιος son
Αδαμ αδαμ Adam; Atham
ἔστησεν ιστημι stand; establish
ὅρια οριον frontier
ἐθνῶν εθνος nation; caste
κατὰ κατα down; by
ἀριθμὸν αριθμος number
ἀγγέλων αγγελος messenger
θεοῦ θεος God
32:8
בְּ bᵊ בְּ in
הַנְחֵ֤ל hanḥˈēl נחל take possession
עֶלְיֹון֙ ʕelyôn עֶלְיֹון upper
גֹּויִ֔ם gôyˈim גֹּוי people
בְּ bᵊ בְּ in
הַפְרִידֹ֖ו hafrîḏˌô פרד divide
בְּנֵ֣י bᵊnˈê בֵּן son
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
יַצֵּב֙ yaṣṣˌēv נצב stand
גְּבֻלֹ֣ת gᵊvulˈōṯ גְּבוּלָה boundary
עַמִּ֔ים ʕammˈîm עַם people
לְ lᵊ לְ to
מִסְפַּ֖ר mispˌar מִסְפָּר number
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
32:8. quando dividebat Altissimus gentes quando separabat filios Adam constituit terminos populorum iuxta numerum filiorum Israhel
When the Most High divided the nations: when he separated the sons of Adam, he appointed the bounds of people according to the number of the children of Israel.
32:8. When the Most High divided the nations, when he separated the sons of Adam, he appointed the limits of the peoples according to the number of the sons of Israel.
32:8. When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Расселяя на земле после потопа и столпотворения человеческий род, Господь уже предвидел те географические грани, в которые будет заключен Его будущий избранный народ; расположение и пределы других народов как бы стояли в теснейшей связи с численностью, пределами и назначением Его «удела» (Исх XIX:15).
Adam Clarke: Commentary on the Bible - 1831
32:8: When the Most High divided to the nations, etc. - Deu 32:8 and Deu 32:9, says Dr. Kennicott, give us express authority for believing that the earth was very early divided in consequence of a Divine command, and probably by lot, (see Act 17:26); and as Africa is called the land of Ham, (Psa 78:51; Psa 105:23, Psa 105:27; Psa 106:22), probably that country fell to him and to his descendants, at the same time that Europe fell to Japheth, and Asia to Shem, with a particular reserve of Palestine to be the Lord's portion, for some one peculiar people. And this separation of mankind into three bodies, called the general migration, was commanded to Noah, and by him to his sons, so as to take place in the days of Peleg, about two hundred years afterwards. This general migration was prior to the partial dispersion from Babel by about five hundred years.
He set the bounds of the people according to the number of the children of Israel - The Septuagint is very curious, Εστησεν ὁρια εθνων κατα αριθμον αγγελων του Θεου. "He established the bounds of the nations according to the number of the angels of God." The meaning of the passage seems to be, that when God divided the earth among mankind, he reserved twelve lots, according to the number of the sons of Jacob, which he was now about to give to their descendants, according to his promise.
Albert Barnes: Notes on the Bible - 1834
32:8
That is, while nations were being constituted under God's providence, and the bounds of their habitation determined under His government (compare Act 17:26), He had even then in view the interests of His elect, and reserved a fitting inheritance "according to the number of the children of Israel;" i. e., proportionate to the wants of their population. Some texts of the Greek version have "according to the number of the Angels of God;" following apparently not a different reading, but the Jewish notion that the nations of the earth are seventy in number (compare Gen 10:1 note), and that each has its own guardian Angel (compare Ecclus. 17:17). This was possibly suggested by an apprehension that the literal rendering might prove invidious to the many Gentiles who would read the Greek version.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:8: Most: Num 24:16; Psa 7:17, Psa 50:14, Psa 82:6, Psa 91:1, Psa 92:8; Isa 14:14; Dan 4:17, Dan 5:18; Act 7:48
divided: Gen 10:25, Gen 11:9; Psa 115:16; Act 17:26
he set: Gen 10:15, Gen 15:18-21
Geneva 1599
32:8 When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the (e) people according to the number of the children of Israel.
(e) When God by his providence divided the world, he lent for a time that portion to the Canaanites, which would later be an inheritance for all his people Israel.
John Gill
32:8 When the Most High divided to the nations their inheritance,.... In the times of Noah and his sons, in the days of Peleg, who had his name (that is "Division") from thence, Gen 10:25; "the Most High" is a well known and proper, epithet of God; the dividing of the earth to the several nations of it, and giving to everyone their part and portion to possess and inherit, was the work of God; for though it was done by the sons of Noah, yet by the order, appointment, and direction of the Most High, who rules in heaven and in earth, Gen 10:32; men might not and did not take what they pleased, or seize on as much as they could, but each had their parcel allotted and portioned out to them, by the Lord himself; so the Targum of Jonathan."when by lot the Most High divided the world to the people that sprung from the sons of Noah:"
when he separated the sons of Adam; one from another; distinguished by the persons from whom they descended, by the tribes and nations to which they belonged, and by the countries they inhabited; for though they descended from Noah and his sons, they were the sons of Adam, the first man: or rather "the children of men", as the wicked of that generation were called, in distinction from the sons of God, or his people and worshippers; and may have respect to the separation of them at Babel, where their languages were confounded, and they were scattered about, and some went into one part of the world, and some into another, according to the appointment and direction of divine Providence; so the builders of Babel are called, and this was what befell them, Gen 11:5; which sense the above Targum confirms,"when he separated the writings, the languages of the children of men in the generation of the division:''
he set the bounds of the people; or nations, the seven nations of the land of Canaan; he pitched upon and fixed the land they should inherit, and settled the bounds of it, how far it should reach, east, west, north and south:
according to the number of the children of Israel: the sense is, that such a country was measured out and bounded, as would be sufficient to hold the twelve tribes of Israel, when numerous, and their time was come to inhabit it; and which, in the mean while was put into the hands of Canaan and his eleven sons to possess; not as their proper inheritance, but as tenants at will, until the proper heirs existed, and were at an age, and of a sufficient number to inherit; in which may be observed the wise disposition of divine Providence, to put it into the hands of a people cursed of God, so that to take it from them at any time could not have the appearance of any injustice in it; and their enjoying it so long as they did was a mercy to them, for so long they had a reprieve: now here was an early instance of the goodness of God to Israel, that he should make such an early provision of the land flowing with milk and honey for them, even before they were in being, yea, before their ancestors, Abraham, Isaac, and Jacob, existed; as early as the days of Noah; and yet, ungrateful as they were despised and set at nought his Son, the rock of salvation, when sent unto them: thus the heavenly inheritance, typified by the land of Canaan, was not only promised, but prepared, provided, secured, and reserved for the spiritual Israel of God, before the foundation of the world, from all eternity, and which is appointed according to their number; there is room enough in it for them all, though they are many; in it are many mansions for the many sons to be brought to glory.
John Wesley
32:8 Their inheritance - When God by his providence allotted the several parts of the world to several people, which was done Gen. 10:1-32, Gen 11:1-9. When he separated - Divided them in their languages and habitations according to their families. He set the bounds - That is, he disposed of the several lands and limits of the people so as to reserve a sufficient place for the great numbers of the people of Israel. And therefore he so guided the hearts of several people, that the posterity of Canaan, which was accursed of God, and devoted to ruin, should be seated in that country which God intended for the children of Israel, that so when their iniquities were ripe, they might be rooted out, and the Israelites come in their stead.
Robert Jamieson, A. R. Fausset and David Brown
32:8 When the most High divided to the nations their inheritance--In the division of the earth, which Noah is believed to have made by divine direction (Gen 10:5; Deut 2:5-9; Acts 17:26-27), Palestine was reserved by the wisdom and goodness of Heaven for the possession of His peculiar people and the display of the most stupendous wonders. The theater was small, but admirably suited for the convenient observation of the human race--at the junction of the two great continents of Asia and Africa, and almost within sight of Europe. From this spot as from a common center the report of God's wonderful works, the glad tidings of salvation through the obedience and sufferings of His own eternal Son, might be rapidly and easily wafted to every part of the globe.
he set the bounds of the people according to the number of the children of Israel--Another rendering, which has received the sanction of eminent scholars, has been proposed as follows: "When the Most High divided to the nations their inheritance, when He separated the sons of Adam and set the bounds of every people, the children of Israel were few in numbers, when the Lord chose that people and made Jacob His inheritance" (compare Deut 30:5; Gen 34:30; Ps 105:9-12).
32:932:9: Եղեւ բաժին Տեառն ժողովուրդ իւր Յակոբ, եւ վիճա՛կ ժառանգութեան իւրոյ Իսրայէլ[2055]։ [2055] Ոմանք. Եւ եղեւ բաժին Տեառն։
9 Տիրոջ բաժինն եղաւ իր ժողովուրդը՝ Յակոբը, իսկ իր ժառանգութեան վիճակը՝ Իսրայէլը:
9 Քանզի Տէրոջը բաժինը իր ժողովուրդն է Ու իր ժառանգութեան վիճակը Յակոբն է։
եղեւ բաժին Տեառն ժողովուրդ իւր, Յակոբ վիճակ ժառանգութեան իւրոյ [485]Իսրայէլ:

32:9: Եղեւ բաժին Տեառն ժողովուրդ իւր Յակոբ, եւ վիճա՛կ ժառանգութեան իւրոյ Իսրայէլ[2055]։
[2055] Ոմանք. Եւ եղեւ բաժին Տեառն։
9 Տիրոջ բաժինն եղաւ իր ժողովուրդը՝ Յակոբը, իսկ իր ժառանգութեան վիճակը՝ Իսրայէլը:
9 Քանզի Տէրոջը բաժինը իր ժողովուրդն է Ու իր ժառանգութեան վիճակը Յակոբն է։
zohrab-1805▾ eastern-1994▾ western am▾
32:99: ибо часть Господа народ Его, Иаков наследственный удел Его.
32:9 καὶ και and; even ἐγενήθη γινομαι happen; become μερὶς μερις portion κυρίου κυριος lord; master λαὸς λαος populace; population αὐτοῦ αυτος he; him Ιακωβ ιακωβ Iakōb; Iakov σχοίνισμα σχοινισμα inheritance αὐτοῦ αυτος he; him Ισραηλ ισραηλ.1 Israel
32:9 כִּ֛י kˈî כִּי that חֵ֥לֶק ḥˌēleq חֵלֶק share יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH עַמֹּ֑ו ʕammˈô עַם people יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob חֶ֥בֶל ḥˌevel חֶבֶל cord נַחֲלָתֹֽו׃ naḥᵃlāṯˈô נַחֲלָה heritage
32:9. pars autem Domini populus eius Iacob funiculus hereditatis eiusBut the Lord's portion is his people: Jacob the lot of his inheritance.
9. For the LORD’S portion is his people; Jacob is the lot of his inheritance.
32:9. But the Lord’s portion is his people: Jacob, the lot of his inheritance.
32:9. For the LORD’S portion [is] his people; Jacob [is] the lot of his inheritance.
For the LORD' S portion [is] his people; Jacob [is] the lot of his inheritance:

9: ибо часть Господа народ Его, Иаков наследственный удел Его.
32:9
καὶ και and; even
ἐγενήθη γινομαι happen; become
μερὶς μερις portion
κυρίου κυριος lord; master
λαὸς λαος populace; population
αὐτοῦ αυτος he; him
Ιακωβ ιακωβ Iakōb; Iakov
σχοίνισμα σχοινισμα inheritance
αὐτοῦ αυτος he; him
Ισραηλ ισραηλ.1 Israel
32:9
כִּ֛י kˈî כִּי that
חֵ֥לֶק ḥˌēleq חֵלֶק share
יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH
עַמֹּ֑ו ʕammˈô עַם people
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
חֶ֥בֶל ḥˌevel חֶבֶל cord
נַחֲלָתֹֽו׃ naḥᵃlāṯˈô נַחֲלָה heritage
32:9. pars autem Domini populus eius Iacob funiculus hereditatis eius
But the Lord's portion is his people: Jacob the lot of his inheritance.
32:9. But the Lord’s portion is his people: Jacob, the lot of his inheritance.
32:9. For the LORD’S portion [is] his people; Jacob [is] the lot of his inheritance.
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Adam Clarke: Commentary on the Bible - 1831
32:9: The Lord's portion is his people - What an astonishing saying! As holy souls take God for their portion, so God takes them for his portion. He represents himself as happy in his followers; and they are infinitely happy in, and satisfied with, God as their portion. This is what is implied in being a saint. He who is seeking for an earthly portion, has little commerce with the Most High.
Albert Barnes: Notes on the Bible - 1834
32:9-14
These verses set forth in figurative language the helpless and hopeless state of the nation when God took pity on it, and the love and care which He bestowed on it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:9: the Lord's: Deu 26:18, Deu 26:19; Exo 15:16, Exo 19:5, Exo 19:6; Sa1 10:1; Psa 78:71, Psa 135:4; Isa 43:21; Jer 10:16, Jer 51:19; Eph 1:18; Pe1 2:9, Pe1 2:10
lot: Heb. cord, Mic 2:5
John Gill
32:9 For the Lord's portion is his people, Jacob is the lot of his inheritance. This is the reason why the Lord so early provided a portion or inheritance for the children of Israel in the land of Canaan; because they were his part, his portion, his inheritance, which he chose by lot for himself, or allotted to himself; whom he chose to be his special and peculiar people; for though all the world is his, he only reserved a part for himself, which he separated from all the rest, and considers as his portion and inheritance, see Ps 33:12; thus the spiritual Israel of God, as they are his people, whom he has chosen, taken into covenant, given to Christ, and are redeemed and saved by him; they are his part or portion, separated by distinguishing grace from the rest of the world; and are the inheritance of Christ, who is appointed heir of all things, and is an unalienable inheritance; and is obtained by lot, or rather is measured out by a rod or line; by the line of electing grace, by which the church and people of God are circumscribed, marked out, and distinguished from others; and by the line and rule of the sacred Scriptures, which are the measure and standard of faith and practice, of worship and discipline to them.
John Wesley
32:9 His people - It is no wonder God had so great a regard to this people, for he chose them out of all mankind to be his peculiar portion.
32:1032:10: Բաւակա՛ն եղեւ նմա յանապատի, ՚ի ծարա՛ւ տօթոյ յանջրդի պաշտպանեա՛ց զնա. եւ խրատեաց եւ պահեաց զնա իբրեւ զբի՛բ ական[2056]. [2056] Ոմանք. Եւ խրատեաց զնա. եւ։
10 Նա հոգաց նրա պէտքերն անապատում, ջրից զուրկ վայրում, ծարաւեցնող տօթից պաշտպանեց նրան, խրատեց ու աչքի լոյսի պէս պահեց նրան:
10 Զանիկա ամայի երկրի մէջ, Անկոխ ու ահագին անապատի մէջ գտաւ*.Զանիկա պաշտպանեց*, խրատեց Ու իր աչքին բիբին պէս պահեց։
Բաւական եղեւ նմա յանապատի, ի ծարաւ տօթոյ յանջրդի պաշտպանեաց զնա եւ խրատեաց եւ պահեաց զնա իբրեւ զբիբ ական:

32:10: Բաւակա՛ն եղեւ նմա յանապատի, ՚ի ծարա՛ւ տօթոյ յանջրդի պաշտպանեա՛ց զնա. եւ խրատեաց եւ պահեաց զնա իբրեւ զբի՛բ ական[2056].
[2056] Ոմանք. Եւ խրատեաց զնա. եւ։
10 Նա հոգաց նրա պէտքերն անապատում, ջրից զուրկ վայրում, ծարաւեցնող տօթից պաշտպանեց նրան, խրատեց ու աչքի լոյսի պէս պահեց նրան:
10 Զանիկա ամայի երկրի մէջ, Անկոխ ու ահագին անապատի մէջ գտաւ*.Զանիկա պաշտպանեց*, խրատեց Ու իր աչքին բիբին պէս պահեց։
zohrab-1805▾ eastern-1994▾ western am▾
32:1010: Он нашел его в пустыне, в степи печальной и дикой, ограждал его, смотрел за ним, хранил его, как зеницу ока Своего;
32:10 αὐτάρκησεν αυταρκεω he; him ἐν εν in γῇ γη earth; land ἐρήμῳ ερημος lonesome; wilderness ἐν εν in δίψει διψος thirst καύματος καυμα heat ἐν εν in ἀνύδρῳ ανυδρος waterless ἐκύκλωσεν κυκλοω encircle; surround αὐτὸν αυτος he; him καὶ και and; even ἐπαίδευσεν παιδευω discipline αὐτὸν αυτος he; him καὶ και and; even διεφύλαξεν διαφυλασσω guard thoroughly / carefully αὐτὸν αυτος he; him ὡς ως.1 as; how κόραν κορη eye; sight
32:10 יִמְצָאֵ֨הוּ֙ yimṣāʔˈēhû מצא find בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִדְבָּ֔ר miḏbˈār מִדְבָּר desert וּ û וְ and בְ vᵊ בְּ in תֹ֖הוּ ṯˌōhû תֹּהוּ emptiness יְלֵ֣ל yᵊlˈēl יְלֵל howling יְשִׁמֹ֑ן yᵊšimˈōn יְשִׁימֹון wilderness יְסֹֽבְבֶ֨נְהוּ֙ yᵊsˈōvᵊvˈenhû סבב turn יְבֹ֣ונְנֵ֔הוּ yᵊvˈônᵊnˈēhû בין understand יִצְּרֶ֖נְהוּ yiṣṣᵊrˌenhû נצר watch כְּ kᵊ כְּ as אִישֹׁ֥ון ʔîšˌôn אִישֹׁון pupil of eye עֵינֹֽו׃ ʕênˈô עַיִן eye
32:10. invenit eum in terra deserta in loco horroris et vastae solitudinis circumduxit eum et docuit et custodivit quasi pupillam oculi suiHe found him in a desert land, in a place of horror, and of vast wilderness: he led him about, and taught him: and he kept him as the apple of his eye.
10. He found him in a desert land, And in the waste howling wilderness; He compassed him about, he cared for him, He kept him as the apple of his eye:
32:10. He discovered him in a desert land, in a place of horror and a vast wilderness. He led him around and taught him, and he guarded him like the pupil of his eye,
32:10. He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye.
He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye:

10: Он нашел его в пустыне, в степи печальной и дикой, ограждал его, смотрел за ним, хранил его, как зеницу ока Своего;
32:10
αὐτάρκησεν αυταρκεω he; him
ἐν εν in
γῇ γη earth; land
ἐρήμῳ ερημος lonesome; wilderness
ἐν εν in
δίψει διψος thirst
καύματος καυμα heat
ἐν εν in
ἀνύδρῳ ανυδρος waterless
ἐκύκλωσεν κυκλοω encircle; surround
αὐτὸν αυτος he; him
καὶ και and; even
ἐπαίδευσεν παιδευω discipline
αὐτὸν αυτος he; him
καὶ και and; even
διεφύλαξεν διαφυλασσω guard thoroughly / carefully
αὐτὸν αυτος he; him
ὡς ως.1 as; how
κόραν κορη eye; sight
32:10
יִמְצָאֵ֨הוּ֙ yimṣāʔˈēhû מצא find
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִדְבָּ֔ר miḏbˈār מִדְבָּר desert
וּ û וְ and
בְ vᵊ בְּ in
תֹ֖הוּ ṯˌōhû תֹּהוּ emptiness
יְלֵ֣ל yᵊlˈēl יְלֵל howling
יְשִׁמֹ֑ן yᵊšimˈōn יְשִׁימֹון wilderness
יְסֹֽבְבֶ֨נְהוּ֙ yᵊsˈōvᵊvˈenhû סבב turn
יְבֹ֣ונְנֵ֔הוּ yᵊvˈônᵊnˈēhû בין understand
יִצְּרֶ֖נְהוּ yiṣṣᵊrˌenhû נצר watch
כְּ kᵊ כְּ as
אִישֹׁ֥ון ʔîšˌôn אִישֹׁון pupil of eye
עֵינֹֽו׃ ʕênˈô עַיִן eye
32:10. invenit eum in terra deserta in loco horroris et vastae solitudinis circumduxit eum et docuit et custodivit quasi pupillam oculi sui
He found him in a desert land, in a place of horror, and of vast wilderness: he led him about, and taught him: and he kept him as the apple of his eye.
32:10. He discovered him in a desert land, in a place of horror and a vast wilderness. He led him around and taught him, and he guarded him like the pupil of his eye,
32:10. He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Фактическое усвоение еврейского народа Иеговой произошло в пустынях, лежавших на пути странствования из Египта в Ханаан.
Adam Clarke: Commentary on the Bible - 1831
32:10: He - the Lord, found him - Jacob, in his descendants, in a desert land - the wilderness. He led him about forty years in this wilderness, Deu 8:2, or יסבבנהו yesobebenhu, he compassed him about, i. e., God defended them on all hands, and in all places. He instructed him - taught them that astonishing law through which we have now almost passed, giving them statutes and judgments which, for depth of wisdom, and correct political adaptation to times, places, and circumstances, are so wondrously constructed, as essentially to secure the comfort, peace, and happiness of the individual, and the prosperity and permanency of the moral system. Laws so excellent that they have met with the approbation of the wise and good in all countries, and formed the basis of the political institutions of all the civilized nations in the universe.
Notwithstanding the above gives the passage a good sense, yet probably the whole verse should be considered more literally. It is certain that in the same country travelers are often obliged to go about in order to find proper passes between the mountains, and the following extracts from Mr. Harmer well illustrate this point.
"Irwin farther describes the mountains of the desert of Thebais (Upper Egypt) as sometimes so steep and dangerous as to induce even very bold and hardy travelers to avoid them by taking a large circuit; and that for want of proper knowledge of the way, such a wrong path may be taken as may on a sudden bring them into the greatest dangers, while at other times a dreary waste may extend itself so prodigiously as to make it difficult, without assistance, to find the way to a proper outlet. All which show us the meaning of those words of the song of Moses, Deu 32:10 : He led him about, he instructed him, he kept him as the apple of his eye.
"Jehovah certainly instructed Israel in religion by delivering to him his law in this wilderness; but it is not, I presume, of this kind of teaching Moses speaks, as Bishop Patrick supposes, but God's instructing Israel how to avoid the dangers of the journey, by leading the people about this and that dangerous, precipitous hill, directing them to proper passes through the mountains, and guiding them through the intricacies of that difficult journey which might, and probably would, have confounded the most consummate Arab guides. They that could have safely enough conducted a small caravan of travelers through this desert, might have been very unequal to the task of directing such an enormous multitude, encumbered with cattle, women, children, and utensils. The passages of Irwin, that establish the observation I have been making, follow here: 'At half past eleven we resumed our march, and soon came to the foot of a prodigious hill, which we unexpectedly found we were to ascend. It was perpendicular, like the one we had passed some hours before; but what rendered the access more difficult, the path which we were to tread was nearly right up and down. The captain of the robbers seeing the obstacles we had to overcome, wisely sent all his camels round the mountain where he knew there was a defile, and only accompanied us with the beast he rode. We luckily met with no accident in climbing this height.' p. 325. They afterwards descended, he tells us, into a valley, by a passage easy enough, and stopping to dine at half past five o'clock, they were joined by the Arabs, who had made an astonishing march to overtake them, p. 326. 'We soon quitted the dale, and ascended the high ground by the side of a mountain that overlooks it in this part. The path was narrow and perpendicular, and much resembled a ladder. To make it worse, we preceded the robbers, and an ignorant guide among our people led us astray. Here we found ourselves in a pretty situation: we had kept the lower road on the side of the hill, instead of that towards the summit, until we could proceed no farther; we were now obliged to gain the heights, in order to recover the road, in performing which we drove our poor camels up such steeps that we had the greatest difficulty to climb after them. We were under the necessity of leaving them to themselves, as the danger of leading them through places where the least false step would have precipitated both man and beast to the unfathomable abyss below, was too critical to hazard. We hit at length upon the proper path, and were glad to find ourselves in the road of our unerring guides the robbers, after having won every foot of the ground with real peril and fatigue.' p. 324. Again: 'Our road after leaving the valley lay over level ground. As it would be next to an impossibility to find the way over these stony flats, where the heavy foot of a camel leaves no impression, the different bands of robbers have heaped up stones at unequal distances for their direction through this desert. We have derived great assistance from the robbers in this respect, who are our guides when the marks either fail, or are unintelligible to us.' The predatory Arabs were more successful guides to Mr. Irwin and his companions, than those he brought with him from Ghinnah; but the march of Israel through deserts of the like nature, was through such an extent and variety of country, and in such circumstances as to multitudes and incumbrances, as to make Divine interposition necessary. The openings through the rocks seem to have been prepared by Him to whom all things from the beginning of the world were foreknown, with great wisdom and goodness, to enable them to accomplish this stupendous march." See Harmer's Observat., vol. iv. p. 125.
He kept him as the apple of his eye - Nothing can exceed the force and delicacy of this expression. As deeply concerned and as carefully attentive as man can be for the safety of his eyesight, so was God for the protection and welfare of this people. How amazing this condescension!
Albert Barnes: Notes on the Bible - 1834
32:10
In the waste howling wilderness - literally, "in a waste, the howling of a wilderness," i. e., a wilderness in which wild beasts howl. The word for "waste" is that used in Gen 1:2, and there rendered "without form."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:10: found: Deu 8:15, Deu 8:16; Neh 9:19-21; Psa 107:4, Psa 107:5; Sol 8:5; Jer 2:6; Hos 13:5
led him: or, compassed him
he instructed: Deu 4:36; Neh 9:20; Psa 32:7-10, Psa 147:19, Psa 147:20; Rom 2:18, Rom 3:2
he kept: Psa 17:8; Pro 7:2; Zac 2:8
John Gill
32:10 He found him in a desert land, and in the waste howling wilderness,.... In Deut 32:10 instances are given of the goodness of God to the people of Israel, when in the wilderness; by which is meant, either "the wilderness of the land of Egypt", as it is called, Ezek 20:36; where they were in a most miserable and forlorn condition, in which the Lord found them, and out of which he brought them; or rather the desert of Arabia, a waste place, where no provisions could be had; a howling wilderness, through the blowing of the winds, the cries of wild creatures, as dragons, owls, ostriches, and the like, as the Targum of Jonathan, Jarchi, and Aben Ezra, and the howling of passengers lost, or for want of provisions; here the Lord found them, and they were as acceptable to him as grapes to a traveller in a wilderness; see Gill on Hos 9:10, this is an emblem of the world, in which the spiritual Israel are, when called by grace out of it; or of an unregenerate state, in which they are found, and out of which they are brought: the phrase sometimes signifies sufficing, or finding with everything sufficient; see Num 11:22; so Onkelos renders it here; which is true of the Lord's dealing with this people; he supplied them with manna, the corn of heaven, angels' food, and with water out of the rock, and flesh to eat in fulness, yea, with raiment as well as food; with everything convenient for them: so the Lord does for his spiritual Israel, feeding them with his word and ordinances, clothing them with the righteousness of his Son, giving them fresh supplies of grace, and withholding no good thing from them; so that they have enough, having all things richly to enjoy:
he led him about; when he brought the people of Israel out of Egypt, he did not lead them the nearest way to the land of Canaan, through the the land of the Philistines, but he led them about the way of the wilderness of the Red sea; and when they were come to the borders of the land, because of their murmurings, and disobedience, they were ordered back into the wilderness again; nor were they suffered to go through the land of Edom when on the confines of it, which would have been a shorter way; but they were obliged to go round that land, which was very discouraging to them, see Ex 13:17; and thus the Lord, though he could if he would, bring his people at once to heaven; he could sanctify them at once, as well as justify them; he could take them the moment he regenerates them into his kingdom, as the thief on the cross; yet this is not his usual way: though he calls them out from among the men of the world, he continues them in it, having something for them to do or suffer for his name's sake; he indeed leads them soon into the right and plain way of salvation, and not in a roundabout way of duties; yet he leads them in many roundabout ways in Providence, which are all right, though sometimes rough; they seem at times to be near to heaven, and then they are turned into the world again; nay, the Apostle Paul was in heaven, and yet sent into the wilderness of the Gentiles again, for the good of souls and the interest of a Redeemer; however, they all at last come safe to heaven and happiness: the words may be rendered, "he surrounded" or "compassed him about" (p), and the rather, since leading them about seems to be by way of resentment or punishment, whereas Moses is enumerating instances of goodness and kindness, as this was one; he covered them with the clouds of glory, so the Targums of Jonathan and Jerusalem, Jarchi and Aben Ezra: he protected them with his power and providence, and preserved them from serpents and scorpions, and the wild beasts of the wilderness, as well as from all their enemies: and the Lord surrounds his spiritual Israel with angels, who encamp about them; with himself, who is a wall of fire round about them; with his power, in which they are kept as in a garrison; and with his love, which encompasses them as a shield:
he instructed him; he taught him the law, as the Targum of Jonathan; so Jarchi and Aben Ezra; or the decalogue, as the Jerusalem Targum; he instructed him in the knowledge of the true God and his worship; in the knowledge of the Messiah, and of his righteousness, and salvation by him; for he instructed him by his good Spirit, Neh 9:20; so the Lord instructs his spiritual Israel, by his Spirit, his ministers, his word and ordinances, in the knowledge of themselves, and of himself in Christ, and of Christ and the way of life by him; and this being joined with the Lord's leading about his people, may suggest that he instructs them by adverse dispensations of Providence: the word (q) signifies causing to understand; and God only can teach and instruct in such sense as to give men an understanding of the things they are taught and instructed in:
he kept him as the apple of his eye; in the most careful and tender manner: the apple of the eye is an aperture in it, which lets in rays of light into the "retina" or chamber where the images of things are formed; this is wonderfully guarded in nature, for, besides the orbit of the eye, which is strong and bony, and the eyelids, which in sleep are closed, to prevent anything falling into the eye to disturb it; and the eyebrows, which are fringed with hair to break off the rays of light, which sometimes would be too strong for it; besides all these, there are no less than six tunics or coats to keep and preserve it: and in like manner did the Lord keep and guard Israel, while passing through the wilderness, from fiery serpents, scorpions, and the nations, that none might hurt, as Jarchi; and especially thus he keeps his spiritual Israel, who are parts of himself, one with him, near and dear to him; and about whom he sets guard upon guard, employs all his perfections to secure them, and constantly watches over them night and day, and keeps them from all evil and every enemy, and preserves them safe to his kingdom and glory.
(p) "circumdedit eum", Piscator; so Cocceius, Van Till, Vitringa. (q) "intelligere fecit eum", Pagninus, Cocceius.
John Wesley
32:10 He found him - Not by chance, but as it were looking out and seeking for him. He did indeed manifest himself to him in Egypt, but it was in the wilderness at Sinai, God found him in an eminent manner, and revealed his will to him, and entered into covenant with him, and imparted himself and his grace and blessing to him. By this word he also signifies both their lost condition in themselves, and that their recovery was not from themselves, but only from God who sought and found them out by his grace. In the waste howling wilderness - In a place destitute of all the necessaries and comforts of life, which also was a type of that desolate and comfortless condition in which all men are before the grace of God finds them out; where instead of the voices of men, is nothing heard but the howlings and yellings of ravenous birds and beasts. He led them - He conducted them frons place to place by his cloudy pillar and providence. Or, he compassed him about, by his provident care, watching over him and preserving him on every side. As the apple of his eye - As men use to keep the apple of their eye, that is, with singular care and diligence, this being as a most tender, so a most useful part.
Robert Jamieson, A. R. Fausset and David Brown
32:10 found him in a desert land--took him into a covenant relation at Sinai, or rather "sustained," "provided for him" in a desert land.
a waste howling wilderness--a common Oriental expression for a desert infested by wild beasts.
32:1132:11: իբրեւ զարծուի ՚ի ծածկել զբո՛յն իւր, եւ ՚ի ձագս իւր գթացաւ. տարածեաց զթեւս իւր եւ ընկալա՛ւ զնա. եւ բարձեալ բերէ՛ր զնա ՚ի վերայ միջնողա՛նց իւրոց[2057]։ [2057] Ոմանք. Եւ եբարձ զնոսա ՚ի վերայ միջնողաց իւրոց։
11 Իր բոյնն ու իր ձագերին թեւի տակ առնող արծուի նման գթաց, տարածեց իր թեւերն ու ընդունեց նրան, բարձրացրեց ու իր մէջքին դրեց նրան:
11 Ինչպէս արծիւը իր բոյնը կը խառնէ, Կը շարժի իր ձագերուն վրայ, Իր թեւերը կը տարածէ, զանոնք վրան կ’առնէ Ու թեւերովը կը վերցնէ
[486]Իբրեւ զարծուի ի ծածկել զբոյն իւր, եւ ի ձագս իւր գթացաւ``. տարածեաց զթեւս իւր եւ ընկալաւ զնա եւ բարձեալ բերէր զնա ի վերայ միջնողանց իւրոց:

32:11: իբրեւ զարծուի ՚ի ծածկել զբո՛յն իւր, եւ ՚ի ձագս իւր գթացաւ. տարածեաց զթեւս իւր եւ ընկալա՛ւ զնա. եւ բարձեալ բերէ՛ր զնա ՚ի վերայ միջնողա՛նց իւրոց[2057]։
[2057] Ոմանք. Եւ եբարձ զնոսա ՚ի վերայ միջնողաց իւրոց։
11 Իր բոյնն ու իր ձագերին թեւի տակ առնող արծուի նման գթաց, տարածեց իր թեւերն ու ընդունեց նրան, բարձրացրեց ու իր մէջքին դրեց նրան:
11 Ինչպէս արծիւը իր բոյնը կը խառնէ, Կը շարժի իր ձագերուն վրայ, Իր թեւերը կը տարածէ, զանոնք վրան կ’առնէ Ու թեւերովը կը վերցնէ
zohrab-1805▾ eastern-1994▾ western am▾
32:1111: как орел вызывает гнездо свое, носится над птенцами своими, распростирает крылья свои, берет их и носит их на перьях своих,
32:11 ὡς ως.1 as; how ἀετὸς αετος eagle σκεπάσαι σκεπαζω brood αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on τοῖς ο the νεοσσοῖς νεοσσος chick αὐτοῦ αυτος he; him ἐπεπόθησεν ποθεω the πτέρυγας πτερυξ wing αὐτοῦ αυτος he; him ἐδέξατο δεχομαι accept; take αὐτοὺς αυτος he; him καὶ και and; even ἀνέλαβεν αναλαμβανω take up; take along αὐτοὺς αυτος he; him ἐπὶ επι in; on τῶν ο the μεταφρένων μεταφρενον he; him
32:11 כְּ kᵊ כְּ as נֶ֨שֶׁר֙ nˈešer נֶשֶׁר eagle יָעִ֣יר yāʕˈîr עור be awake קִנֹּ֔ו qinnˈô קֵן nest עַל־ ʕal- עַל upon גֹּוזָלָ֖יו gôzālˌāʸw גֹּוזָל young of birds יְרַחֵ֑ף yᵊraḥˈēf רחף shake יִפְרֹ֤שׂ yifrˈōś פרשׂ spread out כְּנָפָיו֙ kᵊnāfāʸw כָּנָף wing יִקָּחֵ֔הוּ yiqqāḥˈēhû לקח take יִשָּׂאֵ֖הוּ yiśśāʔˌēhû נשׂא lift עַל־ ʕal- עַל upon אֶבְרָתֹֽו׃ ʔevrāṯˈô אֶבְרָה wing
32:11. sicut aquila provocans ad volandum pullos suos et super eos volitans expandit alas suas et adsumpsit eum atque portavit in umeris suisAs the eagle enticing her young to fly, and hovering over them, he spread his wings, and hath taken him and carried him on his shoulders.
11. As an eagle that stirreth up her nest, That fluttereth over her young, He spread abroad his wings, he took them, He bare them on his pinions:
32:11. just as an eagle encourages its young to fly, and, flying above them, stretches out its wings, and takes them up, and carries them on its shoulders.
32:11. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings:
As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings:

11: как орел вызывает гнездо свое, носится над птенцами своими, распростирает крылья свои, берет их и носит их на перьях своих,
32:11
ὡς ως.1 as; how
ἀετὸς αετος eagle
σκεπάσαι σκεπαζω brood
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τοῖς ο the
νεοσσοῖς νεοσσος chick
αὐτοῦ αυτος he; him
ἐπεπόθησεν ποθεω the
πτέρυγας πτερυξ wing
αὐτοῦ αυτος he; him
ἐδέξατο δεχομαι accept; take
αὐτοὺς αυτος he; him
καὶ και and; even
ἀνέλαβεν αναλαμβανω take up; take along
αὐτοὺς αυτος he; him
ἐπὶ επι in; on
τῶν ο the
μεταφρένων μεταφρενον he; him
32:11
כְּ kᵊ כְּ as
נֶ֨שֶׁר֙ nˈešer נֶשֶׁר eagle
יָעִ֣יר yāʕˈîr עור be awake
קִנֹּ֔ו qinnˈô קֵן nest
עַל־ ʕal- עַל upon
גֹּוזָלָ֖יו gôzālˌāʸw גֹּוזָל young of birds
יְרַחֵ֑ף yᵊraḥˈēf רחף shake
יִפְרֹ֤שׂ yifrˈōś פרשׂ spread out
כְּנָפָיו֙ kᵊnāfāʸw כָּנָף wing
יִקָּחֵ֔הוּ yiqqāḥˈēhû לקח take
יִשָּׂאֵ֖הוּ yiśśāʔˌēhû נשׂא lift
עַל־ ʕal- עַל upon
אֶבְרָתֹֽו׃ ʔevrāṯˈô אֶבְרָה wing
32:11. sicut aquila provocans ad volandum pullos suos et super eos volitans expandit alas suas et adsumpsit eum atque portavit in umeris suis
As the eagle enticing her young to fly, and hovering over them, he spread his wings, and hath taken him and carried him on his shoulders.
32:11. just as an eagle encourages its young to fly, and, flying above them, stretches out its wings, and takes them up, and carries them on its shoulders.
32:11. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:11: As an eagle stirreth up her nest - Flutters over her brood to excite them to fly; or, as some think, disturbs her nest to oblige the young ones to leave it; so God by his plagues in Egypt obliged the Israelites, otherwise very reluctant, to leave a place which he appeared by his judgments to have devoted to destruction.
Fluttereth over her young - ירחף yeracheph, broodeth over them, communicating to them a portion of her own vital warmth: so did God, by the influences of his Spirit, enlighten, encourage, and strengthen their minds. It is the same word which is used in Gen 1:2.
Spreadeth abroad her wings, etc. - In order, not only to teach them how to fly, but to bear them when weary. For to this fact there seems an allusion, it having been generally believed that the eagle, through extraordinary affection for her young, takes them upon her back when they are weary of flying, so that the archers cannot injure them but by piercing the body of the mother. The same figure is used Exo 19:4 (note); in the note. The נשר nesher, which we translate eagle, is supposed by Mr. Bruce to mean the rachama, a bird remarkable for its affection to its young, which it is known actually to bear on its back when they are weary.
Albert Barnes: Notes on the Bible - 1834
32:11
Compare Exo 19:4. The "so," which the King James Version supplies in the next verse, should he inserted before "spreadeth," and omitted from Deu 32:12. The sense is, "so He spread out His wings, took them up," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:11: Exo 19:4; Isa 31:5, Isa 40:31, Isa 46:4, Isa 63:9; Heb 11:3; Rev 12:4
Geneva 1599
32:11 As an eagle stirreth up her nest, (f) fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings:
(f) To teach them to fly.
John Gill
32:11 As an eagle stirreth up her nest,.... Her young ones in it, to get them out of it: Jarchi says the eagle is merciful to its young, and does not go into its nest suddenly, but first makes a noise, and disturbs them with her wings, striking them against a tree or its branches, that so they being awakened may be fitter to receive her: with respect to literal Israel, Egypt was their nest, where they were who were then in their infant state, lay like young birds in a nest; and though it was a filthy one and where they were confined, yet they seemed sometimes as if they did not care to come out of it; until the Lord made use of means to get them out, by the ministry of Moses and Aaron, by suffering their taskmasters to make their bondage heavier, and by judgments inflicted on the Egyptians, which made them urgent upon them to depart: with respect to spiritual Israel, their nest is a state of unregeneracy, in which they are at ease, and do not care to be awakened and stirred out of it; but the Lord, in love to them, awakens them, stirs them up, and gets them out, by sending his ministers to arouse them, by letting in the law into their consciences, which works a sense of wrath, by convincing them by his Spirit of their sin and danger, opening their eyes to see their wretched and miserable estate and condition, and by exerting his almighty power, plucking them as brands out of the burning:
fluttereth over her young; by that means to get them out of the nest, and teach them to fly, as well as to preserve them from the attempts of any to take them away; for though some writers represent the eagle as hardhearted to its young, casting them out of the nest, when they are taken care of by the offifrage; yet this is to be understood of it when tired with nursing, and when its young are capable of taking care of themselves; or of some sort of eagles; for Aelianus (r) testifies, that of all animals the eagle is most affectionate to its young, and most studiously careful of them; when it sees anyone coming to them, it will not suffer them to go away unpunished, but will beat them with its wings and tear them with its nails: Jarchi thinks this phrase is expressive of the manner of its incubation on its young; it does not, he says, lie heavy upon them, but lifts up herself, and touches them as if she did not touch them; but it rather signifies the motion she makes with her wings to get her young, when fledged, out of the nest, and to teach them to make use of their wings, as she does; and we are told that young eagles, when their wings are weak, will fly about their dams and learn of them to fly (s); and hence it is that young eagles while they are eating flutter their wings, that motion being so natural to them, and seeing their dams do so likewise (t): this passage seems to contradict a notion that has obtained with some, that an eagle only breeds one at a time; the philosopher says (u), the eagle lays three eggs and casts out two of them; according to the verse of Musaeus, it lays three, casts out two, and brings up one; and so, he says, it commonly is the case: but sometimes three young ones are seen together; and the black eagles are more kind to their young, and careful in the nourishment of them; and the same says Pliny (w); yea we are told, that sometimes seven are seen in a nest (x):
spreadeth abroad her wings taketh them, beareth them on her wings; that is, spreads forth her wings when she flutters over her young to instruct them; or she does this in order to take up her young and carry them on them: it is said that eagles fly round their nest, and vary the flights for the instruction of their young; and afterwards taking them on their backs, they soar with them aloft, in order to try their strength, shaking them off into the air: and if they perceive them too weak to sustain themselves, they with surprising dexterity fly under them again, and receive them on their wings to prevent their fall (y); See Gill on Ex 19:4; thus the Lord, comparable to this creature for his affection to the people of Israel, his care of them, and his strength to bear and carry them, did bear them as on eagles' wings, and carried and saved them all the days of old; even Christ, the Angel of Jehovah's presence, the rock of salvation they rejected, see Ex 19:4; and all this in a spiritual and evangelic sense may be expressive of the gracious dealings of God with his spiritual Israel; teaching and enabling them to mount up with wings as eagles, to soar aloft in the exercise of faith, hope, and love, entering thereby within the vail into the holiest of all, and living in the constant and comfortable expectation of heaven and happiness; and of the Lord's taking his people up from the low estate in which they are, and raising them up to near communion with himself, bearing them on his heart, in his hands, and on his arm, supporting them under all their afflictions, and carrying them, through all their troubles and difficulties, safe to eternal glory and happiness.
(r) Hist. Animal. l. 2. c. 40. (s) Suidas, vol. 1. p. 89. (t) Bochart. Hierozoic. par. 2. l. 2. c. 3. col. 178. (u) Aristot. Hist. Animal. l. 6. c. 6. (w) Nat Hist. l. 10. c. 3. (x) Vid. Bochart ut supra. (t)) (y) See Harris's Voyages, vol. 1. B. 1. c. 2. sect. 14. p. 486.
John Wesley
32:11 Her nest - Her young ones in the nest; which she by her cry and motion provoketh to fly. Her wings - As preparing herself to fly. On her wings - Or, as on her wings, that is, gently, and tenderly and safely too, as if she carried them not in her claws for fear of hurting them, but upon her wings. Some say, the eagle doth usually carry her young ones upon her wings.
Robert Jamieson, A. R. Fausset and David Brown
32:11 As an eagle . . . fluttereth over her young--This beautiful and expressive metaphor is founded on the extraordinary care and attachment which the female eagle cherishes for her young. When her newly fledged progeny are sufficiently advanced to soar in their native element, she, in their first attempts at flying, supports them on the tip of her wing, encouraging, directing, and aiding their feeble efforts to longer and sublimer flights. So did God take the most tender and powerful care of His chosen people; He carried them out of Egypt and led them through all the horrors of the wilderness to the promised inheritance.
32:1232:12: Տէր միայն ածէր զնոսա, եւ ո՛չ գոյր ընդ նոսա աստուա՛ծ օտար[2058]։ [2058] Բազումք. Ընդ նոսա աստուածս օտարս։
12 Միայն Տէ՛րն էր տանում նրանց, եւ նրանց հետ օտար աստուած չկար:
12 Այնպէս ալ Տէրը միայն զանիկա պտըտցուց Ու անոր հետ օտար աստուած չկար։
Տէր միայն ածէր [487]զնոսա, եւ ոչ գոյր ընդ [488]նոսա աստուած օտար:

32:12: Տէր միայն ածէր զնոսա, եւ ո՛չ գոյր ընդ նոսա աստուա՛ծ օտար[2058]։
[2058] Բազումք. Ընդ նոսա աստուածս օտարս։
12 Միայն Տէ՛րն էր տանում նրանց, եւ նրանց հետ օտար աստուած չկար:
12 Այնպէս ալ Տէրը միայն զանիկա պտըտցուց Ու անոր հետ օտար աստուած չկար։
zohrab-1805▾ eastern-1994▾ western am▾
32:1212: так Господь один водил его, и не было с Ним чужого бога.
32:12 κύριος κυριος lord; master μόνος μονος only; alone ἦγεν αγω lead; pass αὐτούς αυτος he; him καὶ και and; even οὐκ ου not ἦν ειμι be μετ᾿ μετα with; amid αὐτῶν αυτος he; him θεὸς θεος God ἀλλότριος αλλοτριος another's; stranger
32:12 יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בָּדָ֣ד bāḏˈāḏ בָּדָד alone יַנְחֶ֑נּוּ yanḥˈennû נחה lead וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] עִמֹּ֖ו ʕimmˌô עִם with אֵ֥ל ʔˌēl אֵל god נֵכָֽר׃ nēḵˈār נֵכָר foreigner
32:12. Dominus solus dux eius fuit et non erat cum eo deus alienusThe Lord alone was his leader: and there was no strange god with him.
12. The LORD alone did lead him, And there was no strange god with him.
32:12. The Lord alone was his leader, and there was no strange god with him.
32:12. [So] the LORD alone did lead him, and [there was] no strange god with him.
So the LORD alone did lead him, and [there was] no strange god with him:

12: так Господь один водил его, и не было с Ним чужого бога.
32:12
κύριος κυριος lord; master
μόνος μονος only; alone
ἦγεν αγω lead; pass
αὐτούς αυτος he; him
καὶ και and; even
οὐκ ου not
ἦν ειμι be
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
θεὸς θεος God
ἀλλότριος αλλοτριος another's; stranger
32:12
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בָּדָ֣ד bāḏˈāḏ בָּדָד alone
יַנְחֶ֑נּוּ yanḥˈennû נחה lead
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
עִמֹּ֖ו ʕimmˌô עִם with
אֵ֥ל ʔˌēl אֵל god
נֵכָֽר׃ nēḵˈār נֵכָר foreigner
32:12. Dominus solus dux eius fuit et non erat cum eo deus alienus
The Lord alone was his leader: and there was no strange god with him.
32:12. The Lord alone was his leader, and there was no strange god with him.
32:12. [So] the LORD alone did lead him, and [there was] no strange god with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
32:12: So the Lord alone did lead him - By his power, and by his only, were they brought out of Egypt, and supported in the wilderness.
And there was no strange god - They had help from no other quarter. The Egyptian idols were not able to save their own votaries; but God not only saved his people, but destroyed the Egyptians.
Albert Barnes: Notes on the Bible - 1834
32:12
With him - i. e., with God. The Lord alone delivered Israel; Israel therefore ought to have served none other but Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:12: the Lord: Deu 1:31; Neh 9:12; Psa 27:11, Psa 78:14, Psa 78:52, Psa 78:53, Psa 80:1, Psa 136:16; Isa 46:4; Isa 63:9-13
no strange: Isa 43:11, Isa 43:12, Isa 44:7, Isa 44:8
John Gill
32:12 So the Lord alone did lead him,.... Out of Egypt, through the wilderness, to the land of Canaan, going before them in a pillar of fire and cloud; though this is not to be understood to the exclusion of the ministry of Moses and Aaron, by whom he led them, Ps 77:20; it may be interpreted of the people being alone in the wilderness when led:
and there was no strange god with him; with Israel; so Aben Ezra, no idolatry among them then; to which sense are the Targums of Jerusalem and Jonathan; but it may rather signify that the Lord alone was the leader of his people, and he had no assistant in that work, and therefore all the glory should be given to him: he is the leader of his people, in a spiritual sense, out of a state of unregeneracy, which is a state of darkness and bondage; out of the ways of sin, and from the pastures of their own righteousness, into an open state of grace, which is a state of light and liberty; in Christ the way, and in the paths of faith, truth, holiness, and righteousness, unto the heavenly glory, typified by the land of Canaan, the blessings of which are next described: the Jews say (z), this will be in the days of the King Messiah; when there will be no abominable thing in Israel, the Lord alone shall lead him.
(z) Tikkune Zohar, Correct. 18. fol. 32. 2. 36. 2.
John Wesley
32:12 Did lead them - When they were shut up in Egypt as in their nest whence they durst not venture to fly nor stir, he taught and encouraged and enabled them to fly out from that bondage, he dealt tenderly with them, bearing with their infirmities, keeping them from all harms. With him - To assist him at that work or to deliver them. The more unworthy they in giving to idols a share in that worship which they owe to God only.
32:1332:13: Եհան զնոսա ՚ի զօրութիւն երկրի. կերակրեա՛ց զնոսա արդեամբք անդաստանաց. դիեցոյց մե՛ղր ՚ի վիմէ, եւ ե՛ւղ յապառաժ վիմէ[2059]։ [2059] Ոմանք. Դիեցոյց նոցա մեղր ՚ի։
13 Նրանց բերեց երկրի բարգաւաճ վայրերը, նրանց կերակրեց արտերի բերքով, ժայռից ծորող մեղրով ու ապառաժ քարից հոսող իւղով կերակրեց նրանց:
13 Զանիկա երկրի բարձր տեղերուն վրայ հանեց*,Որպէս զի արտերուն պտուղը ուտէ Ու անոր վէմէն՝ մեղր Ու ապառաժ վէմէն իւղ ծծել տուաւ։
[489]Եհան զնոսա ի զօրութիւն`` երկրի, կերակրեաց զնոսա արդեամբք անդաստանաց. դիեցոյց մեղր ի վիմէ եւ եւղ յապառաժ վիմէ:

32:13: Եհան զնոսա ՚ի զօրութիւն երկրի. կերակրեա՛ց զնոսա արդեամբք անդաստանաց. դիեցոյց մե՛ղր ՚ի վիմէ, եւ ե՛ւղ յապառաժ վիմէ[2059]։
[2059] Ոմանք. Դիեցոյց նոցա մեղր ՚ի։
13 Նրանց բերեց երկրի բարգաւաճ վայրերը, նրանց կերակրեց արտերի բերքով, ժայռից ծորող մեղրով ու ապառաժ քարից հոսող իւղով կերակրեց նրանց:
13 Զանիկա երկրի բարձր տեղերուն վրայ հանեց*,Որպէս զի արտերուն պտուղը ուտէ Ու անոր վէմէն՝ մեղր Ու ապառաժ վէմէն իւղ ծծել տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
32:1313: Он вознес его на высоту земли и кормил произведениями полей, и питал его медом из камня и елеем из твердой скалы,
32:13 ἀνεβίβασεν αναβιβαζω pull up; mount αὐτοὺς αυτος he; him ἐπὶ επι in; on τὴν ο the ἰσχὺν ισχυς force τῆς ο the γῆς γη earth; land ἐψώμισεν ψωμιζω provide; feed αὐτοὺς αυτος he; him γενήματα γεννημα spawn; product ἀγρῶν αγρος field ἐθήλασαν θηλαζω nurse μέλι μελι honey ἐκ εκ from; out of πέτρας πετρα.1 cliff; bedrock καὶ και and; even ἔλαιον ελαιον oil ἐκ εκ from; out of στερεᾶς στερεος solid πέτρας πετρα.1 cliff; bedrock
32:13 יַרְכִּבֵ֨הוּ֙ yarkivˈēhû רכב ride עַל־ ʕal- עַל upon בָּ֣מֳתֵיבמותי *bˈāmᵒṯê בָּמָה high place אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יֹּאכַ֖ל yyōḵˌal אכל eat תְּנוּבֹ֣ת tᵊnûvˈōṯ תְּנוּבָה produce שָׂדָ֑י śāḏˈāy שָׂדַי open field וַ wa וְ and יֵּנִקֵ֤הֽוּ yyēniqˈēhˈû ינק suck דְבַשׁ֙ ḏᵊvˌaš דְּבַשׁ honey מִ mi מִן from סֶּ֔לַע ssˈelaʕ סֶלַע rock וְ wᵊ וְ and שֶׁ֖מֶן šˌemen שֶׁמֶן oil מֵ mē מִן from חַלְמִ֥ישׁ ḥalmˌîš חַלָּמִישׁ flint צֽוּר׃ ṣˈûr צוּר rock
32:13. constituit eum super excelsam terram ut comederet fructus agrorum ut sugeret mel de petra oleumque de saxo durissimoHe set him upon high land: that he might eat the fruits of the fields, that he might suck honey out of the rock, and oil out of the hardest stone,
13. He made him ride on the high places of the earth, And he did eat the increase of the field; And he made him to suck honey out of the rock, And oil out of the flinty rock;
32:13. He stood him upon an exalted land, so that he might eat the fruits of the fields, so that he might eat honey from the rock, and oil from the hardest stone,
32:13. He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock;
He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock:

13: Он вознес его на высоту земли и кормил произведениями полей, и питал его медом из камня и елеем из твердой скалы,
32:13
ἀνεβίβασεν αναβιβαζω pull up; mount
αὐτοὺς αυτος he; him
ἐπὶ επι in; on
τὴν ο the
ἰσχὺν ισχυς force
τῆς ο the
γῆς γη earth; land
ἐψώμισεν ψωμιζω provide; feed
αὐτοὺς αυτος he; him
γενήματα γεννημα spawn; product
ἀγρῶν αγρος field
ἐθήλασαν θηλαζω nurse
μέλι μελι honey
ἐκ εκ from; out of
πέτρας πετρα.1 cliff; bedrock
καὶ και and; even
ἔλαιον ελαιον oil
ἐκ εκ from; out of
στερεᾶς στερεος solid
πέτρας πετρα.1 cliff; bedrock
32:13
יַרְכִּבֵ֨הוּ֙ yarkivˈēhû רכב ride
עַל־ ʕal- עַל upon
בָּ֣מֳתֵיבמותי
*bˈāmᵒṯê בָּמָה high place
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יֹּאכַ֖ל yyōḵˌal אכל eat
תְּנוּבֹ֣ת tᵊnûvˈōṯ תְּנוּבָה produce
שָׂדָ֑י śāḏˈāy שָׂדַי open field
וַ wa וְ and
יֵּנִקֵ֤הֽוּ yyēniqˈēhˈû ינק suck
דְבַשׁ֙ ḏᵊvˌaš דְּבַשׁ honey
מִ mi מִן from
סֶּ֔לַע ssˈelaʕ סֶלַע rock
וְ wᵊ וְ and
שֶׁ֖מֶן šˌemen שֶׁמֶן oil
מֵ מִן from
חַלְמִ֥ישׁ ḥalmˌîš חַלָּמִישׁ flint
צֽוּר׃ ṣˈûr צוּר rock
32:13. constituit eum super excelsam terram ut comederet fructus agrorum ut sugeret mel de petra oleumque de saxo durissimo
He set him upon high land: that he might eat the fruits of the fields, that he might suck honey out of the rock, and oil out of the hardest stone,
32:13. He stood him upon an exalted land, so that he might eat the fruits of the fields, so that he might eat honey from the rock, and oil from the hardest stone,
32:13. He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «Вознес его на высоту земли», т. е. возводил на высокие горы.

«Питал его медом из камня», т. е. медом, который в безлесных местностях собирается и копится пчелами в расщелинах скал.

«Елеем из твердой скалы», т. е. елеем маслин, растущих на твердой почве.
Adam Clarke: Commentary on the Bible - 1831
32:13: He made him ride - ירכבהו yarkibehu, he will cause him to ride. All the verbs here are in the future tense, because this is a prophecy of the prosperity they should possess in the promised land. The Israelites were to ride - exult, on the high places, the mountains and hills of their land, in which they are promised the highest degrees of prosperity; as even the rocky part of the country should be rendered fertile by the peculiar benediction of God.
Suck honey out of the rock, and oil out of the flinty rock - This promise states that even the most barren places in the country should yield an abundance of aromatic flowers, from which the bees should collect honey in abundance; and even the tops of the rocks afford sufficient support for olive trees, from the fruit of which they should extract oil in abundance: and all this should be occasioned by the peculiar blessing of God upon the land.
Albert Barnes: Notes on the Bible - 1834
32:13
i. e., God gave Israel possession of those commanding positions which carry with them dominion over the whole land (compare Deu 33:29), and enabled him to draw the richest provision out of spots naturally unproductive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:13: ride: Deu 33:26, Deu 33:29; Isa 58:14; Eze 36:2
honey: Job 29:6; Psa 81:16; Isa 48:21; Eze 21:17
Geneva 1599
32:13 He made him ride on the high places of the (g) earth, that he might eat the increase of the fields; and he made him to suck (h) honey out of the rock, and oil out of the flinty rock;
(g) Meaning, of the land of Canaan, which was high in respect to Egypt.
(h) That is, abundance of all things even in the very rocks.
John Gill
32:13 He made him to ride on the high places of the earth,.... Or land, the land of Canaan; by which are meant the towers, castles, and fortified places in it, some of which might be built on hills and mountains; and being made to ride on them may denote the delivery of them into their hands, their conquests and possession of them, and triumph in them; see Is 58:14; so the Targum of Jonathan paraphrases, it,"made him to dwell in the towers of the land of Israel,''those high walled and strongly fenced cities which they dreaded; this may be an emblem of the conquest believers have of their spiritual enemies, sin. Satan, and the world, in and through Christ; of their safety and triumph in him; of their high and elevated frames of soul, when they have got above the world and the things of it; this will be the case of spiritual Israel in every sense in the latter day, when the mountain of the Lord's house shall be established on the top of the mountains:
that he might eat the increase of the fields: the produce of them, particularly corn for bread, and which the Israelites ate of as soon as they came into the land of Canaan, Josh 5:11; an emblem of the Gospel, and the truths of it, which are salutary, nourishing, strengthening, reviving, and cheering, and of Christ the bread of life, which believers by faith eat of, and feed upon and live:
and he made him to suck honey out of the rock; not water out of the rock, as sweet to them as honey, that they had in the wilderness; but either the honey of bees that made their nests in rocks, as a swarm of them did in the carcass of a lion; and so in like manner as honey came out of the lion, it may be said to be sucked out of the rock: so Homer (a) speaks of swarms of bees out of a hollow rock: or this was the honey of palm trees, as Aben Ezra observes, some say, which might grow on rocks; see Gill on Deut 8:8; and this is favoured by the Targum of Jonathan, which paraphrases the words,"honey from those fruits which grow on the rocks,''unless it means honey gathered by bees from such fruits; the rock may typify Christ, and the honey out of it the Gospel, which is from him and concerning him; comparable to honey for the manner of its production and gathering, by the laborious ministers of the word; for its nourishment, and especially for its sweetness, its precious promises, and pleasant doctrines:
and oil out of the flinty rock; that is, oil out of the olives, which grow on rocks, and these delight to grow on hills and mountains; hence we read of the mount of Olives, see Job 29:6; and so the Targum of Jonathan,"and oil out of the olives and suckers which grow on the strong rocks;''this may signify the Spirit and his graces, the unction which comes from Christ the Holy One, and the blessings of grace had from him, and the Gospel and its truths; which are cheering and refreshing, mollifying and healing, feeding and fattening, pure and unmixed, and useful for light, as oil is.
(a) Iliad. 2. l. 87, 88.
John Wesley
32:13 The high places - To conquer their strongest holds, which often are in the mountains, and their cities fenced with walls of greatest height and strength. To ride upon, in scripture phrase, is to subdue or conquer. Out of the rock - This being a land flowing with honey, where the bees made honey in the holes of rocks, or in the trees that grew upon or among the rocks. Out of the flinty rocks - The olive - trees grow and bear most fruit in rocky or hilly places.
Robert Jamieson, A. R. Fausset and David Brown
32:13 He made him ride on the high places, &c.--All these expressions seem to have peculiar reference to their home in the trans-jordanic territory, that being the extent of Palestine that they had seen at the time when Moses is represented as uttering these words. "The high places" and "the fields" are specially applicable to the tablelands of Gilead as are the allusions to the herds and flocks, the honey of the wild bees which hive in the crevices of the rocks, the oil from the olive as it grew singly or in small clumps on the tops of hills where scarcely anything else would grow, the finest wheat (Ps 81:16; Ps 147:14), and the prolific vintage.
32:1432:14: Կոգի կովուց եւ կա՛թն մաքեաց, հանդերձ ճարպով գառանց խոյոց որդւոց ցլո՛ւց եւ նոխազաց. ընդ ճարպոյ երիկամանց ցորենոյ, եւ զարիւն խաղողոյ ըմպէին գինի։
14 Գառների, խոյերի, ցուլերի ու նոխազների ճարպի, ընտիր ցորենի ալիւրի հետ նրանց տալիս էր կովերի կարագ ու մաքիների կաթ, նրանք խմում էին խաղողի արիւն՝ գինի:
14 Անոր կովերուն իւղ ու ոչխարներուն կաթ կերցուց, Գառներու ու Բասանի խոյերու եւ նոխազներու ճարպով Ու ցորենի ընտիր ալիւրով*Եւ խաղողին արիւնով՝ գինի խմեցիր։
կոգի կովուց եւ կաթն մաքեաց, հանդերձ ճարպով գառանց եւ խոյոց, որդւոց ցլուց եւ նոխազաց` ընդ ճարպոյ երիկամանց ցորենոյ. եւ զարիւն խաղողոյ ըմպէին գինի:

32:14: Կոգի կովուց եւ կա՛թն մաքեաց, հանդերձ ճարպով գառանց խոյոց որդւոց ցլո՛ւց եւ նոխազաց. ընդ ճարպոյ երիկամանց ցորենոյ, եւ զարիւն խաղողոյ ըմպէին գինի։
14 Գառների, խոյերի, ցուլերի ու նոխազների ճարպի, ընտիր ցորենի ալիւրի հետ նրանց տալիս էր կովերի կարագ ու մաքիների կաթ, նրանք խմում էին խաղողի արիւն՝ գինի:
14 Անոր կովերուն իւղ ու ոչխարներուն կաթ կերցուց, Գառներու ու Բասանի խոյերու եւ նոխազներու ճարպով Ու ցորենի ընտիր ալիւրով*Եւ խաղողին արիւնով՝ գինի խմեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
32:1414: маслом коровьим и молоком овечьим, и туком агнцев и овнов Васанских и козлов, и тучною пшеницею, и ты пил вино, кровь виноградных ягод.
32:14 βούτυρον βουτυρον ox καὶ και and; even γάλα γαλα milk προβάτων προβατον sheep μετὰ μετα with; amid στέατος στεαρ lamb καὶ και and; even κριῶν κριος son ταύρων ταυρος bull καὶ και and; even τράγων τραγος goat; he-goat μετὰ μετα with; amid στέατος στεαρ emotion πυροῦ πυρος and; even αἷμα αιμα blood; bloodstreams σταφυλῆς σταφυλη grapes ἔπιον πινω drink οἶνον οινος wine
32:14 חֶמְאַ֨ת ḥemʔˌaṯ חֶמְאָה butter בָּקָ֜ר bāqˈār בָּקָר cattle וַ wa וְ and חֲלֵ֣ב ḥᵃlˈēv חָלָב milk צֹ֗אן ṣˈōn צֹאן cattle עִם־ ʕim- עִם with חֵ֨לֶב ḥˌēlev חֵלֶב fat כָּרִ֜ים kārˈîm כַּר ram וְ wᵊ וְ and אֵילִ֤ים ʔêlˈîm אַיִל ram, despot בְּנֵֽי־ bᵊnˈê- בֵּן son בָשָׁן֙ vāšˌān בָּשָׁן Bashan וְ wᵊ וְ and עַתּוּדִ֔ים ʕattûḏˈîm עַתּוּד ram עִם־ ʕim- עִם with חֵ֖לֶב ḥˌēlev חֵלֶב fat כִּלְיֹ֣ות kilyˈôṯ כִּלְיָה kidney חִטָּ֑ה ḥiṭṭˈā חִטָּה wheat וְ wᵊ וְ and דַם־ ḏam- דָּם blood עֵנָ֖ב ʕēnˌāv עֵנָב grape תִּשְׁתֶּה־ tišteh- שׁתה drink חָֽמֶר׃ ḥˈāmer חֶמֶר wine
32:14. butyrum de armento et lac de ovibus cum adipe agnorum et arietum filiorum Basan et hircos cum medulla tritici et sanguinem uvae biberet meracissimumButter of the herd, and milk of the sheep with the fat of lambs, and of the rams of the breed of Basan: and goats with the marrow of wheat, and might drink the purest blood of the grape.
14. Butter of kine, and milk of sheep, With fat of lambs, And rams of the breed of Bashan, and goats, With the fat of kidneys of wheat; And of the blood of the grape thou drankest wine.
32:14. butter from the herd, and milk from the sheep, with fat from the lambs, and with rams and goats from the sons of Bashan, with the kernel of the wheat, and so that he might drink the undiluted blood of the grape.
32:14. Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape.
Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape:

14: маслом коровьим и молоком овечьим, и туком агнцев и овнов Васанских и козлов, и тучною пшеницею, и ты пил вино, кровь виноградных ягод.
32:14
βούτυρον βουτυρον ox
καὶ και and; even
γάλα γαλα milk
προβάτων προβατον sheep
μετὰ μετα with; amid
στέατος στεαρ lamb
καὶ και and; even
κριῶν κριος son
ταύρων ταυρος bull
καὶ και and; even
τράγων τραγος goat; he-goat
μετὰ μετα with; amid
στέατος στεαρ emotion
πυροῦ πυρος and; even
αἷμα αιμα blood; bloodstreams
σταφυλῆς σταφυλη grapes
ἔπιον πινω drink
οἶνον οινος wine
32:14
חֶמְאַ֨ת ḥemʔˌaṯ חֶמְאָה butter
בָּקָ֜ר bāqˈār בָּקָר cattle
וַ wa וְ and
חֲלֵ֣ב ḥᵃlˈēv חָלָב milk
צֹ֗אן ṣˈōn צֹאן cattle
עִם־ ʕim- עִם with
חֵ֨לֶב ḥˌēlev חֵלֶב fat
כָּרִ֜ים kārˈîm כַּר ram
וְ wᵊ וְ and
אֵילִ֤ים ʔêlˈîm אַיִל ram, despot
בְּנֵֽי־ bᵊnˈê- בֵּן son
בָשָׁן֙ vāšˌān בָּשָׁן Bashan
וְ wᵊ וְ and
עַתּוּדִ֔ים ʕattûḏˈîm עַתּוּד ram
עִם־ ʕim- עִם with
חֵ֖לֶב ḥˌēlev חֵלֶב fat
כִּלְיֹ֣ות kilyˈôṯ כִּלְיָה kidney
חִטָּ֑ה ḥiṭṭˈā חִטָּה wheat
וְ wᵊ וְ and
דַם־ ḏam- דָּם blood
עֵנָ֖ב ʕēnˌāv עֵנָב grape
תִּשְׁתֶּה־ tišteh- שׁתה drink
חָֽמֶר׃ ḥˈāmer חֶמֶר wine
32:14. butyrum de armento et lac de ovibus cum adipe agnorum et arietum filiorum Basan et hircos cum medulla tritici et sanguinem uvae biberet meracissimum
Butter of the herd, and milk of the sheep with the fat of lambs, and of the rams of the breed of Basan: and goats with the marrow of wheat, and might drink the purest blood of the grape.
32:14. butter from the herd, and milk from the sheep, with fat from the lambs, and with rams and goats from the sons of Bashan, with the kernel of the wheat, and so that he might drink the undiluted blood of the grape.
32:14. Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Скот, пасшийся на тучных пастбищах Васана, отличался особенной упитанностью (Пс ХXI:13; Иез ХХXIX:18).
Adam Clarke: Commentary on the Bible - 1831
32:14: Fat of kidneys of wheat - Almost every person knows that the kidney is enveloped in a coat of the purest fat in the body of the animal, for which several anatomical reasons might be given. As the kidney itself is to the abundantly surrounding fat, so is the germ of the grain to the lobes or farinaceous parts. The expression here may be considered as a very strong and peculiarly happy figure to point out the finest wheat, containing the healthiest and most vigorous germ, growing in a very large and nutritive grain; and consequently the whole figure points out to us a species of wheat, equally excellent both for seed and bread. This beautiful metaphor seems to have escaped the notice of every commentator.
Pure blood of the grape - Red wine, or the pure juice of whatever color, expressed from the grapes, without any adulteration or mixture with water: blood here is synonymous with juice. This intimates that their vines should be of the best kind, and their wine in abundance, and of the most delicious flavour.
Albert Barnes: Notes on the Bible - 1834
32:14
Breed of Bashan - Bashan was famous for its cattle. Compare Psa 22:12; Eze 39:18.
Fat of kidneys of wheat - i. e., the finest and most nutritious wheat. The fat of the kidneys was regarded as being the finest and tenderest, and was therefore specified as a part of the sacrificial animals which was to be offered to the Lord: compare Exo 29:13, etc.
The pure blood of the qrape - Render, the blood of the grape, even wine. The Hebrew word seems (compare Isa 27:2) a poetical term for wine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:14: Butter: Gen 18:8; Jdg 5:25; Sa2 17:29; Job 20:17; Isa 7:15, Isa 7:22
of Bashan: Psa 22:12; Eze 39:18; Amo 4:1; Mic 7:14
the fat: Psa 81:16, Psa 147:14
blood: Gen 49:11; Mat 26:28, Mat 26:29; Joh 6:55, Joh 6:56
John Gill
32:14 Butter of kine,.... Made of milk, which kine or cows give; Jarchi says, this is the fat that is gathered on the top of milk, he means cream, and which indeed was the butter of the ancients, and is here meant:
and milk of sheep: which they give, though not in such plenty as the kine, yet what is very wholesome and nourishing: the philosopher (b) observes, that sheep give more milk in proportion to the size of their bodies than cows: and Pliny (c) says their milk is sweeter and more nourishing, and the butter made of it is the fattest:
with fat of lambs; or fat lambs, rich and delicious food:
and rams of the breed of Bashan, and goats; a fruitful country abounding with pasturage, where rams and goats of the best sort were and the breed of them was coveted and had in the land of Canaan; the kine of Bashan are mentioned elsewhere, Ps 22:12,
with the fat of kidneys of wheat: that is, the best wheat, the grains are plump and full; and Aben Ezra observes, that a grain of wheat has some likeness to a kidney, see Ps 81:16,
and thou didst drink the pure blood of the grape; wine which comes from the grape, red wine, pure and unmixed, see Gen 40:11; the land of Canaan was a land of vines, and abounded with good wine, Deut 8:8; which the Israelites, when they came into it, drank of in common, who had only drank water in the wilderness, and had but little flesh, and lived on manna, and now abounded with plenty of all good things; all which are observed as instances of divine goodness, and to aggravate their ingratitude in rejecting the Messiah, they then enjoying all these good things, the land being alike fertile and affluent then, as appears from Is 7:14; Jarchi applies this fruitfulness to the times of Solomon, as the butter of kine, and the kidneys of wheat, 3Kings 4:22; and fat of lambs, and the blood of the grape, to the times of the ten tribes, Amos 6:4; but this was the constant fertility of the land, and lasted to the times of the Messiah: now all these may be expressive of the blessings of grace, and the spiritual food of the Gospel: Ainsworth very prettily remarks, that here is both food for babes and for grown persons, butter and milk for the one, and meat for the other, and drink for them both: the plain truths of the Gospel are like butter, soft and easy to be taken in, and like milk, easy of digestion, cooling, nourishing, sweet, and pleasant; the more sublime truths of the Gospel are meat for strong men, signified by the flesh of fat lambs, rams, and goats; which all being used in sacrifices were typical of Christ; as also the finest of wheat is an emblem of him the bread of life, on whom the weakest believer lives by faith; and the drink for both, the wine the blood of the grape, may signify the love of Christ, the Gospel and the truths of it, and the blessings of grace, which come through the everlasting covenant.
(b) Aristot. Problem. sect. 10. qu. 6. (c) Nat. Hist. l. 28. c. 9.
John Wesley
32:14 Fat of lambs - For though the fat wherewith the inward parts were covered was not to be eaten by them, but offered to God, yet that fat which was mixed with the flesh they might eat, as the Jewish doctors note. Basham - A place famous for excellent cattle. Fat of kidneys of wheat - With the finest of the grains of wheat; compared to kidneys for their shape and largeness.
32:1532:15: Եկեր Յակոբ՝ եւ յագեցաւ, յօրացա՛ւ եւ յանկուշեա՛ց սիրելին. գիրացա՛ւ ստուարացա՛ւ եւ լայնացաւ, եւ եթող զՏէր Աստուած զԱրարիչ իւր. եւ ապստամբեա՛ց յԱստուծոյ փրկչէ իւրմէ[2060]։ [2060] Ոմանք. Անկուշեաց. եւ ոմանք՝ անգուշեաց սիրելին։
15 Յակոբը կերաւ ու յագեցաւ, ճարպակալեց ու ըմբոստացաւ այդ սիրելի մարդը: Գիրացաւ, հաստացաւ ու լայնացաւ, լքեց Տէր Աստծուն՝ իր Արարչին, ապստամբեց Աստծու՝ իր Փրկչի դէմ:
15 Ու Իսրայէլ* գիրնալով աքացեց(Գիրցար, հաստցար, իւղ կապեցիր.)Ու իր Արարիչ Աստուածը թողուց Եւ իր փրկութեան Վէմը արհամարհեց։
[490]Եկեր Յակոբ եւ յագեցաւ,`` յօրացաւ եւ անկուշեաց սիրելին. գիրացաւ, ստուարացաւ եւ լայնացաւ, եւ եթող զՏէր Աստուած զԱրարիչ իւր, եւ [491]ապստամբեաց յԱստուծոյ փրկչէ իւրմէ:

32:15: Եկեր Յակոբ՝ եւ յագեցաւ, յօրացա՛ւ եւ յանկուշեա՛ց սիրելին. գիրացա՛ւ ստուարացա՛ւ եւ լայնացաւ, եւ եթող զՏէր Աստուած զԱրարիչ իւր. եւ ապստամբեա՛ց յԱստուծոյ փրկչէ իւրմէ[2060]։
[2060] Ոմանք. Անկուշեաց. եւ ոմանք՝ անգուշեաց սիրելին։
15 Յակոբը կերաւ ու յագեցաւ, ճարպակալեց ու ըմբոստացաւ այդ սիրելի մարդը: Գիրացաւ, հաստացաւ ու լայնացաւ, լքեց Տէր Աստծուն՝ իր Արարչին, ապստամբեց Աստծու՝ իր Փրկչի դէմ:
15 Ու Իսրայէլ* գիրնալով աքացեց(Գիրցար, հաստցար, իւղ կապեցիր.)Ու իր Արարիչ Աստուածը թողուց Եւ իր փրկութեան Վէմը արհամարհեց։
zohrab-1805▾ eastern-1994▾ western am▾
32:1515: И утучнел Израиль, и стал упрям; утучнел, отолстел и разжирел; и оставил он Бога, создавшего его, и презрел твердыню спасения своего.
32:15 καὶ και and; even ἔφαγεν φαγω swallow; eat Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἐνεπλήσθη εμπιπλημι fill in; fill up καὶ και and; even ἀπελάκτισεν απολακτιζω the ἠγαπημένος αγαπαω love ἐλιπάνθη λιπαινω get fat ἐπλατύνθη πλατυνω broaden καὶ και and; even ἐγκατέλιπεν εγκαταλειπω abandon; leave behind θεὸν θεος God τὸν ο the ποιήσαντα ποιεω do; make αὐτὸν αυτος he; him καὶ και and; even ἀπέστη αφιστημι distance; keep distance ἀπὸ απο from; away θεοῦ θεος God σωτῆρος σωτηρ savior αὐτοῦ αυτος he; him
32:15 וַ wa וְ and יִּשְׁמַ֤ן yyišmˈan שׁמן be fat יְשֻׁרוּן֙ yᵊšurûn יְשֻׁרוּן Jeshurun וַ wa וְ and יִּבְעָ֔ט yyivʕˈāṭ בעט kick שָׁמַ֖נְתָּ šāmˌantā שׁמן be fat עָבִ֣יתָ ʕāvˈîṯā עבה be thick כָּשִׂ֑יתָ kāśˈîṯā כשׂה grow fat וַ wa וְ and יִּטֹּשׁ֙ yyiṭṭˌōš נטשׁ abandon אֱלֹ֣והַ ʔᵉlˈôha אֱלֹוהַּ god עָשָׂ֔הוּ ʕāśˈāhû עשׂה make וַ wa וְ and יְנַבֵּ֖ל yᵊnabbˌēl נבל wither צ֥וּר ṣˌûr צוּר rock יְשֻׁעָתֹֽו׃ yᵊšuʕāṯˈô יְשׁוּעָה salvation
32:15. incrassatus est dilectus et recalcitravit incrassatus inpinguatus dilatatus dereliquit Deum factorem suum et recessit a Deo salutari suoThe beloved grew fat, and kicked: he grew fat, and thick and gross, he forsook God who made him, and departed from God his saviour.
15. But Jeshurun waxed fat, and kicked: Thou art waxen fat, thou art grown thick, thou art become sleek: Then he forsook God which made him, And lightly esteemed the Rock of his salvation.
32:15. The beloved grew fat, and he kicked. Having grown fat and thick and wide, he abandoned God, his Maker, and he withdrew from God, his Savior.
32:15. But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation.
But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation:

15: И утучнел Израиль, и стал упрям; утучнел, отолстел и разжирел; и оставил он Бога, создавшего его, и презрел твердыню спасения своего.
32:15
καὶ και and; even
ἔφαγεν φαγω swallow; eat
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἐνεπλήσθη εμπιπλημι fill in; fill up
καὶ και and; even
ἀπελάκτισεν απολακτιζω the
ἠγαπημένος αγαπαω love
ἐλιπάνθη λιπαινω get fat
ἐπλατύνθη πλατυνω broaden
καὶ και and; even
ἐγκατέλιπεν εγκαταλειπω abandon; leave behind
θεὸν θεος God
τὸν ο the
ποιήσαντα ποιεω do; make
αὐτὸν αυτος he; him
καὶ και and; even
ἀπέστη αφιστημι distance; keep distance
ἀπὸ απο from; away
θεοῦ θεος God
σωτῆρος σωτηρ savior
αὐτοῦ αυτος he; him
32:15
וַ wa וְ and
יִּשְׁמַ֤ן yyišmˈan שׁמן be fat
יְשֻׁרוּן֙ yᵊšurûn יְשֻׁרוּן Jeshurun
וַ wa וְ and
יִּבְעָ֔ט yyivʕˈāṭ בעט kick
שָׁמַ֖נְתָּ šāmˌantā שׁמן be fat
עָבִ֣יתָ ʕāvˈîṯā עבה be thick
כָּשִׂ֑יתָ kāśˈîṯā כשׂה grow fat
וַ wa וְ and
יִּטֹּשׁ֙ yyiṭṭˌōš נטשׁ abandon
אֱלֹ֣והַ ʔᵉlˈôha אֱלֹוהַּ god
עָשָׂ֔הוּ ʕāśˈāhû עשׂה make
וַ wa וְ and
יְנַבֵּ֖ל yᵊnabbˌēl נבל wither
צ֥וּר ṣˌûr צוּר rock
יְשֻׁעָתֹֽו׃ yᵊšuʕāṯˈô יְשׁוּעָה salvation
32:15. incrassatus est dilectus et recalcitravit incrassatus inpinguatus dilatatus dereliquit Deum factorem suum et recessit a Deo salutari suo
The beloved grew fat, and kicked: he grew fat, and thick and gross, he forsook God who made him, and departed from God his saviour.
32:15. The beloved grew fat, and he kicked. Having grown fat and thick and wide, he abandoned God, his Maker, and he withdrew from God, his Savior.
32:15. But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. 16 They provoked him to jealousy with strange gods, with abominations provoked they him to anger. 17 They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. 18 Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee.
We have here a description of the apostasy of Israel from God, which would shortly come to pass, and to which already they had a disposition. One would have thought that a people under so many obligations to their God, in duty, gratitude, and interest, would never have turned from him; but, alas! they turned aside quickly. Here are two great instances of their wickedness, and each of them amounted to an apostasy from God:--
I. Security and sensuality, pride and insolence, and the other common abuses of plenty and prosperity, v. 15. These people were called Jeshurun--an upright people (so some), a seeing people, so others: but they soon lost the reputation both of their knowledge and of their righteousness; for, being well-fed, 1. They waxed fat, and grew thick, that is, they indulged themselves in all manner of luxury and gratifications of their appetites, as if they had nothing to do but to make provision for the flesh, to fulfil the lusts of it. They grew fat, that is, they grew big and unwieldy, unmindful of business, and unfit for it; dull and stupid, careless and senseless; and this was the effect of their plenty. Thus the prosperity of fools destroys them, Prov. i. 32. Yet this was not the worst of it. 2. They kicked; they grew proud and insolent, and lifted up the heel even against God himself. If God rebuked them, either by his prophets or by his providence, they kicked against the goad, as an untamed heifer, or a bullock unaccustomed to the yoke, and in their rage persecuted the prophets, and flew in the face of providence itself. And thus he forsook God that made him (not paying due respect to his creator, nor answering the ends of his creation), and put an intolerable contempt upon the rock of his salvation, as if he were not indebted to him for any past favours, nor had any dependence upon him for the future. Those that make a god of themselves and a god of their bellies, in pride and wantonness, and cannot bear to be told of it, certainly thereby forsake God and show how lightly they esteem him.
II. Idolatry was the great instance of their apostasy, and which the former led them to, as it made them sick of their religion, self-willed, and fond of changes. Observe,
1. What sort of gods they chose and offered sacrifice to, when they forsook the God that made them, v. 16, 17. This aggravated their sin that those very services which they should have done to the true God they did, (1.) To strange gods, that could not pretend to have done them any kindness, or laid them under any obligation to them, gods that they had no knowledge of, nor could expect any benefit by, for they were strangers. Or they are called strange gods, because they were other than the one only true God, to whom they were betrothed and ought to have been faithful. (2.) To new gods, that came newly up; for even in religion, the antiquity of which is one of its honours, vain minds have strangely affected novelty, and, in contempt of the Ancient of days, have been fond of new gods. A new god! can there be a more monstrous absurdity? Would we find the right way to rest, we must ask for the good old way, Jer. vi. 16. It was true their fathers had worshipped other gods (Josh. xxiv. 2), and perhaps it had been some little excuse if the children had returned to them; but to serve new gods whom their fathers feared not, and to like them the better for being new, was to open a door to endless idolatries. (3.) They were such as were no gods at all, but mere counterfeits and pretenders; their names the invention of men's fancies, and their images the work of men's hands. Nay, (4.) They were devils. So far from being gods, fathers and benefactors to mankind, they really were destroyers (so the word signifies), such as aimed to do mischief. If there were any spirits or invisible powers that possessed their idol-temples and images, they were evil spirits and malignant powers, whom yet they did not need to worship for fear they should hurt them, as they say the Indians do; for those that faithfully worship God are out of the devil's reach: nay, the devil can destroy those only that sacrifice to him. How mad are idolaters, who forsake the rock of salvation to run themselves upon the rock of perdition!
2. What a great affront this was to Jehovah their God. (1.) It was justly interpreted a forgetting of him (v. 18): Of the Rock that begat thee thou art unmindful. Mindfulness of God would prevent sin, but, when the world is served and the flesh indulged, God is forgotten; and can any thing be more base and unworthy than to forget the God that is the author of our being, by whom we subsist, and in whom we live and move? And see what comes of it, Isa. xvii. 10, 11, Because thou hast forgotten the God of thy salvation, and hast not been mindful of the Rock of thy strength, though the strange slips be pleasant plants at first, yet the harvest at last will be a heap in the day of grief and of desperate sorrow. There is nothing got by forgetting God. (2.) It was justly resented as an inexcusable offence: They provoked him to jealousy and to anger (v. 16), for their idols were abominations to him. See here God's displeasure against idols, whether they be set up in the heart or in the sanctuary. [1.] He is jealous of them, as rivals with him for the throne in the heart. [2.] He hates them, as enemies to his crown and government. [3.] He is, and will be, very angry with those that have any respect or affection for them. Those consider not what they do that provoke God; for who knows the power of his anger?
Adam Clarke: Commentary on the Bible - 1831
32:15: Jeshurun - ישרון the upright. This appellative is here put for Israel, and as it comes from ישר yashar, he was right, straight, may be intended to show that the people who once not only promised fair, but were really upright, walking in the paths of righteousness, should, in the time signified by the prophet, not only revolt from God, but actually fight against him; like a full fed horse, who not only will not bear the harness, but breaks away from his master, and endeavors to kick him as he struggles to get loose. All this is spoken prophetically, and is intended as a warning, that the evil might not take place. For were the transgression unavoidable, it must be the effect of some necessitating cause, which would destroy the turpitude of the action, as it referred to Israel; for if the evil were absolutely unavoidable, no blame could attach to the unfortunate agent, who could only consider himself the miserable instrument of a dire necessity. See a case in point, Sa1 23:11-12 (note), where the prediction appears in the most absolute form, and yet the evil was prevented by the person receiving the prediction as a warning. The case is the following: -
The Philistines attacked Keilah and robbed the threshing-floors; David, being informed of it, asked counsel of God whether he should go and relieve it; he is ordered to go, and is assured of success; he goes, routs the Philistines, and delivers Keilah. Saul, hearing that David was in Keilah, determines to besiege the place. David, finding that Saul meditated his destruction, asked counsel of the Lord, thus: "O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake. Will the men of Keilah deliver me up into his hand? Will Saul come down, as thy servant hath heard? And the Lord said, He will come down. Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the Lord said, They will deliver thee up. Then David and his men (about six hundred) arose and departed out of Keilah, and went whithersoever they could go: and it was told Saul that David was escaped from Keilah, and he forbore to go forth." Here was the most positive prediction that Saul would come to Keilah, and that the men of Keilah would deliver David into his hands; yet neither of these events took place, because David departed from Keilah. But had he continued there, Saul would have come down, and the men of Keilah would have betrayed their deliverer. Thus the prediction was totally conditional; and so were all these prophecies relative to the apostasy of Israel. They were only fulfilled in those who did not receive them as warnings. See Jer 18:8-10.
The Rock of his salvation - He ceased to depend on the fountain whence his salvation issued; and thinking highly of himself, he lightly esteemed his God; and having ceased to depend on him, his fall became inevitable. The figure is admirably well supported through the whole verse. We see, first, a miserable, lean steed, taken under the care and into the keeping of a master who provides him with an abundance of provender. We see, secondly, this horse waxing fat under this keeping. We see him, thirdly, breaking away from his master, leaving his rich pasturage, and running to the wilderness, unwilling to bear the yoke or harness, or to make any returns for his master's care and attention. We see, fourthly, whence this conduct proceeds - from a want of consciousness that his strength depends upon his master's care and keeping; and a lack of consideration that leanness and wretchedness must be the consequence of his leaving his master's service, and running off from his master's pasturage. How easy to apply all these points to the case of the Israelites! and how illustrative of their former and latter state! And how powerfully do they apply to the case of many called Christians, who, having increased in riches, forget that God from whose hand alone those mercies flowed!
Albert Barnes: Notes on the Bible - 1834
32:15
Jesbarun - This word, found again only in Deu 33:5, Deu 33:26, and Isa 44:2, is not a diminutive but an appellative (containing an allusion to the root, "to be righteous"); and describes not the character which belonged to Israel in fact, but that to which Israel was called. Compare Num 23:21. The prefixing of this epithet to the description of Israel's apostasy contained in the words next following is full of keen reproof.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:15: Jeshurun: Deu 33:5, Deu 33:26; Isa 44:2
kicked: Sa1 2:29; Act 9:5
waxen fat: Deu 31:20; Job 15:27; Psa 17:10, Psa 73:7, Psa 119:70; Isa 6:10; Act 28:27; Rom 2:4, Rom 2:5
then he: Deu 6:10-12, Deu 8:10-14, Deu 31:16, Deu 31:20; Neh 9:25; Isa 1:4; Jer 2:5, Jer 5:7, Jer 5:28; Hos 13:6
the Rock: Deu 32:4; Sa2 22:47; Psa 18:46, Psa 89:26, Psa 95:1
Geneva 1599
32:15 (i) But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation.
(i) He shows what is the principal end of our vocation.
John Gill
32:15 But Jeshurun waxed fat, and kicked,.... This is undoubtedly a name of the people of Israel; it is to be met with only in three places more, in Deut 33:5; it is generally thought to come from a word (d) which signifies upright and righteous, such these people ought to have been, and some among them were; and they generally professed themselves, and outwardly appeared to be upright, just, and righteous persons, and were desirous of being reckoned so; which was their character in the times of Christ, when they rejected him: others derive it from a word (e) which signifies to behold, to see, and so describes them as seeing ones; and such they had been in the times of Moses, saw extraordinary sights and wonders in Egypt, the great salvation at the Red sea, the Lord going before them in a pillar of cloud and life; the manna every day falling about their tents; twice rocks smitten, and waters flowing from them, and had often very uncommon sights of the glory of God: and in the times of Christ, to which this song refers, they saw him in the flesh, preaching in their synagogues, doing miracles, riding on an ass to Jerusalem, according to one of their prophecies, and expiring on the cross, and yet rejected him. They are said to "wax fat", enjoy great outward prosperity, to abound in temporal good things, as they also did in spiritual, privileges; enjoying, or they might have enjoyed, such a ministry of the word, as never was before or since, the ministry of John the Baptist, the forerunner of Christ, of Christ himself, and of his apostles, yet they "kicked"; which may denote their disobedience to the laws of God, moral and ceremonial, see 1Kings 2:29; and particularly the introduction of idolatry among them, which was kicking against God, and his worship; first among the ten tribes, in the times of Jeroboam, and among the two tribes, more especially in the times of Manasseh; and this kicking was particularly verified in Judas's lifting up his heel against Christ, and betraying him; which was not merely the sin of him only, but what the whole body of the people were involved in, see Ps 41:9,
thou art waxen fat, thou art grown thick, thou art covered with fatness; which is repeated and expressed by different words, both for the certainty of it, and to denote their great affluence of good things, and so the more to aggravate their impiety and ingratitude, next observed:
then he forsook God which made him; the worship of God, as the Targum of Jonathan, giving into idolatry in times past; and the written word of God, by giving heed to the traditions of the elders, to the making void and of none effect the word of God; or Christ, the essential Word of God; so the Targum of Jonathan,"and left the Word of God, who created them;''that Word of God which was in the beginning of all things, and by whom all things were made, and they also; who in the fulness of time was made flesh, and dwelt among men, Jn 1:1,
and lightly esteemed the rock of his salvation; the same divine Person, described in Deut 32:4; and there called "the Rock"; see Gill on Deut 32:4; here "the rock of salvation"; because salvation flows from him: he is the author of it, and it is to be had of him, and no other; and this epithet shows not only his ability and strength to effect it, but the security of it in him, which being wrought out is an everlasting one. He is said to be the rock of "his" salvation, Jeshurun or Israel, he being of the Jews, raised up among them, and sent unto them, and was the Saviour of some of them actually, even of the lost sheep of the house of Israel, and on account of his salvation deserving of universal esteem. But the Jews "lightly esteemed" him, had no value for him, set this rock and stone at nought; he was refused and rejected by the builders, who is now the head of the corner; they despised him, mocked at him, and treated him with the utmost contempt and disdain, yea, with abhorrence; all which, and more, is signified by the word here used: they traduced him as a vile and wicked person, and charged and, treated him as such, so some render the word (f); and, as others (g), they made a dead carcass of him, they crucified and slew him; this is the crime of ingratitude hinted at in Deut 32:6; and all between is an enumeration of instances of divine goodness to this people, mentioned with a view to aggravate this unheard of sin.
(d) "rectum esse". (e) "cernere, intueri", Cocceius, Van Till. (f) "pro scelerato tractavit", Cocceius. (g) "Cadaver fecit", Van Till.
John Wesley
32:15 Jeshurun - Israel whom he calls right or upright, (as the word signifies) partly by way of instruction to mind them what they professed and ought to be; and partly by way of exprobration, to shew them what a shame it was to degenerate so much from their name and profession. Kicked - As well fed cattle use to do: he grew insolent and rebellious against God and against his word and spirit.
Robert Jamieson, A. R. Fausset and David Brown
32:15 But Jeshurun waxed fat, and kicked--This is a poetical name for Israel. The metaphor here used is derived from a pampered animal, which, instead of being tame and gentle, becomes mischievous and vicious, in consequence of good living and kind treatment. So did the Israelites conduct themselves by their various acts of rebellion, murmuring, and idolatrous apostasy.
32:1632:16: Բարկացուցին զիս օտարոտւովք, եւ գարշելեօք իւրեանց դառնացուցի՛ն զիս։
16 Ինձ բարկացրին օտար աստուածներով եւ իրենց գարշելի գործերով դառնացրին ինձ:
16 Օտար աստուածներով անոր նախանձը գրգռեցին Ու գարշելի բաներով զանիկա սրդողեցուցին։
Բարկացուցին [492]զիս օտարոտւովք, եւ գարշելեօք իւրեանց դառնացուցին [493]զիս:

32:16: Բարկացուցին զիս օտարոտւովք, եւ գարշելեօք իւրեանց դառնացուցի՛ն զիս։
16 Ինձ բարկացրին օտար աստուածներով եւ իրենց գարշելի գործերով դառնացրին ինձ:
16 Օտար աստուածներով անոր նախանձը գրգռեցին Ու գարշելի բաներով զանիկա սրդողեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
32:1616: [Богами] чуждыми они раздражили Его и мерзостями разгневали Его:
32:16 παρώξυνάν παροξυνω goad; irritate με με me ἐπ᾿ επι in; on ἀλλοτρίοις αλλοτριος another's; stranger ἐν εν in βδελύγμασιν βδελυγμα abomination αὐτῶν αυτος he; him ἐξεπίκρανάν εκπικραινομαι me
32:16 יַקְנִאֻ֖הוּ yaqniʔˌuhû קנא be jealous בְּ bᵊ בְּ in זָרִ֑ים zārˈîm זָר strange בְּ bᵊ בְּ in תֹועֵבֹ֖ת ṯôʕēvˌōṯ תֹּועֵבָה abomination יַכְעִיסֻֽהוּ׃ yaḵʕîsˈuhû כעס be discontent
32:16. provocaverunt eum in diis alienis et in abominationibus ad iracundiam concitaveruntThey provoked him by strange gods, and stirred him up to anger, with their abominations.
16. They moved him to jealousy with strange , With abominations provoked they him to anger.
32:16. They provoked him with strange gods, and they stirred him to anger by their abominations.
32:16. They provoked him to jealousy with strange [gods], with abominations provoked they him to anger.
They provoked him to jealousy with strange [gods], with abominations provoked they him to anger:

16: [Богами] чуждыми они раздражили Его и мерзостями разгневали Его:
32:16
παρώξυνάν παροξυνω goad; irritate
με με me
ἐπ᾿ επι in; on
ἀλλοτρίοις αλλοτριος another's; stranger
ἐν εν in
βδελύγμασιν βδελυγμα abomination
αὐτῶν αυτος he; him
ἐξεπίκρανάν εκπικραινομαι me
32:16
יַקְנִאֻ֖הוּ yaqniʔˌuhû קנא be jealous
בְּ bᵊ בְּ in
זָרִ֑ים zārˈîm זָר strange
בְּ bᵊ בְּ in
תֹועֵבֹ֖ת ṯôʕēvˌōṯ תֹּועֵבָה abomination
יַכְעִיסֻֽהוּ׃ yaḵʕîsˈuhû כעס be discontent
32:16. provocaverunt eum in diis alienis et in abominationibus ad iracundiam concitaverunt
They provoked him by strange gods, and stirred him up to anger, with their abominations.
32:16. They provoked him with strange gods, and they stirred him to anger by their abominations.
32:16. They provoked him to jealousy with strange [gods], with abominations provoked they him to anger.
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Albert Barnes: Notes on the Bible - 1834
32:16
They provoked him to jealousy - The language is borrowed from the matrimonial relationship, as in Deu 31:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:16: provoked: Deu 5:9; Kg1 14:22; Nah 1:1, Nah 1:2; Co1 10:22
abominations: Deu 7:25; Lev 18:27; Kg2 23:13
Geneva 1599
32:16 They provoked him to jealousy with (k) strange [gods], with abominations provoked they him to anger.
(k) By changing his service for their superstitions.
John Gill
32:16 They provoked him to jealousy with strange gods,.... Or "with others" (h); the word "gods" is not in the text, nor were the Jews guilty of worshipping strange gods or idols in the times of Christ, nor had they been from the time of their coming out of the Babylonish captivity; but the word, as Cocceius observes, is used for "another", as in Job 19:27; and signifies other saviours, other messiahs, whom the Jews set up when they rejected Christ, the rock of salvation; and it is observable, that before the coming of Christ, they never attempted to set up any; but, after they had rejected him, were ready to embrace everyone that offered, of which one, called Bar Cochab, the son of a star, in allusion to Num 24:17; is a flagrant instance; and whom, when they found themselves deceived, they called Bar Cozba, the son of a lie, or a lying fellow; to whom our Lord may be thought to have respect, Jn 5:43; and where he expressly calls him another. Now, not only to reject Jesus, the true Messiah, but to set up others in his room, false Christs, was highly provoking to God, who is a jealous God, and will not give his glory to another:
with abominations provoked they him to anger; by advancing the traditions of the elders to an equality with, and above the word of God; and by continuing sacrifices, after the great sacrifice was offered up, when they ought to have ceased; for, by continuing them, it was saying Christ was not come in the flesh, nor his sacrifice offered up; it was trampling under foot the Son of God, and treating his blood and sacrifice with contempt; which must be an abomination to God, and highly provoking of his anger, when that sacrifice was of a sweet smelling savour to him; and especially what was abominable to him, and grievously provoked him to anger and wrath, was their setting up the idol of their own righteousness, refusing to submit to the righteousness of Christ, Rom 10:3; and indeed, whenever anything is set up in competition with him, or in opposition to him, be it what it will, it must be an abomination to God; because it opposes his purposes and resolutions of saving men by Christ alone, reflects on his wisdom in the scheme of salvation, flies in the face of his love, grace, and mercy, makes the death of Christ of none effect, advances pride in the creature, gives God the lie, who says there is no other Saviour, and is a total slight and neglect of his Gospel; all which must be abominable, and dreadfully provoking to him; see Is 65:5;
(h) "per alios", Cocceius.
John Wesley
32:16 To jealousy - To anger and fury, for jealousy is the rage of a man. And withall it implies the ground of his anger, their falseness to God whom they had accepted as their husband, and their spiritual whoredom with other gods.
32:1732:17: Զոհեցի՛ն դիւա՛ց եւ ո՛չ Աստուծոյ. դից՝ զորս ո՛չ գիտէին, նո՛րք եւ առժամայնք եկեալ, զորս ո՛չ գիտէին հարք ձեր։
17 Ոչ թէ Աստծու, այլ դեւերի համար զոհեր էին մատուցում, այն կուռքերի, որոնց չէին ճանաչում, որոնք նոր էին ու ժամանակաւոր, եւ որոնց չէին ճանաչում ձեր հայրերը:
17 Դեւերուն զոհ մատուցանեցին, բայց ո՛չ Աստուծոյ։Իրենց չգիտցած աստուածներուն, Նոր ու մօտերս եղողներուն, Որոնցմէ ձեր հայրերը չվախցան։
Զոհեցին դիւաց եւ ոչ Աստուծոյ, դից` զորս ոչ գիտէին, նորք եւ առժամայնք եկեալ, [494]զորս ոչ գիտէին`` հարք ձեր:

32:17: Զոհեցի՛ն դիւա՛ց եւ ո՛չ Աստուծոյ. դից՝ զորս ո՛չ գիտէին, նո՛րք եւ առժամայնք եկեալ, զորս ո՛չ գիտէին հարք ձեր։
17 Ոչ թէ Աստծու, այլ դեւերի համար զոհեր էին մատուցում, այն կուռքերի, որոնց չէին ճանաչում, որոնք նոր էին ու ժամանակաւոր, եւ որոնց չէին ճանաչում ձեր հայրերը:
17 Դեւերուն զոհ մատուցանեցին, բայց ո՛չ Աստուծոյ։Իրենց չգիտցած աստուածներուն, Նոր ու մօտերս եղողներուն, Որոնցմէ ձեր հայրերը չվախցան։
zohrab-1805▾ eastern-1994▾ western am▾
32:1717: приносили жертвы бесам, а не Богу, богам, которых они не знали, новым, [которые] пришли от соседей и о которых не помышляли отцы ваши.
32:17 ἔθυσαν θυω immolate; sacrifice δαιμονίοις δαιμονιον demon καὶ και and; even οὐ ου not θεῷ θεος God θεοῖς θεος God οἷς ος who; what οὐκ ου not ᾔδεισαν οιδα aware καινοὶ καινος innovative; fresh πρόσφατοι προσφατος fresh ἥκασιν ηκω here οὓς ος who; what οὐκ ου not ᾔδεισαν οιδα aware οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him
32:17 יִזְבְּח֗וּ yizbᵊḥˈû זבח slaughter לַ la לְ to † הַ the שֵּׁדִים֙ ššēḏîm שֵׁד demon לֹ֣א lˈō לֹא not אֱלֹ֔הַ ʔᵉlˈōha אֱלֹוהַּ god אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לֹ֣א lˈō לֹא not יְדָע֑וּם yᵊḏāʕˈûm ידע know חֲדָשִׁים֙ ḥᵃḏāšîm חָדָשׁ new מִ mi מִן from קָּרֹ֣ב qqārˈōv קָרֹוב near בָּ֔אוּ bˈāʔû בוא come לֹ֥א lˌō לֹא not שְׂעָר֖וּם śᵊʕārˌûm שׂער know אֲבֹתֵיכֶֽם׃ ʔᵃvōṯêḵˈem אָב father
32:17. immolaverunt daemonibus et non Deo diis quos ignorabant novi recentesque venerunt quos non coluerunt patres eorumThey sacrificed to devils and not to God: to gods whom they knew not: that were newly come up, whom their fathers worshipped not.
17. They sacrificed unto demons, no God, To gods whom they knew not, To new that came up of late, Whom your fathers dreaded not.
32:17. They immolated to demons and not to God, to gods whom they did not know, who were new and recent arrivals, whom their fathers did not worship.
32:17. They sacrificed unto devils, not to God; to gods whom they knew not, to new [gods that] came newly up, whom your fathers feared not.
They sacrificed unto devils, not to God; to gods whom they knew not, to new [gods that] came newly up, whom your fathers feared not:

17: приносили жертвы бесам, а не Богу, богам, которых они не знали, новым, [которые] пришли от соседей и о которых не помышляли отцы ваши.
32:17
ἔθυσαν θυω immolate; sacrifice
δαιμονίοις δαιμονιον demon
καὶ και and; even
οὐ ου not
θεῷ θεος God
θεοῖς θεος God
οἷς ος who; what
οὐκ ου not
ᾔδεισαν οιδα aware
καινοὶ καινος innovative; fresh
πρόσφατοι προσφατος fresh
ἥκασιν ηκω here
οὓς ος who; what
οὐκ ου not
ᾔδεισαν οιδα aware
οἱ ο the
πατέρες πατηρ father
αὐτῶν αυτος he; him
32:17
יִזְבְּח֗וּ yizbᵊḥˈû זבח slaughter
לַ la לְ to
הַ the
שֵּׁדִים֙ ššēḏîm שֵׁד demon
לֹ֣א lˈō לֹא not
אֱלֹ֔הַ ʔᵉlˈōha אֱלֹוהַּ god
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לֹ֣א lˈō לֹא not
יְדָע֑וּם yᵊḏāʕˈûm ידע know
חֲדָשִׁים֙ ḥᵃḏāšîm חָדָשׁ new
מִ mi מִן from
קָּרֹ֣ב qqārˈōv קָרֹוב near
בָּ֔אוּ bˈāʔû בוא come
לֹ֥א lˌō לֹא not
שְׂעָר֖וּם śᵊʕārˌûm שׂער know
אֲבֹתֵיכֶֽם׃ ʔᵃvōṯêḵˈem אָב father
32:17. immolaverunt daemonibus et non Deo diis quos ignorabant novi recentesque venerunt quos non coluerunt patres eorum
They sacrificed to devils and not to God: to gods whom they knew not: that were newly come up, whom their fathers worshipped not.
17. They sacrificed unto demons, no God, To gods whom they knew not, To new that came up of late, Whom your fathers dreaded not.
32:17. They immolated to demons and not to God, to gods whom they did not know, who were new and recent arrivals, whom their fathers did not worship.
32:17. They sacrificed unto devils, not to God; to gods whom they knew not, to new [gods that] came newly up, whom your fathers feared not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: «Приносили жертвы бесам». См. 1: Кор X:19–21.
Adam Clarke: Commentary on the Bible - 1831
32:17: They sacrificed unto devils - The original word שדים shedim has been variously understood. The Syriac, Chaldee, Targums of Jerusalem and Jonathan, and the Samaritan, retain the original word: the Vulgate, Septuagint, Arabic, Persic, Coptic, and Anglo-Saxon, have devils or demons. The Septuagint has εθυσαν δαιμονιοις, they sacrificed to demons: the Vulgate copies the Septuagint: the Arabic has sheeateen, the plural of Sheetan, Satan, by which the rebellious angels appear to be intended, as the word comes from the root shatana, he was obstinate, proud, refractory, went far away. And it is likely that these fallen spirits, having utterly lost the empire at which they aimed, got themselves worshipped under various forms and names in different places. The Anglo-Saxon has devils.
New gods that came newly up - מקרב באו mikkarob bau, "which came up from their neighbors;" viz., the Moabites and Amorites, whose gods they received and worshipped on their way through the wilderness, and often afterwards.
Albert Barnes: Notes on the Bible - 1834
32:17
Devils - Render, destroyers. The application of the word to the false gods points to the trait so deeply graven in all pagan worship, that of regarding the deities as malignant, and needing to be propitiated by human sufferings.
Not to God - Rather, "not God," i. e., which were not God; see the margin and Deu 32:21. Compare Deu 13:7; Deu 29:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:17: sacrificed: Lev 17:7; Psa 106:37, Psa 106:38; Co1 10:20; Ti1 4:1; Rev 9:20
not to God: or, which were not God, Deu 32:21; Jer 10:15; Co1 8:4, Co1 10:19
to God: Deu 28:64; Isa 44:8
to new gods: Jdg 5:8
Geneva 1599
32:17 They sacrificed unto devils, not to God; to gods whom they knew not, to (l) new [gods that] came newly up, whom your fathers feared not.
(l) Scripture calls new, whatever man invents, be the error ever so old.
John Gill
32:17 They sacrificed to devils, not to God,.... Their sacrifices being continued, when it was the will of God they should cease, were reckoned by him not as, offered to him, but to demons, and to such that were not God; they being therein under the instigation of Satan, and doing his lusts, Jn 8:44; just as Pagans and Papists, worshipping idols under the influence and direction of Satan, are said to worship devils, and sacrifice to them, 1Cor 10:20; and indeed setting up their own righteousness was sacrificing to their own net, and burning incense to their own drag, to an idol, and not to God: to which may be added, that whereas they trampled under foot the Son of God, and did despite to the Spirit of grace, by which Christ cast out devils, and offered himself without spot, they excluded two of the divine Persons in the Deity, and so worshipped not the true God, Father, Son, and Spirit:
to gods whom they knew not, to gods that came newly up; such as angels, into the worship of which they fell, as their writings testify (i), and to which the apostle seems to have respect, Col 2:18,
whom your fathers feared not; paid no regard unto, put no trust or confidence in; or, as the Targum of Jonathan,"with whom your fathers had nothing to do:''as they had not with the idol of man's righteousness, but wholly looked unto and trusted in the grace and righteousness of Christ, and expected salvation alone by him: the Gospel of righteousness and salvation by Christ was preached to our first parents in Eden's garden, which they embraced and believed in; Noah was an heir and preacher of the righteousness of faith, that is, of the righteousness of Christ, received by faith; that righteousness, which was what Abraham believed in, was imputed to him for his justifying righteousness; and Jacob waited for the Messiah, the salvation of God; in short all the Old Testament saints were saved by the grace of Christ, as we are; the idols, the works of men's own righteousness, are new deities they paid no deference to, placed no confidence in.
(i) Vid. Van Till in loc.
John Wesley
32:17 Unto devils - Unto idols, which the devils brought into the world in opposition to God, in and by which the devils often manifested themselves to men, and gave them answers, and received their worship. The Gentiles pretended to worship God in those idols, and the devils which inspired them, deluded the nations with pretences that they were a sort of lower gods. Moses takes off this mark, and shews the Israelites that these pretended gods were really devils, and therefore that it was the height of madness to honour or worship them. Not to God - For God utterly rejected those sacrifices which they offered to him together with idols. They knew not - Or, who never knew them, that is, never shewed any kindness to them, or did them any good: New gods - Not simply or absolutely, for some of these had been worshipped for many generations, but comparatively to the true God, who is the ancient of days, Deut 7:9, and who was worshipped from the beginning of the world. Feared not - Served not, worshipped not.
Robert Jamieson, A. R. Fausset and David Brown
32:17 They sacrificed unto devils--(See on Lev 17:7).
32:1832:18: Թողեր զԱստուած՝ որ ծնաւ զքեզ, մոռացա՛ր զԱստուած զկերակրիչն քո[2061]։ [2061] Ոմանք. Թողեր զՏէր Աստուած որ։
18 Դու լքեցիր քեզ ծնած քո Աստծուն, մոռացար քեզ կերակրող Աստծուն:
18 Դուն քեզ ծնանող Վէմը մոռցար Ու քեզ ստեղծող Աստուածը մտքէդ հանեցիր։
Թողեր [495]զԱստուած որ ծնաւ զքեզ, մոռացար զԱստուած [496]զկերակրիչն քո:

32:18: Թողեր զԱստուած՝ որ ծնաւ զքեզ, մոռացա՛ր զԱստուած զկերակրիչն քո[2061]։
[2061] Ոմանք. Թողեր զՏէր Աստուած որ։
18 Դու լքեցիր քեզ ծնած քո Աստծուն, մոռացար քեզ կերակրող Աստծուն:
18 Դուն քեզ ծնանող Վէմը մոռցար Ու քեզ ստեղծող Աստուածը մտքէդ հանեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
32:1818: А Заступника, родившего тебя, ты забыл, и не помнил Бога, создавшего тебя.
32:18 θεὸν θεος God τὸν ο the γεννήσαντά γενναω father; born σε σε.1 you ἐγκατέλιπες εγκαταλειπω abandon; leave behind καὶ και and; even ἐπελάθου επιλανθανομαι forget θεοῦ θεος God τοῦ ο the τρέφοντός τρεφω nurture; maintain σε σε.1 you
32:18 צ֥וּר ṣˌûr צוּר rock יְלָדְךָ֖ yᵊlāḏᵊḵˌā ילד bear תֶּ֑שִׁי tˈešî שׁיה [uncertain] וַ wa וְ and תִּשְׁכַּ֖ח ttiškˌaḥ שׁכח forget אֵ֥ל ʔˌēl אֵל god מְחֹלְלֶֽךָ׃ mᵊḥōlᵊlˈeḵā חיל have labour pain, to cry
32:18. Deum qui te genuit dereliquisti et oblitus es Domini creatoris tuiThou hast forsaken the God that begot thee, and hast forgotten the Lord that created thee.
18. Of the Rock that begat thee thou art unmindful, And hast forgotten God that gave thee birth.
32:18. You have forsaken the God who conceived you, and you have forgotten the Lord who created you.
32:18. Of the Rock [that] begat thee thou art unmindful, and hast forgotten God that formed thee.
Of the Rock [that] begat thee thou art unmindful, and hast forgotten God that formed thee:

18: А Заступника, родившего тебя, ты забыл, и не помнил Бога, создавшего тебя.
32:18
θεὸν θεος God
τὸν ο the
γεννήσαντά γενναω father; born
σε σε.1 you
ἐγκατέλιπες εγκαταλειπω abandon; leave behind
καὶ και and; even
ἐπελάθου επιλανθανομαι forget
θεοῦ θεος God
τοῦ ο the
τρέφοντός τρεφω nurture; maintain
σε σε.1 you
32:18
צ֥וּר ṣˌûr צוּר rock
יְלָדְךָ֖ yᵊlāḏᵊḵˌā ילד bear
תֶּ֑שִׁי tˈešî שׁיה [uncertain]
וַ wa וְ and
תִּשְׁכַּ֖ח ttiškˌaḥ שׁכח forget
אֵ֥ל ʔˌēl אֵל god
מְחֹלְלֶֽךָ׃ mᵊḥōlᵊlˈeḵā חיל have labour pain, to cry
32:18. Deum qui te genuit dereliquisti et oblitus es Domini creatoris tui
Thou hast forsaken the God that begot thee, and hast forgotten the Lord that created thee.
18. Of the Rock that begat thee thou art unmindful, And hast forgotten God that gave thee birth.
32:18. You have forsaken the God who conceived you, and you have forgotten the Lord who created you.
32:18. Of the Rock [that] begat thee thou art unmindful, and hast forgotten God that formed thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:18: Of the Rock that begat thee - צור tsur, the first cause, the fountain of thy being. See the note on Deu 32:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:18: the Rock: Deu 32:4, Deu 32:15; Isa 17:10
forgotten: Deu 6:12, Deu 8:11, Deu 8:14, Deu 8:19; Psa 9:17, Psa 44:20-22, Psa 106:21; Isa 17:10, Isa 22:10, Isa 22:11; Jer 2:32, Jer 3:21; Hos 8:14
John Gill
32:18 Of the rock that begat thee thou art unmindful,.... The same with the rock of salvation, Deut 32:15; repeated and expressed in different words, that their wretched ingratitude might be taken notice of and observed: begetting is ascribed to this rock, as regeneration is to Christ, 1Jn 2:29; and was true of some among the Jews: some choose to render the words, "the rock of thy kindred" (k); being a near kinsman, a brother through his incarnation, which aggravated their unmindfulness of him:
and hast forgotten God that formed thee: for the rock they were unmindful of and forgot is the true God and eternal life, the essential Word of God, as both the Targums of Jonathan and Jerusalem interpret it; him the Jewish nation forgot; they forgot the characters given of him in the promises and prophecies of the Old Testament; and therefore they knew him not when he came and fulfilled the voices of the prophets they were ignorant of in condemning him: hence they were unmindful of his person, his offices, his works, his benefits, and the great salvation by him; as indeed too many are that call themselves Christians: some observe that the word here used signifies bringing forth children with pain, and so way respect the bitter sorrows and sufferings of Christ, sometimes expressed by a word (l) which signifies the pains of women in childbirth, Acts 2:24; and called the travail of his soul, Is 53:11; and so a further aggravation of their ingratitude, that they should forget him that suffered so much, at least on account of some of them; for, those he endured to bring forth children unto God, or to gather together the children of God, scattered abroad both in Judea and in the whole world, Jn 11:51.
(k) "rupem cognationis tuae", i.e. "fratrum tuorum", Van Till; see Rom. ix. 4, 5. (l) "parturientis te", Montanus; "parturitorem tuum", Van Till.
John Wesley
32:18 Of the rock - Of God, one of whose titles this is, or of Christ, who is called the rock, 1Cor 10:4, whom the Israelites tempted.
32:1932:19: Ետե՛ս Տէր՝ եւ նախանձեցաւ, եւ սրտմտեցա՛ւ վասն բարկութեան ուստերաց եւ դստերաց իւրոց.
19 Տէրը տեսաւ ու վրդովուեց, սրտմտեց իր տղաների ու աղջիկների բարկութեան համար: Նա ասաց.
19 Տէրը տեսնելով զզուեցաւ Որովհետեւ իր տղաքներն ու աղջիկները զինք սրդողցուցին։
Ետես Տէր եւ [497]նախանձեցաւ, եւ սրտմտեցաւ վասն բարկութեան`` ուստերաց եւ դստերաց իւրոց:

32:19: Ետե՛ս Տէր՝ եւ նախանձեցաւ, եւ սրտմտեցա՛ւ վասն բարկութեան ուստերաց եւ դստերաց իւրոց.
19 Տէրը տեսաւ ու վրդովուեց, սրտմտեց իր տղաների ու աղջիկների բարկութեան համար: Նա ասաց.
19 Տէրը տեսնելով զզուեցաւ Որովհետեւ իր տղաքներն ու աղջիկները զինք սրդողցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
32:1919: Господь увидел, и в негодовании пренебрег сынов Своих и дочерей Своих,
32:19 καὶ και and; even εἶδεν οραω view; see κύριος κυριος lord; master καὶ και and; even ἐζήλωσεν ζηλοω zealous; jealous καὶ και and; even παρωξύνθη παροξυνω goad; irritate δι᾿ δια through; because of ὀργὴν οργη passion; temperament υἱῶν υιος son αὐτοῦ αυτος he; him καὶ και and; even θυγατέρων θυγατηρ daughter
32:19 וַ wa וְ and יַּ֥רְא yyˌar ראה see יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יִּנְאָ֑ץ yyinʔˈāṣ נאץ contemn מִ mi מִן from כַּ֥עַס kkˌaʕas כַּעַס grief בָּנָ֖יו bānˌāʸw בֵּן son וּ û וְ and בְנֹתָֽיו׃ vᵊnōṯˈāʸw בַּת daughter
32:19. vidit Dominus et ad iracundiam concitatus est quia provocaverunt eum filii sui et filiaeThe Lord saw, and was moved to wrath: because his own sons and daughters provoked him.
19. And the LORD saw , and abhorred , Because of the provocation of his sons and his daughters.
32:19. The Lord saw, and he was stirred to anger. For his own sons and daughters provoked him.
32:19. And when the LORD saw [it], he abhorred [them], because of the provoking of his sons, and of his daughters.
And when the LORD saw [it], he abhorred [them], because of the provoking of his sons, and of his daughters:

19: Господь увидел, и в негодовании пренебрег сынов Своих и дочерей Своих,
32:19
καὶ και and; even
εἶδεν οραω view; see
κύριος κυριος lord; master
καὶ και and; even
ἐζήλωσεν ζηλοω zealous; jealous
καὶ και and; even
παρωξύνθη παροξυνω goad; irritate
δι᾿ δια through; because of
ὀργὴν οργη passion; temperament
υἱῶν υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
θυγατέρων θυγατηρ daughter
32:19
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יִּנְאָ֑ץ yyinʔˈāṣ נאץ contemn
מִ mi מִן from
כַּ֥עַס kkˌaʕas כַּעַס grief
בָּנָ֖יו bānˌāʸw בֵּן son
וּ û וְ and
בְנֹתָֽיו׃ vᵊnōṯˈāʸw בַּת daughter
32:19. vidit Dominus et ad iracundiam concitatus est quia provocaverunt eum filii sui et filiae
The Lord saw, and was moved to wrath: because his own sons and daughters provoked him.
32:19. The Lord saw, and he was stirred to anger. For his own sons and daughters provoked him.
32:19. And when the LORD saw [it], he abhorred [them], because of the provoking of his sons, and of his daughters.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters. 20 And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith. 21 They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. 22 For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. 23 I will heap mischiefs upon them; I will spend mine arrows upon them. 24 They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. 25 The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs.
The method of this song follows the method of the predictions in the foregoing chapter, and therefore, after the revolt of Israel from God, described in the foregoing verses, here follow immediately the resolves of divine Justice concerning them; we deceive ourselves if we think that God will be thus mocked by a foolish faithless people, that play fast and loose with him.
I. He had delighted in them, but now he would reject them with detestation and disdain, v. 19. When the Lord saw their treachery, and folly, and base ingratitude, he abhorred them, he despised them, so some read it. Sin makes us odious in the sight of the holy God; and no sinners are so loathsome to him as those that he has called, and that have called themselves, his sons and his daughters, and yet have been provoking to him. Note, The nearer any are to God in profession the more noisome are they to him if they are defiled in a sinful way, Ps. cvi. 39, 40.
II. He had given them the tokens of his presence with them and his favour to them; but now he would withdraw and hide his face from them, v. 20. His hiding his face signifies his great displeasure; they had turned their back upon God, and now God would turn his back upon them (compare Jer. xviii. 17 with Jer. ii. 27); but here it denotes also the slowness of God's proceedings against them in a way of judgment. They began in their apostasy with omissions of good, and so proceeded to commissions of evil. In like manner God will first suspend his favours, and let them see what the issue of that will be, what a friend they lose when they provoke God to depart, and will try whether this will bring them to repentance. Thus we find God hiding himself, as it were, in expectation of the event, Isa. lvii. 17. To justify himself in leaving them he shows that they were such as there was no dealing with; for, 1. They were froward and a people that could not be pleased, or obstinate in sin, and that could not be convinced and reclaimed. 2. They were faithless, and a people that could not be trusted. When he saved them, and took them into covenant, he said, Surely they are children that will not lie (Isa. lxiii. 8); but when they proved otherwise, children in whom is no faith, they deserved to be abandoned, and that the God of truth should have no more to do with them.
III. He had done every thing to make them easy and to please them, but now he would do that against them which should be most vexatious to them. The punishment here answers the sin, v. 21. 1. They had provoked God with despicable deities which were not gods at all, but vanities, creatures of their own imagination, that could not pretend either to merit or to repay the respects of their worshippers; the more vain and vile the gods were after which they went a whoring the greater was the offence to that great and good God whom they set them up in competition with and contradiction to. This put two great evils into their idolatry, Jer. ii. 13. 2. God would therefore plague them with despicable enemies, that were worthless, weak, and inconsiderable, and not deserving the name of a people, which was a great mortification to them, and aggravated the oppressions they groaned under The more base the people were that tyrannised over them the more barbarous they would be (none so insolent as a beggar on horseback), besides that it would be infamous to Israel, who had so often triumphed over great and mighty nations, to be themselves trampled upon by the weak and foolish, and to come under the curse of Canaan, who was to be a servant of servants. But God can make the weakest instrument a scourge to the strongest sinner; and those that by sin insult their might Creator are justly insulted by the meanest of their fellow-creatures. This was remarkably fulfilled in the days of the judges, when they were sometimes oppressed by the very Canaanites themselves, whom they had subdued, Judg. iv. 2. But the apostle applies it to the conversion of the Gentiles, who had been a people not in covenant with God, and foolish in divine things, yet were brought into the church, sorely to the grief of the Jews, who upon all occasions showed a great indignation at it, which was both their sin and their punishment, as envy always is, Rom. x. 19.
IV. He had planted them in a good land, and replenished them with all good things; but now he would strip them of all their comforts, and bring them to ruin. The judgments threatened are very terrible, v. 22-25. 1. The fire of God's anger shall consume them, v. 22. Are they proud of their plenty? It shall burn up the increase of the earth. Are they confident of their strength? It shall destroy the very foundations of their mountains: there is no fence against the judgments of God when they come with commission to lay all waste. It shall burn to the lowest hell, that is, it shall bring them to the very depth of misery in this world, which yet would be but a faint resemblance of the complete and endless misery of sinners in the other world. The damnation of hell (as our Saviour calls it) is the fire of God's anger, fastening upon the guilty conscience of a sinner, to its inexpressible and everlasting torment, Isa. xxx. 33. 2. The arrows of God's judgments shall be spent upon them, till his quiver is quite exhausted, v. 23. The judgments of God, like arrows, fly swiftly (Ps. lxiv. 7), reaching those at a distance who flatter themselves with hopes of escaping them, Ps. xxi. 8, 12. They come from an unseen hand, but wound mortally, for God never misses his mark, 1 Kings xxii. 34. The particular judgments here threatened are, (1.) Famine: they shall be burnt, or parched, with hunger. (2.) Pestilence and other diseases, here called burning heat and bitter destruction. (3.) The insults of the inferior creatures: the teeth of beasts and the poison of serpents, v. 24. (4.) War and the fatal consequences of it, v. 25. [1.] Perpetual frights. When the sword is without, there cannot but be terror within. 2 Cor. vii. 5, Without were fightings, within were fears. Those who cast off the fear of God are justly exposed to the fear of enemies. [2.] Universal deaths. The sword of the Lord, when it is sent to lay all waste, will destroy without distinction; neither the strength of the young man nor the beauty of the virgin, neither the innocency of the suckling nor the gravity or infirmity of the man of gray hairs, will be their security from the sword when it devours one as well as another. Such devastation does war make, especially when it is pushed on by men as ravenous as wild beasts and as venomous as serpents, v. 24. See here what mischief sin does, and reckon those fools that make a mock at it.
Adam Clarke: Commentary on the Bible - 1831
32:19: When the Lord saw it, etc. - More literally, And the Lord saw it, and through indignation he reprobated his sons and his daughters. That is, When the Lord shall see such conduct, he shall be justly incensed, and so reject and deliver up to captivity his sons and daughters.
Albert Barnes: Notes on the Bible - 1834
32:19
The anger of God at the apostasy of His people is stated in general terms in this verse; and the results of it are described, in words as of God Himself, in the next and following verses. These results consisted negatively in the withdrawal of God's favor Deu 32:20, and positively in the infliction of a righteous retribution.
Daughters - The women had their full share in the sins of the people. Compare Isa 3:16 ff; Isa 32:9 ff; Jer 7:18; Jer 44:15 ff.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:19: And when: Lev 26:11; Jdg 2:14; Psa 5:4, Psa 10:3, Psa 78:59, Psa 106:40; Amo 3:2, Amo 3:3; Zac 11:8; Rev 3:16
abhorred them: or, despised, Lam 2:6
of his sons: Psa 82:6, Psa 82:7; Isa 1:2; Jer 11:15
Geneva 1599
32:19 And when the LORD saw [it], he abhorred [them], because of the provoking of his (m) sons, and of his daughters.
(m) He calls them God's children, not to honour them, but to show them from what dignity they are fallen.
John Gill
32:19 And when the Lord saw it,.... The disregard of the Jews to Christ, their forgetfulness of him, their disesteem and rejection of him; their continuance of sacrifices, when the great sacrifice was offered up; their setting up other messiahs and saviours, and the idol of their own righteousness, in opposition to the righteousness of Christ; all which not only as the omniscient God he saw, but took notice of, and considered, and did not at once pass judgment on them, at least did not immediately execute it, but waited some time to see how they would afterwards behave; for it was thirty years or more after the crucifixion of Christ that the utter destruction of the Jews came upon them:
he abhorred them; in his heart, despised them, and at last rejected them with contempt and abhorrence, very righteously and in just retaliation, see Zech 11:8; as for what before observed, so for what follows:
because of the provoking of his sons, and of his daughters; which is not to be understood of the Lord being provoked to wrath by the sins of those who called themselves or were called his sons and daughters; for these are such who were truly his sons and daughters, and different from those in Deut 32:20, said to be "children in whom is no faith": these are no other than the disciples and followers of Christ, that believed in him, both men and women, and so the children of God, his sons and his daughters by special grace; and the "provoking" of them is the wrath of the enemy against them, as the same word is used and rendered in Deut 32:27; and should be here, "because of wrath", or "indignation against his sons and his daughters" (m); meaning the affliction, distress, and persecution of them, through the wrath of the unbelieving Jews; for after the death of Christ they persecuted his apostles, they beat them and cast them into prison, and put some to death; a persecution was raised against the church at Jerusalem, in which Saul was concerned, who breathed out threatenings and slaughters against the disciples of the Lord, and haled men and women, the sons and daughters of God, and committed them to prison, and persecuted them to strange cities, and gave his voice to put them to death; and in the Gentile world, when the Gospel was carried there, the Jews stirred up the Gentiles everywhere against the followers of Christ, to harass and distress them; and this the Lord saw, and he abhorred them for it, and rejected them.
(m) "prae ira in filios suos", Pagninus; "propter iram in filios suos", Van Till; so Maimon. Moreh Nevochim, par. 1. c. 36.
John Wesley
32:19 His sons and daughters - Such they were by calling and profession.
32:2032:20: եւ ասաց. Դարձուցից զերեսս իմ ՚ի նոցանէ, եւ ցուցի՛ց նոցա զինչ լինելոց իցէ ՚ի վախճանի աւուրց. զի ազգ թիւր են, որդիք՝ յորս ո՛չ գոն հաւատք։
20 “Իմ երեսը կը թեքեմ նրանցից եւ նրանց ցոյց կը տամ, թէ ինչ կը լինի նրանց վախճանը, որովհետեւ սրանք մոլորուած ազգ են, հաւատ չունեցող որդիներ:
20 Ուստի ըսաւ. ‘Անոնցմէ երեսս պիտի ծածկեմ Ու տեսնեմ թէ անոնց վերջը ի՛նչ պիտի ըլլայ. Վասն զի անոնք ծուռ ազգ մըն են, Անհաւատարիմ որդիներ են։
եւ ասաց. Դարձուցից զերեսս իմ ի նոցանէ, եւ [498]ցուցից նոցա`` զինչ լինելոց իցէ [499]ի վախճանի աւուրց``. զի ազգ թեւր են, որդիք` յորս ոչ գոն հաւատք:

32:20: եւ ասաց. Դարձուցից զերեսս իմ ՚ի նոցանէ, եւ ցուցի՛ց նոցա զինչ լինելոց իցէ ՚ի վախճանի աւուրց. զի ազգ թիւր են, որդիք՝ յորս ո՛չ գոն հաւատք։
20 “Իմ երեսը կը թեքեմ նրանցից եւ նրանց ցոյց կը տամ, թէ ինչ կը լինի նրանց վախճանը, որովհետեւ սրանք մոլորուած ազգ են, հաւատ չունեցող որդիներ:
20 Ուստի ըսաւ. ‘Անոնցմէ երեսս պիտի ծածկեմ Ու տեսնեմ թէ անոնց վերջը ի՛նչ պիտի ըլլայ. Վասն զի անոնք ծուռ ազգ մըն են, Անհաւատարիմ որդիներ են։
zohrab-1805▾ eastern-1994▾ western am▾
32:2020: и сказал: сокрою лице Мое от них [и] увижу, какой будет конец их; ибо они род развращенный; дети, в которых нет верности;
32:20 καὶ και and; even εἶπεν επω say; speak ἀποστρέψω αποστρεφω turn away; alienate τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἀπ᾿ απο from; away αὐτῶν αυτος he; him καὶ και and; even δείξω δεικνυω show τί τις.1 who?; what? ἔσται ειμι be αὐτοῖς αυτος he; him ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part ὅτι οτι since; that γενεὰ γενεα generation ἐξεστραμμένη εκστρεφω turn inside out; turn out ἐστίν ειμι be υἱοί υιος son οἷς ος who; what οὐκ ου not ἔστιν ειμι be πίστις πιστις faith; belief ἐν εν in αὐτοῖς αυτος he; him
32:20 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אַסְתִּ֤ירָה ʔastˈîrā סתר hide פָנַי֙ fānˌay פָּנֶה face מֵהֶ֔ם mēhˈem מִן from אֶרְאֶ֖ה ʔerʔˌeh ראה see מָ֣ה mˈā מָה what אַחֲרִיתָ֑ם ʔaḥᵃrîṯˈām אַחֲרִית end כִּ֣י kˈî כִּי that דֹ֤ור ḏˈôr דֹּור generation תַּהְפֻּכֹת֙ tahpuḵˌōṯ תַּהְפֻּכֹות perversity הֵ֔מָּה hˈēmmā הֵמָּה they בָּנִ֖ים bānˌîm בֵּן son לֹא־ lō- לֹא not אֵמֻ֥ן ʔēmˌun אֵמֻן faith בָּֽם׃ bˈām בְּ in
32:20. et ait abscondam faciem meam ab eis et considerabo novissima eorum generatio enim perversa est et infideles filiiAnd he said: I will hide my face from them, and will consider what their last end shall be: for it is a perverse generation, and unfaithful children.
20. And he said, I will hide my face from them, I will see what their end shall be: For they are a very froward generation, Children in whom is no faith.
32:20. And he said: ‘I will hide my face from them, and I will consider their very end. For this is a perverse generation, and they are unfaithful sons.
32:20. And he said, I will hide my face from them, I will see what their end [shall be]: for they [are] a very froward generation, children in whom [is] no faith.
And he said, I will hide my face from them, I will see what their end [shall be]: for they [are] a very froward generation, children in whom [is] no faith:

20: и сказал: сокрою лице Мое от них [и] увижу, какой будет конец их; ибо они род развращенный; дети, в которых нет верности;
32:20
καὶ και and; even
εἶπεν επω say; speak
ἀποστρέψω αποστρεφω turn away; alienate
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
καὶ και and; even
δείξω δεικνυω show
τί τις.1 who?; what?
ἔσται ειμι be
αὐτοῖς αυτος he; him
ἐπ᾿ επι in; on
ἐσχάτων εσχατος last; farthest part
ὅτι οτι since; that
γενεὰ γενεα generation
ἐξεστραμμένη εκστρεφω turn inside out; turn out
ἐστίν ειμι be
υἱοί υιος son
οἷς ος who; what
οὐκ ου not
ἔστιν ειμι be
πίστις πιστις faith; belief
ἐν εν in
αὐτοῖς αυτος he; him
32:20
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
אַסְתִּ֤ירָה ʔastˈîrā סתר hide
פָנַי֙ fānˌay פָּנֶה face
מֵהֶ֔ם mēhˈem מִן from
אֶרְאֶ֖ה ʔerʔˌeh ראה see
מָ֣ה mˈā מָה what
אַחֲרִיתָ֑ם ʔaḥᵃrîṯˈām אַחֲרִית end
כִּ֣י kˈî כִּי that
דֹ֤ור ḏˈôr דֹּור generation
תַּהְפֻּכֹת֙ tahpuḵˌōṯ תַּהְפֻּכֹות perversity
הֵ֔מָּה hˈēmmā הֵמָּה they
בָּנִ֖ים bānˌîm בֵּן son
לֹא־ lō- לֹא not
אֵמֻ֥ן ʔēmˌun אֵמֻן faith
בָּֽם׃ bˈām בְּ in
32:20. et ait abscondam faciem meam ab eis et considerabo novissima eorum generatio enim perversa est et infideles filii
And he said: I will hide my face from them, and will consider what their last end shall be: for it is a perverse generation, and unfaithful children.
32:20. And he said: ‘I will hide my face from them, and I will consider their very end. For this is a perverse generation, and they are unfaithful sons.
32:20. And he said, I will hide my face from them, I will see what their end [shall be]: for they [are] a very froward generation, children in whom [is] no faith.
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Adam Clarke: Commentary on the Bible - 1831
32:20: Children in whom is no faith - לא אמן בם lo emon bam, "There is no steadfastness in them," they can never be depended on. They are fickle, because they are faithless.
Albert Barnes: Notes on the Bible - 1834
32:20
I will see what their end shall be - Compare the similar expression in Gen 37:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:20: I will hide: Deu 31:17, Deu 31:18; Job 13:24, Job 34:29; Isa 64:7; Jer 18:17; Hos 9:12
a very: Deu 32:5; Isa 65:2-5; Mat 11:16, Mat 11:17; Luk 7:31, Luk 7:32
children: Ch2 20:20; Isa 7:9, Isa 30:9; Mat 17:17; Mar 9:19; Luk 18:8; Th2 3:2; Heb 11:6
John Gill
32:20 And he said, I will hide my face from them,.... Now the Lord proceeds to pass sentence on the Jews for their ill treatment of his Son, and of his followers; which respects judgments that should come upon them, both spiritual and temporal, or corporeal; the former lies in Deut 32:20, and the latter in Deut 32:22; and this the Lord said in his own heart and mind, decreed and determined it within himself, and declared it in his word by his prophets, as here and in other places: and this first part of the sentence denotes the withdrawing of the gracious presence of God, and the manifestation of his favour, from the people of the Jews, his dislike and contempt of them, having taken out from among them the remnant according to the election of grace, the disciples and followers of Christ; and the removal of the Gospel, and the ordinances of it, from them, the means of light and knowledge, joy and comfort, and the giving of them up to blindness and hardness of heart, which continues to this day; they have a vail of darkness and ignorance upon their hearts while reading the books of the Old Testament, which will be done away when they turn to the Lord, and not before; likewise this was fulfilled when all the symbols of the divine Presence were removed, when the temple was destroyed, and all things in it, or carried away; and this house, which was formerly the house of God, and where he dwelt, was left desolate by him; and it is remarkable, that a little before the destruction of Jerusalem, a voice was heard in the temple, "let us go hence", as Josephus relates (z):
I will see what their end shall be: their destruction, called in the New Testament "the end of the world"; the end of the Jewish church state and commonwealth: this the Lord said, not as ignorant what it should be, or when it would be; but the sense is, either that he would cause them and others to see it, when he should bring wrath upon them to the uttermost; or that he would look upon it with pleasure and delight, which would be an aggravation of their punishment, Prov 1:26,
for they are a very froward generation; men of perverse spirits, of a contrary and contradictory temper and disposition, who pleased not God, and were contrary to all men; as well as contradicted and blasphemed the Gospel of Christ, were men of distorted principles in religion, implicated and inconsistent, they wresting the Scriptures to their own destruction; and were obstinate, stubborn, and inflexible in their notions and practices, and that to the last, which was their ruin:
children in whom is no faith; for though they had faith in one God, in the Scriptures of the Old Testament as the word of God, in the law of Moses, and in a future state, the resurrection of the dead, and judgment to come; especially the Pharisees, the greater part of the Jews; yet though they were the children of Abraham, and would be thought to be the children of God, they had no faith in Jesus, the true Messiah; him they disbelieved and rejected; and as their fathers could not enter into the land of Canaan, whose carcasses fell in the wilderness, because of unbelief; so these were cast out of the land, and from the Lord, because of their unbelief in the rejection of the Messiah. Aben Ezra observes, that it may be interpreted there is no men of faithfulness, or no faithful men among them, as in Ps 12:1; they were a faithless generation, covenant breakers, broke their covenant with God, and therefore he rejected them.
(z) De Bello Jud. l. 6. c. 5. sect. 3.
John Wesley
32:20 I will see - I will make them and others see, what the fruit of such actions shall be. No faith - No fidelity: perfidious, that have broken their covenant so solemnly made with me.
32:2132:21: Նոքա նախանձեցուցին զիս չաստուածովք, եւ բարկացուցին զիս կռո՛վք իւրեանց. եւ ես նախանձեցուցի՛ց զնոսա չազգա՛ւ, եւ անմիտ ժողովրդեամբ բարկացուցից զնոսա[2062]։ [2062] Ոմանք. Զնոսա չազգաւ, եւ ազամբ անմտիւ բարկացուցից։
21 Նրանք ինձ վրդովեցին չաստուածներով, ինձ բարկացրին իրենց կուռքերով, ուրեմն ես էլ նրանց կ’անհանգստացնեմ իրաւ ազգ չեղող մարդկանցով, նրանց կը բարկացնեմ անմիտ ժողովրդով:
21 Անոնք չաստուածներով իմ նախանձս գրգռեցին Ու իրենց սնոտի բաներովը զիս սրդողցուցին. Ես ալ անպիտան ժողովուրդով մը անոնց նախանձը պիտի գրգռեմ Ու անմիտ ազգով մը զանոնք պիտի սրդողցնեմ։
նոքա նախանձեցուցին զիս չաստուածովք, եւ բարկացուցին զիս կռովք իւրեանց. եւ ես նախանձեցուցից զնոսա չազգաւ, եւ անմիտ ժողովրդեամբ բարկացուցից զնոսա:

32:21: Նոքա նախանձեցուցին զիս չաստուածովք, եւ բարկացուցին զիս կռո՛վք իւրեանց. եւ ես նախանձեցուցի՛ց զնոսա չազգա՛ւ, եւ անմիտ ժողովրդեամբ բարկացուցից զնոսա[2062]։
[2062] Ոմանք. Զնոսա չազգաւ, եւ ազամբ անմտիւ բարկացուցից։
21 Նրանք ինձ վրդովեցին չաստուածներով, ինձ բարկացրին իրենց կուռքերով, ուրեմն ես էլ նրանց կ’անհանգստացնեմ իրաւ ազգ չեղող մարդկանցով, նրանց կը բարկացնեմ անմիտ ժողովրդով:
21 Անոնք չաստուածներով իմ նախանձս գրգռեցին Ու իրենց սնոտի բաներովը զիս սրդողցուցին. Ես ալ անպիտան ժողովուրդով մը անոնց նախանձը պիտի գրգռեմ Ու անմիտ ազգով մը զանոնք պիտի սրդողցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
32:2121: они раздражили Меня не богом, суетными своими огорчили Меня: и Я раздражу их не народом, народом бессмысленным огорчу их;
32:21 αὐτοὶ αυτος he; him παρεζήλωσάν παραζηλοω incite με με me ἐπ᾿ επι in; on οὐ ου not θεῷ θεος God παρώργισάν παροργιζω enrage; provoke με με me ἐν εν in τοῖς ο the εἰδώλοις ειδωλον idol αὐτῶν αυτος he; him κἀγὼ καγω and I παραζηλώσω παραζηλοω incite αὐτοὺς αυτος he; him ἐπ᾿ επι in; on οὐκ ου not ἔθνει εθνος nation; caste ἐπ᾿ επι in; on ἔθνει εθνος nation; caste ἀσυνέτῳ ασυνετος uncomprehending παροργιῶ παροργιζω enrage; provoke αὐτούς αυτος he; him
32:21 הֵ֚ם ˈhēm הֵם they קִנְא֣וּנִי qinʔˈûnî קנא be jealous בְ vᵊ בְּ in לֹא־ lō- לֹא not אֵ֔ל ʔˈēl אֵל god כִּעֲס֖וּנִי kiʕᵃsˌûnî כעס be discontent בְּ bᵊ בְּ in הַבְלֵיהֶ֑ם havlêhˈem הֶבֶל breath וַ wa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i אַקְנִיאֵ֣ם ʔaqnîʔˈēm קנא be jealous בְּ bᵊ בְּ in לֹא־ lō- לֹא not עָ֔ם ʕˈām עַם people בְּ bᵊ בְּ in גֹ֥וי ḡˌôy גֹּוי people נָבָ֖ל nāvˌāl נָבָל stupid אַכְעִיסֵֽם׃ ʔaḵʕîsˈēm כעס be discontent
32:21. ipsi me provocaverunt in eo qui non erat Deus et inritaverunt in vanitatibus suis et ego provocabo eos in eo qui non est populus et in gente stulta inritabo illosThey have provoked me with that which was no god, and have angered me with their vanities: and I will provoke them with that which is no people, and will vex them with a foolish nation.
21. They have moved me to jealousy with that which is not God; They have provoked me to anger with their vanities: And I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.
32:21. They have provoked me with that which was not God, and they have angered me with their emptiness. And so, I will provoke them with that which is not a people, and I will anger them with a foolish nation.
32:21. They have moved me to jealousy with [that which is] not God; they have provoked me to anger with their vanities: and I will move them to jealousy with [those which are] not a people; I will provoke them to anger with a foolish nation.
They have moved me to jealousy with [that which is] not God; they have provoked me to anger with their vanities: and I will move them to jealousy with [those which are] not a people; I will provoke them to anger with a foolish nation:

21: они раздражили Меня не богом, суетными своими огорчили Меня: и Я раздражу их не народом, народом бессмысленным огорчу их;
32:21
αὐτοὶ αυτος he; him
παρεζήλωσάν παραζηλοω incite
με με me
ἐπ᾿ επι in; on
οὐ ου not
θεῷ θεος God
παρώργισάν παροργιζω enrage; provoke
με με me
ἐν εν in
τοῖς ο the
εἰδώλοις ειδωλον idol
αὐτῶν αυτος he; him
κἀγὼ καγω and I
παραζηλώσω παραζηλοω incite
αὐτοὺς αυτος he; him
ἐπ᾿ επι in; on
οὐκ ου not
ἔθνει εθνος nation; caste
ἐπ᾿ επι in; on
ἔθνει εθνος nation; caste
ἀσυνέτῳ ασυνετος uncomprehending
παροργιῶ παροργιζω enrage; provoke
αὐτούς αυτος he; him
32:21
הֵ֚ם ˈhēm הֵם they
קִנְא֣וּנִי qinʔˈûnî קנא be jealous
בְ vᵊ בְּ in
לֹא־ lō- לֹא not
אֵ֔ל ʔˈēl אֵל god
כִּעֲס֖וּנִי kiʕᵃsˌûnî כעס be discontent
בְּ bᵊ בְּ in
הַבְלֵיהֶ֑ם havlêhˈem הֶבֶל breath
וַ wa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
אַקְנִיאֵ֣ם ʔaqnîʔˈēm קנא be jealous
בְּ bᵊ בְּ in
לֹא־ lō- לֹא not
עָ֔ם ʕˈām עַם people
בְּ bᵊ בְּ in
גֹ֥וי ḡˌôy גֹּוי people
נָבָ֖ל nāvˌāl נָבָל stupid
אַכְעִיסֵֽם׃ ʔaḵʕîsˈēm כעס be discontent
32:21. ipsi me provocaverunt in eo qui non erat Deus et inritaverunt in vanitatibus suis et ego provocabo eos in eo qui non est populus et in gente stulta inritabo illos
They have provoked me with that which was no god, and have angered me with their vanities: and I will provoke them with that which is no people, and will vex them with a foolish nation.
32:21. They have provoked me with that which was not God, and they have angered me with their emptiness. And so, I will provoke them with that which is not a people, and I will anger them with a foolish nation.
32:21. They have moved me to jealousy with [that which is] not God; they have provoked me to anger with their vanities: and I will move them to jealousy with [those which are] not a people; I will provoke them to anger with a foolish nation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: В ближайшем смысле разумеются народы, порабощавшие Израиль; в более отдаленном — призвание темных, лишенных истинного боговедения, язычников в лоно Христовой Церкви, — вместо стоявших у ее порога израильтян. «Уверовавшие в Христа Спасителя, — замечает блаж. Феодорит, — не один народ, но бесчисленное множество народов. И они были некогда «неразумливы» и несмысленны, как говорит блаженный Павел: «Бехом бо иногда и мы несмысленни, и непокориви и прельщени, работающе похотем и страстем различным» (Тит III:3). Потому Бог и говорит: «Как вы, оставив единого Бога, предпочли многих лжеименных богов, так и Я отвергнув один народ, дарую спасение всем народам. Но вы, воздав почитание тем, которые не суть боги, но сделали их богами; а Я и неразумливые народы исполню божественной мудрости; и вы, видя это, будете истаевать от зависти» (Толк. на кн. Втор., вопр. 41).
Adam Clarke: Commentary on the Bible - 1831
32:21: They have moved me to jealousy - This verse contains a very pointed promise of the calling of the Gentiles, in consequence of the rejection of the Jews, threatened Deu 32:19; and to this great event it is applied by St. Paul, Rom 10:19.
Albert Barnes: Notes on the Bible - 1834
32:21
God would mete out to them the same measure as they had done to Him. Through chosen by the one God to be His own, they had preferred idols, which were no gods. So therefore would He prefer to His people that which was no people. As they had angered Him with their vanities, so would He provoke them by adopting in their stead those whom they counted as nothing. The terms, "not a people," and "a foolish nation," mean such a people as, not being God's, would not be accounted a people at all (compare Eph 2:12; Pe1 2:10), and such a nation as is destitute of that which alone can make a really "wise and understanding people" Deu 4:6, namely, the knowledge of the Rev_ealed word and will of God (compare Co1 1:18-28).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:21: moved me: Deu 32:16; Psa 78:58
with their vanities: Sa1 12:21; Kg1 16:13, Kg1 16:26; Psa 31:6; Jer 8:19, Jer 10:8, Jer 14:22; Jon 2:8; Act 11:15
I will: Hos 1:10; Rom 9:25, Rom 10:19, Rom 11:11-14; Pe1 2:9, Pe1 2:10
Geneva 1599
32:21 They have moved me to jealousy with [that which is] not God; they have provoked me to anger with their vanities: and I will move them to jealousy with [those which are] not a (n) people; I will provoke them to anger with a foolish nation.
(n) Which I have not favoured, nor given my law to them.
John Gill
32:21 They have moved me to jealousy with that which is not God,.... With a false messiah; for after the death of Jesus, the true Messiah, God as well as man, many false Christs arose, as he predicted, and were received for a time, who were mere men, and deceivers; and their now vainly expected messiah, or whom they look for, according to their own sense of him, is no other than a mere creature, and not God: or with the idol of their own righteousness; which, as an idol is nothing in the world, that is, nothing in the business of justification, and put in the room of Christ highly provokes the Lord to jealousy:
they have provoked me to anger with their vanities; such were their false Christs they in vain trusted in, and such the idol of their own righteousness they set up, but could not make to stand; and such were the traditions of their elders; they put upon an equality with, or above the word of God; all which stirred up the wrath and anger of God against them:
and I will move them to jealousy with those which are not a people: this is not to be understood of any particular nation, but of the Gentiles in general, and of God's elect among them, and of the calling of them; which would be provoking to the Jews, as the Apostle Paul has taught us to understand it, Rom 10:19. These were not the people of God, or not my people, as he says Rom 9:25; In some sense indeed they were his people, being chosen by him, and taken into covenant with him; for he is God not of the Jews only, but of the Gentiles also; and those were given to Christ as his people, and are his other sheep which were not of the Jewish fold; and who were redeemed by him to be a peculiar people out of every kindred, tongue, people, and nation, all which was before their calling: yet, in another sense they were not his people; they were without any spiritual privileges, the word and ordinances, without the knowledge of God and Christ, without communion with them; they were not a people near unto the Lord, he had not laid hold on and formed them for himself in regeneration and conversion; they were not reckoned the people of God, nor called so, and especially by the Jews, who accounted themselves to be the only people of God; see Eph 2:11,
I will provoke them to anger with a foolish nation; either the Romans in particular are meant, so called because of their gross idolatry, to which they were addicted, who otherwise in their political affairs were a wise and understanding people; to these Judea became a province, and were subject to tribute; and by the exactions of the Romans, and their ill usage of them, they were provoked to rise against them, which issued in their ruin: or rather the Gentiles in general, who might be called foolish because of their superstition and idolatry, ignorance, and blindness in religious matters, and especially were so in the account of the Jews; and the elect of God among them in particular, who in their state of unregeneracy were foolish, as all unregenerate men are; both their principles and practices were foolish, and they were the foolish things of the Gentile world that God chose and called: and the calling of them was exceedingly provoking to the Jews; which was as if a man, moved to jealousy by the behaviour of his wife, should strip her of her ornaments and jewels, and reject her as his wife; and take another before her eyes of mean estate, and marry her, and put her ornaments on her, to which the allusion is; for the Lord, being moved to jealousy by the conduct of the Jewish nation towards him, rejected them from being his people, and stripped them of all their privileges, civil and religious, and took the Gentiles in the room of them, and so in just retaliation moved them to jealousy and wrath. It was displeasing to the carnal Jews to hear of the prophecies of the calling of the Gentiles, Rom 10:20; and the first display of grace to them was resented even by believing Jews themselves at first, Acts 11:2. The anger of the Scribes and Pharisees on this account is thought by some to be hinted at in the parable of the two sons, Lk 15:27. The Jews were offended with Christ for eating with publicans, the Roman tax gatherers, and were greatly displeased when he told them the kingdom of God would be taken from them, and given to another nation, Mt 9:10 Mt 21:43. Their rage and envy were very great when the Gospel was first preached to the Gentiles, Acts 13:41; and there is such an extraordinary instance of their spite and malice to the Gentiles, and of their jealousy and anger they were moved unto, as is not to be paralleled, Th1 2:15.
John Wesley
32:21 I will move them to jealousy with those that are not a people - With the Heathen nations, who are none of my people, who scarce deserve the name of a people, as being without the knowledge and fear of God, which is the foundation of all true policy and government, and many of them destitute of all government, laws and order. And yet these people I will take in your stead, receive them and reject you; which, when it came to pass how desperately did it provoke the Jews to jealousy? A foolish nation - So the Gentiles were both in the opinion of the Jews and in truth and reality, notwithstanding all their pretences to wisdom, there being nothing more foolish or brutish than the worship of idols.
Robert Jamieson, A. R. Fausset and David Brown
32:21 those which are not a people--that is, not favored with such great and peculiar privileges as the Israelites (or, rather poor, despised heathens). The language points to the future calling of the Gentiles.
32:2232:22: Զի հո՛ւր բորբոքեալ է ՚ի բարկութենէ իմմէ. այրեսցէ՛ մինչեւ ՚ի դժոխս ներքինս. կերիցէ՛ զերկիր եւ զարմտիս նորա. բորբոքեսցէ՛ զհիմունս լերանց։
22 Իմ բարկութիւնից հուր է բորբոքուել: Դա կ’այրի մինչեւ դժոխքի խորքերը, կը լափի հողն ու նրա բերքը, կը վառի լեռների հիմքերը:
22 Քանզի իմ բարկութենէս կրակ վառեցաւ Եւ դժոխքէն մինչեւ ներքին տեղերը պիտի այրէ, Երկիրը եւ անոր արմտիքը պիտի ուտէ Ու լեռներուն հիմերը պիտի բռնկեցնէ։
Զի հուր բորբոքեալ է ի բարկութենէ իմմէ, այրեսցէ մինչեւ ի դժոխս ներքինս. կերիցէ զերկիր եւ զարմտիս նորա, բորբոքեսցէ զհիմունս լերանց:

32:22: Զի հո՛ւր բորբոքեալ է ՚ի բարկութենէ իմմէ. այրեսցէ՛ մինչեւ ՚ի դժոխս ներքինս. կերիցէ՛ զերկիր եւ զարմտիս նորա. բորբոքեսցէ՛ զհիմունս լերանց։
22 Իմ բարկութիւնից հուր է բորբոքուել: Դա կ’այրի մինչեւ դժոխքի խորքերը, կը լափի հողն ու նրա բերքը, կը վառի լեռների հիմքերը:
22 Քանզի իմ բարկութենէս կրակ վառեցաւ Եւ դժոխքէն մինչեւ ներքին տեղերը պիտի այրէ, Երկիրը եւ անոր արմտիքը պիտի ուտէ Ու լեռներուն հիմերը պիտի բռնկեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
32:2222: ибо огонь возгорелся во гневе Моем, жжет до ада преисподнего, и поядает землю и произведения ее, и попаляет основания гор;
32:22 ὅτι οτι since; that πῦρ πυρ fire ἐκκέκαυται εκκαιω burn out ἐκ εκ from; out of τοῦ ο the θυμοῦ θυμος provocation; temper μου μου of me; mine καυθήσεται καιω burn ἕως εως till; until ᾅδου αδης Hades κάτω κατω down; below καταφάγεται κατεσθιω consume; eat up γῆν γη earth; land καὶ και and; even τὰ ο the γενήματα γεννημα spawn; product αὐτῆς αυτος he; him φλέξει φλεγω foundation ὀρέων ορος mountain; mount
32:22 כִּי־ kî- כִּי that אֵשׁ֙ ʔˌēš אֵשׁ fire קָדְחָ֣ה qāḏᵊḥˈā קדח be kindled בְ vᵊ בְּ in אַפִּ֔י ʔappˈî אַף nose וַ wa וְ and תִּיקַ֖ד ttîqˌaḏ יקד burn עַד־ ʕaḏ- עַד unto שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world תַּחְתִּ֑ית taḥtˈîṯ תַּחְתִּי lower וַ wa וְ and תֹּ֤אכַל ttˈōḵal אכל eat אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth וִֽ wˈi וְ and יבֻלָ֔הּ yvulˈāh יְבוּל produce וַ wa וְ and תְּלַהֵ֖ט ttᵊlahˌēṭ להט devour מֹוסְדֵ֥י môsᵊḏˌê מֹוסָד foundation הָרִֽים׃ hārˈîm הַר mountain
32:22. ignis succensus est in furore meo et ardebit usque ad inferni novissima devorabitque terram cum germine suo et montium fundamenta conburetA fire is kindled in my wrath, and shall burn even to the lowest hell: and shall devour the earth with her increase, and shall burn the foundations of the mountains.
22. For a fire is kindled in mine anger, And burneth unto the lowest pit, And devoureth the earth with her increase, And setteth on fire the foundations of the mountains.
32:22. A fire has been kindled in my fury, and it will burn even to the deepest Hell, and it will devour the earth with its produce, and it will burn the foundations of the mountains.
32:22. For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains.
For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains:

22: ибо огонь возгорелся во гневе Моем, жжет до ада преисподнего, и поядает землю и произведения ее, и попаляет основания гор;
32:22
ὅτι οτι since; that
πῦρ πυρ fire
ἐκκέκαυται εκκαιω burn out
ἐκ εκ from; out of
τοῦ ο the
θυμοῦ θυμος provocation; temper
μου μου of me; mine
καυθήσεται καιω burn
ἕως εως till; until
ᾅδου αδης Hades
κάτω κατω down; below
καταφάγεται κατεσθιω consume; eat up
γῆν γη earth; land
καὶ και and; even
τὰ ο the
γενήματα γεννημα spawn; product
αὐτῆς αυτος he; him
φλέξει φλεγω foundation
ὀρέων ορος mountain; mount
32:22
כִּי־ kî- כִּי that
אֵשׁ֙ ʔˌēš אֵשׁ fire
קָדְחָ֣ה qāḏᵊḥˈā קדח be kindled
בְ vᵊ בְּ in
אַפִּ֔י ʔappˈî אַף nose
וַ wa וְ and
תִּיקַ֖ד ttîqˌaḏ יקד burn
עַד־ ʕaḏ- עַד unto
שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world
תַּחְתִּ֑ית taḥtˈîṯ תַּחְתִּי lower
וַ wa וְ and
תֹּ֤אכַל ttˈōḵal אכל eat
אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth
וִֽ wˈi וְ and
יבֻלָ֔הּ yvulˈāh יְבוּל produce
וַ wa וְ and
תְּלַהֵ֖ט ttᵊlahˌēṭ להט devour
מֹוסְדֵ֥י môsᵊḏˌê מֹוסָד foundation
הָרִֽים׃ hārˈîm הַר mountain
32:22. ignis succensus est in furore meo et ardebit usque ad inferni novissima devorabitque terram cum germine suo et montium fundamenta conburet
A fire is kindled in my wrath, and shall burn even to the lowest hell: and shall devour the earth with her increase, and shall burn the foundations of the mountains.
32:22. A fire has been kindled in my fury, and it will burn even to the deepest Hell, and it will devour the earth with its produce, and it will burn the foundations of the mountains.
32:22. For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains.
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Adam Clarke: Commentary on the Bible - 1831
32:22: The lowest hell - שאול תחתית sheol tachtith, the very deepest destruction; a total extermination, so that the earth - their land, and its increase, and all their property, should be seized; and the foundations of their mountains - their strongest fortresses, should be razed to the ground. All this was fulfilled in a most remarkable manner in the last destruction of Jerusalem by the Romans, so that of the fortifications of that city not one stone was left on another. See the notes on Matthew 24 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:22: For a fire: Deu 29:20; Num 16:35; Psa 21:9, Psa 83:14, Psa 97:3; Isa 66:15, Isa 66:16; Jer 4:4, Jer 15:14; Jer 17:4; Lam 2:3, Lam 4:11; Eze 36:5; Nah 1:6; Mal 4:1, Mal 4:2; Mar 9:43-48; Th2 1:8; Heb 12:29
shall burn: or, hath burned
lowest: Psa 86:13; Isa 30:33; Zep 3:8; Mat 10:28, Mat 18:9, Mat 23:33
shall consume: or, hath consumed, Isa 24:6, Isa 24:19, Isa 24:20
foundations: Job 9:5, Job 9:6; Psa 46:2, Psa 144:5; Isa 54:10; Mic 1:4; Nah 1:5; Hab 3:10
John Gill
32:22 For a fire is kindled in mine anger,.... Here begins the account of temporal and corporeal judgments inflicted on the Jews for their disbelief and rejection of the Messiah, their contempt of his Gospel, and ill treatment of his followers; and this here respects the destruction of the land of Judea in general, and the burning of the city and temple of Jerusalem in particular, as the effect of the wrath and anger of God like fire kindled against them:
and shall burn unto the lowest hell; which denotes an entire destruction, like that of the burning of Sodom and Gomorrah with fire and brimstone from heaven; which issued in a sulphurous lake, and which sulphureous matter sunk to the bottom of the Dead Sea; and to that destruction is this of the land of Judea compared, Deut 29:23,
and shall consume the earth with her increase: the land of Judea, with the cities and towns in it, and buildings on it, and the fruits of the earth; which were either gathered into their barns and storehouses, or were growing in their fields, and vineyards, and oliveyards; all were destroyed and consumed at or before the destruction of Jerusalem, or quickly after it:
and set on fire the foundations of the mountains; the city of Jerusalem, as Jarchi himself interprets it, whose foundations were by the mountains, according to Ps 125:2; and the temple of Jerusalem particularly was built on Mount Moriah, and that as well as the city was utterly consumed by fire: and it is remarkable that when Julian the apostate attempted to rebuild it, as is related even by an Heathen historian (a), that flames of fire burst out from the foundations, and burnt the workmen; so that he was obliged to desist from his rash undertaking.
(a) Ammian. Marcellin. l. 23. in initio.
John Wesley
32:22 A fire is kindled - Great and grievous judgments shall be inflicted, which often come under the name of fire. Are they proud of their plenty? It shall burn up the increase of the earth. Are they confident of their strength? It shall destroy the very foundations of the mountains. It shall burn unto the lowest hell: it shall bring them to the very depth of misery in this world, which yet will he but a faint resemblance of their endless misery in the next.
32:2332:23: Կուտեցի՛ց ՚ի նոսա չարիս, եւ զնե՛տս իմ սպառեցի՛ց ՚ի նոսա։
23 Նրանց վրայ չարիք պիտի կուտակեմ ու իմ նետերն սպառեմ նրանց վրայ թափելով:
23 Անոնց վրայ չարիք պիտի դիզեմ, Իմ նետերս անոնց վրայ նետելով պիտի հատցնեմ։
Կուտեցից ի նոսա չարիս, եւ զնետս իմ սպառեցից ի նոսա:

32:23: Կուտեցի՛ց ՚ի նոսա չարիս, եւ զնե՛տս իմ սպառեցի՛ց ՚ի նոսա։
23 Նրանց վրայ չարիք պիտի կուտակեմ ու իմ նետերն սպառեմ նրանց վրայ թափելով:
23 Անոնց վրայ չարիք պիտի դիզեմ, Իմ նետերս անոնց վրայ նետելով պիտի հատցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
32:2323: соберу на них бедствия и истощу на них стрелы Мои:
32:23 συνάξω συναγω gather εἰς εις into; for αὐτοὺς αυτος he; him κακὰ κακος bad; ugly καὶ και and; even τὰ ο the βέλη βελος missile μου μου of me; mine συντελέσω συντελεω consummate; finish εἰς εις into; for αὐτούς αυτος he; him
32:23 אַסְפֶּ֥ה ʔaspˌeh ספה sweep away עָלֵ֖ימֹו ʕālˌêmô עַל upon רָעֹ֑ות rāʕˈôṯ רָעָה evil חִצַּ֖י ḥiṣṣˌay חֵץ arrow אֲכַלֶּה־ ʔᵃḵalleh- כלה be complete בָּֽם׃ bˈām בְּ in
32:23. congregabo super eos mala et sagittas meas conplebo in eisI will heap evils upon them, and will spend my arrows among them.
23. I will heap mischiefs upon them; I will spend mine arrows upon them:
32:23. I will heap evils upon them, and I will expend my arrows among them.
32:23. I will heap mischiefs upon them; I will spend mine arrows upon them.
I will heap mischiefs upon them; I will spend mine arrows upon them:

23: соберу на них бедствия и истощу на них стрелы Мои:
32:23
συνάξω συναγω gather
εἰς εις into; for
αὐτοὺς αυτος he; him
κακὰ κακος bad; ugly
καὶ και and; even
τὰ ο the
βέλη βελος missile
μου μου of me; mine
συντελέσω συντελεω consummate; finish
εἰς εις into; for
αὐτούς αυτος he; him
32:23
אַסְפֶּ֥ה ʔaspˌeh ספה sweep away
עָלֵ֖ימֹו ʕālˌêmô עַל upon
רָעֹ֑ות rāʕˈôṯ רָעָה evil
חִצַּ֖י ḥiṣṣˌay חֵץ arrow
אֲכַלֶּה־ ʔᵃḵalleh- כלה be complete
בָּֽם׃ bˈām בְּ in
32:23. congregabo super eos mala et sagittas meas conplebo in eis
I will heap evils upon them, and will spend my arrows among them.
32:23. I will heap evils upon them, and I will expend my arrows among them.
32:23. I will heap mischiefs upon them; I will spend mine arrows upon them.
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Adam Clarke: Commentary on the Bible - 1831
32:23: I will spend mine arrows upon them - The judgments of God in general are termed the arrows of God, Job 6:4; Psa 38:2, Psa 38:3; Psa 91:5; see also Eze 5:16; Jer 50:14; Sa2 22:14, Sa2 22:15. In this and the following verses, to the 28th inclusive, (Deu 32:23-28), God threatens this people with every species of calamity that could possibly fall upon man. How strange it is that, having this law continually in their hands, they should not discern those threatened judgments, and cleave to the Lord that they might be averted!
It was customary among the heathens to represent any judgment from their gods under the notion of arrows, especially a pestilence; and one of their greatest deities, Apollo, is ever represented as bearing a bow and quiver full of deadly arrows; so Homer, Il. i., ver. 43, where he represents him, in answer to the prayer of his priest Chryses, coming to smite the Greeks with the pestilence: -
Ὡς εφατ' ευχομενος· του δ' εκλυε Φοιβος Απολλων·
Βη δε κατ' Ουλυμποιο καρηνων χωομενος κηρ,
Τοξ' ωμοισιν εχων αμφηρεφεα τε φαρετρην. -
Ἑζετ' επειτ' απανευθε νεων· μετα δ' ιον ἑηκε·
Δεινη δε κλαγγη γενετ' αργυρεοιο βιοιο. κ. τ. λ.
"Thus Chryses pray'd; the favoring power attends,
And from Olympus' lofty tops descends.
Bent was his bow the Grecian hearts to wound;
Fierce as he moved, his silver shafts resound; -
The fleet in view, he twang'd his deadly' bow,
And hissing fly the feather'd fates below.
On mules and dogs the infection first began;
And last the vengeful arrows fix'd in man."
How frequently the same figure is employed in the sacred writings, every careful reader knows; and quotations need not be multiplied.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:23: heap mischiefs: Deu 28:15; Lev 26:18, Lev 26:24; Isa 24:17, Isa 24:18, Isa 26:15; Jer 15:2, Jer 15:3; Eze 14:21; Mat 24:7, Mat 24:8
spend: Psa 7:12, Psa 7:13; Lam 3:13; Eze 5:16
John Gill
32:23 I will heap mischief upon them,.... One calamity upon another, which are after particularly mentioned:
I will spewed mine arrows upon them; God is here represented as an enemy to the Jews, as having bent his bow against them like an enemy, Lam 2:4; and as having a quiver, and that full of arrows, and as determined to draw out and spend everyone of them, in taking vengeance upon them; which arrows are his four sore judgments mentioned Ezek 14:21; and expressed in Deut 32:24.
John Wesley
32:23 Spend mine arrows - Even empty my quiver, and send upon them all my plagues, which, like arrows shot by a skilful and strong hand, shall speedily reach and certainly hit and mortally wound them.
Robert Jamieson, A. R. Fausset and David Brown
32:23 I will spend mine arrows upon them--War, famine, pestilence (Ps 77:17) are called in Scripture the arrows of the Almighty.
32:2432:24: Մաշեալք սովով եւ կերակրո՛վ թռչնոց. լա՛րս առանց բժշկութեան, եւ ժանիս գազանաց առաքեցից ՚ի նոսա, սրտմտութեամբ քարշե՛լ զնոսա ընդ երկիր։
24 Նրանք պիտի հիւծուեն սովից ու թռչունների կեր ուտելով: Անբուժելի հիւանդութիւններ եւ ժանիքաւոր գազաններ պիտի ուղարկեմ նրանց վրայ, որպէսզի սրանք երկրի երեսից վերացնեն նրանց:
24 Անօթութեամբ պիտի մաշին Ու հրատագնապ տենդով* եւ դառն ժանտախտով պիտի հատնին Ու անոնց վրայ գազաններուն ակռաները Ու գետնին վրայ սողացողներուն թոյնը պիտի ղրկեմ։
Մաշեալք սովով եւ [500]կերակրով թռչնոց. լարս առանց բժշկութեան`` եւ ժանիս գազանաց առաքեցից ի նոսա, [501]սրտմտութեամբ քարշել զնոսա ընդ երկիր:

32:24: Մաշեալք սովով եւ կերակրո՛վ թռչնոց. լա՛րս առանց բժշկութեան, եւ ժանիս գազանաց առաքեցից ՚ի նոսա, սրտմտութեամբ քարշե՛լ զնոսա ընդ երկիր։
24 Նրանք պիտի հիւծուեն սովից ու թռչունների կեր ուտելով: Անբուժելի հիւանդութիւններ եւ ժանիքաւոր գազաններ պիտի ուղարկեմ նրանց վրայ, որպէսզի սրանք երկրի երեսից վերացնեն նրանց:
24 Անօթութեամբ պիտի մաշին Ու հրատագնապ տենդով* եւ դառն ժանտախտով պիտի հատնին Ու անոնց վրայ գազաններուն ակռաները Ու գետնին վրայ սողացողներուն թոյնը պիտի ղրկեմ։
zohrab-1805▾ eastern-1994▾ western am▾
32:2424: [будут] истощены голодом, истреблены горячкою и лютою заразою; и пошлю на них зубы зверей и яд ползающих по земле;
32:24 τηκόμενοι τηκω melt λιμῷ λιμος famine; hunger καὶ και and; even βρώσει βρωσις meal; eating ὀρνέων ορνεον fowl καὶ και and; even ὀπισθότονος οπισθοτονος tooth θηρίων θηριον beast ἀποστελῶ αποστελλω send off / away εἰς εις into; for αὐτοὺς αυτος he; him μετὰ μετα with; amid θυμοῦ θυμος provocation; temper συρόντων συρω drag ἐπὶ επι in; on γῆς γη earth; land
32:24 מְזֵ֥י mᵊzˌê מָזֶה hungry רָעָ֛ב rāʕˈāv רָעָב hunger וּ û וְ and לְחֻ֥מֵי lᵊḥˌumê לחם feed רֶ֖שֶׁף rˌešef רֶשֶׁף flame וְ wᵊ וְ and קֶ֣טֶב qˈeṭev קֶטֶב sting מְרִירִ֑י mᵊrîrˈî מְרִירִי bitter וְ wᵊ וְ and שֶׁן־ šen- שֵׁן tooth בְּהֵמֹות֙ bᵊhēmôṯ בְּהֵמָה cattle אֲשַׁלַּח־ ʔᵃšallaḥ- שׁלח send בָּ֔ם bˈām בְּ in עִם־ ʕim- עִם with חֲמַ֖ת ḥᵃmˌaṯ חֵמָה heat זֹחֲלֵ֥י zōḥᵃlˌê זחל glide away עָפָֽר׃ ʕāfˈār עָפָר dust
32:24. consumentur fame et devorabunt eos aves morsu amarissimo dentes bestiarum inmittam in eos cum furore trahentium super terram atque serpentiumThey shall be consumed with famine, and birds shall devour them with a most bitter bite: I will send the teeth of beasts upon them, with the fury of creatures that trail upon the ground, and of serpents.
24. wasted with hunger, and devoured with burning heat And bitter destruction; And the teeth of beasts will I send upon them, With the poison of crawling things of the dust.
32:24. They will be consumed by famine, and birds with a very bitter bite will devour them. I will send forth the teeth of wild beasts among them, along with the fury of creatures that scurry across the ground, and of serpents.
32:24. [They shall be] burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust.
They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust:

24: [будут] истощены голодом, истреблены горячкою и лютою заразою; и пошлю на них зубы зверей и яд ползающих по земле;
32:24
τηκόμενοι τηκω melt
λιμῷ λιμος famine; hunger
καὶ και and; even
βρώσει βρωσις meal; eating
ὀρνέων ορνεον fowl
καὶ και and; even
ὀπισθότονος οπισθοτονος tooth
θηρίων θηριον beast
ἀποστελῶ αποστελλω send off / away
εἰς εις into; for
αὐτοὺς αυτος he; him
μετὰ μετα with; amid
θυμοῦ θυμος provocation; temper
συρόντων συρω drag
ἐπὶ επι in; on
γῆς γη earth; land
32:24
מְזֵ֥י mᵊzˌê מָזֶה hungry
רָעָ֛ב rāʕˈāv רָעָב hunger
וּ û וְ and
לְחֻ֥מֵי lᵊḥˌumê לחם feed
רֶ֖שֶׁף rˌešef רֶשֶׁף flame
וְ wᵊ וְ and
קֶ֣טֶב qˈeṭev קֶטֶב sting
מְרִירִ֑י mᵊrîrˈî מְרִירִי bitter
וְ wᵊ וְ and
שֶׁן־ šen- שֵׁן tooth
בְּהֵמֹות֙ bᵊhēmôṯ בְּהֵמָה cattle
אֲשַׁלַּח־ ʔᵃšallaḥ- שׁלח send
בָּ֔ם bˈām בְּ in
עִם־ ʕim- עִם with
חֲמַ֖ת ḥᵃmˌaṯ חֵמָה heat
זֹחֲלֵ֥י zōḥᵃlˌê זחל glide away
עָפָֽר׃ ʕāfˈār עָפָר dust
32:24. consumentur fame et devorabunt eos aves morsu amarissimo dentes bestiarum inmittam in eos cum furore trahentium super terram atque serpentium
They shall be consumed with famine, and birds shall devour them with a most bitter bite: I will send the teeth of beasts upon them, with the fury of creatures that trail upon the ground, and of serpents.
32:24. They will be consumed by famine, and birds with a very bitter bite will devour them. I will send forth the teeth of wild beasts among them, along with the fury of creatures that scurry across the ground, and of serpents.
32:24. [They shall be] burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
32:24: They shall be burnt with hunger - Their land shall be cursed, and famine shall prevail. This is one of the arrows.
Burning heat - No showers to cool the atmosphere; or rather boils, blains, and pestilential fevers; this was a second.
Bitter destruction - The plague; this was a third.
Teeth of beasts - with the poison of serpents - The beast of the field should multiply upon and destroy them; this was a fourth: and poisonous serpents, infesting all their steps, and whose mortal bite should produce the utmost anguish, were to be a fifth arrow. Added to all these, the sword of their enemies - terror among themselves, Deu 32:25, and captivity were to complete their ruin, and thus the arrows of God were to be spent upon them. There is a beautiful saying in the Toozuki Teemour, which will serve to illustrate this point, while it exhibits one of the finest metaphors that occurs in any writer, the sacred writers excepted.
"It was once demanded of the fourth Khaleefeh, (Aaly), on whom be the mercy of the Creator, 'If the canopy of heaven were a Bow; and if the earth were the cord thereof; and if calamities were Arrows; if mankind were the mark for those arrows; and if Almighty God, the tremendous and the glorious, were the unerring Archer; to whom could the sons of Adam flee for protection?' The Khaleefeh answered, saying, 'The sons of Adam must flee unto the Lord.'"
Albert Barnes: Notes on the Bible - 1834
32:24
Burning heat - i. e., the fear of a pestilential disease. On the "four sore judgments," famine, plague, noisome beasts, the sword, compare Lev 26:22; Jer 15:2; Eze 5:17; Eze 14:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:24: burnt: Deu 28:53; Jer 14:18; Lam 4:4-9, Lam 5:10
burning heat: Heb. burning coals, Psa 18:12-14, Psa 120:4; Hab 3:5
the teeth: Lev 26:22; Jer 15:3, Jer 16:4; Eze 5:17, Eze 14:15, Eze 14:21
serpents: Gen 3:14, Gen 49:15; Isa 65:25; Amo 9:3
John Gill
32:24 They shall be burnt with hunger,.... This is the arrow of famine, Ezek 5:16; the force of which is such that it makes the skin black as if burnt, Lam 5:10; Onkelos paraphrases it,"inflated or swelled with famine,''which is a phrase Josephus (b) makes use of in describing the famine at the siege of Jerusalem. Jarchi observes, that one of their writers (c) interprets the words "hairs of hunger", because he says that a man that is famishing and pining, his hair grows, and he becomes hairy: this judgment was notorious among the Jews, at the siege of Jerusalem, and was very sore and dreadful: See Gill on Deut 28:53,
and devoured with burning heat, and with bitter destruction; with burning fevers, pestilential ones, with the plague, the arrow of the Lord that flies by day, the pestilence that walks in darkness, and the destruction that wastes at noonday, Ps 91:5; and which also raged at the siege of Jerusalem, arising from the stench of dead bodies, which lay in all parts of the city, and is one of the signs of the destruction of it given by our Lord, Mt 24:7,
I will also send the teeth, of beasts upon them, with the poison of serpents of the dust; another of the arrows in the quiver of the Lord of hosts, or of his four judgments, and which he used to threaten the people of the Jews with in case of disobedience, Lev 26:22. And such of the Jews who fled to deserts, and caves and dens of the earth, for shelter, could not escape falling into the hands of wild beasts, and of meeting with poisonous serpents that go upon their bellies, and feed on the dust of the earth; and besides, when Titus had taken Jerusalem, he disposed of his captives some one way and some another; and, among the rest, many were cast to the wild beasts in the theatre, as Josephus relates (d); add to this, that both Rome Pagan, and Roman Papal, are called beasts, Rev_ 13:1; into both whose hands the Jews fell, and from whom they have suffered much; with which in part agrees the Targum of Jerusalem,
"the teeth of the four monarchies, which are like to wild beasts, I will send upon them;''and particularly the Targum of Jonathan paraphrases it,"and the Greeks, who bite with their teeth like wild beasts, I will send upon them;''but it would have been much better to have interpreted it of the Romans.
(b) , de Bello Jud. l. 5. c. 23. sect. 4. (c) R. Moses Hadarsan. (d) De Bello Jud. l. 6. c. 9. sect. 2. & l. 7. c. 3. sect. 1.
John Wesley
32:24 With hunger - With famine, which burns and parches the inward parts, and make the face black as a coal, Lam 4:8. Burning heat - From fevers or carbuncles, or other inflaming distempers.
32:2532:25: Արտաքո՛ւստ անզաւակեսցէ զնոսա սուր, եւ ՚ի շտեմարանաց երկե՛ւղ. զերիտասարդն հանդերձ կուսի՛ւն. եւ զստնդիացն հանդերձ հաստատելով ծերով[2063]։ [2063] Ոմանք. Եւ սանդիայն հանդերձ։
25 Դրսից սուրը, իսկ ներսից երկիւղը թող ոչնչացնեն նրանց՝ երիտասարդներին, կոյս աղջիկներին, կաթնակերներին ու ալեւոր ծերերին:
25 Դուրսէն սուրը ու ներսէն* վախը՝ Երիտասարդներն ու կոյս աղջիկները, Կաթնկեր տղաքները Ու ալեւոր ծերերը պիտի ջարդեն։
Արտաքուստ անզաւակեսցէ զնոսա սուր, եւ ի շտեմարանաց երկեւղ. զերիտասարդն հանդերձ կուսիւն, եւ զստնդիացն հանդերձ հաստատելով ծերով:

32:25: Արտաքո՛ւստ անզաւակեսցէ զնոսա սուր, եւ ՚ի շտեմարանաց երկե՛ւղ. զերիտասարդն հանդերձ կուսի՛ւն. եւ զստնդիացն հանդերձ հաստատելով ծերով[2063]։
[2063] Ոմանք. Եւ սանդիայն հանդերձ։
25 Դրսից սուրը, իսկ ներսից երկիւղը թող ոչնչացնեն նրանց՝ երիտասարդներին, կոյս աղջիկներին, կաթնակերներին ու ալեւոր ծերերին:
25 Դուրսէն սուրը ու ներսէն* վախը՝ Երիտասարդներն ու կոյս աղջիկները, Կաթնկեր տղաքները Ու ալեւոր ծերերը պիտի ջարդեն։
zohrab-1805▾ eastern-1994▾ western am▾
32:2525: извне будет губить их меч, а в домах ужас--и юношу, и девицу, и грудного младенца, и покрытого сединою старца.
32:25 ἔξωθεν εξωθεν from outside; outer ἀτεκνώσει ατεκνοω he; him μάχαιρα μαχαιρα short sword καὶ και and; even ἐκ εκ from; out of τῶν ο the ταμιείων ταμειον chamber φόβος φοβος fear; awe νεανίσκος νεανισκος young man σὺν συν with; [definite object marker] παρθένῳ παρθενος virginal; virgin θηλάζων θηλαζω nurse μετὰ μετα with; amid καθεστηκότος καθιστημι establish; appoint πρεσβύτου πρεσβυτης old one
32:25 מִ mi מִן from חוּץ֙ ḥûṣ חוּץ outside תְּשַׁכֶּל־ tᵊšakkel- שׁכל be bereaved of children חֶ֔רֶב ḥˈerev חֶרֶב dagger וּ û וְ and מֵ mē מִן from חֲדָרִ֖ים ḥᵃḏārˌîm חֶדֶר room אֵימָ֑ה ʔêmˈā אֵימָה fright גַּם־ gam- גַּם even בָּחוּר֙ bāḥûr בָּחוּר young man גַּם־ gam- גַּם even בְּתוּלָ֔ה bᵊṯûlˈā בְּתוּלָה virgin יֹונֵ֖ק yônˌēq ינק suck עִם־ ʕim- עִם with אִ֥ישׁ ʔˌîš אִישׁ man שֵׂיבָֽה׃ śêvˈā שֵׂיבָה age
32:25. foris vastabit eos gladius et intus pavor iuvenem simul ac virginem lactantem cum homine seneWithout, the sword shall lay them waste, and terror within, both the young man and the virgin, the sucking child with the man in years.
25. Without shall the sword bereave, And in the chambers terror; both young man and virgin, The suckling with the man of gray hairs.
32:25. Outside, the sword will devastate them; and inside, there will be dread, as much for the young man as for the maiden, and as much for the newborn as for the old man.
32:25. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling [also] with the man of gray hairs.
The sword without, and terror within, shall destroy both the young man and the virgin, the suckling [also] with the man of gray hairs:

25: извне будет губить их меч, а в домах ужас--и юношу, и девицу, и грудного младенца, и покрытого сединою старца.
32:25
ἔξωθεν εξωθεν from outside; outer
ἀτεκνώσει ατεκνοω he; him
μάχαιρα μαχαιρα short sword
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
ταμιείων ταμειον chamber
φόβος φοβος fear; awe
νεανίσκος νεανισκος young man
σὺν συν with; [definite object marker]
παρθένῳ παρθενος virginal; virgin
θηλάζων θηλαζω nurse
μετὰ μετα with; amid
καθεστηκότος καθιστημι establish; appoint
πρεσβύτου πρεσβυτης old one
32:25
מִ mi מִן from
חוּץ֙ ḥûṣ חוּץ outside
תְּשַׁכֶּל־ tᵊšakkel- שׁכל be bereaved of children
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וּ û וְ and
מֵ מִן from
חֲדָרִ֖ים ḥᵃḏārˌîm חֶדֶר room
אֵימָ֑ה ʔêmˈā אֵימָה fright
גַּם־ gam- גַּם even
בָּחוּר֙ bāḥûr בָּחוּר young man
גַּם־ gam- גַּם even
בְּתוּלָ֔ה bᵊṯûlˈā בְּתוּלָה virgin
יֹונֵ֖ק yônˌēq ינק suck
עִם־ ʕim- עִם with
אִ֥ישׁ ʔˌîš אִישׁ man
שֵׂיבָֽה׃ śêvˈā שֵׂיבָה age
32:25. foris vastabit eos gladius et intus pavor iuvenem simul ac virginem lactantem cum homine sene
Without, the sword shall lay them waste, and terror within, both the young man and the virgin, the sucking child with the man in years.
32:25. Outside, the sword will devastate them; and inside, there will be dread, as much for the young man as for the maiden, and as much for the newborn as for the old man.
32:25. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling [also] with the man of gray hairs.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:25: sword: Lev 26:36, Lev 26:37; Isa 30:16; Jer 9:21; Lam 1:20; Eze 7:15; Co2 7:5
within: Heb. from the chambers
destroy: Heb. bereave, the young. Lam 2:19-22, Lam 4:4
Geneva 1599
32:25 The sword (o) without, and terror within, shall destroy both the young man and the virgin, the suckling [also] with the man of gray hairs.
(o) They shall be slain both in the field and at home.
John Gill
32:25 The sword without,.... Either without the city, the sword of the Roman army besieging it, which destroyed all that came out or attempted to go in; or in the streets of the city, the sword of the seditious, which destroyed multitudes among themselves:
and terror within; within the city, on account of the sword of the Romans, and the close siege they made of it; and on account of the famine and pestilence which raged in it, and the cruelty of the seditious persons among themselves; all these filled the people with horror and terror in their houses; and even in their bedchambers, as the word signifies, they were not free from terror; yea, from the temple, and inward parts, and chambers of that, which may be referred to, terror came, that being in the hands of the seditious; they sallied out from thence, and ravaged the city, and filled all places with the dread of them; and many, no doubt, through fear died, as well as by the sword and other judgments; which it is threatened
shall destroy both the young man and the virgin, the suckling also,
with the man of gray hairs; none of any age or sex were spared, even those unarmed; not the young man, for his strength and promising usefulness; nor the virgin for her beauty and comeliness; nor the suckling for its innocence and tenderness; nor the aged man through any reverence of his gray hairs, or on account of the infirmities of old age, but all would be destroyed; and never was such a carnage made at the siege of anyone city in the world before or since; no less than 1,100,000 persons perished in it, as Josephus relates (e).
(e) De Bello Jud. l. 6. c. 9. sect. 3.
32:2632:26: Ասացի բա՛մ ցրեցից զնոսա. դադարեցուցի՛ց ՚ի մարդկանէ զյիշատակս նոցա.
26 Ասացի, որ կը ցրեմ նրանց, մարդկանց միջից կը վերացնեմ նրանց յիշատակը:
26 Ըսի թէ զանոնք երկրի ամէն կողմը պիտի ցրուեմ, Անոնց յիշատակը մարդոց մէջէն պիտի վերցնեմ
Ասացի բամ` Ցրեցից զնոսա, դադարեցուցից ի մարդկանէ զյիշատակս նոցա:

32:26: Ասացի բա՛մ ցրեցից զնոսա. դադարեցուցի՛ց ՚ի մարդկանէ զյիշատակս նոցա.
26 Ասացի, որ կը ցրեմ նրանց, մարդկանց միջից կը վերացնեմ նրանց յիշատակը:
26 Ըսի թէ զանոնք երկրի ամէն կողմը պիտի ցրուեմ, Անոնց յիշատակը մարդոց մէջէն պիտի վերցնեմ
zohrab-1805▾ eastern-1994▾ western am▾
32:2626: Я сказал бы: рассею их и изглажу из среды людей память о них;
32:26 εἶπα επω say; speak διασπερῶ διασπειρω sow abroad; scatter around αὐτούς αυτος he; him παύσω παυω stop δὴ δη in fact ἐξ εκ from; out of ἀνθρώπων ανθρωπος person; human τὸ ο the μνημόσυνον μνημοσυνον remembrance αὐτῶν αυτος he; him
32:26 אָמַ֖רְתִּי ʔāmˌartî אמר say אַפְאֵיהֶ֑ם ʔafʔêhˈem פאה split אַשְׁבִּ֥יתָה ʔašbˌîṯā שׁבת cease מֵ mē מִן from אֱנֹ֖ושׁ ʔᵉnˌôš אֱנֹושׁ man זִכְרָֽם׃ ziḵrˈām זֵכֶר mention
32:26. dixi ubinam sunt cessare faciam ex hominibus memoriam eorumI said: Where are they? I will make the memory of them to cease from among men.
26. I said, I would scatter them afar, I would make the remembrance of them to cease from among men:
32:26. I said: Where are they? I will cause their memory to cease from among men.
32:26. I said, I would scatter them into corners, I would make the remembrance of them to cease from among men:
I said, I would scatter them into corners, I would make the remembrance of them to cease from among men:

26: Я сказал бы: рассею их и изглажу из среды людей память о них;
32:26
εἶπα επω say; speak
διασπερῶ διασπειρω sow abroad; scatter around
αὐτούς αυτος he; him
παύσω παυω stop
δὴ δη in fact
ἐξ εκ from; out of
ἀνθρώπων ανθρωπος person; human
τὸ ο the
μνημόσυνον μνημοσυνον remembrance
αὐτῶν αυτος he; him
32:26
אָמַ֖רְתִּי ʔāmˌartî אמר say
אַפְאֵיהֶ֑ם ʔafʔêhˈem פאה split
אַשְׁבִּ֥יתָה ʔašbˌîṯā שׁבת cease
מֵ מִן from
אֱנֹ֖ושׁ ʔᵉnˌôš אֱנֹושׁ man
זִכְרָֽם׃ ziḵrˈām זֵכֶר mention
32:26. dixi ubinam sunt cessare faciam ex hominibus memoriam eorum
I said: Where are they? I will make the memory of them to cease from among men.
26. I said, I would scatter them afar, I would make the remembrance of them to cease from among men:
32:26. I said: Where are they? I will cause their memory to cease from among men.
32:26. I said, I would scatter them into corners, I would make the remembrance of them to cease from among men:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: 27 Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this. 28 For they are a nation void of counsel, neither is there any understanding in them. 29 O that they were wise, that they understood this, that they would consider their latter end! 30 How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up? 31 For their rock is not as our Rock, even our enemies themselves being judges. 32 For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: 33 Their wine is the poison of dragons, and the cruel venom of asps. 34 Is not this laid up in store with me, and sealed up among my treasures? 35 To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. 36 For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. 37 And he shall say, Where are their gods, their rock in whom they trusted, 38 Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection.
After many terrible threatenings of deserved wrath and vengeance, we have here surprising intimations of mercy, undeserved mercy, which rejoices against judgment, and by which it appears that God has no pleasure in the death of sinners, but would rather they should turn and live.
I. In jealousy for his own honour, he will not make a full end of them, v. 26-28. 1. It cannot be denied but that they deserved to be utterly ruined, and that their remembrance should be made to cease from among men, so that the name of an Israelite should never be known but in history; for they were a nation void of counsel (v. 28), the most sottish inconsiderate people that ever were, that would not believe the gory of God, though they saw it, nor understand his loving kindness, though they tasted it and lived upon it. Of those who could cast off such a God, such a law, such a covenant, for vain and dunghill-deities, it might truly be said, There is no understanding in them. 2. It would have been an easy thing with God to ruin them and blot out the remembrance of them; when the greatest part of them were cut off by the sword, it was but scattering the remnant into some remote obscure corners of the earth, where they should never have been heard of any more, and the thing had been done. See Ezek. v. 12. God can destroy those that are most strongly fortified, disperse those that are most closely united, and bury those names in perpetual oblivion that have been most celebrated. 3. Justice demanded it: I said I would scatter them. It is fit those should be cut off from the earth that have cut themselves off from their God; why should they not be dealt with according to their deserts? 4. Wisdom considered the pride and insolence of the enemy, which would take occasion from the ruin of a people that had been so dear to God, and for whom he had done such great things, to reflect upon God and to imagine that because they had got the better of Israel they had carried the day against the God of Israel: The adversaries will say, Our hand is high, high indeed, when it has been too high for those whom God himself fought for; nor will they consider that the Lord has done all this, but will dream that they have done it in despite of him, as if the God of Israel were as weak and impotent, and as easily run down, as the pretended deities of other nations. 5. In consideration of this, Mercy prevails for the sparing of a remnant and the saving of that unworthy people from utter ruin: I feared the wrath of the enemy. It is an expression after the manner of men; it is certain that God fears no man's wrath, but he acted in this matter as if he had feared it. Those few good people in Israel that had a concern for the honour of God's name feared the wrath of the enemy in this instance more than in any other, as Joshua (Josh. vii. 9), and David often; and, because they feared it, God himself is said to fear it. He needed not Moses to plead it with him, but reminded himself of it: What will the Egyptians say? Let all those whose hearts tremble for the ark of God and his Israel comfort themselves with this, that God will work for his own name, and will not suffer it to be profaned and polluted: how much soever we deserve to be disgraced, God will never disgrace the throne of his glory.
II. In concern for their welfare, he earnestly desires their conversion; and, in order to that, their serious consideration of their latter end, v. 29. Observe, 1. Though God had pronounced them a foolish people and of no understanding, yet he wishes they were wise, as Deut. v. 29, O that there were such a heart in them! and Ps. xciv. 8, You fools, when will you be wise? God delights not to see sinners ruin themselves, but desires they will help themselves; and, if they will, he is ready to help them. 2. It is a great piece of wisdom, and will contribute much to the return of sinners to God, seriously to consider the latter end, or the future state. It is here meant particularly of that which God by Moses had foretold concerning this people in the latter days: but it may be applied more generally. We ought to understand and consider, (1.) The latter end of life, and the future state of the soul. To think of death as our removal from a world of sense to a world of spirits, the final period of our state of trial and probation, and our entrance upon an unchangeable state of recompence and retribution. (2.) The latter end of sin, and the future state of those that live and die in it. O that men would consider the happiness they will lose, and the misery they will certainly plunge themselves into, if they go on still in their trespasses, what will be in the end thereof, Jer. v. 31. Jerusalem forgot this, and therefore came down wonderfully, Lam. i. 9.
III. He calls to mind the great things he had done for them formerly, as a reason why he should not quite cast them off. This seems to be the meaning of that (v. 30, 31), "How should one Israelite have been too hard for a thousand Canaanites, as they have been many a time, but that God, who is greater than all gods, fought for them!" And so it corresponds with that, Isa. lxiii. 10, 11. When he was turned to be their enemy, as here, and fought against them for their sins, then he remembered the days of old, saying, Where is he that brought them out of the sea? So here, his arm begins to awake as in the days of old against the wrath of the enemy, Ps. cxxxviii. 7. There was a time when the enemies of Israel were sold by their own rock, that is, their own idol-gods, who could not help them, but betrayed them, because Jehovah, the God of Israel, had shut them up as sheep for the slaughter. For the enemies themselves must own that their gods were a very unequal match for the God of Israel. For their vine is of the vine of Sodom, v. 32, 33. This must be meant of the enemies of Israel, who fell so easily before the sword of Israel because they were ripe for ruin, and the measure of their iniquity was full. Yet these verses may be understood of the strange prevalency of the enemies of Israel against them, when God made use of them as the rod of his anger, Isa. x. 5, 6. "How should one Canaanite chase a thousand Israelites" (as it is threatened against those that trust to Egypt for help, Isa. xxx. 17, One thousand shall flee at the rebuke of one) "unless Israel's rock had deserted them and given them up." For otherwise, however they may impute their power to their gods (Hab. i. 11), as the Philistines imputed their victory to Dagon, it is certain the enemies' rock could not have prevailed against the rock of Israel; God would soon have subdued their enemies (Ps. lxxxi. 14), but that the wickedness of Israel delivered them into their hands. For their vine, that is, Israel's, is of the vine of Sodom, v. 32, 33. They were planted a choice vine, wholly a right seed, but by sin had become the degenerate plant of a strange vine (Jer. ii. 21), and not only transcribed the iniquity of Sodom, but outdid it, Ezek. xvi. 48. God called them his vineyard, his pleasant plant, Isa. v. 7. But their fruits were, 1. Very offensive, and displeasing to God, bitter as gall. 2 Very malignant, and pernicious one to another, like the cruel venom of asps. Some understand this of their punishment; their sin would be bitterness in the latter end (2 Sam. ii. 26), it would bite like a serpent and sting like an adder, Job xx. 14; Prov. xxiii. 32.
IV. He resolves upon the destruction of those at last that had been their persecutors and oppressors. When the cup of trembling goes round, the king of Babel shall pledge it at last, Jer. xxv. 26, and see Isa. li. 22, 23. The day is coming when the judgment that began at the house of God shall end with the sinner and ungodly, 1 Pet. iv. 17, 18. God will in due time bring down the church's enemies.
1. In displeasure against their wickedness, which he takes notice of, and keeps an account of, v. 34, 35. "Is not this implacable fury of theirs against Israel laid up in store with me, to be reckoned for hereafter, when it shall be made to appear that to me belongs vengeance?" Some understand it of the sin of Israel, especially their persecuting the prophets, which was laid up in store against them from the blood of righteous Abel, Matt. xxiii. 35. However it teaches us that the wickedness of the wicked is all laid up in store with God. (1.) He observes it, Ps. xc. 8. He knows both what the vine is and what the grapes are, what is the temper of the mind and what are the actions of life. (2.) He keeps a record of it both in his own omniscience and in the sinner's conscience; and this is sealed up among his treasures, which denotes both safety and secresy: these books cannot be lost, nor will they be opened till the great day. See Hos. xiii. 12. (3.) He often delays the punishment of sin for a great while; it is laid up in store, till the measure be full, and the day of divine patience has expired. See Job xxi. 28-30. (4.) There is a day of reckoning coming, when all the treasures of guilt and wrath will be broken up, and the sin of sinners shall surely find them out. [1.] The thing itself will certainly be done, for the Lord is a God to whom vengeance belongs, and therefore he will repay, Isa. lix. 18. This is quoted by the apostle to show the severity of God's wrath against those that revolt from the faith of Christ, Heb. x. 30. [2.] It will be done in due time, in the best time; nay, it will be done in a short time. The day of their calamity is at hand; and, though it may seem to tarry, it lingers not, it slumbers not, but makes haste. In one hour, shall the judgment of Babylon come.
2. He will do it in compassion to his own people, who, though they had greatly provoked him, yet stood in relation to him, and their misery appealed to his mercy (v. 36): The Lord shall judge his people,. that is, judge for them against their enemies, plead their cause, and break the yoke of oppression under which they had long groaned, repenting himself for his servants; not changing his mind, but changing his way, and fighting for them, as he had fought against them, when he sees that their power is gone. This plainly points at the deliverances God wrought for Israel by the judges out of the hands of those to whom he had sold them for their sins (see Judg. ii. 11-18), and how his soul was grieved for the misery of Israel (Judg. x. 16), and this when they were reduced to the last extremity. God helped them when they could not help themselves; for there was none shut up or left; that is, none that dwelt either in cities or walled towns, in which they were shut up, nor any that dwelt in scattered houses in the country, in which they were left at a distance from neighbours. Note, God's time to appear for the deliverance of his people is when things are at the worst with them. God tries his people's faith, and stirs up prayer, by letting things go to the worst, and then magnifies his own power, and fills the faces of his enemies with shame and the hearts of his people with so much the greater joy, by rescuing them out of extremity as brands out of the burning.
3. He will do it in contempt and to the reproach of idol-gods, v. 37, 38. Where are their gods? Two ways it may be understood: (1.) That God would do that for his people which the idols they had served could not do for them. They had forsaken God, and been very liberal in their sacrifices to idols, had brought to their altars the fat of their sacrifices and the wine of their drink-offerings, which they supposed their deities to feed upon and on which they feasted with them. "Now," says God, "will these gods you have made your court to, at so great an expense, help you in your distress, and so repay you for all your charges in their service? Go get you to the gods you have served, and let them deliver you, Judg. x. 14. This is intended to convince them of their folly in forsaking a God that could help them for gods that could not, and so to bring them to repentance and qualify them for deliverance. When the adulteress shall follow after her lovers and not overtake them, pray to her idols and receive no kindness from them, then she shall say, I will go and return to my first husband, Hos. ii. 7. See Isa. xvi. 12; Jer. ii. 27, 28. Or, (2.) That God would do that against his enemies which the idols they had served could not save them from, Sennacherib and Nebuchadnezzar boldly challenged the God of Israel to deliver his worshippers (Isa. xxxvii. 10; Dan. iii. 15), and he did deliver them, to the confusion of their enemies. But the God of Israel challenged Bel and Nebo to deliver their worshippers, to rise up and help them, and to be their protection (Isa. xlvii. 12, 13); but they were so far from helping them that they themselves, that is, their images, which was all that was of them, went into captivity, Isa. xlvi. 1, 2. Note, Those who trust to any rock but God will find it sand in the day of their distress; it will fail them when they most need it.
Albert Barnes: Notes on the Bible - 1834
32:26 , Deu 32:27
Rather, I would utterly disperse them, etc., were it not that I apprehended the provocation of the enemy, i. e., that I should be provoked to wrath when the enemy ascribed the overthrow of Israel to his own prowess and not to my judgments. Compare Deu 9:28-29; Eze 20:9, Eze 20:14, Eze 20:22.
Behave themselves strangely - Rather, misunderstand it, i. e., mistake the cause of Israel's ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:26: Deu 28:25, Deu 28:37, Deu 28:64; Lev 26:33, Lev 26:38; Isa 63:16; Luk 21:24
John Gill
32:26 I said,.... Or could have said, or might have said; that is, determined and resolved, as it was in his power, and in right and justice might have done what follows:
I would scatter them into corners; which does not fitly express the sense of the word used, and besides this was what was done; it is notorious that the Jews were and are scattered into the several corners of the world, and there is no corner where they are not; whereas the phrase is expressive of something that could and might have been done, but was not: moreover, to disperse them into the several parts of the world does not agree with what follows; for that, instead of making their remembrance to cease, would make them the more known, and the more to be remembered. But the word literally taken may be rendered, "I will corner them" (f); drive them up into a corner, and cut them off together, or search for them in, and ferret them out of, every corner in which they should get, and destroy them all: agreeably to which is the Targum of Onkelos,"mine anger shall rest upon them, and I will destroy them;''and so Aben Ezra interprets it of the destruction of them, and observes, that otherwise it would not agree with what follows. There may be an allusion in it to the corner of the field, which was ordered to be left to the poor, and not reaped, Lev 19:9; and so the sense is, I could and might have determined when the harvest of this land and people was come, or the time of wrath upon them, to cut down every corner, and leave none, no, not one standing stalk of corn, but make clean riddance of them:
I would make the remembrance of them cease from among men; as of the Amalekites, Moabites, Midianites, Edomites, Chaldeans, and others, whose names as well as nations are no more. This is what the enemies of the Jews plotted and conspired to do, Ps 83:4; and what God could and might have done, but has not; the Jews continue to this day a distinct people, though it is now near 1900 years since the destruction of their city and temple, and their dispersion in the various parts of the world; which is what was never known of any other people in the like circumstances, and which is a most amazing and surprising event; the reasons of it follow.
(f) "angulabo illos", Oleaster, Vitringa; "ad angulos usque quaeram ipsos, seu ad verbum, angulabo ipsos", Van Till; "ab angulo succidam ipsos", Cocceius. Vid. Gusset. Ebr. Comment. p. 661.
32:2732:27: թէ ո՛չ վասն բարկութեան թշնամեաց, զի մի՛ երկայնակեացք լինիցին. եւ զի մի՛ բարձրասցին հակառակորդքն, եւ ասիցեն, թէ՝ Ձեռն մեր բարձր՝ եւ ո՛չ Տէր արար զայս ամենայն։
27 Բայց այդ բանն անելուց հրաժարուեցի, քանզի նկատի ունէի թշնամիների զայրոյթը. չլինի թէ հակառակորդները երկար ապրեն եւ վեր կենան ու ասեն. “ Ոչ թէ Տէրն արեց այս ամէնը, այլ՝ մեր հզօր ձեռքերը:
27 Ոչ թէ թշնամիին բարկութենէն վախցայ, այլ Չըլլայ որ անոնց հակառակորդները ուրանան, Չըլլայ որ ըսեն թէ «Այս բոլոր բանը ընողը Մեր բարձր ձեռքն է եւ ոչ թէ Տէրը»։
թէ [502]ոչ վասն բարկութեան թշնամեաց. զի մի՛ [503]երկայնակեացք լինիցին, եւ զի մի՛`` բարձրասցին հակառակորդքն եւ ասիցեն, թէ` Ձեռն մեր բարձր եւ ոչ Տէր արար զայս ամենայն:

32:27: թէ ո՛չ վասն բարկութեան թշնամեաց, զի մի՛ երկայնակեացք լինիցին. եւ զի մի՛ բարձրասցին հակառակորդքն, եւ ասիցեն, թէ՝ Ձեռն մեր բարձր՝ եւ ո՛չ Տէր արար զայս ամենայն։
27 Բայց այդ բանն անելուց հրաժարուեցի, քանզի նկատի ունէի թշնամիների զայրոյթը. չլինի թէ հակառակորդները երկար ապրեն եւ վեր կենան ու ասեն. “ Ոչ թէ Տէրն արեց այս ամէնը, այլ՝ մեր հզօր ձեռքերը:
27 Ոչ թէ թշնամիին բարկութենէն վախցայ, այլ Չըլլայ որ անոնց հակառակորդները ուրանան, Չըլլայ որ ըսեն թէ «Այս բոլոր բանը ընողը Մեր բարձր ձեռքն է եւ ոչ թէ Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
32:2727: но отложил это ради озлобления врагов, чтобы враги его не возомнили и не сказали: наша рука высока, и не Господь сделал все сие.
32:27 εἰ ει if; whether μὴ μη not δι᾿ δια through; because of ὀργὴν οργη passion; temperament ἐχθρῶν εχθρος hostile; enemy ἵνα ινα so; that μὴ μη not μακροχρονίσωσιν μακροχρονιζω and; even ἵνα ινα so; that μὴ μη not συνεπιθῶνται συνεπιτιθημι the ὑπεναντίοι υπεναντιος contrary μὴ μη not εἴπωσιν επω say; speak ἡ ο the χεὶρ χειρ hand ἡμῶν ημων our ἡ ο the ὑψηλὴ υψηλος high; lofty καὶ και and; even οὐχὶ ουχι not; not actually κύριος κυριος lord; master ἐποίησεν ποιεω do; make ταῦτα ουτος this; he πάντα πας all; every
32:27 לוּלֵ֗י lûlˈê לוּלֵא unless כַּ֤עַס kˈaʕas כַּעַס grief אֹויֵב֙ ʔôyˌēv איב be hostile אָג֔וּר ʔāḡˈûr גור be afraid פֶּֽן־ pˈen- פֶּן lest יְנַכְּר֖וּ yᵊnakkᵊrˌû נכר recognise צָרֵ֑ימֹו ṣārˈêmô צַר adversary פֶּן־ pen- פֶּן lest יֹֽאמְרוּ֙ yˈōmᵊrû אמר say יָדֵ֣ינוּ yāḏˈênû יָד hand רָ֔מָה rˈāmā רום be high וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH פָּעַ֥ל pāʕˌal פעל make כָּל־ kol- כֹּל whole זֹֽאת׃ zˈōṯ זֹאת this
32:27. sed propter iram inimicorum distuli ne forte superbirent hostes eorum et dicerent manus nostra excelsa et non Dominus fecit haec omniaBut for the wrath of the enemies I have deferred it: lest perhaps their enemies might be proud, and should say: Our mighty hand, and not the Lord, hath done all these things.
27. Were it not that I feared the provocation of the enemy, Lest their adversaries should misdeem, Lest they should say, Our hand is exalted, And the LORD hath not done all this.
32:27. But because of the wrath of the enemies, I have delayed it. Otherwise, perhaps their enemies would be arrogant and would say: “Our exalted hand, and not the Lord, has done all these things.”
32:27. Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, [and] lest they should say, Our hand [is] high, and the LORD hath not done all this.
Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, [and] lest they should say, Our hand [is] high, and the LORD hath not done all this:

27: но отложил это ради озлобления врагов, чтобы враги его не возомнили и не сказали: наша рука высока, и не Господь сделал все сие.
32:27
εἰ ει if; whether
μὴ μη not
δι᾿ δια through; because of
ὀργὴν οργη passion; temperament
ἐχθρῶν εχθρος hostile; enemy
ἵνα ινα so; that
μὴ μη not
μακροχρονίσωσιν μακροχρονιζω and; even
ἵνα ινα so; that
μὴ μη not
συνεπιθῶνται συνεπιτιθημι the
ὑπεναντίοι υπεναντιος contrary
μὴ μη not
εἴπωσιν επω say; speak
ο the
χεὶρ χειρ hand
ἡμῶν ημων our
ο the
ὑψηλὴ υψηλος high; lofty
καὶ και and; even
οὐχὶ ουχι not; not actually
κύριος κυριος lord; master
ἐποίησεν ποιεω do; make
ταῦτα ουτος this; he
πάντα πας all; every
32:27
לוּלֵ֗י lûlˈê לוּלֵא unless
כַּ֤עַס kˈaʕas כַּעַס grief
אֹויֵב֙ ʔôyˌēv איב be hostile
אָג֔וּר ʔāḡˈûr גור be afraid
פֶּֽן־ pˈen- פֶּן lest
יְנַכְּר֖וּ yᵊnakkᵊrˌû נכר recognise
צָרֵ֑ימֹו ṣārˈêmô צַר adversary
פֶּן־ pen- פֶּן lest
יֹֽאמְרוּ֙ yˈōmᵊrû אמר say
יָדֵ֣ינוּ yāḏˈênû יָד hand
רָ֔מָה rˈāmā רום be high
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
פָּעַ֥ל pāʕˌal פעל make
כָּל־ kol- כֹּל whole
זֹֽאת׃ zˈōṯ זֹאת this
32:27. sed propter iram inimicorum distuli ne forte superbirent hostes eorum et dicerent manus nostra excelsa et non Dominus fecit haec omnia
But for the wrath of the enemies I have deferred it: lest perhaps their enemies might be proud, and should say: Our mighty hand, and not the Lord, hath done all these things.
32:27. But because of the wrath of the enemies, I have delayed it. Otherwise, perhaps their enemies would be arrogant and would say: “Our exalted hand, and not the Lord, has done all these things.”
32:27. Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, [and] lest they should say, Our hand [is] high, and the LORD hath not done all this.
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
32:27: Were it not that I feared the wrath of the enemy - Houbigant and others contend that wrath here refers not to the enemy, but to God; and that the passage should be thus translated: "Indignation for the adversary deters me, lest their enemies should be alienated, and say, The strength of our hands, and not of the Lord's, hath done this." Had not God punished them in such a way as proved that his hand and not the hand of man had done it, the heathens would have boasted of their prowess, and Jehovah would have been blasphemed, as not being able to protect his worshippers, or to punish their infidelities. Titus, when he took Jerusalem, was so struck with the strength of the place, that he acknowledged that if God had not delivered it into his hands, the Roman armies never could have taken it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:27: lest their: Sa1 12:22; Isa 37:28, Isa 37:29, Isa 37:35, Isa 47:7; Jer 19:4; Lam 1:9; Eze 20:13, Eze 20:14; Eze 20:20-22; Zac 1:14, Zac 1:15
they should: Exo 32:12; Num 14:15, Num 14:16; Jos 7:9; Psa 115:1, Psa 115:2, Psa 140:8; Isa 10:8-15; Isa 37:10, Isa 37:12-23; Dan 4:30-37
Our hand: etc. or, Our high hand and not the Lord hath done all this
Geneva 1599
32:27 Were it not that I feared the wrath of the enemy, lest their adversaries should (p) behave themselves strangely, [and] lest they should say, Our hand [is] high, and the LORD hath not done all this.
(p) Rejoicing to see the godly afflicted, and attributing to themselves that which is wrought by God's hand.
John Gill
32:27 Were it not that I feared the wrath of the enemy,.... Satan, the enemy of mankind in general, of the people of God in particular, and especially of the Messiah, the seed of the woman, and of God himself, whom he would dethrone, or at least place himself on an equality with him; this enemy is full of wrath, enmity, and blasphemy, against God, and stirs up all of this kind in the hearts of men, and instigates them to persecute the people of God; and does all he can to obscure the glory of God, and lessens his own "grief", as the word signifies, occasioned by it: and now though God has nothing to fear, either from the power and policy of the devil, being infinitely mightier and wiser than he; yet as Moses expressed his concern, if God should cut off the people of Israel as one man, that the Egyptians would say he brought them out of Egypt for mischief, or that he was not able to bring them into the land of Canaan, Ex 32:12; so the Lord, speaking after the manner of men, as Aben Ezra observes, expresses his fears of the wrath of the enemy; not properly, but it denotes his precaution, provision, and preparation he made to put a check upon it, and a stop to it, that he might not have the opportunity of instilling it into the minds of men, that God was cruel to his people, or had not ability to save them from their enemies, or was unfaithful to his promises; and therefore he did not entirely cut them off, as he could and might have done, but made a reserve of them, as a standing proof to the contrary:
lest their adversaries; the Romans, who fought against them, took them, and carried them captive:
should behave themselves strangely; alienate the glory of God from him, and give it to their strange gods; which the Romans were wont to do, when they obtained victories, and did do something of this kind to Jupiter Capitolinus, when they carried the Jews captive, and their trophies in triumph to Rome: yet there was such an apparent hand of God in this affair, that the Heathens were obliged to own it. Titus the conqueror himself confessed that it was God that favoured him, and that it was he that brought the Jews out of the fortresses and fastnesses in which they were; and that no hands of men, or machines, were anything against such towers as they had (g): and when some neighbouring nations would have crowned him because of his victories over the Jews, he refused it, saying, he was unworthy of it, he had not done this of himself, but had only lent an hand to God that was angry with them (h). Cicero also observes (i) the hand of God in the conquest, captivity, and servitude of the Jewish nation; moreover, a remnant was preserved to be to the Romans, as the Canaanites were to the Israelites, thorns in their sides, and pricks in their eyes; to be a burden to them, a dead weight upon them, and to check their ovations and triumphs over them; for, that people conquered gave them great trouble, raised commotions and insurrections in many places, which obliged the emperors in succeeding reigns to come from distant parts, and quell them, and were the occasion of vast quantities of blood being shed; insomuch that one of their poets (k) wishes Judea had never been subdued by them: likewise a number of them was preserved to prevent the growth and spread of idolatry, and that they might be a standing example and caution to Christians among the Gentiles not to give into it, when they should observe what they suffered on the account of it, as their prophecies, extant in their sacred books preserved, abundantly testified and declared:
and lest they should say, our hand is high, and the Lord hath not done all this; lest anyone should say among the Gentiles, as particularly deists, lest they should lift up their horn on high, and speak with a stiff neck, and deny that ever any such things were done for this people the Scriptures speak of, as the miracles in the land of Egypt, at the Red sea, and in the wilderness; and confidently affirm there never was any such people, and defy Christians to show them a Jew if they could: now here was a reserve made of them, to be a standing proof of the truth of divine revelation against such infidels; as also that they might be a check unto all false teachers, and leave them inexcusable who embrace the same errors that have been condemned in them, and God has shown his displeasure at, and which they still retain; such as the doctrines of freewill, of justification by a man's own righteousness, of salvation not being wholly by the Messiah, and of his being non-Jehovah, or only a mere creature; for the words may be rendered, "non-Jehovah hath done all this" (l); or he that is not Jehovah hath done all that is done for the people of the Jews; and say, all that the Messiah hath done, with respect to salvation, is done by him that is not Jehovah, or God, but a creature. These were the doctrines of the Jews in Christ's time; the Pharisees, the prevailing sect among them, were freewillers, as Josephus relates (m); and the whole nation were self-justiciaries, as the Apostle Paul assures us, and sought for righteousness not by faith, but as it were by the works of the law, Rom 9:31; and such they are to this day, as well as Unitarians to a man; now Arians, Socinians, Pelagians, and Arminians, may look upon these people, who are continued, as having imbibed the same errors; and may read theirs in them, and God's displeasure at them.
(g) Joseph. de Bello Jud. l. 6. c. 9. sect. 1. (h) Philostrat. Vit. Apolion. l. 6. c. 14. (i) Orat. 24. pro Flacco. (k) "Atque utinam nunquam Judaea subacta fuisset", Rutilius. (l) "et non Jehovah operatus est omne hoc", Cocceius; so Van Till, Vitringa. (m) Antiqu. l. 18. c. 1. sect. 3.
John Wesley
32:27 The wrath - Their rage against me, as it is expressed, Is 37:28-29, their furious reproaches against my name, as if I were cruel to my people or unable to deliver them. The fear hereof is ascribed to God after the manner of men. Strangely - Insolenty and arrogantly above what they used to do.
32:2832:28: Զի ազգ խորհրդակորո՛յս են. եւ ո՛չ գոյ ՚ի նոսա իմաստութիւն.
28 Սրանք անխոհեմ ազգ են, ու նրանց մէջ իմաստութիւն չկայ:
28 Քանզի անոնք անխորհուրդ ազգ մըն են Ու անոնց մէջ իմաստութիւն չկայ։
Զի ազգ խորհրդակորոյս են, եւ ոչ գոյ ի նոսա իմաստութիւն:

32:28: Զի ազգ խորհրդակորո՛յս են. եւ ո՛չ գոյ ՚ի նոսա իմաստութիւն.
28 Սրանք անխոհեմ ազգ են, ու նրանց մէջ իմաստութիւն չկայ:
28 Քանզի անոնք անխորհուրդ ազգ մըն են Ու անոնց մէջ իմաստութիւն չկայ։
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32:2828: Ибо они народ, потерявший рассудок, и нет в них смысла.
32:28 ὅτι οτι since; that ἔθνος εθνος nation; caste ἀπολωλεκὸς απολλυμι destroy; lose βουλήν βουλη intent ἐστιν ειμι be καὶ και and; even οὐκ ου not ἔστιν ειμι be ἐν εν in αὐτοῖς αυτος he; him ἐπιστήμη επιστημη acquaintance with
32:28 כִּי־ kî- כִּי that גֹ֛וי ḡˈôy גֹּוי people אֹבַ֥ד ʔōvˌaḏ אבד perish עֵצֹ֖ות ʕēṣˌôṯ עֵצָה counsel הֵ֑מָּה hˈēmmā הֵמָּה they וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] בָּהֶ֖ם bāhˌem בְּ in תְּבוּנָֽה׃ tᵊvûnˈā תְּבוּנָה understanding
32:28. gens absque consilio est et sine prudentiaThey are a nation without counsel, and without wisdom.
28. For they are a nation void of counsel, And there is no understanding in them.
32:28. They are a nation without counsel and without prudence.
32:28. For they [are] a nation void of counsel, neither [is there any] understanding in them.
For they [are] a nation void of counsel, neither [is there any] understanding in them:

28: Ибо они народ, потерявший рассудок, и нет в них смысла.
32:28
ὅτι οτι since; that
ἔθνος εθνος nation; caste
ἀπολωλεκὸς απολλυμι destroy; lose
βουλήν βουλη intent
ἐστιν ειμι be
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἐν εν in
αὐτοῖς αυτος he; him
ἐπιστήμη επιστημη acquaintance with
32:28
כִּי־ kî- כִּי that
גֹ֛וי ḡˈôy גֹּוי people
אֹבַ֥ד ʔōvˌaḏ אבד perish
עֵצֹ֖ות ʕēṣˌôṯ עֵצָה counsel
הֵ֑מָּה hˈēmmā הֵמָּה they
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
בָּהֶ֖ם bāhˌem בְּ in
תְּבוּנָֽה׃ tᵊvûnˈā תְּבוּנָה understanding
32:28. gens absque consilio est et sine prudentia
They are a nation without counsel, and without wisdom.
32:28. They are a nation without counsel and without prudence.
32:28. For they [are] a nation void of counsel, neither [is there any] understanding in them.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:28: Deu 32:6; Job 28:28; Psa 81:12; Pro 1:7; Isa 27:11, Isa 29:14; Jer 4:22, Jer 8:9; Hos 4:6; Mat 13:14, Mat 13:15; Rom 11:25; Co1 3:19
John Gill
32:28 For they are a nation void of counsel,.... This is said not of the Jews, whose character is given, Deut 32:6; and instances of their ingratitude, folly, and want of counsel and understanding, have been already mentioned, and punishment for the same inflicted on them, according to this prophetic song; so that the prophecy respecting them is issued, and another people are taken notice of, even their enemies, of whom the Jewish writers in general interpret these words, and what follows; and was true of the Gentiles, both of the Pagan sort of them, who took too much to themselves, and ascribed the destruction of the Jews, and their conquest of them, to themselves, and their idols; and of false Christians among them, when the Roman empire became Christian, such as expressed themselves in the language of the latter part Deut 32:27, "our hand is high", &c. which plainly showed them to be a people devoid of the true knowledge of the Scriptures, they should have made the men of their counsel, and have consulted; and of the Gospel of Christ, which is the counsel of God, as the Arians, Pelagians, &c. must be, or they would never imbibe and advance tenets so diametrically opposite thereunto:
neither is there any understanding is them; of divine and spiritual things, of the Scriptures, and the doctrines of them; of the person of Christ, and his divine perfections, or they would never deny his deity; of the righteousness of God, of that which is required in the law, and revealed in the Gospel, or they would never set up a righteousness of their own for justification; and of themselves, their unrighteousness, impurity, and impotence to that which is good; or they would never so strongly assert the purity of human nature, and the power of man's freewill: God foreseeing all the folly, and want of counsel and understanding in the Gentile world, under different characters, preserved a remnant of the Jews as a standing admonition to them.
John Wesley
32:28 Void of counsel - Their enemies are foolish people, and therefore make so false and foolish a judgment upon things.
32:2932:29: եւ ո՛չ խորհեցան ՚ի միտ առնուլ զայս. արդ ընկալցին առ յապա ժամանակս[2064]։ [2064] Ոմանք. Առնուլ. զայս ընկալցին առ ՚ի յապա ժամանակս։
29 Նրանք չմտածեցին ի մտի ունենալ այս. արդ, կը ստանան ապագայում:
29 Երանի՜ թէ իմաստուն ըլլային ու այս բանը հասկնային Եւ իրենց վախճանին վրայ մտածէին։
[504]եւ ոչ խորհեցան ի միտ առնուլ զայս. արդ ընկալցին առ յապա ժամանակս:

32:29: եւ ո՛չ խորհեցան ՚ի միտ առնուլ զայս. արդ ընկալցին առ յապա ժամանակս[2064]։
[2064] Ոմանք. Առնուլ. զայս ընկալցին առ ՚ի յապա ժամանակս։
29 Նրանք չմտածեցին ի մտի ունենալ այս. արդ, կը ստանան ապագայում:
29 Երանի՜ թէ իմաստուն ըլլային ու այս բանը հասկնային Եւ իրենց վախճանին վրայ մտածէին։
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32:2929: О, если бы они рассудили, подумали о сем, уразумели, что с ними будет!
32:29 οὐκ ου not ἐφρόνησαν φρονεω feel; sense συνιέναι συνιημι comprehend ταῦτα ουτος this; he καταδεξάσθωσαν καταδεχομαι into; for τὸν ο the ἐπιόντα επειμι upon χρόνον χρονος time; while
32:29 ל֥וּ lˌû לוּ if only חָכְמ֖וּ ḥāḵᵊmˌû חכם be wise יַשְׂכִּ֣ילוּ yaśkˈîlû שׂכל prosper זֹ֑את zˈōṯ זֹאת this יָבִ֖ינוּ yāvˌînû בין understand לְ lᵊ לְ to אַחֲרִיתָֽם׃ ʔaḥᵃrîṯˈām אַחֲרִית end
32:29. utinam saperent et intellegerent ac novissima providerentO that they would be wise and would understand, and would provide for their last end.
29. Oh that they were wise, that they understood this, That they would consider their latter end!
32:29. I wish that they would be wise and understanding, and would provide for the very end.’
32:29. O that they were wise, [that] they understood this, [that] they would consider their latter end!
O that they were wise, [that] they understood this, [that] they would consider their latter end:

29: О, если бы они рассудили, подумали о сем, уразумели, что с ними будет!
32:29
οὐκ ου not
ἐφρόνησαν φρονεω feel; sense
συνιέναι συνιημι comprehend
ταῦτα ουτος this; he
καταδεξάσθωσαν καταδεχομαι into; for
τὸν ο the
ἐπιόντα επειμι upon
χρόνον χρονος time; while
32:29
ל֥וּ lˌû לוּ if only
חָכְמ֖וּ ḥāḵᵊmˌû חכם be wise
יַשְׂכִּ֣ילוּ yaśkˈîlû שׂכל prosper
זֹ֑את zˈōṯ זֹאת this
יָבִ֖ינוּ yāvˌînû בין understand
לְ lᵊ לְ to
אַחֲרִיתָֽם׃ ʔaḥᵃrîṯˈām אַחֲרִית end
32:29. utinam saperent et intellegerent ac novissima providerent
O that they would be wise and would understand, and would provide for their last end.
29. Oh that they were wise, that they understood this, That they would consider their latter end!
32:29. I wish that they would be wise and understanding, and would provide for the very end.’
32:29. O that they were wise, [that] they understood this, [that] they would consider their latter end!
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Adam Clarke: Commentary on the Bible - 1831
32:29: That they would consider their latter end! - אחריתם archaritham, properly, their latter times - the glorious days of the Messiah, who, according to the flesh, should spring up among them. Should they carefully consider this subject, and receive the promised Savior, they would consequently act as persons under infinite obligations to God; his strength would be their shield, and then: -
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:29: O that: Deu 5:29; Psa 81:13, Psa 107:15, Psa 107:43; Isa 48:18, Isa 48:19; Hos 14:9; Luk 19:41, Luk 19:42
they would: Isa 10:3, Isa 47:7; Jer 5:31, Jer 17:11; Lam 1:9; Luk 12:20, Luk 16:19-25
Geneva 1599
32:29 O that they were wise, [that] they understood this, [that] they would (q) consider their latter end!
(q) They would consider the happiness that was prepared for them, if they had obeyed God.
John Gill
32:29 O that they were wise,.... These are not the words of God, and so no instances of mere velleities, and unsuccessful wishes in him, and as arguing a power in man to make himself wise if he would; but of Moses, under a spirit of prophecy, foreseeing the ignorance and stupidity of the above persons; or as representing a true believer in Christ, in the times in which such men should live; for the person speaking is one that had faith in Christ, the rock of salvation, and built upon him alone for it; and who had enemies on that account, as appears from Deut 32:31, and these words are spoken not of the Jews, with whom this song has no more concern, unless it be in what respects, their conversion in the latter day; but of false Christians, Pelagians, Arians, &c. whose language and character are expressed in Deut 32:28, and contain a pathetic wish that they might have wisdom to see their follies, errors, and mistakes, and renounce them: or, "if they were wise" (k); as they are not, and their tenets show it:
that they would understand this; namely what follows:
that they would consider their latter end; either the latter end of the Jews; had they wisdom, they would understand and observe that the displeasure of God against them, and his destruction of them, was for their lightly esteeming the rock of salvation, as Arians do; and for setting up their own righteousness, in opposition to the righteousness of Christ, as do Pelagians and Arminians; and were they wise, they would be hereby cautioned against such notions; and though imbibed by them, would relinquish them; as they may justly fear some such like end will be theirs: for if God does not give them repentance to the acknowledging of the truth their end must be miserable; since the errors they embrace and profess are what the apostle calls "damnable heresies"; who, denying the Lord that bought them, bring on themselves swift destruction; and whose judgment, he says, lingers not, and their damnation slumbers not, 2Pet 2:1.
(k) "o si sapcrent", Tigurine version; "si sapuissent", Vatablus; "si saperent", Cocceius.
John Wesley
32:29 They - Israel. Latter end - What their end will be, and that tho' God spare them long, yet at last judgment will certainly overtake them.
Robert Jamieson, A. R. Fausset and David Brown
32:29 Oh, . . . that they would consider their latter end--The terrible judgments, which, in the event of their continued and incorrigible disobedience, would impart so awful a character to the close of their national history.
32:3032:30: Զիա՞րդ հալածեսցէ մի զհազարս, եւ երկուք շարժեսցեն զբեւրս. եթէ ո՛չ Աստուած վաճառեաց զնոսա[2065]։ [2065] Ոմանք յաւելուն. Աստուած վաճառեաց զնոսա. եւ Տէր մատնեաց զնոսա։
30 Մի մարդ ինչպէ՞ս կարող է հալածել հազարին, եւ երկուսը՝ հետապնդել տասը հազարին, եթէ Աստուած չի ոչնչացնում նրանց:
30 Մարդ մը հազարը ի՞նչպէս կը հալածէր Ու երկու մարդ տասը հազարը ի՞նչպէս կրնային փախցնել, Եթէ անոնց Վէմը զանոնք չծախէր Ու Տէրը զանոնք չմատնէր։
Զիա՞րդ հալածեսցէ մի զհազարս, եւ երկուք շարժեսցեն զբեւրս, եթէ ոչ [505]Աստուած վաճառեաց զնոսա:

32:30: Զիա՞րդ հալածեսցէ մի զհազարս, եւ երկուք շարժեսցեն զբեւրս. եթէ ո՛չ Աստուած վաճառեաց զնոսա[2065]։
[2065] Ոմանք յաւելուն. Աստուած վաճառեաց զնոսա. եւ Տէր մատնեաց զնոսա։
30 Մի մարդ ինչպէ՞ս կարող է հալածել հազարին, եւ երկուսը՝ հետապնդել տասը հազարին, եթէ Աստուած չի ոչնչացնում նրանց:
30 Մարդ մը հազարը ի՞նչպէս կը հալածէր Ու երկու մարդ տասը հազարը ի՞նչպէս կրնային փախցնել, Եթէ անոնց Վէմը զանոնք չծախէր Ու Տէրը զանոնք չմատնէր։
zohrab-1805▾ eastern-1994▾ western am▾
32:3030: Как бы мог один преследовать тысячу и двое прогонять тьму, если бы Заступник их не предал их, и Господь не отдал их!
32:30 πῶς πως.1 how διώξεται διωκω go after; pursue εἷς εις.1 one; unit χιλίους χιλιοι thousand καὶ και and; even δύο δυο two μετακινήσουσιν μετακινεω transpose; shift μυριάδας μυριας myriad εἰ ει if; whether μὴ μη not ὁ ο the θεὸς θεος God ἀπέδοτο αποδιδωμι render; surrender αὐτοὺς αυτος he; him καὶ και and; even κύριος κυριος lord; master παρέδωκεν παραδιδωμι betray; give over αὐτούς αυτος he; him
32:30 אֵיכָ֞ה ʔêḵˈā אֵיכָה how יִרְדֹּ֤ף yirdˈōf רדף pursue אֶחָד֙ ʔeḥˌāḏ אֶחָד one אֶ֔לֶף ʔˈelef אֶלֶף thousand וּ û וְ and שְׁנַ֖יִם šᵊnˌayim שְׁנַיִם two יָנִ֣יסוּ yānˈîsû נוס flee רְבָבָ֑ה rᵊvāvˈā רְבָבָה multitude אִם־ ʔim- אִם if לֹא֙ lˌō לֹא not כִּי־ kî- כִּי that צוּרָ֣ם ṣûrˈām צוּר rock מְכָרָ֔ם mᵊḵārˈām מכר sell וַֽ wˈa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH הִסְגִּירָֽם׃ hisgîrˈām סגר close
32:30. quomodo persequatur unus mille et duo fugent decem milia nonne ideo quia Deus suus vendidit eos et Dominus conclusit illosHow should one pursue after a thousand, and two chase ten thousand? Was it not, because their God had sold them, and the Lord had shut them up?
30. How should one chase a thousand, And two put ten thousand to flight, Except their Rock had sold them, And the LORD had delivered them up?
32:30. How is it that one pursues a thousand, and two chases ten thousand? Is it not because their God has sold them, and because the Lord has enclosed them?
32:30. How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up?
How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up:

30: Как бы мог один преследовать тысячу и двое прогонять тьму, если бы Заступник их не предал их, и Господь не отдал их!
32:30
πῶς πως.1 how
διώξεται διωκω go after; pursue
εἷς εις.1 one; unit
χιλίους χιλιοι thousand
καὶ και and; even
δύο δυο two
μετακινήσουσιν μετακινεω transpose; shift
μυριάδας μυριας myriad
εἰ ει if; whether
μὴ μη not
ο the
θεὸς θεος God
ἀπέδοτο αποδιδωμι render; surrender
αὐτοὺς αυτος he; him
καὶ και and; even
κύριος κυριος lord; master
παρέδωκεν παραδιδωμι betray; give over
αὐτούς αυτος he; him
32:30
אֵיכָ֞ה ʔêḵˈā אֵיכָה how
יִרְדֹּ֤ף yirdˈōf רדף pursue
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
אֶ֔לֶף ʔˈelef אֶלֶף thousand
וּ û וְ and
שְׁנַ֖יִם šᵊnˌayim שְׁנַיִם two
יָנִ֣יסוּ yānˈîsû נוס flee
רְבָבָ֑ה rᵊvāvˈā רְבָבָה multitude
אִם־ ʔim- אִם if
לֹא֙ lˌō לֹא not
כִּי־ kî- כִּי that
צוּרָ֣ם ṣûrˈām צוּר rock
מְכָרָ֔ם mᵊḵārˈām מכר sell
וַֽ wˈa וְ and
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
הִסְגִּירָֽם׃ hisgîrˈām סגר close
32:30. quomodo persequatur unus mille et duo fugent decem milia nonne ideo quia Deus suus vendidit eos et Dominus conclusit illos
How should one pursue after a thousand, and two chase ten thousand? Was it not, because their God had sold them, and the Lord had shut them up?
32:30. How is it that one pursues a thousand, and two chases ten thousand? Is it not because their God has sold them, and because the Lord has enclosed them?
32:30. How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-31: «Сами враги наши судьи в том», что Иегова — крепость Израиля. См. Иcx XIV:25; Чис XXII–ХXIV; Нав II:7–11.
Adam Clarke: Commentary on the Bible - 1831
32:30: How should one chase a thousand - If therefore they had not forgotten their Rock, God their author and defense, it could not possibly have come to pass that a thousand of them should flee before one of their enemies.
Albert Barnes: Notes on the Bible - 1834
32:30
The defeat of Israel would be due to the fact that God, their strength, had abandoned them because of their apostasy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:30: one chase: Lev 26:8; Jos 23:10; Jdg 7:22, Jdg 7:23; Sa1 14:15-17; Ch2 24:24; Isa 30:17
sold them: Jdg 2:14, Jdg 3:8; Psa 44:12; Isa 50:1, Isa 52:3; Mat 18:25
shut them: Job 11:10, Job 16:11; Psa 31:8
John Gill
32:30 How should one chase a thousand, and two put ten thousand to flight,.... This is said for the conviction of the Pagan Romans of their folly in behaving strangely, attributing to their gods what belonged to the true God; for since the Jews were more numerous than they, both in Judea, in the times of Titus Vespasian, when the country was subdued by him; and in other parts of the world, in the times of Adrian, when the Jews rose up in vast numbers, greatly superior to the Romans, and yet were conquered; which, allowing the phrase to be hyperbolical, was like one to a thousand, and two to ten thousand: now since this was what was promised to the Jews in case of obedience, that they should in this manner chase their enemies, Lev 26:8; it cannot be accounted for that they should in like manner be chased by their enemies, as threatened Is 30:17,
except their rock had sold them, and the Lord had shut them up; that is, unless the Lord, who was their rock and fortress, and in whom they should have trusted as such, had forsaken them, and given them up into their enemies' hands, shut up as they were in the city of Jerusalem in the times of Titus, and afterwards in Bither in the times of Adrian; it is a plain case that this was of God, and not owing to the idols of the Gentiles; see Ps 44:9; Cocceius and Van Till interpret this of Constantine overcoming Maxentius, Licinius, and Maximinius, whereby the whole Roman empire on a sudden became Christian nominally, when but a little before Dioclesian had erected a trophy with this inscription on it,"the Christian name blotted out;''so that the odds between the Christians and Pagans were as one to a thousand, and two to ten thousand, and the victory therefore must be ascribed to God; this could never have been unless Satan, the great red dragon, had given his kingdom to the beast, which was done by the permission and sovereign will of God; see Rev_ 6:14; so those interpreters, but the former sense seems best.
John Wesley
32:30 One - Israelite. Their rock - Their God, who was their refuge and defence. Sold them - Namely, for bond - slaves, had given themselves up into their enemies hands. Shut them up - As it were in the net which their enemies had laid for them.
32:3132:31: Զի ո՛չ են իբրեւ զԱստուած մեր աստուածք նոցա. եւ թշնամիք մեր վատախորհո՛ւրդք։
31 Նրանց աստուածները մեր Աստծու նման չեն[44], իսկ մեր թշնամիներն անխոհեմ են: [44] 44. Եբրայերէնում չկայ նրանց աստուածները մեր Աստծու նման չեն:
31 Քանզի անոնց վէմը մեր Վէմին պէս չէ Եթէ նոյնիսկ մեր թշնամիները այս բանին դատաւոր ըլլան
Զի ոչ են իբրեւ զԱստուած մեր աստուածք`` նոցա, եւ թշնամիք մեր [506]վատախորհուրդք:

32:31: Զի ո՛չ են իբրեւ զԱստուած մեր աստուածք նոցա. եւ թշնամիք մեր վատախորհո՛ւրդք։
31 Նրանց աստուածները մեր Աստծու նման չեն[44], իսկ մեր թշնամիներն անխոհեմ են:
[44] 44. Եբրայերէնում չկայ նրանց աստուածները մեր Աստծու նման չեն:
31 Քանզի անոնց վէմը մեր Վէմին պէս չէ Եթէ նոյնիսկ մեր թշնամիները այս բանին դատաւոր ըլլան
zohrab-1805▾ eastern-1994▾ western am▾
32:3131: Ибо заступник их не таков, как наш Заступник; сами враги наши судьи в том.
32:31 ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ὡς ως.1 as; how ὁ ο the θεὸς θεος God ἡμῶν ημων our οἱ ο the θεοὶ θεος God αὐτῶν αυτος he; him οἱ ο the δὲ δε though; while ἐχθροὶ εχθρος hostile; enemy ἡμῶν ημων our ἀνόητοι ανοητος imperceptive; unintelligent
32:31 כִּ֛י kˈî כִּי that לֹ֥א lˌō לֹא not כְ ḵᵊ כְּ as צוּרֵ֖נוּ ṣûrˌēnû צוּר rock צוּרָ֑ם ṣûrˈām צוּר rock וְ wᵊ וְ and אֹיְבֵ֖ינוּ ʔōyᵊvˌênû איב be hostile פְּלִילִֽים׃ pᵊlîlˈîm פָּלִיל judge
32:31. non enim est Deus noster ut deus eorum et inimici nostri sunt iudicesFor our God is not as their gods: our enemies themselves are judges.
31. For their rock is not as our Rock, Even our enemies themselves being judges.
32:31. For our God is not like their gods. And our enemies are judges.
32:31. For their rock [is] not as our Rock, even our enemies themselves [being] judges.
For their rock [is] not as our Rock, even our enemies themselves [being] judges:

31: Ибо заступник их не таков, как наш Заступник; сами враги наши судьи в том.
32:31
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ὡς ως.1 as; how
ο the
θεὸς θεος God
ἡμῶν ημων our
οἱ ο the
θεοὶ θεος God
αὐτῶν αυτος he; him
οἱ ο the
δὲ δε though; while
ἐχθροὶ εχθρος hostile; enemy
ἡμῶν ημων our
ἀνόητοι ανοητος imperceptive; unintelligent
32:31
כִּ֛י kˈî כִּי that
לֹ֥א lˌō לֹא not
כְ ḵᵊ כְּ as
צוּרֵ֖נוּ ṣûrˌēnû צוּר rock
צוּרָ֑ם ṣûrˈām צוּר rock
וְ wᵊ וְ and
אֹיְבֵ֖ינוּ ʔōyᵊvˌênû איב be hostile
פְּלִילִֽים׃ pᵊlîlˈîm פָּלִיל judge
32:31. non enim est Deus noster ut deus eorum et inimici nostri sunt iudices
For our God is not as their gods: our enemies themselves are judges.
32:31. For our God is not like their gods. And our enemies are judges.
32:31. For their rock [is] not as our Rock, even our enemies themselves [being] judges.
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
32:31: For their rock - The gods and pretended protectors of the Romans.
Is not as our Rock - Have neither power nor influence like our God.
Our enemies themselves being judges - For they often acknowledged the irresistible power of that God who fought for Israel. See Exo 14:25; Num 23:8-12, Num 23:19-21; Sa1 4:8.
There is a passage in Virgil, Eclog. iv., ver. 58, very similar to this saying of Moses: -
Pan Deus Arcadia mecum si judice certet,
Pan etiam Arcadia dicat se judice victum.
"Should the god Pan contend with me," (in singing
the praises of the future hero, the deliverer,
prophesied of in the Sibylline books), "were even
Arcadia judge, Pan would acknowledge himself to be
vanquished, Arcadia herself being judge."
Albert Barnes: Notes on the Bible - 1834
32:31
Our enemies - i. e., the enemies of Moses and the faithful Israelites; the pagan, more especially those with whom Israel was brought into collision, whom Israel was commissioned to "chase," but to whom, as a punishment for faithlessness, Israel was "sold," Deu 32:30. Moses leaves the decision, whether "their rock" (i. e. the false gods of the pagan to which the apostate Israelites had fallen away) or "our Rock" is superior, to be determined by the unbelievers themselves. For example, see Exo 14:25; Num. 23; 24; Jos 2:9 ff; Sa1 4:8; Sa1 5:7 ff; Kg1 20:28. That the pagan should thus be constrained to bear witness to the supremacy of Israel's God heightened the folly of Israel's apostasy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:31: Exo 14:25; Num 23:8, Num 23:23; Sa1 2:2, Sa1 4:8; Ezr 1:3, Ezr 6:9-12, Ezr 7:20, Ezr 7:21; Jer 40:3; Dan 2:47, Dan 3:29, Dan 6:26, Dan 6:27
John Gill
32:31 For their rock is not as our rock,.... That is, the gods of the Heathens, the rock in which they trusted, are not like the God of Israel, the rock of salvation, in which all true believers, whether Jews or Gentiles, place their confidence; and indeed let that be what it will, that is short of Christ the rock, men lay the stress of their salvation on, it is no rock, but sand, and will stand them in no stead; see Mt 7:24,
even our enemies themselves being judges; as has been confessed of the God of Israel by the Heathens; see Ex 14:25; and was by Titus with respect to the destruction of Jerusalem; See Gill on Deut 32:27; and by the Roman emperors when conquered by the Christians, who asked pardon of the God of the Christians, and owned that the God of Constantine was the true God; See Gill on Rev_ 6:16.
John Wesley
32:31 Being judges - Who by their dear bought experience have been forced to acknowledge that our God was far stronger than they and their false gods together.
32:3232:32: Զի յորթո՛յ Սոդոմա՛յ է որթ նոցա, եւ ուռ նոցա ՚ի Գոմորայ։ Խաղող նոցա խաղող լեղի՛, եւ ողկոյզ նոցա դառնութիւն[2066]. [2066] Ոմանք. Եւ ոստ նոցա ՚ի Գոմորայ։
32 Սոդոմի որթատնկից է նրանց որթատունկը, իսկ նրանց վազը՝ Գոմորից: Նրանց խաղողը լեղի է, նրանց ողկոյզը՝ դառն:
32 Վասն զի անոնց որթատունկը Սոդոմի որթատունկէն է Ու Գոմորի արտէն է. Անոնց խաղողները թունաւոր խաղողներ են Ու անոնց ողկոյզները դառն են
Զի յորթոյ Սոդոմայ է որթ նոցա, եւ ուռ նոցա ի Գոմորայ. խաղող նոցա` խաղող լեղի, եւ ողկոյզ նոցա` դառնութիւն:

32:32: Զի յորթո՛յ Սոդոմա՛յ է որթ նոցա, եւ ուռ նոցա ՚ի Գոմորայ։ Խաղող նոցա խաղող լեղի՛, եւ ողկոյզ նոցա դառնութիւն[2066].
[2066] Ոմանք. Եւ ոստ նոցա ՚ի Գոմորայ։
32 Սոդոմի որթատնկից է նրանց որթատունկը, իսկ նրանց վազը՝ Գոմորից: Նրանց խաղողը լեղի է, նրանց ողկոյզը՝ դառն:
32 Վասն զի անոնց որթատունկը Սոդոմի որթատունկէն է Ու Գոմորի արտէն է. Անոնց խաղողները թունաւոր խաղողներ են Ու անոնց ողկոյզները դառն են
zohrab-1805▾ eastern-1994▾ western am▾
32:3232: Ибо виноград их от виноградной лозы Содомской и с полей Гоморрских; ягоды их ягоды ядовитые, грозды их горькие;
32:32 ἐκ εκ from; out of γὰρ γαρ for ἀμπέλου αμπελος vine Σοδομων σοδομα Sodoma; Sothoma ἡ ο the ἄμπελος αμπελος vine αὐτῶν αυτος he; him καὶ και and; even ἡ ο the κληματὶς κληματις he; him ἐκ εκ from; out of Γομορρας γομορρα Gomorra ἡ ο the σταφυλὴ σταφυλη grapes αὐτῶν αυτος he; him σταφυλὴ σταφυλη grapes χολῆς χολη gall βότρυς βοτρυς cluster πικρίας πικρια bitterness αὐτοῖς αυτος he; him
32:32 כִּֽי־ kˈî- כִּי that מִ mi מִן from גֶּ֤פֶן ggˈefen גֶּפֶן vine סְדֹם֙ sᵊḏˌōm סְדֹם Sodom גַּפְנָ֔ם gafnˈām גֶּפֶן vine וּ û וְ and מִ mi מִן from שַּׁדְמֹ֖ת ššaḏmˌōṯ שְׁדֵמָה terrace עֲמֹרָ֑ה ʕᵃmōrˈā עֲמֹרָה Gomorrah עֲנָבֵ֨מֹו֙ ʕᵃnāvˈēmô עֵנָב grape עִנְּבֵי־ ʕinnᵊvê- עֵנָב grape רֹ֔ושׁ rˈôš רֹאשׁ poison אַשְׁכְּלֹ֥ת ʔaškᵊlˌōṯ אֶשְׁכֹּול grape מְרֹרֹ֖ת mᵊrōrˌōṯ מָרֹר bitter לָֽמֹו׃ lˈāmô לְ to
32:32. de vinea Sodomorum vinea eorum et de suburbanis Gomorrae uva eorum uva fellis et botri amarissimiTheir vines are of the vineyard of Sodom, and of the suburbs of Gomorrha: their grapes are grapes of gall, and their clusters most bitter.
32. For their vine is of the vine of Sodom, And of the fields of Gomorrah: Their grapes are grapes of gall, Their clusters are bitter:
32:32. Their vines are of the vines of Sodom, but from the suburbs of Gomorrah. Their grapes are the grapes of gall, and their grape clusters are most bitter.
32:32. For their vine [is] of the vine of Sodom, and of the fields of Gomorrah: their grapes [are] grapes of gall, their clusters [are] bitter:
For their vine [is] of the vine of Sodom, and of the fields of Gomorrah: their grapes [are] grapes of gall, their clusters [are] bitter:

32: Ибо виноград их от виноградной лозы Содомской и с полей Гоморрских; ягоды их ягоды ядовитые, грозды их горькие;
32:32
ἐκ εκ from; out of
γὰρ γαρ for
ἀμπέλου αμπελος vine
Σοδομων σοδομα Sodoma; Sothoma
ο the
ἄμπελος αμπελος vine
αὐτῶν αυτος he; him
καὶ και and; even
ο the
κληματὶς κληματις he; him
ἐκ εκ from; out of
Γομορρας γομορρα Gomorra
ο the
σταφυλὴ σταφυλη grapes
αὐτῶν αυτος he; him
σταφυλὴ σταφυλη grapes
χολῆς χολη gall
βότρυς βοτρυς cluster
πικρίας πικρια bitterness
αὐτοῖς αυτος he; him
32:32
כִּֽי־ kˈî- כִּי that
מִ mi מִן from
גֶּ֤פֶן ggˈefen גֶּפֶן vine
סְדֹם֙ sᵊḏˌōm סְדֹם Sodom
גַּפְנָ֔ם gafnˈām גֶּפֶן vine
וּ û וְ and
מִ mi מִן from
שַּׁדְמֹ֖ת ššaḏmˌōṯ שְׁדֵמָה terrace
עֲמֹרָ֑ה ʕᵃmōrˈā עֲמֹרָה Gomorrah
עֲנָבֵ֨מֹו֙ ʕᵃnāvˈēmô עֵנָב grape
עִנְּבֵי־ ʕinnᵊvê- עֵנָב grape
רֹ֔ושׁ rˈôš רֹאשׁ poison
אַשְׁכְּלֹ֥ת ʔaškᵊlˌōṯ אֶשְׁכֹּול grape
מְרֹרֹ֖ת mᵊrōrˌōṯ מָרֹר bitter
לָֽמֹו׃ lˈāmô לְ to
32:32. de vinea Sodomorum vinea eorum et de suburbanis Gomorrae uva eorum uva fellis et botri amarissimi
Their vines are of the vineyard of Sodom, and of the suburbs of Gomorrha: their grapes are grapes of gall, and their clusters most bitter.
32:32. Their vines are of the vines of Sodom, but from the suburbs of Gomorrah. Their grapes are the grapes of gall, and their grape clusters are most bitter.
32:32. For their vine [is] of the vine of Sodom, and of the fields of Gomorrah: their grapes [are] grapes of gall, their clusters [are] bitter:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-33: Относятся к израильтянам, характеризуя их нравственную испорченность.
Adam Clarke: Commentary on the Bible - 1831
32:32: For their vine is of the vine of Sodom - The Jews are as wicked and rebellious as the Sodomites; for by the vine the inhabitants of the land are signified; see Isa 5:2, Isa 5:7.
Their grapes - Their actions, are gall and worm-wood-producing nothing but mischief and misery to themselves and others.
Their clusters are bitter - Their united exertions, as well as their individual acts, are sin, and only sin, continually. That by vine is meant the people, and by grapes their moral conduct, is evident from Isa 5:1-7. It is very likely that the grapes produced about the lake Asphaltites, where Sodom and Gomorrah formerly stood, were not only of an acrid, disagreeable taste, but of a deleterious quality; and to this, it is probable, Moses here alludes.
Albert Barnes: Notes on the Bible - 1834
32:32
Their vine - i. e., the nature and character of Israel: compare for similar expressions Psa 80:8, Psa 80:14; Jer 2:21; Hos 10:1.
Sodom ... Gomorrah - Here, as elsewhere, and often in the prophets, emblems of utter depravity: compare Isa 1:10; Jer 23:14,
Gall - Compare Deu 29:18 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:32: of the vine of Sodom: or, worse than the vine of Sodom, etc. Isa 1:10; Jer 2:21; Lam 4:6; Eze 16:45-51; Mat 11:24
their grapes: Deu 29:18; Isa 5:4; Heb 12:15
John Gill
32:32 For their vine is of the vine of Sodom, and of the fields of Gomorrah,.... This respects the false Christians in the Roman empire, who should have taken warning by the Jews, and not have embraced such sentiments of theirs, which had been resented by the Lord, and condemned in them; such as the doctrines of man's freewill, of justification and salvation not alone by Christ, but by their own works of righteousness, saying, "our hand is high, and the Lord hath not done all this", Deut 32:27. Now out of the errors and heresies which arose in the primitive Christian church sprung the man of sin, the son of perdition, antichrist, or the antichristian and apostate church of Rome, the degenerate plant of a strange vine; and is here described as "of the vine of Sodom", a slip from that, transplanted from Judea, and from the worse part of it, Sodom; bearing a resemblance to the old Jewish church in its more degenerate state, reviving many of its antiquated rites and ceremonies, and embracing its unsound doctrines; especially which relate to justification, and salvation by the works of men; and having such a likeness to Sodom in its abominable practices, that it is even called Sodom itself, Rev_ 11:8; particularly for pride, luxury, idleness, idolatry, profaneness, contempt of serious religion, and for bodily uncleanness; even for that sin which has its name from Sodom, which has not only been frequently committed by the popes and other great personages among their, and connived at; but praised and commended in printed books, published and sheltered under public authority; See Gill on Rev_ 11:8; and with this compare Ezek 16:49; "and of the fields of Gomorrah"; another city of the plain, destroyed for the same sins that Sodom was; the phrase signifies the same as before; who has not heard of the apples and fruits of Gomorrah, which are said to look very fair and beautiful without, but when touched into ashes? a fit emblem of the fair show of religion and devotion, and the many outward works of piety in the Romish church they pretend to perform, but when examined are "lies in hypocrisy", Ti1 4:2,
their grapes are grapes of gall, their clusters are bitter; which may denote the large number of the members of this church clustered together, and the many religious orders in it; which make a fair show in the flesh, but are in the gall of bitterness, and bond of iniquity; and the variety of ordinances and institutions of man's devising: so as the ordinances of the true church of Christ are compared to clusters of grapes, Song 7:7; the ordinances of the false church are like clusters of bitter grapes, both for their quantity and quality; and may mean also their many evil works and actions, especially their oppression and cruelty in persecuting the saints, and shedding their blood; just as the wild grapes of the vine of Judah are interpreted of oppression and a cry, Is 5:4.
John Wesley
32:32 For - As if he had said, This is the reason why their rock hath shut them up. Their vine is of the vine of Sodom - The people of Israel, which I planted as a choice vine, are now degenerated and become like the vine of Sodom, their principles and practices are all corrupt and abominable. Bitter - Their fruits are loathsome to me, mischievous to others, and at last will be pernicious to themselves.
Robert Jamieson, A. R. Fausset and David Brown
32:32 vine of Sodom . . . grapes of gall--This fruit, which the Arabs call "Lot's Sea Orange," is of a bright yellow color and grows in clusters of three or four. When mellow, it is tempting in appearance, but on being struck, explodes like a puffball, consisting of skin and fiber only.
32:3332:33: սրտմտութիւն վիշապաց գինի նոցա. եւ սրտմտութիւն իժից առա՛նց բժշկութեան։
33 Նրանց գինին վիշապների ժահրն է եւ իժերի մահառիթ թոյնը:
33 Անոնց գինին վիշապներուն ժանտութիւնը*Ու իժերուն մահառիթ թոյնն է։
[507]սրտմտութիւն վիշապաց գինի նոցա. եւ [508]սրտմտութիւն իժից առանց բժշկութեան:

32:33: սրտմտութիւն վիշապաց գինի նոցա. եւ սրտմտութիւն իժից առա՛նց բժշկութեան։
33 Նրանց գինին վիշապների ժահրն է եւ իժերի մահառիթ թոյնը:
33 Անոնց գինին վիշապներուն ժանտութիւնը*Ու իժերուն մահառիթ թոյնն է։
zohrab-1805▾ eastern-1994▾ western am▾
32:3333: вино их яд драконов и гибельная отрава аспидов.
32:33 θυμὸς θυμος provocation; temper δρακόντων δρακων dragon ὁ ο the οἶνος οινος wine αὐτῶν αυτος he; him καὶ και and; even θυμὸς θυμος provocation; temper ἀσπίδων ασπις asp ἀνίατος ανιατος incurable
32:33 חֲמַ֥ת ḥᵃmˌaṯ חֵמָה heat תַּנִּינִ֖ם tannînˌim תַּנִּין sea-monster יֵינָ֑ם yênˈām יַיִן wine וְ wᵊ וְ and רֹ֥אשׁ rˌōš רֹאשׁ poison פְּתָנִ֖ים pᵊṯānˌîm פֶּתֶן cobra אַכְזָֽר׃ ʔaḵzˈār אַכְזָר cruel
32:33. fel draconum vinum eorum et venenum aspidum insanabileTheir wine is the gall of dragons, and the venom of asps, which is incurable.
33. Their wine is the poison of dragons, And the cruel venom of asps.
32:33. Their wine is the gall of snakes, and it is the incurable venom of asps.
32:33. Their wine [is] the poison of dragons, and the cruel venom of asps.
Their wine [is] the poison of dragons, and the cruel venom of asps:

33: вино их яд драконов и гибельная отрава аспидов.
32:33
θυμὸς θυμος provocation; temper
δρακόντων δρακων dragon
ο the
οἶνος οινος wine
αὐτῶν αυτος he; him
καὶ και and; even
θυμὸς θυμος provocation; temper
ἀσπίδων ασπις asp
ἀνίατος ανιατος incurable
32:33
חֲמַ֥ת ḥᵃmˌaṯ חֵמָה heat
תַּנִּינִ֖ם tannînˌim תַּנִּין sea-monster
יֵינָ֑ם yênˈām יַיִן wine
וְ wᵊ וְ and
רֹ֥אשׁ rˌōš רֹאשׁ poison
פְּתָנִ֖ים pᵊṯānˌîm פֶּתֶן cobra
אַכְזָֽר׃ ʔaḵzˈār אַכְזָר cruel
32:33. fel draconum vinum eorum et venenum aspidum insanabile
Their wine is the gall of dragons, and the venom of asps, which is incurable.
32:33. Their wine is the gall of snakes, and it is the incurable venom of asps.
32:33. Their wine [is] the poison of dragons, and the cruel venom of asps.
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Adam Clarke: Commentary on the Bible - 1831
32:33: Their wine - Their system of doctrines and teaching, is the poison of dragons, etc., fatal and destructive to all them who follow it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:33: the poison: Job 20:14-16; Psa 58:4, Psa 140:3; Jer 8:14 *marg. Rom 3:13
Geneva 1599
32:33 Their (r) wine [is] the poison of dragons, and the cruel venom of asps.
(r) The fruit of the wicked are as poison, detestable to God, and dangerous for man.
John Gill
32:33 Their wine is the poison of dragons,.... Of these creatures, both land and sea dragons; see Gill on Mic 1:8; See Gill on Mal 1:3; Pliny says (l) the dragon has no poison in it; yet, as Dalechamp, in his notes on that writer observes, he in many places prescribes remedies against the bite of the dragon; but Heliodorus (m) expressly speaks of some archers, whose arrows were infected with the poison of dragons; and Leo Africanus (n) says, the Atlantic dragons are exceeding poisonous: and yet other writers (o) besides Pliny have asserted that they are free from poison. It seems the dragons of Greece are without, but not those of Africa and Arabia; and to these Moses has respect, as being well known to him. The Targum of Jerusalem is,
"the poison of this people is like the poison of dragons as they drink wine;''and the Targum of Jonathan,"as the poison of dragons, when they are at or from their wine;''that is, after and as soon as they have drank it; for, according to natural historians, serpents, though they need and use but little drink, yet are very fond of wine: and it seems that thereby their poison becomes more sharp and intense, as Bochart (p) observes; wherefore the allusion is very proper and pertinent, and denotes the wine of fornication of the apostate church of Rome, frequently spoken of Rev_ 14:8; which is no other than her corrupt doctrines, intoxicating, enticing, and leading to idolatry and superstition; and as the true Gospel of Christ is sometimes compared to wine, so the false doctrines of this church; but then it is such that is not only loathsome and abominable, but poisonous and pernicious to the souls of men, damnable and ruinous, and brings upon them swift destruction, 2Pet 2:1; and may well be compared to the poison of dragons for such reasons; as also because they are doctrines of devils, and come from the great dragon, that old serpent called the devil and Satan, Ti2 4:1,
and the cruel venom of asps; which, of all kind of serpents, Pliny (q) says is the least curable; nay, according to the Septuagint and Vulgate Latin versions of this clause, it is incurable; and so Aristotle says (r) there is no remedy for it; and so says Aelianus (s), who also observes (t), that the mark it makes is so small, that it is scarcely discerned by the sharpest eye. Pliny (u) represents it as a most revengeful creature; when its mate is killed by any, it will pursue the slayer, flee where he will, and as far and fast as he can: it breaks through all difficulties, and is not to be stopped by rivers, or any obstacles, and will attack the person, whom it presently knows, let him be in ever such a crowd: and therefore it and its poison may well be called cruel; and as the poison of this creature lies under its tongue, this is a fit simile to express the poisonous and pernicious doctrines of the apostate church.
(l) Nat. Hist. l. 29. c. 4. (m) Ethiopic. l. 9. c. 19. p. 438. (n) Descriptio Africae, l. 9. p. 763. (o) Aristot. Hist. Animal. l. 8. c. 4. Plin. Nat. Hist. l. 10. c. 72. (p) Hierozoic. par. 2. l. 3. c. 14. col. 438, 439. (q) Nat. Hist. l. 29. c. 4. (r) Hist. Animal. l. 8. c. 29. (s) De Animal. l. 1. c. 54. & l. 6. c. 38. (t) Ibid. l. 9. c. 61. (u) Nat. Hist. l. 8. c. 23.
32:3432:34: Ո՞չ ապաքէն այս ամենայն ժողովեալ է առ իս, եւ կնքեա՛լ կայ ՚ի գանձի իմում։
34 Մի՞թէ այս ամէնն ինձ մօտ չի հաւաքուած եւ կնքուած չի պահւում իմ գանձարանում:
34 Ասիկա իմ քովս պահուած Ու իմ շտեմարաններուս մէջ կնքուած չէ՞ արդեօք։
Ո՞չ ապաքէն այս ամենայն ժողովեալ է առ իս, եւ կնքեալ կայ ի գանձի իմում:

32:34: Ո՞չ ապաքէն այս ամենայն ժողովեալ է առ իս, եւ կնքեա՛լ կայ ՚ի գանձի իմում։
34 Մի՞թէ այս ամէնն ինձ մօտ չի հաւաքուած եւ կնքուած չի պահւում իմ գանձարանում:
34 Ասիկա իմ քովս պահուած Ու իմ շտեմարաններուս մէջ կնքուած չէ՞ արդեօք։
zohrab-1805▾ eastern-1994▾ western am▾
32:3434: Не сокрыто ли это у Меня? не запечатано ли в хранилищах Моих?
32:34 οὐκ ου not ἰδοὺ ιδου see!; here I am ταῦτα ουτος this; he συνῆκται συναγω gather παρ᾿ παρα from; by ἐμοὶ εμοι me καὶ και and; even ἐσφράγισται σφραγιζω seal; certify ἐν εν in τοῖς ο the θησαυροῖς θησαυρος treasure μου μου of me; mine
32:34 הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not ה֖וּא hˌû הוּא he כָּמֻ֣ס kāmˈus כמס store עִמָּדִ֑י ʕimmāḏˈî עִמָּד company חָתֻ֖ם ḥāṯˌum חתם seal בְּ bᵊ בְּ in אֹוצְרֹתָֽי׃ ʔôṣᵊrōṯˈāy אֹוצָר supply
32:34. nonne haec condita sunt apud me et signata in thesauris meisAre not these things stored up with me, and sealed up in my treasures?
34. Is not this laid up in store with me, Sealed up among my treasures?
32:34. ‘Have not these things been stored up with me, and sealed up amid my treasures?
32:34. [Is] not this laid up in store with me, [and] sealed up among my treasures?
Is not this laid up in store with me, [and] sealed up among my treasures:

34: Не сокрыто ли это у Меня? не запечатано ли в хранилищах Моих?
32:34
οὐκ ου not
ἰδοὺ ιδου see!; here I am
ταῦτα ουτος this; he
συνῆκται συναγω gather
παρ᾿ παρα from; by
ἐμοὶ εμοι me
καὶ και and; even
ἐσφράγισται σφραγιζω seal; certify
ἐν εν in
τοῖς ο the
θησαυροῖς θησαυρος treasure
μου μου of me; mine
32:34
הֲ hᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
ה֖וּא hˌû הוּא he
כָּמֻ֣ס kāmˈus כמס store
עִמָּדִ֑י ʕimmāḏˈî עִמָּד company
חָתֻ֖ם ḥāṯˌum חתם seal
בְּ bᵊ בְּ in
אֹוצְרֹתָֽי׃ ʔôṣᵊrōṯˈāy אֹוצָר supply
32:34. nonne haec condita sunt apud me et signata in thesauris meis
Are not these things stored up with me, and sealed up in my treasures?
32:34. ‘Have not these things been stored up with me, and sealed up amid my treasures?
32:34. [Is] not this laid up in store with me, [and] sealed up among my treasures?
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Adam Clarke: Commentary on the Bible - 1831
32:34: Sealed up among my treasures? - Deeds or engagements by which persons were bound at a specified time to fulfill certain conditions, were sealed and laid up in places of safety; so here God's justice is pledged to avenge the quarrel of his broken covenant on the disobedient Jews, but the time and manner were sealed in his treasures, and known only to himself. Hence it is said: -
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:34: Job 14:17; Jer 2:22; Hos 13:12; Rom 2:5; Co1 4:5; Rev 20:12, Rev 20:13
John Gill
32:34 Is not this laid up in store with me,.... The fruit of the degenerate vine, its bitter clusters of grapes, and poisonous wine; meaning the evil principles and practices of the apostate church, well known to God, taken notice of by him, and laid up in his mind and memory; for both she and her sins will come in remembrance before God, and will be brought to open view, and appear to have been laid up by him, in order to be exposed at a proper time; see Rev_ 16:19; and so the Targums interpret it of evil works: or this may be understood of the punishment of the evil doctrines and practices of the antichristian church, the sentence of which God had secretly passed in his eternal mind, and which he had in reserve, and in due time would execute; it was drawn and signed by him, and, as he says:
and sealed up among my treasures; his treasures of wrath, denoting the secrecy of it, and the sure and certain performance of it, and the authority of Christ to execute it; to whom this sealed diploma is given, and all judgment committed; and particularly this to judge the whore of Rome; and who, is able to open the sealed book of God's purposes and decrees, and to accomplish them; and among the rest those which relate to the utter ruin of antichrist, and the antichristian states: so the Targum of Jerusalem, interprets it of the vengeance of the Lord, laid up for the wicked;"is not the cup of the judgment of vengeance mixed and prepared for the ungodly sealed up among my treasures, to the day of the great judgment?''it is true of the cup of the wine of the fierceness of the wrath of God, or of the wine of the wrath of God poured out without mixture into the cup of his indignation, which he will make great Babylon, and all the worshippers of the beast, drink of, Rev_ 14:9.
John Wesley
32:34 This - All their wickedness mentioned before. My long suffering towards them may make them think I have forgotten their sins, but I remember them punctually, they are sealed up as in a bag, Job 14:17, and as men seal up their treasures.
32:3532:35: Յաւուր վրէժխնդրութեան հատուցից, ՚ի ժամանակի յորում սխալեսցի՛ ոտն նոցա. զի մե՛րձ է օր բարկութեան նոցա, եւ հասեա՛լ պատրաստեալ կայ ձեզ[2067]։ [2067] Բազումք. Յորում սխալեսցէ ոտն նոցա։ Ոմանք. Զի մերձ է օր կորստեան նոցա։
35 Կը հատուցեմ վրէժխնդրութեան օրը՝ այն ժամանակ, երբ նրանք կը շեղեն իրենց ուղին, որովհետեւ մօտ է նրանց կորստեան օրը, եւ ձեր դատաստանը պատրաստ է:
35 Իմս է վրէժխնդրութիւնը ու հատուցումը։Անոնց ոտքը սահմանուած ժամանակին պիտի գլորի. Վասն զի անոնց կորստեան օրը մօտ է Ու անոնց գլխուն գալիքները կ’արտորան’։
[509]Յաւուր վրէժխնդրութեան հատուցից``, ի ժամանակի յորում սխալեսցէ ոտն նոցա. զի մերձ է օր կորստեան նոցա, եւ հասեալ պատրաստեալ կայ [510]ձեզ:

32:35: Յաւուր վրէժխնդրութեան հատուցից, ՚ի ժամանակի յորում սխալեսցի՛ ոտն նոցա. զի մե՛րձ է օր բարկութեան նոցա, եւ հասեա՛լ պատրաստեալ կայ ձեզ[2067]։
[2067] Բազումք. Յորում սխալեսցէ ոտն նոցա։ Ոմանք. Զի մերձ է օր կորստեան նոցա։
35 Կը հատուցեմ վրէժխնդրութեան օրը՝ այն ժամանակ, երբ նրանք կը շեղեն իրենց ուղին, որովհետեւ մօտ է նրանց կորստեան օրը, եւ ձեր դատաստանը պատրաստ է:
35 Իմս է վրէժխնդրութիւնը ու հատուցումը։Անոնց ոտքը սահմանուած ժամանակին պիտի գլորի. Վասն զի անոնց կորստեան օրը մօտ է Ու անոնց գլխուն գալիքները կ’արտորան’։
zohrab-1805▾ eastern-1994▾ western am▾
32:3535: У Меня отмщение и воздаяние, когда поколеблется нога их; ибо близок день погибели их, скоро наступит уготованное для них.
32:35 ἐν εν in ἡμέρᾳ ημερα day ἐκδικήσεως εκδικησις vindication; vengeance ἀνταποδώσω ανταποδιδωμι repay ἐν εν in καιρῷ καιρος season; opportunity ὅταν οταν when; once σφαλῇ σφαλλω the ποὺς πους foot; pace αὐτῶν αυτος he; him ὅτι οτι since; that ἐγγὺς εγγυς close ἡμέρα ημερα day ἀπωλείας απωλεια destruction; waste αὐτῶν αυτος he; him καὶ και and; even πάρεστιν παρειμι here; present ἕτοιμα ετοιμος ready; prepared ὑμῖν υμιν you
32:35 לִ֤י lˈî לְ to נָקָם֙ nāqˌām נָקָם vengeance וְ wᵊ וְ and שִׁלֵּ֔ם šillˈēm שִׁלֵּם [uncertain] לְ lᵊ לְ to עֵ֖ת ʕˌēṯ עֵת time תָּמ֣וּט tāmˈûṭ מוט totter רַגְלָ֑ם raḡlˈām רֶגֶל foot כִּ֤י kˈî כִּי that קָרֹוב֙ qārôv קָרֹוב near יֹ֣ום yˈôm יֹום day אֵידָ֔ם ʔêḏˈām אֵיד calamity וְ wᵊ וְ and חָ֖שׁ ḥˌāš חושׁ make haste עֲתִדֹ֥ת ʕᵃṯiḏˌōṯ עָתִיד ready לָֽמֹו׃ lˈāmô לְ to
32:35. mea est ultio et ego retribuam in tempore ut labatur pes eorum iuxta est dies perditionis et adesse festinant temporaRevenge is mine, and I will repay them in due time, that their foot may slide: the day of destruction is at hand, and the time makes haste to come.
35. Vengeance is mine, and recompence, At the time when their foot shall slide: For the day of their calamity is at hand, And the things that are to come upon them shall make haste.
32:35. Vengeance is mine, and I will repay them in due time, so that their foot may slip and fall. The day of perdition is near, and the time rushes to appear.’
32:35. To me [belongeth] vengeance, and recompence; their foot shall slide in [due] time: for the day of their calamity [is] at hand, and the things that shall come upon them make haste.
To me [belongeth] vengeance, and recompence; their foot shall slide in [due] time: for the day of their calamity [is] at hand, and the things that shall come upon them make haste:

35: У Меня отмщение и воздаяние, когда поколеблется нога их; ибо близок день погибели их, скоро наступит уготованное для них.
32:35
ἐν εν in
ἡμέρᾳ ημερα day
ἐκδικήσεως εκδικησις vindication; vengeance
ἀνταποδώσω ανταποδιδωμι repay
ἐν εν in
καιρῷ καιρος season; opportunity
ὅταν οταν when; once
σφαλῇ σφαλλω the
ποὺς πους foot; pace
αὐτῶν αυτος he; him
ὅτι οτι since; that
ἐγγὺς εγγυς close
ἡμέρα ημερα day
ἀπωλείας απωλεια destruction; waste
αὐτῶν αυτος he; him
καὶ και and; even
πάρεστιν παρειμι here; present
ἕτοιμα ετοιμος ready; prepared
ὑμῖν υμιν you
32:35
לִ֤י lˈî לְ to
נָקָם֙ nāqˌām נָקָם vengeance
וְ wᵊ וְ and
שִׁלֵּ֔ם šillˈēm שִׁלֵּם [uncertain]
לְ lᵊ לְ to
עֵ֖ת ʕˌēṯ עֵת time
תָּמ֣וּט tāmˈûṭ מוט totter
רַגְלָ֑ם raḡlˈām רֶגֶל foot
כִּ֤י kˈî כִּי that
קָרֹוב֙ qārôv קָרֹוב near
יֹ֣ום yˈôm יֹום day
אֵידָ֔ם ʔêḏˈām אֵיד calamity
וְ wᵊ וְ and
חָ֖שׁ ḥˌāš חושׁ make haste
עֲתִדֹ֥ת ʕᵃṯiḏˌōṯ עָתִיד ready
לָֽמֹו׃ lˈāmô לְ to
32:35. mea est ultio et ego retribuam in tempore ut labatur pes eorum iuxta est dies perditionis et adesse festinant tempora
Revenge is mine, and I will repay them in due time, that their foot may slide: the day of destruction is at hand, and the time makes haste to come.
32:35. Vengeance is mine, and I will repay them in due time, so that their foot may slip and fall. The day of perdition is near, and the time rushes to appear.’
32:35. To me [belongeth] vengeance, and recompence; their foot shall slide in [due] time: for the day of their calamity [is] at hand, and the things that shall come upon them make haste.
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
32:35: Their foot shall slide in due time, etc. - But Calmet thinks that this verse is spoken against the Canaanites, the enemies of the Jewish people.
Albert Barnes: Notes on the Bible - 1834
32:35
Rather: "Vengeance is mine and recompence, at the time when their foot slideth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:35: To me: Deu 32:43; Psa 94:1; Nah 1:2, Nah 1:6; Rom 12:19, Rom 13:4; Heb 10:30
their foot: Psa 73:17-19; Pro 4:19; Isa 8:15; Jer 6:21, Jer 13:16; Pe1 2:8
for the day: Pe2 2:3
the things: Isa 5:19, Isa 30:12, Isa 30:13, Isa 60:22; Hab 2:3; Luk 18:7, Luk 18:8; Pe2 2:3, Pe2 3:8-10
John Gill
32:35 To me belongeth vengeance and recompense,.... Or, I will repay, or recompence, as it is quoted in Rom 12:19; and so all the three Targums, the Septuagint and Vulgate Latin versions, here, and so Jarchi interprets it. Vengeance belongs only to a divine Person, not to an Heathen deity called Dice, or vengeance, Acts 28:4; nor to Satan and his spiteful angels, nor to any of the sons of men in a private capacity; though magistrates, being in public office, and representing God, are revengers to execute wrath on them that do evil, Rom 13:4; otherwise it is peculiar to God; and there is a great deal of reason to believe he will recompence it, as it may be concluded from his hatred of sin, his strict justice, and his faithfulness to his threatenings as well as his promises; from the instances of his vengeance on the old world, on Sodom and Gomorrah, and others; and from his taking vengeance on the inventions even of good men, whose sins he pardons, and especially from his sparing his own Son, when standing in the legal place and, stead of sinners: and this is applicable to Christ, who not only in the days of his flesh took vengeance Satan, and his principalities and powers; and, when he came in his kingdom and power, took vengeance on the Jews his enemies, who would not have him to rule over them; but also, at his spiritual coming, he will take vengeance on antichrist, whom he will destroy with the breath of his mouth, and send that son of perdition into the perdition appointed for him; and pour out the vials of his wrath on all the antichristian states, the time of which is next pointed at:
their foot shall slide in due time; there is a time fixed for the reign of antichrist, when it will end, forty two months, or 1260 days; that is, so many years; see Rev_ 11:2; and a little before the expiration of them, his foot will begin to slide, as the slipping of the foot is just before a fall; and then will the foot of antichrist slip and slide, when the witnesses slain by him shall revive and stand upon their feet, and cause fear to fall on them that are on the earth; and when they shall ascend up into heaven, or rise to superior power and authority, greatness and splendour, than they formerly had, and this in the sight of their enemies; and when there will be earthquakes and revolutions in the several antichristian states; and the tenth part of the great city shall fall, and many persons of renown be slain, and others frightened, and will give glory to the God of heaven; when an angel, or a set of Gospel ministers, shall fly in the midst of heaven, with the everlasting Gospel, to preach to all nations; which will be immediately followed by another, saying, Babylon is fallen, is fallen; when the kings of the earth will dislike and resent various things done by the pope of Rome, and shall hate him, and meditate his ruin, and then may his foot be said to slide; see. Rev_ 11:11,
for the day of their calamity is at hand; a cloudy day, as the word signifies, when the kingdom of the beast will be full of darkness and confusion, Rev_ 16:10; and when all those calamities shall come upon Babylon, expressed in Rev_ 14:8,
and the things that shall come upon them make haste; even all those evil things God has determined in his counsels and purposes, and which are foretold in prophecy, these shall come upon antichrist in haste; for, though his judgment and damnation may seem to linger and slumber, it shall not; God will hasten it in his due time, and all his judgments will come on Babylon in one day, Rev_ 18:8.
John Wesley
32:35 Their feet shall slide - They who now think they stand fast and unmoveable, shall fall into utter destruction. In due time - Though not so soon as some may expect, yet in that time when it shall be most proper, when they have filled up the measure of their sins. At hand - Heb. is near. So the scripture often speaks of those things which are at many hundred years distance, to signify, that though they may be afar off as to our measures of time, yet in God's account they are near, they are as near as may be, when the measure of their sins is once full, the judgment shall not be deferred.
32:3632:36: Զի դատեսցէ՛ Տէր զժողովուրդ իւր. եւ ՚ի ծառայս իւր մխիթարեսցի. զի ետես զնոսա լուծեալս եւ լքեալս եւ մատնեալս ՚ի գերութիւն։
36 Տէրը դատելու է իր ժողովրդին եւ մխիթարուելու է իր ծառաներով, որովհետեւ տեսել է, որ նրանք հիւծուած են, լքուած ու գերութեան մատնուած:
36 Քանզի Տէրը իր ժողովուրդը պիտի դատէ Ու իր ծառաներուն վրայ պիտի գթայ, Որովհետեւ պիտի տեսնէ անոնց տկարութիւնը, Երբ բանտարկուած կամ ազատ չըլլայ։
Զի դատեսցէ Տէր զժողովուրդ իւր, եւ ի ծառայս իւր [511]մխիթարեսցի. զի ետես զնոսա լուծեալս եւ լքեալս եւ մատնեալս ի գերութիւն:

32:36: Զի դատեսցէ՛ Տէր զժողովուրդ իւր. եւ ՚ի ծառայս իւր մխիթարեսցի. զի ետես զնոսա լուծեալս եւ լքեալս եւ մատնեալս ՚ի գերութիւն։
36 Տէրը դատելու է իր ժողովրդին եւ մխիթարուելու է իր ծառաներով, որովհետեւ տեսել է, որ նրանք հիւծուած են, լքուած ու գերութեան մատնուած:
36 Քանզի Տէրը իր ժողովուրդը պիտի դատէ Ու իր ծառաներուն վրայ պիտի գթայ, Որովհետեւ պիտի տեսնէ անոնց տկարութիւնը, Երբ բանտարկուած կամ ազատ չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
32:3636: Но Господь будет судить народ Свой и над рабами Своими умилосердится, когда Он увидит, что рука их ослабела, и не стало ни заключенных, ни оставшихся [вне].
32:36 ὅτι οτι since; that κρινεῖ κρινω judge; decide κύριος κυριος lord; master τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on τοῖς ο the δούλοις δουλος subject αὐτοῦ αυτος he; him παρακληθήσεται παρακαλεω counsel; appeal to εἶδεν οραω view; see γὰρ γαρ for παραλελυμένους παραλυω paralyze αὐτοὺς αυτος he; him καὶ και and; even ἐκλελοιπότας εκλειπω leave off; cease ἐν εν in ἐπαγωγῇ επαγωγη and; even παρειμένους παριημι neglect; slack
32:36 כִּֽי־ kˈî- כִּי that יָדִ֤ין yāḏˈîn דין judge יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עַמֹּ֔ו ʕammˈô עַם people וְ wᵊ וְ and עַל־ ʕal- עַל upon עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant יִתְנֶחָ֑ם yiṯneḥˈām נחם repent, console כִּ֤י kˈî כִּי that יִרְאֶה֙ yirʔˌeh ראה see כִּי־ kî- כִּי that אָ֣זְלַת ʔˈāzᵊlaṯ אזל go away יָ֔ד yˈāḏ יָד hand וְ wᵊ וְ and אֶ֖פֶס ʔˌefes אֶפֶס end עָצ֥וּר ʕāṣˌûr עצר restrain וְ wᵊ וְ and עָזֽוּב׃ ʕāzˈûv עזב leave
32:36. iudicabit Dominus populum suum et in servis suis miserebitur videbit quod infirmata sit manus et clausi quoque defecerint residuique consumpti sintThe Lord will judge his people, and will have mercy on his servants: he shall see that their hand is weakened, and that they who were shut up have also failed, and they that remained are consumed.
36. For the LORD shall judge his people, And repent himself for his servants; When he seeth that power is gone, And there is none , shut up or left at large.
32:36. The Lord will judge his people, and he will take pity on his servants. He will see that their hand has been weakened, and that those who have been enclosed have likewise failed, and that those who have been left behind have been consumed.
32:36. For the LORD shall judge his people, and repent himself for his servants, when he seeth that [their] power is gone, and [there is] none shut up, or left.
For the LORD shall judge his people, and repent himself for his servants, when he seeth that [their] power is gone, and [there is] none shut up, or left:

36: Но Господь будет судить народ Свой и над рабами Своими умилосердится, когда Он увидит, что рука их ослабела, и не стало ни заключенных, ни оставшихся [вне].
32:36
ὅτι οτι since; that
κρινεῖ κρινω judge; decide
κύριος κυριος lord; master
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τοῖς ο the
δούλοις δουλος subject
αὐτοῦ αυτος he; him
παρακληθήσεται παρακαλεω counsel; appeal to
εἶδεν οραω view; see
γὰρ γαρ for
παραλελυμένους παραλυω paralyze
αὐτοὺς αυτος he; him
καὶ και and; even
ἐκλελοιπότας εκλειπω leave off; cease
ἐν εν in
ἐπαγωγῇ επαγωγη and; even
παρειμένους παριημι neglect; slack
32:36
כִּֽי־ kˈî- כִּי that
יָדִ֤ין yāḏˈîn דין judge
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עַמֹּ֔ו ʕammˈô עַם people
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant
יִתְנֶחָ֑ם yiṯneḥˈām נחם repent, console
כִּ֤י kˈî כִּי that
יִרְאֶה֙ yirʔˌeh ראה see
כִּי־ kî- כִּי that
אָ֣זְלַת ʔˈāzᵊlaṯ אזל go away
יָ֔ד yˈāḏ יָד hand
וְ wᵊ וְ and
אֶ֖פֶס ʔˌefes אֶפֶס end
עָצ֥וּר ʕāṣˌûr עצר restrain
וְ wᵊ וְ and
עָזֽוּב׃ ʕāzˈûv עזב leave
32:36. iudicabit Dominus populum suum et in servis suis miserebitur videbit quod infirmata sit manus et clausi quoque defecerint residuique consumpti sint
The Lord will judge his people, and will have mercy on his servants: he shall see that their hand is weakened, and that they who were shut up have also failed, and they that remained are consumed.
32:36. The Lord will judge his people, and he will take pity on his servants. He will see that their hand has been weakened, and that those who have been enclosed have likewise failed, and that those who have been left behind have been consumed.
32:36. For the LORD shall judge his people, and repent himself for his servants, when he seeth that [their] power is gone, and [there is] none shut up, or left.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: «Господь будет судить народ Свой и над рабами Своими умилосердится (только тогда), когда Он увидит, что рука их ослабела (ослабела гордость и интенсивность порока, а вместе с тем истощились и их нецелесообразно расходуемые физические силы), и не стало ни заключенных, ни оставшихся вне». Образное выражение для обозначения грандиозности истребления.
Adam Clarke: Commentary on the Bible - 1831
32:36: The Lord shall judge his people - He has an absolute right over them as their Creator, and authority to punish them for their rebellions as their Sovereign; yet he will repent himself - he will change his manner of conduct towards them, when he seeth that their power is gone - when they are entirely subjugated by their adversaries, so that their political power is entirely destroyed; and there is none shut up or left - not one strong place untaken, and not one family left, all being carried into captivity, or scattered into strange lands. Or, he will do justice to his people, and avenge them of their adversaries; see Deu 32:35.
Albert Barnes: Notes on the Bible - 1834
32:36
Repent himself for - Rather, have compassion upon. The verse declares that God's judgment of His people would issue at once in the punishment of the wicked, and in the comfort of the righteous.
None shut up, or left - A proverbial phrase (compare Kg1 14:10) meaning perhaps "married and single," or "guarded and forsaken," but signifying generally "all men of all sorts."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:36: For the: Psa 7:8, Psa 50:4, Psa 96:13, Psa 135:14
repent: Jdg 2:18, Jdg 10:15, Jdg 10:16; Psa 90:13, Psa 106:45; Jer 31:20; Joe 2:14; Amo 7:3, Amo 7:6
power: Heb. hand
none: Kg1 14:10, Kg1 21:21; Kg2 9:8, Kg2 14:26
Geneva 1599
32:36 For the LORD shall judge his people, and repent himself for his servants, when he seeth that [their] power is gone, and [there is] none (s) shut up, or left.
(s) When neither strong nor weak in a manner remain.
John Gill
32:36 For the Lord shall judge his people,.... The true church and members of it, in opposition to the false and apostate church; his chosen and covenant people, whom he gave to Christ, and who are redeemed by his blood, and effectually called by his grace; the people he shall call out of Babylon, or preserve from the corruptions of it before its fall; and who are the objects of his love and delight; a distinct, peculiar, and special people, near unto him, and all righteous: these he will judge at this time, distinguish between them and the followers of antichrist; he will take their cause in hand, and plead it, and do justice to them; he will right their wrongs and injuries, and take vengeance on their enemies; he will protect and defend them, reign and rule over them. Now will be the time, when the witnesses slain are raised, that he will take to himself his great power and reign, and the time of the dead when they will be judged, and a reward given to his servants and prophets, to his saints, and all that fear his name; and when he will destroy them that have destroyed the earth, Rev_ 11:17; so the Targum of Jonathan interprets this of the word of the Lord that shall judge his people in mercy:
and repent himself for his servants; by whom are meant not only the ministers of the Gospel, his witnesses that prophesy in sackcloth, and who will be slain when they have finished their testimony; but all that are effectually called by grace, who though they have been the servants of sin, and the vassals of Satan, yet by the grace of God become the servants of God and of righteousness; dislike and cast off their old masters; readily, willingly, and cheerfully, take upon them the yoke of Christ, and freely obey him, constrained by his love, and influenced by views of interest in him: and so serve him without any selfish views, owning that, when they have done all they can, they are but unprofitable servants: now for or on account of these he will repent himself, because of the evils he has suffered to come upon them, being moved with pity, and compassion to them in their miserable circumstances, as they will be in when the witnesses his servants will be slain; not that, properly speaking, repentance is in God; he never changes his mind, counsel, and purposes; he never alters his love, his choice, nor his covenant; or repents of his gifts, and calling of special grace; though he is sometimes said to repent of outward good things he has bestowed, or promised to bestow conditionality; and of evils he has threatened or inflicted; yet this is only to be understood of a change of his outward dealings and dispensations with men, according to his changeable will; and this will be the case now with respect to his servants, whom he will have suffered to be slain, and lie unburied; but repenting or changing his manner of conduct to them will revive them, and cause them to ascend to heaven; see Rev_ 11:11,
when he seeth that their power is gone; not the hand and power of the enemy, going and prevailing over them, and strong upon them, as the Targum of Jonathan and Jarchi; but rather the hand and power of the righteous, as the Targum of Jerusalem; and respects not their internal power and strength, which they have not in themselves, but in Christ; though the exertion of that power, and the exercise of their graces, as faith, and hope, and love, will be greatly declined; but their external power, and protection which they had from Protestant princes; they being removed, and others not like them succeeding, or apostatizing to the church of Rome: the outward court or national establishments are a fence and protection to the inward court worshippers, or servants of God; when that shall be given to the Gentiles, the Papists, as it will, Rev_ 11:2; the power or hand, the protecting sheltering hand of the saints, will be gone, and they will become a prey to their adversaries:
and there is none shut up or left; a phrase used to express the miserable state and condition of a people, when none are left, but all are carried off, or cut off, and destroyed, and there is none to help them; see 3Kings 14:10; when there are none shut up in garrisons, and left there to defend a people; or there are none shut up in prison, or any left to till the ground; which is sometimes the case when a nation is conquered, and the greater part are carried captives; but it denotes such a general destruction, that there are none remaining any where, and thus it will be at the slaying of the witnesses. This passage has respect to their dead bodies, which will not be shut up in graves, nor any left to bury them, Rev_ 11:9. There will scarcely be a professor of religion, or any that will appear to favour the witnesses slain in any respect; there will be"none to support and uphold,''as the Targum of Jerusalem; not to support and uphold the true religion, or to help the people of God in these their distresses: and when the Lord shall see all this, he will look upon them with an eye of pity and compassion; he will repent for his servants, according to the multitude of his tender mercies; and will plead their cause, and judge them, and will put on the garments of vengeance, and repay fury and recompense to his and their enemies, Is 59:15; who will insultingly say as follows.
John Wesley
32:36 For - Or, nevertheless, having spoken of the dreadful calamity which would come upon his people, he now turns his discourse into a more comfortable strain, and begins to shew that after God had sorely chastised his people, he would have mercy upon them and turn their captivity. Judge his people - Shall plead their cause, shall protect and deliver them. Repent - Of the evils he hath brought upon them. None shut up - Either in their strong cities or castles or other hiding places, or in the enemies hands or prisons, whence there might be some hope or possibility of redemption; and none left, as the poor and contemptible people are neglected and usually left by the conquerors in the conquered land, but all seem to be cut off and destroyed.
32:3732:37: Եւ ասա՛ց Տէր. Ո՞ւր են աստուա՛ծք նոցա, յորս յուսացեալ էին ՚ի նոսա.
37 Եւ Տէրը պիտի ասի. “Ո՞ւր են նրանց աստուածները, որոնց ապաւինում էիք,
37 Եւ պիտի ըսէ. ‘Ո՞ւր են անոնց աստուածները, Այն վէմը՝ որուն վրայ իրենց յոյսը դրեր էին
Եւ ասաց Տէր. Ո՞ւր են աստուածք նոցա` [512]յորս յուսացեալ էին ի նոսա:

32:37: Եւ ասա՛ց Տէր. Ո՞ւր են աստուա՛ծք նոցա, յորս յուսացեալ էին ՚ի նոսա.
37 Եւ Տէրը պիտի ասի. “Ո՞ւր են նրանց աստուածները, որոնց ապաւինում էիք,
37 Եւ պիտի ըսէ. ‘Ո՞ւր են անոնց աստուածները, Այն վէմը՝ որուն վրայ իրենց յոյսը դրեր էին
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32:3737: Тогда скажет [Господь]: где боги их, твердыня, на которую они надеялись,
32:37 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ποῦ που.1 where? εἰσιν ειμι be οἱ ο the θεοὶ θεος God αὐτῶν αυτος he; him ἐφ᾿ επι in; on οἷς ος who; what ἐπεποίθεισαν πειθω persuade ἐπ᾿ επι in; on αὐτοῖς αυτος he; him
32:37 וְ wᵊ וְ and אָמַ֖ר ʔāmˌar אמר say אֵ֣י ʔˈê אֵי where אֱלֹהֵ֑ימֹו ʔᵉlōhˈêmô אֱלֹהִים god(s) צ֖וּר ṣˌûr צוּר rock חָסָ֥יוּ ḥāsˌāyû חסה seek refuge בֹֽו׃ vˈô בְּ in
32:37. et dicet ubi sunt dii eorum in quibus habebant fiduciamAnd he shall say: Where are their gods, in whom they trusted?
37. And he shall say, Where are their gods, The rock in which they trusted;
32:37. And he shall say: ‘Where are their gods, in whom they had confidence?
32:37. And he shall say, Where [are] their gods, [their] rock in whom they trusted,
And he shall say, Where [are] their gods, [their] rock in whom they trusted:

37: Тогда скажет [Господь]: где боги их, твердыня, на которую они надеялись,
32:37
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ποῦ που.1 where?
εἰσιν ειμι be
οἱ ο the
θεοὶ θεος God
αὐτῶν αυτος he; him
ἐφ᾿ επι in; on
οἷς ος who; what
ἐπεποίθεισαν πειθω persuade
ἐπ᾿ επι in; on
αὐτοῖς αυτος he; him
32:37
וְ wᵊ וְ and
אָמַ֖ר ʔāmˌar אמר say
אֵ֣י ʔˈê אֵי where
אֱלֹהֵ֑ימֹו ʔᵉlōhˈêmô אֱלֹהִים god(s)
צ֖וּר ṣˌûr צוּר rock
חָסָ֥יוּ ḥāsˌāyû חסה seek refuge
בֹֽו׃ vˈô בְּ in
32:37. et dicet ubi sunt dii eorum in quibus habebant fiduciam
And he shall say: Where are their gods, in whom they trusted?
37. And he shall say, Where are their gods, The rock in which they trusted;
32:37. And he shall say: ‘Where are their gods, in whom they had confidence?
32:37. And he shall say, Where [are] their gods, [their] rock in whom they trusted,
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Adam Clarke: Commentary on the Bible - 1831
32:37: He shall say - He shall begin to expostulate with them, to awaken them to a due sense of their ingratitude and rebellion. This may refer to the preaching of the Gospel to them in the latter days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:37: Jdg 10:14; Kg2 3:13; Jer 2:28
John Gill
32:37 And he shall say, where are their gods?.... Not the Lord shall say to Israel, upbraiding them with their idols and their idolatries; but, as the Targum of Jonathan,"the enemy shall say, where is the God of Israel?''and to the same purpose is, the Jerusalem Targum, and which is the sense of other Jewish writers (w); and the words may be rendered impersonally, and in the singular number, "and it shall be said, where is their God?" as it follows:
their rock in whom they trusted? that is, it shall be said to the people of God, when in the low estate before described, and which will make it still more distressing; it shall be said to them by their enemies in a sneering way, where is the Lord their God they boasted of, and the rock of salvation in whom they trusted? which agrees with other passages of Scripture, Ps 42:3. The persons insulted and upbraided are the Protestant witnesses at the time of their being slain; when "they that dwell upon the earth", the Papists, "shall rejoice over them", Rev_ 11:10; they are such who are true believers in the God and Father of Christ, as their God and Father in Christ, who of his own free grace has blessed them with all spiritual blessings in him; and who trust in Christ the rock alone for justification before God, for acceptance with him, and for their whole salvation; rejecting the Popish notion of justification by works, the doctrines of merit, and of works of supererogation, and the like; who now will be taunted at, and triumphed over, saying, where is the God of the Protestants they gloried in, as being on their side? and where is their rock on which they say the church is built, and not on Peter?
(w) Aben Ezra & R. Nehemiah in Jarchi in loc.
John Wesley
32:37 He shall say - The Lord, before he deliver his people, will first convince them of their former folly in forsaking him and following idols.
32:3832:38: զորոց զճա՛րպ զոհից նոցա ուտէիք, եւ ըմպէիք զգինի նուիրաց նոցա. յարիցեն օգնեսցե՛ն ձեզ, եւ եղիցին ձեր թիկունք։
38 որոնց զոհերի ճարպն էիք ուտում, նրանց նուիրաբերումների գինին խմում: Թող վեր կենան, օգնեն, պաշտպան կանգնեն ձեզ:
38 Անոնց զոհերուն ճարպը ուտողները Ու ըմպելի նուէրներուն գինին խմողները։Թող ելլեն ու ձեզի օգնեն եւ ձեզի պաշտպան ըլլան։
զորոց զճարպ զոհից նոցա [513]ուտէիք եւ ըմպէիք`` զգինի նուիրաց նոցա. յարիցեն օգնեսցեն ձեզ եւ եղիցին ձեր թիկունք:

32:38: զորոց զճա՛րպ զոհից նոցա ուտէիք, եւ ըմպէիք զգինի նուիրաց նոցա. յարիցեն օգնեսցե՛ն ձեզ, եւ եղիցին ձեր թիկունք։
38 որոնց զոհերի ճարպն էիք ուտում, նրանց նուիրաբերումների գինին խմում: Թող վեր կենան, օգնեն, պաշտպան կանգնեն ձեզ:
38 Անոնց զոհերուն ճարպը ուտողները Ու ըմպելի նուէրներուն գինին խմողները։Թող ելլեն ու ձեզի օգնեն եւ ձեզի պաշտպան ըլլան։
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32:3838: которые ели тук жертв их [и] пили вино возлияний их? пусть они восстанут и помогут вам, пусть будут для вас покровом!
32:38 ὧν ος who; what τὸ ο the στέαρ στεαρ the θυσιῶν θυσια immolation; sacrifice αὐτῶν αυτος he; him ἠσθίετε εσθιω eat; consume καὶ και and; even ἐπίνετε πινω drink τὸν ο the οἶνον οινος wine τῶν ο the σπονδῶν σπονδη he; him ἀναστήτωσαν ανιστημι stand up; resurrect καὶ και and; even βοηθησάτωσαν βοηθεω help ὑμῖν υμιν you καὶ και and; even γενηθήτωσαν γινομαι happen; become ὑμῖν υμιν you σκεπασταί σκεπαστης protector; defender
32:38 אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] חֵ֤לֶב ḥˈēlev חֵלֶב fat זְבָחֵ֨ימֹו֙ zᵊvāḥˈêmô זֶבַח sacrifice יֹאכֵ֔לוּ yōḵˈēlû אכל eat יִשְׁתּ֖וּ yištˌû שׁתה drink יֵ֣ין yˈên יַיִן wine נְסִיכָ֑ם nᵊsîḵˈām נָסִיךְ libation יָק֨וּמוּ֙ yāqˈûmû קום arise וְ wᵊ וְ and יַעְזְרֻכֶ֔ם yaʕzᵊruḵˈem עזר help יְהִ֥י yᵊhˌî היה be עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon סִתְרָֽה׃ siṯrˈā סִתְרָה hiding place
32:38. de quorum victimis comedebant adipes et bibebant vinum libaminum surgant et opitulentur vobis et in necessitate vos protegantOf whose victims they ate the fat, and drank the wine of their drink offerings: let them arise and help you, and protect you in your distress.
38. Which did eat the fat of their sacrifices, drank the wine of their drink offering? Let them rise up and help you, Let them be your protection.
32:38. They ate the fat of their victims, and they drank the wine of their libations. So let these rise up, and bring relief to you, and protect you in your distress.
32:38. Which did eat the fat of their sacrifices, [and] drank the wine of their drink offerings? let them rise up and help you, [and] be your protection.
Which did eat the fat of their sacrifices, [and] drank the wine of their drink offerings? let them rise up and help you, [and] be your protection:

38: которые ели тук жертв их [и] пили вино возлияний их? пусть они восстанут и помогут вам, пусть будут для вас покровом!
32:38
ὧν ος who; what
τὸ ο the
στέαρ στεαρ the
θυσιῶν θυσια immolation; sacrifice
αὐτῶν αυτος he; him
ἠσθίετε εσθιω eat; consume
καὶ και and; even
ἐπίνετε πινω drink
τὸν ο the
οἶνον οινος wine
τῶν ο the
σπονδῶν σπονδη he; him
ἀναστήτωσαν ανιστημι stand up; resurrect
καὶ και and; even
βοηθησάτωσαν βοηθεω help
ὑμῖν υμιν you
καὶ και and; even
γενηθήτωσαν γινομαι happen; become
ὑμῖν υμιν you
σκεπασταί σκεπαστης protector; defender
32:38
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
חֵ֤לֶב ḥˈēlev חֵלֶב fat
זְבָחֵ֨ימֹו֙ zᵊvāḥˈêmô זֶבַח sacrifice
יֹאכֵ֔לוּ yōḵˈēlû אכל eat
יִשְׁתּ֖וּ yištˌû שׁתה drink
יֵ֣ין yˈên יַיִן wine
נְסִיכָ֑ם nᵊsîḵˈām נָסִיךְ libation
יָק֨וּמוּ֙ yāqˈûmû קום arise
וְ wᵊ וְ and
יַעְזְרֻכֶ֔ם yaʕzᵊruḵˈem עזר help
יְהִ֥י yᵊhˌî היה be
עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon
סִתְרָֽה׃ siṯrˈā סִתְרָה hiding place
32:38. de quorum victimis comedebant adipes et bibebant vinum libaminum surgant et opitulentur vobis et in necessitate vos protegant
Of whose victims they ate the fat, and drank the wine of their drink offerings: let them arise and help you, and protect you in your distress.
32:38. They ate the fat of their victims, and they drank the wine of their libations. So let these rise up, and bring relief to you, and protect you in your distress.
32:38. Which did eat the fat of their sacrifices, [and] drank the wine of their drink offerings? let them rise up and help you, [and] be your protection.
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
32:38: eat the fat: Lev 21:21; Psa 50:13; Eze 16:18, Eze 16:19; Hos 2:8; Zep 2:11
let them: Jdg 10:14
your protection: Heb. an hiding for you
John Gill
32:38 Which did eat the fat of their sacrifices, and drank the wine of their drink offerings,.... Alluding to the fat of the sacrifices under the law, which was claimed by the Lord as his, and represented as his food, Lev 3:11; and to the drink offerings of wine, which were of a sweet savour to God, and with respect to which wine is said to cheer him, Num 15:7. Now New Testament worship and services are here expressed in Old Testament language, which is not unusual; see Is 56:7; and signify the best of the sacrifices and services of true believers in Christ, presenting their souls and bodies unto him as a holy, living, acceptable sacrifice, which is but their reasonable service; offering their sacrifices of prayer and praise unto him through Christ; doing all good works in his name and strength, and all acts of beneficence in love to him and his people, with which sacrifices he is well pleased; yea, cheerfully laying down their lives as victims in his cause, when called unto it. Now these words are a taunt at the Protestant doctrine of the acceptance of the service and sacrifices of believers in Christ, through him, and for his sake, and not for any merit or worthiness in them:
let them rise up and help you; their God and their rock, Jehovah the Father, their covenant God, and his Son the rock of their salvation, in whom they trust; and so they will arise and help them in this time of extreme distress; though they may seem as asleep, and to take no notice of the sad estate of saints, they will arise in wrath and indignation at their enemies, and deliver them out of their hands; the Spirit of life from God shall be sent to bring to life the slain witnesses, and Christ will rise up in the exertion of his kingly power; he will take to himself his great power, and reign, and destroy them that destroyeth the earth, Rev_ 11:11,
and be your protection; or "let him be your hiding place" (x); that is, the rock in whom they trusted, and so he is, and will be "an hiding place the wind, and a covert from the storm", Is 32:2; not only from the wrath and justice of God, but from the rage and fury of men; Christ will protect and defend his people against all their enemies, and in his own time will deliver them from them; who, in answer to these taunts and derisions, rises up, and thus he says, as follows.
(x) "absconsio", Pagninus, Montanus; "latibulum", Tigurine version; "latebra", Junius & Tremellius, Piscator.
John Wesley
32:38 Which did eat - That is, to whom you offered sacrifices and oblations after the manner of the Gentiles. Help you - If they can.
32:3932:39: Տեսէ՛ք տեսէք զի ե՛ս եմ, եւ չի՛ք այլ ոք բա՛ց յինէն. ե՛ս սպանանեմ եւ ե՛ս կեցուցանեմ, հարկանեմ եւ բժշկեմ, եւ ո՛չ ոք իցէ որ հանիցէ ՚ի ձեռաց իմոց[2068]։ [2068] Ոմանք. Որ հանիցէ զձեզ ՚ի ձեռաց իմոց։
39 Տեսէք, տեսէք, որ ԵՍ ԵՄ միայն, եւ ինձանից բացի ուրիշը չկայ: Ես եմ սպանում եւ ես եմ փրկում, ես եմ հիւանդացնում եւ ես եմ բժշկում: Չկայ մէկը, որ կարողանայ փրկել իմ ձեռքից:
39 Հիմա նայեցէք, որ միայն ԵՍ ԵՄ*Ու ինձմէ ուրիշ Աստուած չկայ. Ես կը մեռցնեմ ու ես կ’ապրեցնեմ. Ես կը զարնեմ ու ես կը բժշկեմ Ու իմ ձեռքէս ազատող մը չկայ։
Տեսէք, [514]տեսէք զի ես եմ, եւ չիք այլ ոք`` բաց յինէն. ես սպանանեմ եւ ես կեցուցանեմ, հարկանեմ եւ բժշկեմ, եւ ոչ ոք իցէ որ հանիցէ ի ձեռաց իմոց:

32:39: Տեսէ՛ք տեսէք զի ե՛ս եմ, եւ չի՛ք այլ ոք բա՛ց յինէն. ե՛ս սպանանեմ եւ ե՛ս կեցուցանեմ, հարկանեմ եւ բժշկեմ, եւ ո՛չ ոք իցէ որ հանիցէ ՚ի ձեռաց իմոց[2068]։
[2068] Ոմանք. Որ հանիցէ զձեզ ՚ի ձեռաց իմոց։
39 Տեսէք, տեսէք, որ ԵՍ ԵՄ միայն, եւ ինձանից բացի ուրիշը չկայ: Ես եմ սպանում եւ ես եմ փրկում, ես եմ հիւանդացնում եւ ես եմ բժշկում: Չկայ մէկը, որ կարողանայ փրկել իմ ձեռքից:
39 Հիմա նայեցէք, որ միայն ԵՍ ԵՄ*Ու ինձմէ ուրիշ Աստուած չկայ. Ես կը մեռցնեմ ու ես կ’ապրեցնեմ. Ես կը զարնեմ ու ես կը բժշկեմ Ու իմ ձեռքէս ազատող մը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
32:3939: Видите ныне, что это Я, Я--и нет Бога, кроме Меня: Я умерщвляю и оживляю, Я поражаю и Я исцеляю, и никто не избавит от руки Моей.
32:39 ἴδετε οραω view; see ἴδετε οραω view; see ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be καὶ και and; even οὐκ ου not ἔστιν ειμι be θεὸς θεος God πλὴν πλην besides; only ἐμοῦ εμου my ἐγὼ εγω I ἀποκτενῶ αποκτεινω kill καὶ και and; even ζῆν ζαω live; alive ποιήσω ποιεω do; make πατάξω πατασσω pat; impact κἀγὼ καγω and I ἰάσομαι ιαομαι heal καὶ και and; even οὐκ ου not ἔστιν ειμι be ὃς ος who; what ἐξελεῖται εξαιρεω extract; take out ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand μου μου of me; mine
32:39 רְא֣וּ׀ rᵊʔˈû ראה see עַתָּ֗ה ʕattˈā עַתָּה now כִּ֣י kˈî כִּי that אֲנִ֤י ʔᵃnˈî אֲנִי i אֲנִי֙ ʔᵃnˌî אֲנִי i ה֔וּא hˈû הוּא he וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) עִמָּדִ֑י ʕimmāḏˈî עִמָּד company אֲנִ֧י ʔᵃnˈî אֲנִי i אָמִ֣ית ʔāmˈîṯ מות die וַ wa וְ and אֲחַיֶּ֗ה ʔᵃḥayyˈeh חיה be alive מָחַ֨צְתִּי֙ māḥˈaṣtî מחץ break וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i אֶרְפָּ֔א ʔerpˈā רפא heal וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מִ mi מִן from יָּדִ֖י yyāḏˌî יָד hand מַצִּֽיל׃ maṣṣˈîl נצל deliver
32:39. videte quod ego sim solus et non sit alius deus praeter me ego occidam et ego vivere faciam percutiam et ego sanabo et non est qui de manu mea possit eruereSee ye that I alone am, and there is no other God besides me: I will kill and I will make to live: I will strike, and I will heal, and there is none that can deliver out of my hand.
39. See now that I, even I, am he, And there is no god with me: I kill, and I make alive; I have wounded, and I heal: And there is none that can deliver out of my hand.
32:39. See that I am alone, and there is no other god beside me. I will kill, and I will cause to live. I will strike, and I will heal. And there is no one who is able to rescue from my hand.
32:39. See now that I, [even] I, [am] he, and [there is] no god with me: I kill, and I make alive; I wound, and I heal: neither [is there any] that can deliver out of my hand.
See now that I, [even] I, [am] he, and [there is] no god with me: I kill, and I make alive; I wound, and I heal: neither [is there any] that can deliver out of my hand:

39: Видите ныне, что это Я, Я--и нет Бога, кроме Меня: Я умерщвляю и оживляю, Я поражаю и Я исцеляю, и никто не избавит от руки Моей.
32:39
ἴδετε οραω view; see
ἴδετε οραω view; see
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
θεὸς θεος God
πλὴν πλην besides; only
ἐμοῦ εμου my
ἐγὼ εγω I
ἀποκτενῶ αποκτεινω kill
καὶ και and; even
ζῆν ζαω live; alive
ποιήσω ποιεω do; make
πατάξω πατασσω pat; impact
κἀγὼ καγω and I
ἰάσομαι ιαομαι heal
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ὃς ος who; what
ἐξελεῖται εξαιρεω extract; take out
ἐκ εκ from; out of
τῶν ο the
χειρῶν χειρ hand
μου μου of me; mine
32:39
רְא֣וּ׀ rᵊʔˈû ראה see
עַתָּ֗ה ʕattˈā עַתָּה now
כִּ֣י kˈî כִּי that
אֲנִ֤י ʔᵃnˈî אֲנִי i
אֲנִי֙ ʔᵃnˌî אֲנִי i
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
עִמָּדִ֑י ʕimmāḏˈî עִמָּד company
אֲנִ֧י ʔᵃnˈî אֲנִי i
אָמִ֣ית ʔāmˈîṯ מות die
וַ wa וְ and
אֲחַיֶּ֗ה ʔᵃḥayyˈeh חיה be alive
מָחַ֨צְתִּי֙ māḥˈaṣtî מחץ break
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
אֶרְפָּ֔א ʔerpˈā רפא heal
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מִ mi מִן from
יָּדִ֖י yyāḏˌî יָד hand
מַצִּֽיל׃ maṣṣˈîl נצל deliver
32:39. videte quod ego sim solus et non sit alius deus praeter me ego occidam et ego vivere faciam percutiam et ego sanabo et non est qui de manu mea possit eruere
See ye that I alone am, and there is no other God besides me: I will kill and I will make to live: I will strike, and I will heal, and there is none that can deliver out of my hand.
32:39. See that I am alone, and there is no other god beside me. I will kill, and I will cause to live. I will strike, and I will heal. And there is no one who is able to rescue from my hand.
32:39. See now that I, [even] I, [am] he, and [there is] no god with me: I kill, and I make alive; I wound, and I heal: neither [is there any] that can deliver out of my hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand. 40 For I lift up my hand to heaven, and say, I live for ever. 41 If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. 42 I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy. 43 Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.
This conclusion of the song speaks three things:
I. Glory to God, v. 39. "See now upon the whole matter, that I, even I, am he. Learn this from the destruction of idolaters, and the inability of their idols to help them." The great God here demands the glory, 1. Of a self-existence: I, even I, am he. Thus Moses concludes with that name of God by which he was first made to know him (Exod. iii. 14), "I am that I am. I am he that I have been, that I will be, that I have promised to be, that I have threatened to be; all shall find me true to my word." The Targum of Uzzielides paraphrases it thus: When the Word of the Lord shall reveal himself to redeem his people, he shall say to all people, See that I now am what I am, and have been, and I am what I will be, which we know very well how to apply to him who said to John, I am he who is, and was, and is to come, Rev. i. 8. These words, I even I, am he, we meet with often in those chapters of Isaiah where God is encouraging his people to hope for their deliverance out of Babylon, Isa. xli. 4; xliii. 11, 13, 25; xlvi. 4. 2. Of a sole supremacy. "There is no god with me. None to help with me, none to cope with me." See Isa. xliii. 10, 11. 3. Of an absolute sovereignty, a universal agency: I kill, and I make alive; that is, all evil and all good come from his hand to providence; he forms both the light of life and the darkness of death, Isa. xlv. 7; Lam. iii. 37, 38. Or, He kills and wounds his enemies, but heals and makes alive his own people, kills and wounds with his judgments those that revolt from him and rebel against him; but, when they return and repent, he heals them, and makes them alive with his mercy and grace. Or it denotes his incontestable authority to dispose of all his creatures, and the beings he has given them, so as to serve his own purposes by them: Whom he will he slays, and whom he will he keeps alive, when his judgments are abroad. Or thus, Though he kill, yet he makes alive again: though he cause grief, yet will he have compassion, Lam. iii. 32. Though he have torn, he will heal us, Hos. vi. 1, 2. The Jerusalem Targum reads it, I kill those that are alive in this world, and make those alive in the other world that are dead. And some of the Jewish doctors themselves have observed that death, and a life after it, that is, eternal life, is intimated in these words. 4. Of an irresistible power, which cannot be controlled: Neither is there any that can deliver out of my hand those that I have marked for destruction. As no exception can be made against the sentence of God's justice, so no escape can be made from the executions of his power.
II. Terror to his enemies, v. 40-42. Terror indeed to those that hate him, as all those do that serve other gods, that persist in wilful disobedience to the divine law, and that malign and persecute his faithful servants. These are those to whom God will render vengeance, those his enemies that will not have him to reign over them. In order to alarm such in time to repent and return to their allegiance, the wrath of God is here revealed from heaven against them. 1. The divine sentence is ratified with an oath (v. 40): He lifts up his hand to heaven, the habitation of his holiness; this was an ancient and very significant sign used in swearing, Gen. xiv. 22. And, since he could swear by no greater, he swears by himself and his own life. Those are miserable without remedy that have the word and oath of God against them. The Lord hath sworn, and will not repent, that the sin of sinners shall be their ruin if they go on in it. 2. Preparation is made for the execution: The glittering sword is whet. See Ps. vii. 12. It is a sword bathed in heaven, Isa. xxxiv. 5. While the sword is in whetting, space is given to the sinner to repent and make his peace, which, if he neglects, will render the wound the deeper. And, as the sword is whet, so the hand that is to wield it takes hold on judgment with a resolution to go through with it. 3. The execution itself will be very terrible: The sword shall devour flesh in abundance, and the arrows be made drunk with blood, such vast quantities of it shall be shed, the blood of the slain in battle, and of the captives, to whom no quarter shall be given, but who shall be put under military execution. When he begins revenge he will make an end; for in this also his work is perfect. The critics are much perplexed with the last clause, From the beginning of revenges upon the enemy. The learned bishop Patrick (that great master) thinks it may admit this reading, From the king to the slave of the enemies, Jer. l. 35-37. When the sword of God's wrath is drawn it will make bloody work, blood to the horse-bridles, Rev. xiv. 20.
III. Comfort to his own people (v. 43): Rejoice, O you nations, with his people. He concludes the song with words of joy; for in God's Israel there is a remnant whose end will be peace. God's people will rejoice at last, will rejoice everlastingly. Three things are here mentioned as the matter of joy:-- 1. The enlarging of the church's bounds. The apostle applies the first words of this verse to the conversion of the Gentiles. Rom. xv. 10, Rejoice you Gentiles with his people. See what the grace of God does in the conversion of souls, it brings them to rejoice with the people of God; for true religion brings us acquainted with true joy, so great a mistake are those under that think it tends to make men melancholy. 2. The avenging of the church's controversies upon her adversaries. He will make inquisition for the blood of his servants, and it shall appear how precious it is to him; for those that spilt it shall have blood given them to drink. 3. The mercy God has in store for his church, and for all that belong to it: He will be merciful to his land, and to his people, that is, to all every where that fear and serve him. Whatever judgments are brought upon sinners, it shall go well with the people of God; in this let Jews and Gentiles rejoice together.
Adam Clarke: Commentary on the Bible - 1831
32:39: See now that I-am he - Be convinced that God alone can save, and God alone can destroy, and that your idols can neither hurt nor help you.
I kill, and I make alive, etc. - My mercy is as great as my justice, for I am as ready to save the penitent as I was to punish the rebellious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:39: even I: Psa 102:27; Isa 41:4, Isa 45:5, Isa 45:18, Isa 45:22, Isa 46:4, Isa 48:12; Heb 1:12; Rev 1:11, Rev 2:8
no god: Deu 4:35; Isa 45:5, Isa 45:18, Isa 45:22
I kill: Sa1 2:6; Kg2 5:7; Job 5:18; Psa 68:20; Isa 43:13; Hos 6:1; Joh 8:24; Rev 1:17, Rev 1:18
neither: Job 10:7; Psa 50:22; Isa 43:13; Mic 5:8
John Gill
32:39 See now that I, even I, am he,.... Which words are directed to the people of God in their low estate, to look to Christ, and expect deliverance and salvation from him; or to their enemies that insult them, to the despisers, to look, and wonder, and perish, as they will, when the witnesses slain by them shall arise, and go up to heaven in their sight, Rev_ 11:11; they are spoken by the Word and Son of God, to whom the Father has committed all judgment, and who will now rise up and execute it; so the Targum of Jonathan,"when the Word of the Lord shall reveal himself to redeem his people, he will say to all people, see now, &c.''and who will declare himself to be the great Jehovah, the self-existent Being, the eternal and immutable I AM; for this phrase is expressive of his existence, eternity, immutability, and sovereignty; and which the above Targum paraphrases thus,"see now that I am he that have been, and am, and I am he that shall be,''which, as it is a deciphering the word "Jehovah", is what is applied to Christ, Rev_ 1:8. The repeating the word "I", as it may denote the strong affection of the speaker, and the certainty of what he would do, so it may have respect to both sorts of persons the words are directed to, and to the several sorts of things to be done, hereafter related; signifying that it is the same I, that does the one, does also the other, kills and makes alive, &c.
and there is no god with me; this the Redeemer and Saviour says elsewhere, Is 44:6; see Deut 32:12; there is but one God, and Christ the Word, with the Father and the Spirit, are that one God, 1Jn 5:7; and there is no other with him; he is the true God, in opposition to all factitious and fictitious gods; he is not a made god, nor a god by office, nor by name and title only, but by nature the one, true, only, and living God; and so it may be most truly believed of him, that he is able to do, and will do, what he next says:
I kill, and I make alive; I wound, and I heal: Christ is the sovereign disposer of life and death, of sickness and health, in a temporal sense; and in a spiritual sense he wounds and kills, by the law in the hand of his Spirit; and he heals and makes alive by his Gospel, as it is accompanied by his Spirit and grace also: this is by some referred to the resurrection from the dead, which will be by Christ the resurrection and the life, the earnest, exemplar, and efficient cause of it; so the Targum of Jerusalem,"I am he that kills the living in this world, and quickens the dead in the world to come:''but it refers to another resurrection previous to that, namely, the reviving of the witnesses after they have been slain three days; who, as they will be killed in a civil sense, in the same sense they will be quickened by the Spirit of life from Christ; that is, they will be raised from that very low estate into which they will be brought, into a glorious one, signified by their ascending up into heaven; which will be done by Christ when he takes to himself his great power, and reigns; then as he suffered his witnesses and people to be wounded and killed, he will make them alive, and heal them, and restore comforts and happiness to them, see Rev_ 11:11,
neither is there any that can deliver out of my hand; for, at the same time that he saves his people, he will take their enemies into his hands, out of which there will be no escape; at this time seven thousand names of men, or men of name, will be slain; see Gill on Rev_ 11:13.
John Wesley
32:39 See now - Learn by your own sad experience what vain and impotent things idols are. I am he - The only true, omnipotent and irresistible God.
32:4032:40: Զի ամբարձից յերկինս զձեռս իմ, եւ երդուա՛յց յաջ իմ, եւ ասացից. Կենդանի՛ եմ ես յաւիտեան։
40 Ձեռքս երկինք բարձրացնելով՝ երդւում եմ իմ աջով ու ասում. “Ես յաւիտեան կենդանի եմ,
40 Քանզի ձեռքս երկինք վերցնելով կ’ըսեմ.«Ես յաւիտեան կենդանի եմ»։
Զի ամբարձից յերկինս զձեռս իմ, [515]եւ երդուայց յաջ իմ``, եւ ասացից. Կենդանի եմ ես յաւիտեանս:

32:40: Զի ամբարձից յերկինս զձեռս իմ, եւ երդուա՛յց յաջ իմ, եւ ասացից. Կենդանի՛ եմ ես յաւիտեան։
40 Ձեռքս երկինք բարձրացնելով՝ երդւում եմ իմ աջով ու ասում. “Ես յաւիտեան կենդանի եմ,
40 Քանզի ձեռքս երկինք վերցնելով կ’ըսեմ.«Ես յաւիտեան կենդանի եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
32:4040: Я подъемлю к небесам руку Мою и говорю: живу Я во век!
32:40 ὅτι οτι since; that ἀρῶ αιρω lift; remove εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven τὴν ο the χεῖρά χειρ hand μου μου of me; mine καὶ και and; even ὀμοῦμαι ομνυω swear τῇ ο the δεξιᾷ δεξιος right μου μου of me; mine καὶ και and; even ἐρῶ ερεω.1 state; mentioned ζῶ ζαω live; alive ἐγὼ εγω I εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
32:40 כִּֽי־ kˈî- כִּי that אֶשָּׂ֥א ʔeśśˌā נשׂא lift אֶל־ ʔel- אֶל to שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens יָדִ֑י yāḏˈî יָד hand וְ wᵊ וְ and אָמַ֕רְתִּי ʔāmˈartî אמר say חַ֥י ḥˌay חַי alive אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i לְ lᵊ לְ to עֹלָֽם׃ ʕōlˈām עֹולָם eternity
32:40. levabo ad caelum manum meam et dicam vivo ego in aeternumI will lift up my hand to heaven, and I will say: I live for ever.
40. For I lift up my hand to heaven, And say, As I live for ever,
32:40. I will lift up my hand to heaven, and I will say: I live in eternity.
32:40. For I lift up my hand to heaven, and say, I live for ever.
For I lift up my hand to heaven, and say, I live for ever:

40: Я подъемлю к небесам руку Мою и говорю: живу Я во век!
32:40
ὅτι οτι since; that
ἀρῶ αιρω lift; remove
εἰς εις into; for
τὸν ο the
οὐρανὸν ουρανος sky; heaven
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
καὶ και and; even
ὀμοῦμαι ομνυω swear
τῇ ο the
δεξιᾷ δεξιος right
μου μου of me; mine
καὶ και and; even
ἐρῶ ερεω.1 state; mentioned
ζῶ ζαω live; alive
ἐγὼ εγω I
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
32:40
כִּֽי־ kˈî- כִּי that
אֶשָּׂ֥א ʔeśśˌā נשׂא lift
אֶל־ ʔel- אֶל to
שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens
יָדִ֑י yāḏˈî יָד hand
וְ wᵊ וְ and
אָמַ֕רְתִּי ʔāmˈartî אמר say
חַ֥י ḥˌay חַי alive
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
לְ lᵊ לְ to
עֹלָֽם׃ ʕōlˈām עֹולָם eternity
32:40. levabo ad caelum manum meam et dicam vivo ego in aeternum
I will lift up my hand to heaven, and I will say: I live for ever.
32:40. I will lift up my hand to heaven, and I will say: I live in eternity.
32:40. For I lift up my hand to heaven, and say, I live for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:40: For I lift up my hand to heaven - See concerning oaths and appeals to God in the note on Deu 6:13 (note).
Albert Barnes: Notes on the Bible - 1834
32:40-42
Render: For I lift up my hand to heaven and say, As I live foRev_er, if I whet, etc. On Deu 32:40, in which God is described as swearing by Himself, compare Isa 45:23; Jer 22:5; Heb 6:17. The lifting up of the hand was a gesture used in making oath (compare Gen 14:22; Rev 10:5).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:40: Gen 14:22; Exo 6:8; Num 14:28-30; Jer 4:2; Heb 6:17, Heb 6:18; Rev 10:5, Rev 10:6
Geneva 1599
32:40 For I (t) lift up my hand to heaven, and say, I live for ever.
(t) That is, I swear, read (Gen 14:22).
John Gill
32:40 For I lift up my hand to heaven,.... Which is a gesture used in swearing, Gen 14:22, and is ascribed to a divine Person, Ezek 20:5; and particularly to Christ the angel, that is so wonderfully described, Rev_ 10:1; though sometimes it is used, as Aben Ezra observes, to excite the attention of hearers, but here it signifies swearing; and so the Targums of Jonathan and Jerusalem paraphrase it,"I have lift up my hands with an oath to heaven;''and to the same sense is the Septuagint version:
and say, I live for ever; which is the form of an oath; when men swear, they are to swear, the Lord liveth, or to swear by the living God, and him only, Jer 4:2; and when the Lord swears in this manner, he swears by his life, by himself, because he can swear by no greater; and his form of swearing is, "as truly as I live, saith the Lord", Num 14:21; so the above angel is said to swear by him that liveth for ever and ever, Rev_ 10:6; and since Christ is the living God, without beginning of days, and end of life, and lives for evermore, he may be thought to swear by himself, by his own life, which is for ever; and as the oath of the Lord is used in condescension by him, to confirm the faith of his people in the immutability of his counsel and promises, and to ascertain unto them the sure performance of them; so it is also used to assure wicked men of the certain performance of his threatenings; and it is as if Christ here said, as sure as I am the living God, and do and shall live for ever, I will most certainly do the things which next follow.
John Wesley
32:40 I lift up my hand - I solemnly swear, that I will do what here follows. I live - As sure as I live.
32:4132:41: Զի սրեցից իբրեւ զփայլակն զսուսեր իմ, եւ կալցի՛ զդատաստանաց ձեռն իմ, եւ հատուցի՛ց վրէժս թշնամեաց իմոց. եւ ատելեա՛ց իմոց հատուցից։
41 իմ սուսերը սրելու եմ կայծակի նման, իմ ձեռքն է կայացնելու դատաստանի վճիռը, եւ իմ թշնամիներից ես պիտի վրէժ լուծեմ: Հատուցելու եմ նաեւ ինձ ատելի մարդկանց:
41 Եթէ փայլակի պէս սուրս սրեմ Ու ձեռքս դատաստանի երկնցնեմ, Իմ թշնամիներուս վրէժխնդրութիւն պիտի ընեմ Եւ զիս ատողներուն հատուցում պիտի ընեմ։
[516]զի սրեցից իբրեւ զփայլակն զսուսեր իմ, եւ կալցի զդատաստանաց ձեռն իմ, հատուցից վրէժս թշնամեաց իմոց, եւ ատելեաց իմոց հատուցից:

32:41: Զի սրեցից իբրեւ զփայլակն զսուսեր իմ, եւ կալցի՛ զդատաստանաց ձեռն իմ, եւ հատուցի՛ց վրէժս թշնամեաց իմոց. եւ ատելեա՛ց իմոց հատուցից։
41 իմ սուսերը սրելու եմ կայծակի նման, իմ ձեռքն է կայացնելու դատաստանի վճիռը, եւ իմ թշնամիներից ես պիտի վրէժ լուծեմ: Հատուցելու եմ նաեւ ինձ ատելի մարդկանց:
41 Եթէ փայլակի պէս սուրս սրեմ Ու ձեռքս դատաստանի երկնցնեմ, Իմ թշնամիներուս վրէժխնդրութիւն պիտի ընեմ Եւ զիս ատողներուն հատուցում պիտի ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
32:4141: Когда изострю сверкающий меч Мой, и рука Моя приимет суд, то отмщу врагам Моим и ненавидящим Меня воздам;
32:41 ὅτι οτι since; that παροξυνῶ παροξυνω goad; irritate ὡς ως.1 as; how ἀστραπὴν αστραπη lightning τὴν ο the μάχαιράν μαχαιρα short sword μου μου of me; mine καὶ και and; even ἀνθέξεται αντεχω hold close / onto; reach κρίματος κριμα judgment ἡ ο the χείρ χειρ hand μου μου of me; mine καὶ και and; even ἀνταποδώσω ανταποδιδωμι repay δίκην δικη justice τοῖς ο the ἐχθροῖς εχθρος hostile; enemy καὶ και and; even τοῖς ο the μισοῦσίν μισεω hate με με me ἀνταποδώσω ανταποδιδωμι repay
32:41 אִם־ ʔim- אִם if שַׁנֹּותִי֙ šannôṯˌî שׁנן sharpen בְּרַ֣ק bᵊrˈaq בָּרָק lightning חַרְבִּ֔י ḥarbˈî חֶרֶב dagger וְ wᵊ וְ and תֹאחֵ֥ז ṯōḥˌēz אחז seize בְּ bᵊ בְּ in מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice יָדִ֑י yāḏˈî יָד hand אָשִׁ֤יב ʔāšˈîv שׁוב return נָקָם֙ nāqˌām נָקָם vengeance לְ lᵊ לְ to צָרָ֔י ṣārˈāy צַר adversary וְ wᵊ וְ and לִ li לְ to מְשַׂנְאַ֖י mᵊśanʔˌay שׂנא hate אֲשַׁלֵּֽם׃ ʔᵃšallˈēm שׁלם be complete
32:41. si acuero ut fulgur gladium meum et arripuerit iudicium manus mea reddam ultionem hostibus meis et his qui oderunt me retribuamIf I shall whet my sword as the lightning, and my hand take hold on judgment: I will render vengeance to my enemies, and repay them that hate me.
41. If I whet my glittering sword, And mine hand take hold on judgment; I will render vengeance to mine adversaries, And will recompense them that hate me.
32:41. When I sharpen my sword like lightning, and my hand takes hold of judgment, then I will render vengeance to my enemies, and I will repay those who hate me.
32:41. If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me.
If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me:

41: Когда изострю сверкающий меч Мой, и рука Моя приимет суд, то отмщу врагам Моим и ненавидящим Меня воздам;
32:41
ὅτι οτι since; that
παροξυνῶ παροξυνω goad; irritate
ὡς ως.1 as; how
ἀστραπὴν αστραπη lightning
τὴν ο the
μάχαιράν μαχαιρα short sword
μου μου of me; mine
καὶ και and; even
ἀνθέξεται αντεχω hold close / onto; reach
κρίματος κριμα judgment
ο the
χείρ χειρ hand
μου μου of me; mine
καὶ και and; even
ἀνταποδώσω ανταποδιδωμι repay
δίκην δικη justice
τοῖς ο the
ἐχθροῖς εχθρος hostile; enemy
καὶ και and; even
τοῖς ο the
μισοῦσίν μισεω hate
με με me
ἀνταποδώσω ανταποδιδωμι repay
32:41
אִם־ ʔim- אִם if
שַׁנֹּותִי֙ šannôṯˌî שׁנן sharpen
בְּרַ֣ק bᵊrˈaq בָּרָק lightning
חַרְבִּ֔י ḥarbˈî חֶרֶב dagger
וְ wᵊ וְ and
תֹאחֵ֥ז ṯōḥˌēz אחז seize
בְּ bᵊ בְּ in
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
יָדִ֑י yāḏˈî יָד hand
אָשִׁ֤יב ʔāšˈîv שׁוב return
נָקָם֙ nāqˌām נָקָם vengeance
לְ lᵊ לְ to
צָרָ֔י ṣārˈāy צַר adversary
וְ wᵊ וְ and
לִ li לְ to
מְשַׂנְאַ֖י mᵊśanʔˌay שׂנא hate
אֲשַׁלֵּֽם׃ ʔᵃšallˈēm שׁלם be complete
32:41. si acuero ut fulgur gladium meum et arripuerit iudicium manus mea reddam ultionem hostibus meis et his qui oderunt me retribuam
If I shall whet my sword as the lightning, and my hand take hold on judgment: I will render vengeance to my enemies, and repay them that hate me.
32:41. When I sharpen my sword like lightning, and my hand takes hold of judgment, then I will render vengeance to my enemies, and I will repay those who hate me.
32:41. If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me.
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
32:41: whet: Psa 7:12; Isa 27:1, Isa 34:5, Isa 34:6, Isa 66:16; Eze 21:9-15, Eze 21:20; Zep 2:12
I will: Deu 32:35; Isa 1:24, Isa 59:18, Isa 66:6; Mar 1:2
them that hate: Deu 5:9; Exo 20:5; Rom 1:30, Rom 8:7; Ti2 3:4
John Gill
32:41 If I whet my glittering sword,.... That is, I will do it as sure as I live, if I do not, be it so and so; what that is is not said, but left to be concluded. A glittering sword is a sword drawn, the blade of it drawn out of the scabbard, cleaned and polished, whetted and made sharp, that it may more easily penetrate and pierce; and this, being brandished, glitters like lightning, as the word used signifies. Whetting the sword is a preparation for doing execution with it; and is a warning, a giving notice of it, as girding: the sword on the thigh also is ascribed to Christ, Ps 45:3. This sword intends a sword of justice, the sharp sword said to proceed out of the mouth of Christ, the judiciary sentence which he will pronounce and execute on antichrist, and all his followers, Rev_ 19:15,
and my hand take hold on judgment: in order to execute it; the allusion is to the laying hold on the instruments of justice and death, as the glittering sword before mentioned, and arrows afterwards; and may have respect to the four sore judgments, or at least to some of them, which the Lord will execute on mystical Babylon, Ezek 14:21; and particularly to the seven vials of God's wrath, which will be poured out on the antichristian states, Rev_ 16:1,
I will render vengeance to mine enemies, and I will reward them that hate me; his enemies that hate him, and will not have him to rule over them, are the followers of antichrist, who has his name from his opposition to Christ, his hatred of him, and enmity against him; opposing him in his kingly office, taking upon him to exercise dominion and tyranny over the consciences of men, making new laws, and imposing them on them, and dispensing with the laws of Christ; and setting aside his priestly office by the sacrifice of the Mass, granting pardons and indulgences, and advancing the works and merits of men, in opposition to the righteousness of Christ, and pretending even to works of supererogation; making of none effect, as much as in him lies, his prophetic office, by setting up unwritten traditions before the word of God, and making them the rule of faith and practice, and assuming to himself an infallible interpretation of the sense of Scripture. The vengeance Christ will render, as a righteous reward to those his enemies, is expressed by destroying antichrist with the breath of his mouth; by the beast going into perdition; by leading them captive who have led others; by killing them with the sword who have killed others with it; by pouring out the vials of his wrath on them; by giving them the cup of the wine of the fierceness of his wrath; by smiting them with the sword that comes out of his mouth, and by bringing upon them death, mourning, and famine, and burning them with fire; all which he will most surely render unto them, Th2 2:8 Rev_ 19:15.
John Wesley
32:41 If I whet my sword - If once I begin to prepare for war and for the execution of my sentence. Judgment - Of the instruments of judgment, of the weapons of war. A metaphor from warriors, that take their weapons into their hand, when they intend to fight.
32:4232:42: Արբեցուցի՛ց զնետս իմ յարենէ, եւ սուր իմ կերիցէ՛ միս յարենէ վիրաւորաց գերութեան ՚ի գլխոց իշխանաց թշնամեաց։ Ուրա՛խ լերուք երկինք հանդերձ նովաւ, եւ երկի՛ր պագցեն նմա ամենայն որդիք Աստուծոյ[2069]։ [2069] Ոմանք. Եւ արբեցուցից զնետս... եւ թշնամեաց Տեառն։ Այլք. Եւ գերութեան։
42 Իմ նետերը պիտի յագենան արեամբ, իսկ իմ սուրը պիտի խմի վիրաւորների, գերիների եւ ինձ թշնամի իշխանների արիւնը: Երկի՛նք, ուրախացի՛ր Նրա հետ, նրան թող երկրպագեն Աստծու բոլոր որդիները[45]: [45] 45. Այս նախադասութիւնն այլ բնագրերում չկայ:
42 Սպաննուածներուն ու գերիներուն արիւնէն, Թշնամիներու իշխաններուն գլխէն Իմ նետերս արիւնով պիտի արբեցնեմ Ու իմ սուրս միս պիտի ուտէ’։
Արբեցուցից զնետս իմ յարենէ, եւ սուր իմ կերիցէ միս յարենէ վիրաւորաց եւ գերութեան, ի գլխոց իշխանաց թշնամեաց: [517]Ուրախ լերուք, երկինք, հանդերձ նովաւ, եւ երկիր պագցեն նմա ամենայն որդիք Աստուծոյ:

32:42: Արբեցուցի՛ց զնետս իմ յարենէ, եւ սուր իմ կերիցէ՛ միս յարենէ վիրաւորաց գերութեան ՚ի գլխոց իշխանաց թշնամեաց։ Ուրա՛խ լերուք երկինք հանդերձ նովաւ, եւ երկի՛ր պագցեն նմա ամենայն որդիք Աստուծոյ[2069]։
[2069] Ոմանք. Եւ արբեցուցից զնետս... եւ թշնամեաց Տեառն։ Այլք. Եւ գերութեան։
42 Իմ նետերը պիտի յագենան արեամբ, իսկ իմ սուրը պիտի խմի վիրաւորների, գերիների եւ ինձ թշնամի իշխանների արիւնը: Երկի՛նք, ուրախացի՛ր Նրա հետ, նրան թող երկրպագեն Աստծու բոլոր որդիները[45]:
[45] 45. Այս նախադասութիւնն այլ բնագրերում չկայ:
42 Սպաննուածներուն ու գերիներուն արիւնէն, Թշնամիներու իշխաններուն գլխէն Իմ նետերս արիւնով պիտի արբեցնեմ Ու իմ սուրս միս պիտի ուտէ’։
zohrab-1805▾ eastern-1994▾ western am▾
32:4242: упою стрелы Мои кровью, и меч Мой насытится плотью, кровью убитых и пленных, головами начальников врага.
32:42 μεθύσω μεθυω get drunk τὰ ο the βέλη βελος missile μου μου of me; mine ἀφ᾿ απο from; away αἵματος αιμα blood; bloodstreams καὶ και and; even ἡ ο the μάχαιρά μαχαιρα short sword μου μου of me; mine καταφάγεται κατεσθιω consume; eat up κρέα κρεας meat ἀφ᾿ απο from; away αἵματος αιμα blood; bloodstreams τραυματιῶν τραυματιας and; even αἰχμαλωσίας αιχμαλωσια captivity ἀπὸ απο from; away κεφαλῆς κεφαλη head; top ἀρχόντων αρχων ruling; ruler ἐχθρῶν εχθρος hostile; enemy
32:42 אַשְׁכִּ֤יר ʔaškˈîr שׁכר be drunk חִצַּי֙ ḥiṣṣˌay חֵץ arrow מִ mi מִן from דָּ֔ם ddˈām דָּם blood וְ wᵊ וְ and חַרְבִּ֖י ḥarbˌî חֶרֶב dagger תֹּאכַ֣ל tōḵˈal אכל eat בָּשָׂ֑ר bāśˈār בָּשָׂר flesh מִ mi מִן from דַּ֤ם ddˈam דָּם blood חָלָל֙ ḥālˌāl חָלָל pierced וְ wᵊ וְ and שִׁבְיָ֔ה šivyˈā שִׁבְיָה captives מֵ mē מִן from רֹ֖אשׁ rˌōš רֹאשׁ head פַּרְעֹ֥ות parʕˌôṯ פֶּרַע loose hair אֹויֵֽב׃ ʔôyˈēv איב be hostile
32:42. inebriabo sagittas meas sanguine et gladius meus devorabit carnes de cruore occisorum et de captivitate nudati inimicorum capitisI will make my arrows drunk with blood, and my sword shall devour flesh, of the blood of the slain and of the captivity, of the bare head of the enemies.
42. I will make mine arrows drunk with blood, And my sword shall devour flesh; With the blood of the slain and the captives, From the head of the leaders of the enemy.
32:42. I will inebriate my arrows with blood, and my sword will devour flesh: from the blood of the slain and from the captive, from the exposed head of the enemies.’
32:42. I will make mine arrows drunk with blood, and my sword shall devour flesh; [and that] with the blood of the slain and of the captives, from the beginning of revenges upon the enemy.
I will make mine arrows drunk with blood, and my sword shall devour flesh; [and that] with the blood of the slain and of the captives, from the beginning of revenges upon the enemy:

42: упою стрелы Мои кровью, и меч Мой насытится плотью, кровью убитых и пленных, головами начальников врага.
32:42
μεθύσω μεθυω get drunk
τὰ ο the
βέλη βελος missile
μου μου of me; mine
ἀφ᾿ απο from; away
αἵματος αιμα blood; bloodstreams
καὶ και and; even
ο the
μάχαιρά μαχαιρα short sword
μου μου of me; mine
καταφάγεται κατεσθιω consume; eat up
κρέα κρεας meat
ἀφ᾿ απο from; away
αἵματος αιμα blood; bloodstreams
τραυματιῶν τραυματιας and; even
αἰχμαλωσίας αιχμαλωσια captivity
ἀπὸ απο from; away
κεφαλῆς κεφαλη head; top
ἀρχόντων αρχων ruling; ruler
ἐχθρῶν εχθρος hostile; enemy
32:42
אַשְׁכִּ֤יר ʔaškˈîr שׁכר be drunk
חִצַּי֙ ḥiṣṣˌay חֵץ arrow
מִ mi מִן from
דָּ֔ם ddˈām דָּם blood
וְ wᵊ וְ and
חַרְבִּ֖י ḥarbˌî חֶרֶב dagger
תֹּאכַ֣ל tōḵˈal אכל eat
בָּשָׂ֑ר bāśˈār בָּשָׂר flesh
מִ mi מִן from
דַּ֤ם ddˈam דָּם blood
חָלָל֙ ḥālˌāl חָלָל pierced
וְ wᵊ וְ and
שִׁבְיָ֔ה šivyˈā שִׁבְיָה captives
מֵ מִן from
רֹ֖אשׁ rˌōš רֹאשׁ head
פַּרְעֹ֥ות parʕˌôṯ פֶּרַע loose hair
אֹויֵֽב׃ ʔôyˈēv איב be hostile
32:42. inebriabo sagittas meas sanguine et gladius meus devorabit carnes de cruore occisorum et de captivitate nudati inimicorum capitis
I will make my arrows drunk with blood, and my sword shall devour flesh, of the blood of the slain and of the captivity, of the bare head of the enemies.
32:42. I will inebriate my arrows with blood, and my sword will devour flesh: from the blood of the slain and from the captive, from the exposed head of the enemies.’
32:42. I will make mine arrows drunk with blood, and my sword shall devour flesh; [and that] with the blood of the slain and of the captives, from the beginning of revenges upon the enemy.
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
32:42: From the beginning of revenges - The word פרעות paroth, rendered revenges, a sense in which it never appears to be taken, has rendered this place very perplexed and obscure. Mr. Parkhurst has rendered the whole passage thus: -
I will make my arrows drunk with blood;
And my sword shall devour flesh,
With the blood of the slain and captive
From the hairy head of the enemy.
Probably מראש פרעות merosh paroth may be more properly translated, from the naked head - the enemy shall have nothing to shield him from my vengeance; the crown of dignity shall fall off, and even the helmet be no protection against the sword and arrows of the Lord.
Albert Barnes: Notes on the Bible - 1834
32:42
From the beginning of Rev_enges upon the enemy - Render, (drunk with blood) from the head (i. e. the chief) of the princes of the enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:42: make mine: Deu 32:23; Psa 45:5, Psa 68:23; Isa 34:6-8; Jer 16:10; Eze 35:6-8, Eze 38:21, Eze 38:22
Rev_enges: The word parô th, rendered Rev_enges, a sense in which it never seems to be used, has rendered this passage very obscure. As the word paira signifies the hair of the head, both in Hebrew and Arabic, Mr. Parkhurst and others render mairosh parô th, "from the hairy head;" but to have this sense, the words should rather have been mipparô th rosh, according the Hebrew idiom. The word farô u, in Arabic, however, also denotes a prince or chief; and the words may be literally rendered, with the LXX, απο κεφαλης αρχοντων εχθρων, "from the head of the chiefs of the enemies." The hyperbaton, or transposition of words from their grammatical order, is very observable in this verse; the third member forming a continuation of the first, and the fourth of the second. Job 13:24; Jer 30:14; Lam 2:5
John Gill
32:42 I will make mine arrows drunk with blood,.... Signifying, that by various judgments he would bring upon them, which, like arrows, would come suddenly, fly swiftly, and pierce deeply, there would be a prodigious effusion of blood like that in Rev_ 14:20; so that these arrows, which cause it, being plunged and soaked, and covered in it, may be said to be inebriated with it, just as the sword is said to be bathed and filled with blood, Is 34:5; which prophecy respects the same vengeance of Christ on the selfsame enemies of his as here; and as the whore of Rome is said to be drunken with the blood of the saints and martyrs of Jesus, the arrows of her destruction are represented in just retaliation as drunk with her blood, Rev_ 17:6,
and my sword shall devour flesh: the flesh of kings, of captains, of mighty men, of horses, and of them that sit on them the flesh of all men, bond and free, small and great, Rev_ 19:18; that is, shall destroy great multitudes of men:
and that with the blood of the slain, and of the captives; that is, his arrows should be drunk not only with the blood of these that were wounded and killed, but of the captives; who commonly are spared, but in this case should not, their blood should be shed: it may be rendered, "because of the blood of the slain", &c. (y); because of the blood of the saints whom they have killed, and carried captive, and who have died in prisons:
from the beginning of revenges upon the enemy; or "of the enemy"; that is, from the time the enemy began to oppress the saints, and take revenge on them, and shed their blood; all that blood shall be found in them that has been from the beginning shed, and charged to their account, and revenged on them; just as the blood of all the righteous, from the beginning of the world, was brought upon the Jews, Mt 23:35. The Targum of Jerusalem is,"from the heads of their mighty men, the generals of their armies;''to, which agrees the Septuagint version,"from the head of the princes of the enemies;''and so may refer to the head or heads of the antichristian people, the pope of Rome, and his princes, the cardinals, and all the antichristian kings and states, the captains and generals of their armies, which will be brought to Armageddon, and there destroyed, see Ps 68:21.
(y) "propter sanguinem", Pagninus, Tigurine version.
John Wesley
32:42 Captives - Whom my sword hath sorely wounded, though not utterly killed. From the beginning - When once I begin to revenge myself and my people upon mine and their enemies, I will go on and make a full end.
32:4332:43: Ուրա՛խ լերուք ազգք ընդ ժողովրդեա՛ն նորա, եւ զօրացուսցեն զնա ամենայն հրեշտակք Աստուծոյ. զի խնդրի՛ վրէժ արեան որդւո՛ց նորա. եւ խնդրեսցէ՛ վրէժ՝ եւ հատուսցէ դատաստանս թշնամեաց, եւ ատելեա՛ցն հատուսցէ. եւ սրբեսցէ Տէր զերկիր ժողովրդեան իւրոյ։ Եւ գրեա՛ց Մովսէս զօրհնութիւնս զայս յաւուր յայնմիկ, եւ ուսո՛յց զսա որդւոցն Իսրայէլի[2070]։ [2070] Ոմանք. Եւ զօրացուցին զնա։
43 Ազգե՛ր, ուրախացէ՛ք նրա ժողովրդի հետ, նրան թող զօրացնեն Աստծու բոլոր հրեշտակները, որովհետեւ նրա որդիների արեան վրէժն է պահանջւում. թշնամիների վրէժն է պահանջուելու, եւ դատաստան է արուելու: Թող ատելի մարդկանց նա արժանին հատուցի, եւ Տէրը թող սրբագործի իր ժողովրդի երկիրը»: Մովսէսն այս օրհներգութիւնները գրեց այդ օրը եւ դրանք սովորեցրեց իսրայէլացիներին:
43 Ո՛վ ազգեր, անոր ժողովուրդին հետ ուրախացէ՛ք, Քանզի իր ծառաներուն արեան վրէժը պիտի խնդրէ. Իր թշնամիներէն վրէժ պիտի առնէ Եւ իր երկրին ու ժողովուրդին քաւութիւն պիտի ընէ»։
Ուրախ լերուք, ազգք, ընդ ժողովրդեան նորա, [518]եւ զօրացուսցեն զնա ամենայն հրեշտակք Աստուծոյ, զի խնդրի վրէժ արեան որդւոց նորա. եւ խնդրեսցէ վրէժ եւ հատուսցէ դատաստանս թշնամեաց``, եւ [519]ատելեացն հատուսցէ եւ սրբեսցէ Տէր զերկիր ժողովրդեան իւրոյ: Եւ գրեաց Մովսէս զօրհնութիւնս զայս յաւուր յայնմիկ, եւ ուսոյց զսա որդւոցն Իսրայելի:

32:43: Ուրա՛խ լերուք ազգք ընդ ժողովրդեա՛ն նորա, եւ զօրացուսցեն զնա ամենայն հրեշտակք Աստուծոյ. զի խնդրի՛ վրէժ արեան որդւո՛ց նորա. եւ խնդրեսցէ՛ վրէժ՝ եւ հատուսցէ դատաստանս թշնամեաց, եւ ատելեա՛ցն հատուսցէ. եւ սրբեսցէ Տէր զերկիր ժողովրդեան իւրոյ։ Եւ գրեա՛ց Մովսէս զօրհնութիւնս զայս յաւուր յայնմիկ, եւ ուսո՛յց զսա որդւոցն Իսրայէլի[2070]։
[2070] Ոմանք. Եւ զօրացուցին զնա։
43 Ազգե՛ր, ուրախացէ՛ք նրա ժողովրդի հետ, նրան թող զօրացնեն Աստծու բոլոր հրեշտակները, որովհետեւ նրա որդիների արեան վրէժն է պահանջւում. թշնամիների վրէժն է պահանջուելու, եւ դատաստան է արուելու: Թող ատելի մարդկանց նա արժանին հատուցի, եւ Տէրը թող սրբագործի իր ժողովրդի երկիրը»: Մովսէսն այս օրհներգութիւնները գրեց այդ օրը եւ դրանք սովորեցրեց իսրայէլացիներին:
43 Ո՛վ ազգեր, անոր ժողովուրդին հետ ուրախացէ՛ք, Քանզի իր ծառաներուն արեան վրէժը պիտի խնդրէ. Իր թշնամիներէն վրէժ պիտի առնէ Եւ իր երկրին ու ժողովուրդին քաւութիւն պիտի ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
32:4343: Веселитесь, язычники, с народом Его; ибо Он отмстит за кровь рабов Своих, и воздаст мщение врагам Своим, и очистит землю Свою [и] народ Свой!
32:43 εὐφράνθητε ευφραινω celebrate; cheer οὐρανοί ουρανος sky; heaven ἅμα αμα at once; together αὐτῷ αυτος he; him καὶ και and; even προσκυνησάτωσαν προσκυνεω worship αὐτῷ αυτος he; him πάντες πας all; every υἱοὶ υιος son θεοῦ θεος God εὐφράνθητε ευφραινω celebrate; cheer ἔθνη εθνος nation; caste μετὰ μετα with; amid τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even ἐνισχυσάτωσαν ενισχυω fortify; prevail αὐτῷ αυτος he; him πάντες πας all; every ἄγγελοι αγγελος messenger θεοῦ θεος God ὅτι οτι since; that τὸ ο the αἷμα αιμα blood; bloodstreams τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him ἐκδικᾶται εκδικαζω and; even ἐκδικήσει εκδικεω vindicate; avenge καὶ και and; even ἀνταποδώσει ανταποδιδωμι repay δίκην δικη justice τοῖς ο the ἐχθροῖς εχθρος hostile; enemy καὶ και and; even τοῖς ο the μισοῦσιν μισεω hate ἀνταποδώσει ανταποδιδωμι repay καὶ και and; even ἐκκαθαριεῖ εκκαθαριζω lord; master τὴν ο the γῆν γη earth; land τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him
32:43 הַרְנִ֤ינוּ harnˈînû רנן cry of joy גֹויִם֙ ḡôyˌim גֹּוי people עַמֹּ֔ו ʕammˈô עַם people כִּ֥י kˌî כִּי that דַם־ ḏam- דָּם blood עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant יִקֹּ֑ום yiqqˈôm נקם avenge וְ wᵊ וְ and נָקָם֙ nāqˌām נָקָם vengeance יָשִׁ֣יב yāšˈîv שׁוב return לְ lᵊ לְ to צָרָ֔יו ṣārˈāʸw צַר adversary וְ wᵊ וְ and כִפֶּ֥ר ḵippˌer כפר cover אַדְמָתֹ֖ו ʔaḏmāṯˌô אֲדָמָה soil עַמֹּֽו׃ פ ʕammˈô . f עַם people
32:43. laudate gentes populum eius quia sanguinem servorum suorum ulciscetur et vindictam retribuet in hostes eorum et propitius erit terrae populi suiPraise his people, ye nations, for he will revenge the blood of his servants: and will render vengeance to their enemies, and he will be merciful to the land of his people.
43. Rejoice, O ye nations, his people: For he will avenge the blood of his servants, And will render vengeance to his adversaries, And will make expiation for his land, for his people.
32:43. You nations, praise his people! For he will avenge the blood of his servants. And he will distribute vengeance to their enemies. And he will be merciful to the land of his people.”
32:43. Rejoice, O ye nations, [with] his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, [and] to his people.
Rejoice, O ye nations, [with] his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, [and] to his people:

43: Веселитесь, язычники, с народом Его; ибо Он отмстит за кровь рабов Своих, и воздаст мщение врагам Своим, и очистит землю Свою [и] народ Свой!
32:43
εὐφράνθητε ευφραινω celebrate; cheer
οὐρανοί ουρανος sky; heaven
ἅμα αμα at once; together
αὐτῷ αυτος he; him
καὶ και and; even
προσκυνησάτωσαν προσκυνεω worship
αὐτῷ αυτος he; him
πάντες πας all; every
υἱοὶ υιος son
θεοῦ θεος God
εὐφράνθητε ευφραινω celebrate; cheer
ἔθνη εθνος nation; caste
μετὰ μετα with; amid
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
ἐνισχυσάτωσαν ενισχυω fortify; prevail
αὐτῷ αυτος he; him
πάντες πας all; every
ἄγγελοι αγγελος messenger
θεοῦ θεος God
ὅτι οτι since; that
τὸ ο the
αἷμα αιμα blood; bloodstreams
τῶν ο the
υἱῶν υιος son
αὐτοῦ αυτος he; him
ἐκδικᾶται εκδικαζω and; even
ἐκδικήσει εκδικεω vindicate; avenge
καὶ και and; even
ἀνταποδώσει ανταποδιδωμι repay
δίκην δικη justice
τοῖς ο the
ἐχθροῖς εχθρος hostile; enemy
καὶ και and; even
τοῖς ο the
μισοῦσιν μισεω hate
ἀνταποδώσει ανταποδιδωμι repay
καὶ και and; even
ἐκκαθαριεῖ εκκαθαριζω lord; master
τὴν ο the
γῆν γη earth; land
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
32:43
הַרְנִ֤ינוּ harnˈînû רנן cry of joy
גֹויִם֙ ḡôyˌim גֹּוי people
עַמֹּ֔ו ʕammˈô עַם people
כִּ֥י kˌî כִּי that
דַם־ ḏam- דָּם blood
עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant
יִקֹּ֑ום yiqqˈôm נקם avenge
וְ wᵊ וְ and
נָקָם֙ nāqˌām נָקָם vengeance
יָשִׁ֣יב yāšˈîv שׁוב return
לְ lᵊ לְ to
צָרָ֔יו ṣārˈāʸw צַר adversary
וְ wᵊ וְ and
כִפֶּ֥ר ḵippˌer כפר cover
אַדְמָתֹ֖ו ʔaḏmāṯˌô אֲדָמָה soil
עַמֹּֽו׃ פ ʕammˈô . f עַם people
32:43. laudate gentes populum eius quia sanguinem servorum suorum ulciscetur et vindictam retribuet in hostes eorum et propitius erit terrae populi sui
Praise his people, ye nations, for he will revenge the blood of his servants: and will render vengeance to their enemies, and he will be merciful to the land of his people.
32:43. You nations, praise his people! For he will avenge the blood of his servants. And he will distribute vengeance to their enemies. And he will be merciful to the land of his people.”
32:43. Rejoice, O ye nations, [with] his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, [and] to his people.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43: Заключительный аккорд песни Моисея: грозен суд правды Божией, но он гибелен лишь для упорных отступников от Иеговы; верные же сыны Его будут спасены. Вместе с верными сынами Израиля должны торжествовать и язычники, так как «кровь рабов очищена», «мщение врагам воздано», «народ и земля очищены». Согласно толкованиям Ап. Павла (Рим XV:8–12) и христианских писателей, Моисей предъизобразил в данном месте духовную радость членов Церкви Христовой, в которую должны войти как язычники, так и Иудеи (Рим XI).
Adam Clarke: Commentary on the Bible - 1831
32:43: Rejoice, O ye nations - Ye Gentiles, for the casting off of the Jews shall be the means of your ingathering with his people, for they shall not be utterly cast off. (See Rom 15:9, for in this way the apostle applies it). But how shall the Gentiles be called, and the Jews have their iniquity purged? He will be merciful unto his land and to his people, וכפר vechipper, he shall cause an atonement to be made for his land and people; i. e., Jesus Christ, the long promised Messiah, shall be crucified for Jews and Gentiles, and the way to the holiest be made plain by his blood.
The people have long been making atonements for themselves, but to none effect, for their atonements were but signs, and not the thing signified, for the body is Christ; now the Lord himself makes an atonement, for the Lamb of God alone taketh away the sin of the world. This is a very proper and encouraging conclusion to the awfully important matter of this poem.
Israel shall be long scattered, peeled, and punished, but they shall have mercy in the latter times; they also shall rejoice with the Gentiles, in the common salvation purchased by the blood of the Savior of all mankind.
Albert Barnes: Notes on the Bible - 1834
32:43: Rejoice, O ye nations, with His people - Some prefer the marginal rendering.
In this profound passage, there is shadowed forth the purpose of God to overrule:
(1) the unbelief of the Jews to the bringing in of the Gentiles; and
(2) the mercy shown to the Gentries to the eventual restoration of the Jews (compare Rom 11:25-36).
The Song closes as it began Deu 32:1-3, with an invitation to praise. It has reached, through a long series of divine interpositions, its grandest theme in this call to the Gentiles, now pagan no more, to rejoice over God's restored people, the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:43: Rejoice: or, Praise his people, ye nations; or, Sing ye, O ye nations. Gen 12:3; Kg1 8:43; Psa 22:27; Isa 11:10, Isa 19:23, Isa 19:25; Luk 2:10, Luk 2:11, Luk 2:32; Act 13:47, Act 13:48; Rom 15:9-13; Rev 5:9, Rev 5:10
avenge: Deu 32:35; Job 13:24; Jer 13:14; Lam 2:5; Luk 19:27, Luk 19:43, Luk 19:44, Luk 21:22-24; Rom 12:19; Rev 6:10, Rev 15:2, Rev 15:4, Rev 18:2, Rev 18:20, Rev 19:2
render: Deu 32:41
will be: Psa 85:1
Geneva 1599
32:43 Rejoice, O ye nations, [with] his people: for he will avenge the (u) blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, [and] to his people.
(u) Where the blood of God's people is shed for their sins or trial of their faith, he promises to avenge it.
John Gill
32:43 Rejoice, O ye nations, with his people,.... Or, "rejoice, ye nations", who are "his" people; so Kimchi and Ben Melech interpret it; the Gentiles, who are the Lord's chosen and covenant people, redeemed and called, and the fulness of them now brought in, and so matter of great rejoicing; or rather, as the Septuagint, which is approved and confirmed by the Apostle Paul, "rejoice, ye Gentiles, with his people", Rom 15:10; and as it is there applied to the then state of the Christian church, when Jews and Gentiles were incorporated and united together; so here it respects future time, when, as the fulness of the Gentiles will be brought in, so the Jews will be converted, and the "loammi", Hos 1:9, will be taken off from them, and they will be reckoned among the people of God; and Jews and Gentiles will be joined together in the same Gospel church state, and so are called upon to rejoice in their common salvation, and in their common blessings and privileges, and particularly for what follows:
for he will avenge the blood of his servants, and will render vengeance to his adversaries; by his servants are meant the martyrs of Jesus, whose blood has been shed by antichrist, and the antichristian powers, his adversaries; as the blood of the Waldenses in the valleys of Piedmont, the Albigenses in Spain, and the Petrobrussians in France, the Bohemians in Germany, the Wickliffites, Lollards and the "martyrs" in Queen Mary's days in England, with many others; and when inquisition is made for blood, the blood of those will be found out, and vengeance rendered for it:
and will be merciful unto his land, and to his people: or "will atone for" (z), expiate, cleanse, and purge both land and people; clear the whole earth, which is the Lord's, from Mahometanism, Paganism, and Popery, and cover it with the knowledge of the Lord by the everlasting Gospel, which will be preached to all nations; and particularly the land of Canaan, laid under an anathema or curse, as threatened, Mal 4:6; under which it has lain ever since the destruction of it by the Romans, and has ever since been inhabited by Pagans, Mahometans, and Papists; and, though once a land flowing with milk and honey, has been turned into a barren wilderness, and will thus remain, and Jerusalem, its metropolis, trodden down by the Gentiles, until their times are fulfilled; which now will be, and then it will be restored to its former fruitfulness and fertility, Lk 21:24; and will be inhabited by the converted Jews, to whom the Lord will be pacified, upon the foot or Christ's atonement, which now will be made known and applied unto them, with the full and free pardon of all their sins, Rom 11:25; and thus ends this most excellent and wonderful song, which is of such a large extent and compass, as to reach from the beginning of the Jewish nation, and before it, to the conversion of the Jews in the latter day; an history of more than four thousand years already; and how long more is yet to come before all in it is fulfilled no man call say.
(z) "propitiabitur", Pagninus, Montanus; "expiabit", Vatablus; "expiat", Junius & Tremellius.
John Wesley
32:43 Rejoice - He calls upon the nations to rejoice and bless God for his favours, and especially for the last wonderful deliverance which shall be given to the Jews, when they shall be converted to the gospel in the last days; which they have all reason to do, because of that singular advantage which all nations will have at that time and upon that occasion.
32:4432:44: Եւ եմուտ Մովսէս ՚ի ժողովուրդն, եւ խօսեցա՛ւ զամենայն բանս օրինացս այսոցիկ յականջս ժողովրդեանն, ինքն եւ Յեսու որդի Նաւեայ։
44 Մովսէսը մտաւ ժողովրդի մէջ, եւ ինքն ու Նաւէի որդի Յեսուն օրէնքի բոլոր խօսքերը լսելի դարձրին ժողովրդի ականջին:
44 Ուստի Մովսէս Նաւեան Յեսուին հետ եկաւ ու այս երգին բոլոր խօսքերը ժողովուրդին ականջներուն լսցուց։
Եւ եմուտ Մովսէս [520]ի ժողովուրդն, եւ խօսեցաւ զամենայն բանս [521]օրինացս այսոցիկ`` յականջս ժողովրդեանն, ինքն եւ Յեսու որդի Նաւեայ:

32:44: Եւ եմուտ Մովսէս ՚ի ժողովուրդն, եւ խօսեցա՛ւ զամենայն բանս օրինացս այսոցիկ յականջս ժողովրդեանն, ինքն եւ Յեսու որդի Նաւեայ։
44 Մովսէսը մտաւ ժողովրդի մէջ, եւ ինքն ու Նաւէի որդի Յեսուն օրէնքի բոլոր խօսքերը լսելի դարձրին ժողովրդի ականջին:
44 Ուստի Մովսէս Նաւեան Յեսուին հետ եկաւ ու այս երգին բոլոր խօսքերը ժողովուրդին ականջներուն լսցուց։
zohrab-1805▾ eastern-1994▾ western am▾
32:4444: И пришел Моисей [к народу] и изрек все слова песни сей вслух народа, он и Иисус, сын Навин.
32:44 καὶ και and; even ἔγραψεν γραφω write Μωυσῆς μωσευς Mōseus; Mosefs τὴν ο the ᾠδὴν ωδη song ταύτην ουτος this; he ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day καὶ και and; even ἐδίδαξεν διδασκω teach αὐτὴν αυτος he; him τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ἐλάλησεν λαλεω talk; speak πάντας πας all; every τοὺς ο the λόγους λογος word; log τοῦ ο the νόμου νομος.1 law τούτου ουτος this; he εἰς εις into; for τὰ ο the ὦτα ους ear τοῦ ο the λαοῦ λαος populace; population αὐτὸς αυτος he; him καὶ και and; even Ἰησοῦς ιησους Iēsous; Iisus ὁ ο the τοῦ ο the Ναυη ναυη Nauē; Nai
32:44 וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יְדַבֵּ֛ר yᵊḏabbˈēr דבר speak אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the שִּׁירָֽה־ ššîrˈā- שִׁירָה song הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this בְּ bᵊ בְּ in אָזְנֵ֣י ʔoznˈê אֹזֶן ear הָ hā הַ the עָ֑ם ʕˈām עַם people ה֖וּא hˌû הוּא he וְ wᵊ וְ and הֹושֵׁ֥עַ hôšˌēₐʕ הֹושֵׁעַ Hosea בִּן־ bin- בֵּן son נֽוּן׃ nˈûn נוּן Nun
32:44. venit ergo Moses et locutus est omnia verba cantici huius in auribus populi ipse et Iosue filius NunSo Moses came and spoke all the words of this canticle in the ears of the people, and Josue the son of Nun.
44. And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun.
32:44. Therefore, Moses went and spoke all the words of this canticle to the ears of the people, both he and Joshua, the son of Nun.
32:44. And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun.
And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun:

44: И пришел Моисей [к народу] и изрек все слова песни сей вслух народа, он и Иисус, сын Навин.
32:44
καὶ και and; even
ἔγραψεν γραφω write
Μωυσῆς μωσευς Mōseus; Mosefs
τὴν ο the
ᾠδὴν ωδη song
ταύτην ουτος this; he
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
καὶ και and; even
ἐδίδαξεν διδασκω teach
αὐτὴν αυτος he; him
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
νόμου νομος.1 law
τούτου ουτος this; he
εἰς εις into; for
τὰ ο the
ὦτα ους ear
τοῦ ο the
λαοῦ λαος populace; population
αὐτὸς αυτος he; him
καὶ και and; even
Ἰησοῦς ιησους Iēsous; Iisus
ο the
τοῦ ο the
Ναυη ναυη Nauē; Nai
32:44
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יְדַבֵּ֛ר yᵊḏabbˈēr דבר speak
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֥י divrˌê דָּבָר word
הַ ha הַ the
שִּׁירָֽה־ ššîrˈā- שִׁירָה song
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
בְּ bᵊ בְּ in
אָזְנֵ֣י ʔoznˈê אֹזֶן ear
הָ הַ the
עָ֑ם ʕˈām עַם people
ה֖וּא hˌû הוּא he
וְ wᵊ וְ and
הֹושֵׁ֥עַ hôšˌēₐʕ הֹושֵׁעַ Hosea
בִּן־ bin- בֵּן son
נֽוּן׃ nˈûn נוּן Nun
32:44. venit ergo Moses et locutus est omnia verba cantici huius in auribus populi ipse et Iosue filius Nun
So Moses came and spoke all the words of this canticle in the ears of the people, and Josue the son of Nun.
32:44. Therefore, Moses went and spoke all the words of this canticle to the ears of the people, both he and Joshua, the son of Nun.
32:44. And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
44 And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun. 45 And Moses made an end of speaking all these words to all Israel: 46 And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. 47 For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it. 48 And the LORD spake unto Moses that selfsame day, saying, 49 Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession: 50 And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people: 51 Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel. 52 Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel.
Here is, I. The solemn delivery of this song to the children of Israel, v. 44, 45. Moses spoke it to as many as could hear him, while Joshua, in another assembly, at the same time, delivered it to as many as his voice would reach. Thus coming to them from the mouth of both their governors, Moses who was laying down the government, and Joshua who was taking it up, they would see they were both in the same mind, and that, though they changed their commander, there was no change in the divine command; Joshua, as well as Moses, would be a witness against them if ever they forsook God.
II. An earnest charge to them to mind these and all the rest of the good words that Moses had said to them. How earnestly does he long after them all, how very desirous that the word of God might make deep and lasting impressions upon them, how jealous over them with a godly jealousy, lest they should at any time let slip these great things!
1. The duties he charges upon them are, (1.) Carefully to attend to these themselves: "Set your hearts both to the laws, and to the promises and threatenings, the blessings and curses, and now at last to this song. Let the mind be closely applied to the consideration of these things; be affected with them; be intent upon your duty, and cleave to it with full purpose of heart." (2.) Faithfully to transmit these things to those that should come after them: "What interest you have in your children, or influence upon them, use it for this purpose; and command them (as your father Abraham did, Gen. xviii. 19) to observe to do all the words of this law." Those that are good themselves cannot but desire that their children may be so likewise, and that posterity may keep up religion in their day and the entail of it may not be cut off.
2. The arguments he uses to persuade them to make religion their business and to persevere in it are, (1.) The vast importance of the things themselves which he had charged upon them (v. 47): "It is not a vain thing, because it is your life. It is not an indifferent thing, but of absolute necessity; it is not a trifle, but a matter of consequence, a matter of life and death; mind it, and you are made for ever; neglect it, and you are for ever undone." O that men were but fully persuaded of this, that religion is their life, even the life of their souls! (2.) The vast advantage it would be of to them: Through this thing you shall prolong your days in Canaan, which is a typical promise of that eternal life which Christ has assured us those shall enter into that keep the commandments of God, Matt. xix. 17.
III. Orders given to Moses concerning his death. Now that this renowned witness for God had finished his testimony, he must go up to Mount Nebo and die; in the prophecy of Christ's two witnesses there is a plain allusion to Moses and Elias (Rev. xi. 6), and perhaps their removal, being by martyrdom, is no less glorious than the removal either of Moses or Elias. Orders were given to Moses that self-same day, v. 48. Now that he had done his work, why should he desire to live a day longer? He had indeed formerly prayed that he might go over Jordan, but now he is entirely satisfied, and, as God had bidden him, saith no more of that matter. 1. God here reminds him of the sin he had been guilty of, for which he was excluded Canaan (v. 51), that he might the more patiently bear the rebuke because he had sinned, and that now he might renew his sorrow for that unadvised word, for it is good for the best of men to die repenting of the infirmities they are conscious to themselves of. It was an omission that was thus displeasing to God; he did not sanctify God, as he ought to have done, before the children of Israel, he did not carry himself with a due decorum in executing the orders he had then received. 2. He reminds him of the death of his brother Aaron (v. 50), to make his own the more familiar and the less formidable. Note, It is a great encouragement to us, when we die, to think of our friends that have gone before us through that darksome valley, especially of Christ, our elder brother and great high priest. 3. He sends him up to a high hill, thence to take a view of the land of Canaan and then die, v. 49, 50. The remembrance of his sin might make death terrible, but the sight God gave him of Canaan took off the terror of it, as it was a token of God's being reconciled to him, and a plain indication to him that though his sin shut him out of the earthly Canaan, yet it should not deprive him of that better country which in this world can only be seen, and that with an eye of faith. Note, Those may die with comfort and ease whenever God calls for them (notwithstanding the sins they remember against themselves) who have a believing prospect and a well-grounded hope of eternal life beyond death.
Adam Clarke: Commentary on the Bible - 1831
32:44: And Moses came - Probably from the tabernacle, where God had given him this prophetic ode, and he rehearsed it in the ears of the people.
Albert Barnes: Notes on the Bible - 1834
32:44: These verses were, no doubt, added by the author of the supplement to Deuteronomy. For the statements contained in them, consult the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:44: spake: Deu 31:22, Deu 31:30
Hoshea: or, Joshua, Num 13:8, Num 13:16
Carl Friedrich Keil and Franz Delitzsch
32:44
In Deut 32:44-47 it is stated that Moses, with Joshua, spake the song to the people; and on finishing this rehearsal, once more impressed upon the hearts of the people the importance of observing all the commandments of God. This account proceeds from the author of the supplement to the Thorah of Moses, who inserted the song in the book of the law. This explains the name Hoshea, instead of Jehoshuah (Joshua), which Moses had given to his servant (Num 13:8, Num 13:16), and invariably uses (compare Deut 31:3, Deut 31:7, Deut 31:14, Deut 31:23, with Deut 1:38; Deut 3:21, Deut 3:28, and the exposition of Num 13:16). - On Deut 32:46, vid., Deut 6:7 and Deut 11:19; and on Deut 32:47, vid., Deut 30:20.
John Gill
32:44 And Moses came,.... To the people, as the Greek version, the heads of the people being gathered together according to his order, Deut 31:28; The Targum of Jonathan says, he came from the tabernacle, the house of instruction:
and spake all the words of this song in the ears of the people; which is observed both before and after the reading of it, to show the certainty of it, and how punctually and faithfully he had delivered it:
he, and Hoshea the son of Nun; the same with Joshua, whose name at first was Hoshea, Num 13:16, probably Joshua read the song to one part of the people, while Moses read it to the other.
John Wesley
32:44 He and Hoshea - Or Joshua. Probably Moses spoke it to as many as could hear him, while Joshua in another assembly at the same time delivered it to as many as his voice would reach. Thus Joshua, as well as Moses, would be a witness against them, if ever they forsook God.
Robert Jamieson, A. R. Fausset and David Brown
32:44 Moses . . . spake all the words of this song in the ears, &c.--It has been beautifully styled "the Song of the Dying Swan" [LOWTH]. It was designed to be a national anthem, which it should be the duty and care of magistrates to make well known by frequent repetition, to animate the people to right sentiments towards a steadfast adherence to His service.
32:4532:45: Եւ կատարեա՛ց Մովսէս խօսել ընդ ամենայն Իսրայէլի.
45 Մովսէսը, այս խօսքերը բոլոր իսրայէլացիներին հաղորդելուց յետոյ,
45 Երբ Մովսէս այս ամէն խօսքերը լմնցուց,
Եւ կատարեաց Մովսէս [522]խօսել ընդ ամենայն Իսրայելի:

32:45: Եւ կատարեա՛ց Մովսէս խօսել ընդ ամենայն Իսրայէլի.
45 Մովսէսը, այս խօսքերը բոլոր իսրայէլացիներին հաղորդելուց յետոյ,
45 Երբ Մովսէս այս ամէն խօսքերը լմնցուց,
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32:4545: Когда Моисей изрек все слова сии всему Израилю,
32:45 καὶ και and; even συνετέλεσεν συντελεω consummate; finish Μωυσῆς μωσευς Mōseus; Mosefs λαλῶν λαλεω talk; speak παντὶ πας all; every Ισραηλ ισραηλ.1 Israel
32:45 וַ wa וְ and יְכַ֣ל yᵊḵˈal כלה be complete מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses לְ lᵊ לְ to דַבֵּ֛ר ḏabbˈēr דבר speak אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
32:45. conplevitque omnes sermones istos loquens ad universum IsrahelAnd he ended all these words, speaking to all Israel.
45. And Moses made an end of speaking all these words to all Israel:
32:45. And he completed all these words, speaking to all of Israel.
32:45. And Moses made an end of speaking all these words to all Israel:
And Moses made an end of speaking all these words to all Israel:

45: Когда Моисей изрек все слова сии всему Израилю,
32:45
καὶ και and; even
συνετέλεσεν συντελεω consummate; finish
Μωυσῆς μωσευς Mōseus; Mosefs
λαλῶν λαλεω talk; speak
παντὶ πας all; every
Ισραηλ ισραηλ.1 Israel
32:45
וַ wa וְ and
יְכַ֣ל yᵊḵˈal כלה be complete
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
לְ lᵊ לְ to
דַבֵּ֛ר ḏabbˈēr דבר speak
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
32:45. conplevitque omnes sermones istos loquens ad universum Israhel
And he ended all these words, speaking to all Israel.
32:45. And he completed all these words, speaking to all of Israel.
32:45. And Moses made an end of speaking all these words to all Israel:
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jg▾ all ▾
John Gill
32:45 And Moses made an end of speaking all these words to all Israel. Finished all he had to say to them from the Lord, whether by way of precept, moral, civil, and ceremonial or in the form of a song.
32:4632:46: եւ ասէ ցնոսա. Զգո՛յշ լերուք սրտիւք ձերովք ամենայն բանիցս այսոցիկ, զորոց ե՛ս դնեմ վկայութիւն ընդ ձեզ այսօր. զոր պատուիրիցէ՛ք որդւոց ձերոց, պահե՛լ եւ առնե՛լ զամենայն բանս օրինացս այսոցիկ։
46 նրանց ասաց. «Ձեր հոգու մէջ պահեցէ՛ք բոլոր այն խօսքերը, որոնց վրայ այսօր վկայութիւն եմ դնում ձեր առջեւ: Դրանք հաղորդեցէ՛ք ձեր որդիներին, որպէսզի պահեն ու կատարեն օրէնքի բոլոր խօսքերը:
46 Անոնց ըսաւ. «Ձեր սրտին մէջ դրէք այն ամէն խօսքերը, որ այսօր ձեզի իբր վկայութիւն բերի, որպէս զի ձեր տղոց պատուիրէք, որ այս օրէնքին ամէն խօսքերը պահեն ու կատարեն։
եւ ասէ ցնոսա. Զգոյշ լերուք սրտիւք ձերովք ամենայն բանիցս այսոցիկ, զորոց ես դնեմ վկայութիւն ընդ ձեզ այսօր, զոր պատուիրիցէք որդւոց ձերոց, պահել եւ առնել զամենայն բանս օրինացս այսոցիկ:

32:46: եւ ասէ ցնոսա. Զգո՛յշ լերուք սրտիւք ձերովք ամենայն բանիցս այսոցիկ, զորոց ե՛ս դնեմ վկայութիւն ընդ ձեզ այսօր. զոր պատուիրիցէ՛ք որդւոց ձերոց, պահե՛լ եւ առնե՛լ զամենայն բանս օրինացս այսոցիկ։
46 նրանց ասաց. «Ձեր հոգու մէջ պահեցէ՛ք բոլոր այն խօսքերը, որոնց վրայ այսօր վկայութիւն եմ դնում ձեր առջեւ: Դրանք հաղորդեցէ՛ք ձեր որդիներին, որպէսզի պահեն ու կատարեն օրէնքի բոլոր խօսքերը:
46 Անոնց ըսաւ. «Ձեր սրտին մէջ դրէք այն ամէն խօսքերը, որ այսօր ձեզի իբր վկայութիւն բերի, որպէս զի ձեր տղոց պատուիրէք, որ այս օրէնքին ամէն խօսքերը պահեն ու կատարեն։
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32:4646: тогда сказал им: положите на сердце ваше все слова, которые я объявил вам сегодня, и завещевайте их детям своим, чтобы они старались исполнять все слова закона сего;
32:46 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him προσέχετε προσεχω pay attention; beware τῇ ο the καρδίᾳ καρδια heart ἐπὶ επι in; on πάντας πας all; every τοὺς ο the λόγους λογος word; log τούτους ουτος this; he οὓς ος who; what ἐγὼ εγω I διαμαρτύρομαι διαμαρτυρομαι protest ὑμῖν υμιν you σήμερον σημερον today; present ἃ ος who; what ἐντελεῖσθε εντελλομαι direct; enjoin τοῖς ο the υἱοῖς υιος son ὑμῶν υμων your φυλάσσειν φυλασσω guard; keep καὶ και and; even ποιεῖν ποιεω do; make πάντας πας all; every τοὺς ο the λόγους λογος word; log τοῦ ο the νόμου νομος.1 law τούτου ουτος this; he
32:46 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to שִׂ֣ימוּ śˈîmû שׂים put לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הַ ha הַ the דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i מֵעִ֥יד mēʕˌîḏ עוד warn, to witness בָּכֶ֖ם bāḵˌem בְּ in הַ ha הַ the יֹּ֑ום yyˈôm יֹום day אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] תְּצַוֻּם֙ tᵊṣawwˌum צוה command אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיכֶ֔ם bᵊnêḵˈem בֵּן son לִ li לְ to שְׁמֹ֣ר šᵊmˈōr שׁמר keep לַ la לְ to עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֖י divrˌê דָּבָר word הַ ha הַ the תֹּורָ֥ה ttôrˌā תֹּורָה instruction הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
32:46. et dixit ad eos ponite corda vestra in omnia verba quae ego testificor vobis hodie ut mandetis ea filiis vestris custodire et facere et implere universa quae scripta sunt legis huiusAnd he said to them: Set your hearts on all the words, which I testify to you this day: which you shall command your children to observe and to do, and to fulfil all that is written in this law:
46. And he said unto them, Set your heart unto all the words which I testify unto you this day; which ye shall command your children, to observe to do all the words of this law.
32:46. And he said to them: “Set your hearts upon all the words which I am testifying to you this day. So shall you command your sons, to keep, and to do, and to fulfill all the things that have been written in this law.
32:46. And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law.
And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law:

46: тогда сказал им: положите на сердце ваше все слова, которые я объявил вам сегодня, и завещевайте их детям своим, чтобы они старались исполнять все слова закона сего;
32:46
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
προσέχετε προσεχω pay attention; beware
τῇ ο the
καρδίᾳ καρδια heart
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
οὓς ος who; what
ἐγὼ εγω I
διαμαρτύρομαι διαμαρτυρομαι protest
ὑμῖν υμιν you
σήμερον σημερον today; present
ος who; what
ἐντελεῖσθε εντελλομαι direct; enjoin
τοῖς ο the
υἱοῖς υιος son
ὑμῶν υμων your
φυλάσσειν φυλασσω guard; keep
καὶ και and; even
ποιεῖν ποιεω do; make
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
νόμου νομος.1 law
τούτου ουτος this; he
32:46
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to
שִׂ֣ימוּ śˈîmû שׂים put
לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הַ ha הַ the
דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
מֵעִ֥יד mēʕˌîḏ עוד warn, to witness
בָּכֶ֖ם bāḵˌem בְּ in
הַ ha הַ the
יֹּ֑ום yyˈôm יֹום day
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
תְּצַוֻּם֙ tᵊṣawwˌum צוה command
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵיכֶ֔ם bᵊnêḵˈem בֵּן son
לִ li לְ to
שְׁמֹ֣ר šᵊmˈōr שׁמר keep
לַ la לְ to
עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֖י divrˌê דָּבָר word
הַ ha הַ the
תֹּורָ֥ה ttôrˌā תֹּורָה instruction
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
32:46. et dixit ad eos ponite corda vestra in omnia verba quae ego testificor vobis hodie ut mandetis ea filiis vestris custodire et facere et implere universa quae scripta sunt legis huius
And he said to them: Set your hearts on all the words, which I testify to you this day: which you shall command your children to observe and to do, and to fulfil all that is written in this law:
32:46. And he said to them: “Set your hearts upon all the words which I am testifying to you this day. So shall you command your sons, to keep, and to do, and to fulfill all the things that have been written in this law.
32:46. And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law.
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Adam Clarke: Commentary on the Bible - 1831
32:46: Set your hearts unto all the words - Another proof that all these awful denunciations of Divine wrath, though delivered in an absolute form, were only declaratory of what God would do If they rebelled against him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:46: Deu 6:6, Deu 6:7, Deu 11:18; Ch1 22:19; Pro 3:1-4; Eze 40:4; Luk 9:44; Heb 2:1
John Gill
32:46 And he said unto them,.... By way of exhortation:
set your hearts to all the words which I testify among you this day; it was not enough to hear them, but they were to lay them up in their hearts, and retain them in their memories; and not only so, but reflect on them in their minds, and closely apply to the consideration of them, and get the true knowledge and sense of them, and put it in practice:
which ye shall command your children to observe, to do all the words of this law; which shows that the exhortation does not respect the song only, but the whole law delivered in this book; which they were not only to attend to themselves, but to transmit to their children, and enjoin them the observance of, that so religion might be perpetuated in their posterity.
32:4732:47: Զի ո՛չ եթէ բա՛ն ինչ ընդունա՛յն իցէ ձեզ. զի սա՛ է կեա՛նք ձեր. եւ վասն այսր բանի երկայնօրեա՛յք լինիցիք ՚ի վերայ երկրի՝ յոր դո՛ւք անցանէք ընդ Յորդանան ժառանգե՛լ զնա[2071]։[2071] Ոմանք. Յոր դուք անցանիցէք։
47 Սա ոչ թէ դատարկ խօսք է, այլ ձեր կեանքի էութիւնը: Դրա համար էլ երկար կ’ապրէք այն երկրում, որ դուք, անցնելով Յորդանան գետը, պիտի ժառանգէք»:
47 Քանզի ասիկա ձեզի պարապ բան մը չէ, այլ ձեր կեանքն է ու այս բանով երկայնակեաց պիտի ըլլաք այն երկրին մէջ, որուն համար Յորդանանէն կ’անցնիք զանիկա ժառանգելու»։
Զի ոչ եթէ բան ինչ ընդունայն իցէ ձեզ. զի սա է կեանք ձեր, եւ վասն այսր բանի երկայնօրեայք լինիցիք ի վերայ երկրին յոր դուք անցանէք ընդ Յորդանան ժառանգել զնա:

32:47: Զի ո՛չ եթէ բա՛ն ինչ ընդունա՛յն իցէ ձեզ. զի սա՛ է կեա՛նք ձեր. եւ վասն այսր բանի երկայնօրեա՛յք լինիցիք ՚ի վերայ երկրի՝ յոր դո՛ւք անցանէք ընդ Յորդանան ժառանգե՛լ զնա[2071]։
[2071] Ոմանք. Յոր դուք անցանիցէք։
47 Սա ոչ թէ դատարկ խօսք է, այլ ձեր կեանքի էութիւնը: Դրա համար էլ երկար կ’ապրէք այն երկրում, որ դուք, անցնելով Յորդանան գետը, պիտի ժառանգէք»:
47 Քանզի ասիկա ձեզի պարապ բան մը չէ, այլ ձեր կեանքն է ու այս բանով երկայնակեաց պիտի ըլլաք այն երկրին մէջ, որուն համար Յորդանանէն կ’անցնիք զանիկա ժառանգելու»։
zohrab-1805▾ eastern-1994▾ western am▾
32:4747: ибо это не пустое для вас, но это жизнь ваша, и чрез это вы долгое время пробудете на той земле, в которую вы идете чрез Иордан, чтоб овладеть ею.
32:47 ὅτι οτι since; that οὐχὶ ουχι not; not actually λόγος λογος word; log κενὸς κενος hollow; empty οὗτος ουτος this; he ὑμῖν υμιν you ὅτι οτι since; that αὕτη ουτος this; he ἡ ο the ζωὴ ζωη life; vitality ὑμῶν υμων your καὶ και and; even ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the λόγου λογος word; log τούτου ουτος this; he μακροημερεύσετε μακροημερευω in; on τῆς ο the γῆς γη earth; land εἰς εις into; for ἣν ος who; what ὑμεῖς υμεις you διαβαίνετε διαβαινω step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis ἐκεῖ εκει there κληρονομῆσαι κληρονομεω inherit; heir αὐτήν αυτος he; him
32:47 כִּ֠י kˌî כִּי that לֹֽא־ lˈō- לֹא not דָבָ֨ר ḏāvˌār דָּבָר word רֵ֥ק rˌēq רֵיק empty הוּא֙ hû הוּא he מִכֶּ֔ם mikkˈem מִן from כִּי־ kî- כִּי that ה֖וּא hˌû הוּא he חַיֵּיכֶ֑ם ḥayyêḵˈem חַיִּים life וּ û וְ and בַ va בְּ in † הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֗ה zzˈeh זֶה this תַּאֲרִ֤יכוּ taʔᵃrˈîḵû ארך be long יָמִים֙ yāmîm יֹום day עַל־ ʕal- עַל upon הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אַתֶּ֜ם ʔattˈem אַתֶּם you עֹבְרִ֧ים ʕōvᵊrˈîm עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּ֛ן yyardˈēn יַרְדֵּן Jordan שָׁ֖מָּה šˌāmmā שָׁם there לְ lᵊ לְ to רִשְׁתָּֽהּ׃ פ rištˈāh . f ירשׁ trample down
32:47. quia non in cassum praecepta sunt vobis sed ut singuli in eis viverent quae facientes longo perseveretis tempore in terra ad quam Iordane transmisso ingredimini possidendamFor they are not commanded you in vain, but that every one should live in them, and that doing them you may continue a long time in the land whither you are going over the Jordan to possess it.
47. For it is no vain thing for you; because it is your life, and through this thing ye shall prolong your days upon the land, whither ye go over Jordan to possess it.
32:47. For these things have not been entrusted to you to no purpose, but so that each one would live by them, and so that, in doing these, you may continue for a long time in the land, which you will enter upon crossing the Jordan in order to possess it.”
32:47. For it [is] not a vain thing for you; because it [is] your life: and through this thing ye shall prolong [your] days in the land, whither ye go over Jordan to possess it.
For it [is] not a vain thing for you; because it [is] your life: and through this thing ye shall prolong [your] days in the land, whither ye go over Jordan to possess it:

47: ибо это не пустое для вас, но это жизнь ваша, и чрез это вы долгое время пробудете на той земле, в которую вы идете чрез Иордан, чтоб овладеть ею.
32:47
ὅτι οτι since; that
οὐχὶ ουχι not; not actually
λόγος λογος word; log
κενὸς κενος hollow; empty
οὗτος ουτος this; he
ὑμῖν υμιν you
ὅτι οτι since; that
αὕτη ουτος this; he
ο the
ζωὴ ζωη life; vitality
ὑμῶν υμων your
καὶ και and; even
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
λόγου λογος word; log
τούτου ουτος this; he
μακροημερεύσετε μακροημερευω in; on
τῆς ο the
γῆς γη earth; land
εἰς εις into; for
ἣν ος who; what
ὑμεῖς υμεις you
διαβαίνετε διαβαινω step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
ἐκεῖ εκει there
κληρονομῆσαι κληρονομεω inherit; heir
αὐτήν αυτος he; him
32:47
כִּ֠י kˌî כִּי that
לֹֽא־ lˈō- לֹא not
דָבָ֨ר ḏāvˌār דָּבָר word
רֵ֥ק rˌēq רֵיק empty
הוּא֙ הוּא he
מִכֶּ֔ם mikkˈem מִן from
כִּי־ kî- כִּי that
ה֖וּא hˌû הוּא he
חַיֵּיכֶ֑ם ḥayyêḵˈem חַיִּים life
וּ û וְ and
בַ va בְּ in
הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
תַּאֲרִ֤יכוּ taʔᵃrˈîḵû ארך be long
יָמִים֙ yāmîm יֹום day
עַל־ ʕal- עַל upon
הָ֣ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אַתֶּ֜ם ʔattˈem אַתֶּם you
עֹבְרִ֧ים ʕōvᵊrˈîm עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּ֛ן yyardˈēn יַרְדֵּן Jordan
שָׁ֖מָּה šˌāmmā שָׁם there
לְ lᵊ לְ to
רִשְׁתָּֽהּ׃ פ rištˈāh . f ירשׁ trample down
32:47. quia non in cassum praecepta sunt vobis sed ut singuli in eis viverent quae facientes longo perseveretis tempore in terra ad quam Iordane transmisso ingredimini possidendam
For they are not commanded you in vain, but that every one should live in them, and that doing them you may continue a long time in the land whither you are going over the Jordan to possess it.
32:47. For these things have not been entrusted to you to no purpose, but so that each one would live by them, and so that, in doing these, you may continue for a long time in the land, which you will enter upon crossing the Jordan in order to possess it.”
32:47. For it [is] not a vain thing for you; because it [is] your life: and through this thing ye shall prolong [your] days in the land, whither ye go over Jordan to possess it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47: Ср. Втор XXX:15–20.
Adam Clarke: Commentary on the Bible - 1831
32:47: Through this thing ye shall prolong your days - Instead of being cut off, as God here threatens, ye shall be preserved and rendered prosperous in the land which, when they passed over Jordan, they should possess.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:47: Deu 30:19; Lev 18:5; Pro 3:1, Pro 3:2, Pro 3:18, Pro 3:22, Pro 4:22; Isa 45:19; Mat 6:33; Rom 10:5, Rom 10:6; Ti1 4:8, Ti1 6:6-8; Pe1 3:10-12; Pe2 1:3, Pe2 1:16; Rev 22:14
Geneva 1599
32:47 For it [is] not a (x) vain thing for you; because it [is] your life: and through this thing ye shall prolong [your] days in the land, whither ye go over Jordan to possess it.
(x) For I will perform my promise to you, (Is 55:10).
John Gill
32:47 For it is not a vain thing for you,.... That is, the law is not, and the observance of it in them and their children; it was no light and trifling matter, but of great importance and consequence, obedience to it being attended with rewards, and disobedience with punishment:
because it is your life: if obeyed, the means of a comfortable and happy life, in the enjoyment of all good things, of the preservation and continuance of it to a length of time; and long life was always reckoned a great temporal mercy:
and through this thing ye shall prolong your days in the land whither you go over Jordan to possess it; that is, through their obedience to the law they should live long in the land of Canaan, which they were just going to possess; which explains what is meant by its being their life; their comfortable living and continuance in the land depended on their obedience to the law; see Is 1:19.
John Wesley
32:47 Not vain - It is not an unprofitable or contemptible work I advise you to, but well worthy of your most serious care.
32:4832:48: Եւ խօսեցա՛ւ Տէր ընդ Մովսիսի ՚ի նմին աւուր՝ եւ ասէ.
48 Տէրը նոյն օրը խօսելով Մովսէսի հետ՝ ասաց.
48 Տէրը նոյն օրը խօսեցաւ Մովսէսին՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի ի նմին աւուր եւ ասէ:

32:48: Եւ խօսեցա՛ւ Տէր ընդ Մովսիսի ՚ի նմին աւուր՝ եւ ասէ.
48 Տէրը նոյն օրը խօսելով Մովսէսի հետ՝ ասաց.
48 Տէրը նոյն օրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
32:4848: И говорил Господь Моисею в тот же самый день и сказал:
32:48 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he λέγων λεγω tell; declare
32:48 וַ wa וְ and יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses בְּ bᵊ בְּ in עֶ֛צֶם ʕˈeṣem עֶצֶם bone הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֖ה zzˌeh זֶה this לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
32:48. locutusque est Dominus ad Mosen in eadem die dicensAnd the Lord spoke to Moses the same day, saying:
48. And the LORD spake unto Moses that selfsame day, saying,
32:48. And the Lord spoke to Moses on the same day, saying:
32:48. And the LORD spake unto Moses that selfsame day, saying,
And the LORD spake unto Moses that selfsame day, saying:

48: И говорил Господь Моисею в тот же самый день и сказал:
32:48
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
λέγων λεγω tell; declare
32:48
וַ wa וְ and
יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
בְּ bᵊ בְּ in
עֶ֛צֶם ʕˈeṣem עֶצֶם bone
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
32:48. locutusque est Dominus ad Mosen in eadem die dicens
And the Lord spoke to Moses the same day, saying:
32:48. And the Lord spoke to Moses on the same day, saying:
32:48. And the LORD spake unto Moses that selfsame day, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48-52: Ср. Чис XX:7–13; XXVII:12–15; Втор I:37; III:23; IV:21–22. Нево (Навав) — одна из возвышенностей горного хребта Аварим.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:48: am 2553, bc 1451, An, Ex, Is, 40, Adar, Num 27:12, Num 27:13
Carl Friedrich Keil and Franz Delitzsch
32:48
"That self-same day," viz., the day upon which Moses had rehearsed the song to the children of Israel, the Lord renewed the announcement of his death, by repeating the command already given to him (Num 27:12-14) to ascend Mount Nebo, there to survey the land of Canaan, and then to be gathered unto his people. In form, this repetition differs from the previous announcement, partly in the fact that the situation of Mount Nebo is more fully described (in the land of Moab, etc., as in Deut 1:5; Deut 29:1), and partly in the continual use of the imperative, and a few other trifling points. These differences may all be explained from the fact that the account here was not written by Moses himself.
John Gill
32:48 And the Lord spake unto Moses the selfsame day,.... On which he finished the reading of the law, and the above song, which was the seventh of Adar or February; according to the Targum of Jonathan, the day he died on; according to the Egyptian Calendar (a), it was the sixteenth of that month, see Deut 34:5,
saying; as follows.
(a) Apud Ludolf. Lex. Ethiop. p. 537.
John Wesley
32:48 That self - same day - Now he had finished his work, why should he desire to live a day longer? He had indeed formerly desired and prayed, that he might go over Jordan: but now he is entirely satisfied, and saith no more of that matter.
Robert Jamieson, A. R. Fausset and David Brown
32:48 Get thee up . . . and die . . . Because ye trespassed . . . at Meribah--(See on Num 20:13).
32:4932:49: Ե՛լ դու ՚ի լեառն Նաբարի ՚ի լեառն Նաբաւ, որ է յերկրին Մովաբու յանդիման Երեքոյի. եւ տե՛ս զերկիրն զոր ե՛ս տաց որդւոցն Իսրայէլի ՚ի կալուածս[2072]։ [2072] Ոմանք. ՚Ի լեառնն Աբարին։ Բազումք. Եւ ՚ի լեառն Նաբաւ։
49 «Բարձրացի՛ր Մովաբի երկրում Երիքովի դիմաց գտնուող Աբարիմ լեռը՝ Նաբաւ լեռը, եւ դիտի՛ր այն երկիրը, որ տալու եմ իսրայէլացիներին իբրեւ սեփականութիւն:
49 «Աբարիմ լեռը ելիր, Մովաբի երկրին մէջ եղող Երիքովին դիմացի Նաբաւ լեռը ու տես Քանանի երկիրը որ Իսրայէլի որդիներուն իբր կալուածք պիտի տամ։
Ել դու ի լեառնն Աբարիմ, ի լեառն Նաբաւ, որ է յերկրին Մովաբու յանդիման Երիքովի, եւ տես [523]զերկիրն զոր ես տաց որդւոցն Իսրայելի ի կալուածս:

32:49: Ե՛լ դու ՚ի լեառն Նաբարի ՚ի լեառն Նաբաւ, որ է յերկրին Մովաբու յանդիման Երեքոյի. եւ տե՛ս զերկիրն զոր ե՛ս տաց որդւոցն Իսրայէլի ՚ի կալուածս[2072]։
[2072] Ոմանք. ՚Ի լեառնն Աբարին։ Բազումք. Եւ ՚ի լեառն Նաբաւ։
49 «Բարձրացի՛ր Մովաբի երկրում Երիքովի դիմաց գտնուող Աբարիմ լեռը՝ Նաբաւ լեռը, եւ դիտի՛ր այն երկիրը, որ տալու եմ իսրայէլացիներին իբրեւ սեփականութիւն:
49 «Աբարիմ լեռը ելիր, Մովաբի երկրին մէջ եղող Երիքովին դիմացի Նաբաւ լեռը ու տես Քանանի երկիրը որ Իսրայէլի որդիներուն իբր կալուածք պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
32:4949: взойди на сию гору Аварим, на гору Нево, которая в земле Моавитской, против Иерихона, и посмотри на землю Ханаанскую, которую я даю во владение сынам Израилевым;
32:49 ἀνάβηθι αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount τὸ ο the Αβαριν αβαριν this; he ὄρος ορος mountain; mount Ναβαυ ναβαυ who; what ἐστιν ειμι be ἐν εν in γῇ γη earth; land Μωαβ μωαβ down; by πρόσωπον προσωπον face; ahead of Ιεριχω ιεριχω Hierichō; Ierikho καὶ και and; even ἰδὲ οραω view; see τὴν ο the γῆν γη earth; land Χανααν χανααν Chanaan; Khanaan ἣν ος who; what ἐγὼ εγω I δίδωμι διδωμι give; deposit τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel εἰς εις into; for κατάσχεσιν κατασχεσις holding
32:49 עֲלֵ֡ה ʕᵃlˈē עלה ascend אֶל־ ʔel- אֶל to הַר֩ hˌar הַר mountain הָ hā הַ the עֲבָרִ֨ים ʕᵃvārˌîm עֲבָרִים Abarim הַ ha הַ the זֶּ֜ה zzˈeh זֶה this הַר־ har- הַר mountain נְבֹ֗ו nᵊvˈô נְבֹו [mountain] אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מֹואָ֔ב môʔˈāv מֹואָב Moab אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face יְרֵחֹ֑ו yᵊrēḥˈô יְרִיחֹוֿ יְרִחֹו Jericho וּ û וְ and רְאֵה֙ rᵊʔˌē ראה see אֶת־ ʔeṯ- אֵת [object marker] אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֥י ʔᵃnˌî אֲנִי i נֹתֵ֛ן nōṯˈēn נתן give לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לַ la לְ to אֲחֻזָּֽה׃ ʔᵃḥuzzˈā אֲחֻזָּה land property
32:49. ascende in montem istum Abarim id est transituum in montem Nebo qui est in terra Moab contra Hiericho et vide terram Chanaan quam ego tradam filiis Israhel obtinendam et morere in monteGo up into this mountain Abarim, (that is to say, of passages,) unto mount Nebo, which is in the land of Moab over against Jericho: and see the land of Chanaan, which I will deliver to the children of Israel to possess, and die thou in the mountain.
49. Get thee up into this mountain of Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession:
32:49. “Ascend this mountain, Abarim, (that is, of crossings) onto Mount Nebo, which is in the land of Moab, opposite Jericho, and look upon the land of Canaan, which I will deliver to the sons of Israel to obtain it. And you shall die upon the mountain.
32:49. Get thee up into this mountain Abarim, [unto] mount Nebo, which [is] in the land of Moab, that [is] over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession:
Get thee up into this mountain Abarim, [unto] mount Nebo, which [is] in the land of Moab, that [is] over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession:

49: взойди на сию гору Аварим, на гору Нево, которая в земле Моавитской, против Иерихона, и посмотри на землю Ханаанскую, которую я даю во владение сынам Израилевым;
32:49
ἀνάβηθι αναβαινω step up; ascend
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Αβαριν αβαριν this; he
ὄρος ορος mountain; mount
Ναβαυ ναβαυ who; what
ἐστιν ειμι be
ἐν εν in
γῇ γη earth; land
Μωαβ μωαβ down; by
πρόσωπον προσωπον face; ahead of
Ιεριχω ιεριχω Hierichō; Ierikho
καὶ και and; even
ἰδὲ οραω view; see
τὴν ο the
γῆν γη earth; land
Χανααν χανααν Chanaan; Khanaan
ἣν ος who; what
ἐγὼ εγω I
δίδωμι διδωμι give; deposit
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
κατάσχεσιν κατασχεσις holding
32:49
עֲלֵ֡ה ʕᵃlˈē עלה ascend
אֶל־ ʔel- אֶל to
הַר֩ hˌar הַר mountain
הָ הַ the
עֲבָרִ֨ים ʕᵃvārˌîm עֲבָרִים Abarim
הַ ha הַ the
זֶּ֜ה zzˈeh זֶה this
הַר־ har- הַר mountain
נְבֹ֗ו nᵊvˈô נְבֹו [mountain]
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מֹואָ֔ב môʔˈāv מֹואָב Moab
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
יְרֵחֹ֑ו yᵊrēḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
וּ û וְ and
רְאֵה֙ rᵊʔˌē ראה see
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אֲנִ֥י ʔᵃnˌî אֲנִי i
נֹתֵ֛ן nōṯˈēn נתן give
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לַ la לְ to
אֲחֻזָּֽה׃ ʔᵃḥuzzˈā אֲחֻזָּה land property
32:49. ascende in montem istum Abarim id est transituum in montem Nebo qui est in terra Moab contra Hiericho et vide terram Chanaan quam ego tradam filiis Israhel obtinendam et morere in monte
Go up into this mountain Abarim, (that is to say, of passages,) unto mount Nebo, which is in the land of Moab over against Jericho: and see the land of Chanaan, which I will deliver to the children of Israel to possess, and die thou in the mountain.
32:49. “Ascend this mountain, Abarim, (that is, of crossings) onto Mount Nebo, which is in the land of Moab, opposite Jericho, and look upon the land of Canaan, which I will deliver to the sons of Israel to obtain it. And you shall die upon the mountain.
32:49. Get thee up into this mountain Abarim, [unto] mount Nebo, which [is] in the land of Moab, that [is] over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:49: Get thee up into this mountain Abarim - The mount of the passages, i. e., of the Israelites when they entered into the promised land. See the notes on Num 27:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:49: mountain: Deu 34:1; Num 33:47, Num 33:48
and behold: Deu 34:2-5; Isa 33:17; Co2 5:1
John Gill
32:49 Get thee up into this mountain Abarim,.... Which was near in sight, and pointed at; it was a range of mountains, of which see Num 21:11,
unto Mount Nebo; which was one of the mountains of Abarim, and had its name either from its height, or a city of this name, to which it was near, see Num 32:38; Jerom says (b), in his lays it was shown six miles from Heshbon to the east; it should be read, to the west:
which is in the land of Moab; it formerly belonged to it, but was taken from he Moabites by Sihon, and now possessed by Israel:
that is over against Jericho; which lay on the other side of Jordan, in the land of Canaan:
and behold the land of Canaan, which I give unto the children of Israel for a possession; which he might take a view of from the high mountain of Nebo, especially his sight being strengthened by the Lord, as no doubt it was; and this would give him a pleasure to behold, though he might not go into it, and confirm his faith that Israel would possess it, as well as be an emblem to him of the heavenly Canaan he was going to inherit.
(b) De loc. Heb. fol. 93. N.
John Wesley
32:49 Nebo - A ridge or top of the mountains of Abarim.
32:5032:50: Եւ վախճանեա՛ց անդէն ՚ի լերինն յոր ելանիցես, եւ յաւելի՛ր ՚ի ժողովուրդ քո, զորօրինակ մեռա՛ւ Ահարոն եղբայր քո ՚ի Հո՛վր լերինն, եւ յաւելա՛ւ առ ժողովուրդ իւր.
50 Գնա վախճանուի՛ր այնտեղ, քո բարձրացած լերան վրայ եւ միացի՛ր քո ժողովրդին, ինչպէս որ Հոր լերան վրայ մեռաւ քո եղբայր Ահարոնն ու միացաւ իր ժողովրդին:
50 Սակայն այդ լերան վրայ պիտի մեռնիս ու քու ժողովուրդիդ խառնուիս, ինչպէս քու եղբայրդ Ահարոն Հովր լերան վրայ մեռաւ ու իր ժողովուրդին խառնուեցաւ.
եւ վախճանեաց անդէն ի լերինն յոր ելանիցես, եւ յաւելիր ի ժողովուրդ քո, զոր օրինակ մեռաւ Ահարոն եղբայր քո ի Հովր լերինն, եւ յաւելաւ առ ժողովուրդ իւր:

32:50: Եւ վախճանեա՛ց անդէն ՚ի լերինն յոր ելանիցես, եւ յաւելի՛ր ՚ի ժողովուրդ քո, զորօրինակ մեռա՛ւ Ահարոն եղբայր քո ՚ի Հո՛վր լերինն, եւ յաւելա՛ւ առ ժողովուրդ իւր.
50 Գնա վախճանուի՛ր այնտեղ, քո բարձրացած լերան վրայ եւ միացի՛ր քո ժողովրդին, ինչպէս որ Հոր լերան վրայ մեռաւ քո եղբայր Ահարոնն ու միացաւ իր ժողովրդին:
50 Սակայն այդ լերան վրայ պիտի մեռնիս ու քու ժողովուրդիդ խառնուիս, ինչպէս քու եղբայրդ Ահարոն Հովր լերան վրայ մեռաւ ու իր ժողովուրդին խառնուեցաւ.
zohrab-1805▾ eastern-1994▾ western am▾
32:5050: и умри на горе, на которую ты взойдешь, и приложись к народу твоему, как умер Аарон, брат твой, на горе Ор, и приложился к народу своему,
32:50 καὶ και and; even τελεύτα τελευταω meet an end ἐν εν in τῷ ο the ὄρει ορος mountain; mount εἰς εις into; for ὃ ος who; what ἀναβαίνεις αναβαινω step up; ascend ἐκεῖ εκει there καὶ και and; even προστέθητι προστιθημι add; continue πρὸς προς to; toward τὸν ο the λαόν λαος populace; population σου σου of you; your ὃν ος who; what τρόπον τροπος manner; by means ἀπέθανεν αποθνησκω die Ααρων ααρων Aarōn; Aaron ὁ ο the ἀδελφός αδελφος brother σου σου of you; your ἐν εν in Ωρ ωρ the ὄρει ορος mountain; mount καὶ και and; even προσετέθη προστιθημι add; continue πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him
32:50 וּ û וְ and מֻ֗ת mˈuṯ מות die בָּ bā בְּ in † הַ the הָר֙ hˌār הַר mountain אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אַתָּה֙ ʔattˌā אַתָּה you עֹלֶ֣ה ʕōlˈeh עלה ascend שָׁ֔מָּה šˈāmmā שָׁם there וְ wᵊ וְ and הֵאָסֵ֖ף hēʔāsˌēf אסף gather אֶל־ ʔel- אֶל to עַמֶּ֑יךָ ʕammˈeʸḵā עַם people כַּֽ kˈa כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מֵ֞ת mˈēṯ מות die אַהֲרֹ֤ן ʔahᵃrˈōn אַהֲרֹן Aaron אָחִ֨יךָ֙ ʔāḥˈîḵā אָח brother בְּ bᵊ בְּ in הֹ֣ר hˈōr הֹר Mount Hor הָ hā הַ the הָ֔ר hˈār הַר mountain וַ wa וְ and יֵּאָ֖סֶף yyēʔˌāsef אסף gather אֶל־ ʔel- אֶל to עַמָּֽיו׃ ʕammˈāʸw עַם people
32:50. quem conscendens iungeris populis tuis sicut mortuus est Aaron frater tuus in monte Hor et adpositus populis suisWhen thou art gone up into it thou shalt be gathered to thy people, as Aaron thy brother died in mount Hor, and was gathered to his people:
50. and die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people:
32:50. After climbing it, you will be joined to your people, just as your brother Aaron died on Mount Hor, and was placed with his people.
32:50. And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people:
And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people:

50: и умри на горе, на которую ты взойдешь, и приложись к народу твоему, как умер Аарон, брат твой, на горе Ор, и приложился к народу своему,
32:50
καὶ και and; even
τελεύτα τελευταω meet an end
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
εἰς εις into; for
ος who; what
ἀναβαίνεις αναβαινω step up; ascend
ἐκεῖ εκει there
καὶ και and; even
προστέθητι προστιθημι add; continue
πρὸς προς to; toward
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
ὃν ος who; what
τρόπον τροπος manner; by means
ἀπέθανεν αποθνησκω die
Ααρων ααρων Aarōn; Aaron
ο the
ἀδελφός αδελφος brother
σου σου of you; your
ἐν εν in
Ωρ ωρ the
ὄρει ορος mountain; mount
καὶ και and; even
προσετέθη προστιθημι add; continue
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
32:50
וּ û וְ and
מֻ֗ת mˈuṯ מות die
בָּ בְּ in
הַ the
הָר֙ hˌār הַר mountain
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אַתָּה֙ ʔattˌā אַתָּה you
עֹלֶ֣ה ʕōlˈeh עלה ascend
שָׁ֔מָּה šˈāmmā שָׁם there
וְ wᵊ וְ and
הֵאָסֵ֖ף hēʔāsˌēf אסף gather
אֶל־ ʔel- אֶל to
עַמֶּ֑יךָ ʕammˈeʸḵā עַם people
כַּֽ kˈa כְּ as
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
מֵ֞ת mˈēṯ מות die
אַהֲרֹ֤ן ʔahᵃrˈōn אַהֲרֹן Aaron
אָחִ֨יךָ֙ ʔāḥˈîḵā אָח brother
בְּ bᵊ בְּ in
הֹ֣ר hˈōr הֹר Mount Hor
הָ הַ the
הָ֔ר hˈār הַר mountain
וַ wa וְ and
יֵּאָ֖סֶף yyēʔˌāsef אסף gather
אֶל־ ʔel- אֶל to
עַמָּֽיו׃ ʕammˈāʸw עַם people
32:50. quem conscendens iungeris populis tuis sicut mortuus est Aaron frater tuus in monte Hor et adpositus populis suis
When thou art gone up into it thou shalt be gathered to thy people, as Aaron thy brother died in mount Hor, and was gathered to his people:
32:50. After climbing it, you will be joined to your people, just as your brother Aaron died on Mount Hor, and was placed with his people.
32:50. And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:50: And die in the mount - as Aaron - Some have supposed that Moses was translated; but if so, then Aaron was translated, for what is said of the death of the one is said of the death of the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:50: be gathered: Gen 15:15, Gen 25:8, Gen 25:17, Gen 49:33; Dan 12:13
as Aaron: Num 20:24-29, Num 33:38
John Gill
32:50 And die in the mount whither thou goest up,.... Immediately after having taken a view of the land, expect to die, prepare for it, and willingly and cheerfully submit to it:
and be gathered unto thy people; to the spirits of just men made perfect in heaven, his more immediate and more remote ancestors, the souls of good men; for otherwise there were none that died, and were buried here, before him, and therefore can have no respect to the buryingplace of his people:
as Aaron thy brother died in Mount Hor, and was gathered unto his people; of which Moses was an eyewitness; and which is observed, because there was a great likeness between the death of him, and what Moses was now called to, both as to the place and manner of it; and likewise the cause of it, later mentioned; as also to make death more easy and familiar, and less terrible to him, when he cared to mind how calmly, cheerfully, and comfortably, his brother Aaron died; see Num 20:25.
32:5132:51: փոխանակ զի հեստեցէք բանի իմոյ ՚ի մէջ որդւոցն Իսրայէլի ՚ի վերայ ջո՛ւրցն Հակառակութեան ՚ի Կադէս՝ յանապատին ՚ի Սին. զի ո՛չ սրբեցէք զիս ՚ի մէջ որդւոցն Իսրայէլի[2073]։ [2073] Ոմանք. Բանին իմում ՚ի մէջ որդ՛՛։
51 Եւ սա՝ ի դիմաց այն բանի, որ իսրայէլացիների ներկայութեամբ Հակառակութեան ջրերի մօտ, Կադէսում՝ Սին անապատում, անտեսեցիք իմ խօսքերը, չփառաւորեցիք դրանք իսրայէլացիների մէջ:
51 Որովհետեւ Իսրայէլի որդիներուն մէջ, Սին անապատը, Կադէսի վիճաբանութեան ջուրերուն վրայ ինծի անհնազանդ եղաք. քանզի Իսրայէլի որդիներուն մէջ զիս չփառաւորեցիք։
փոխանակ զի հեստեցէք բանին իմոյ ի մէջ որդւոցն Իսրայելի ի վերայ ջուրցն Հակառակութեան ի Կադէս, յանապատին ի Սին. զի ոչ սրբեցէք զիս ի մէջ որդւոցն Իսրայելի:

32:51: փոխանակ զի հեստեցէք բանի իմոյ ՚ի մէջ որդւոցն Իսրայէլի ՚ի վերայ ջո՛ւրցն Հակառակութեան ՚ի Կադէս՝ յանապատին ՚ի Սին. զի ո՛չ սրբեցէք զիս ՚ի մէջ որդւոցն Իսրայէլի[2073]։
[2073] Ոմանք. Բանին իմում ՚ի մէջ որդ՛՛։
51 Եւ սա՝ ի դիմաց այն բանի, որ իսրայէլացիների ներկայութեամբ Հակառակութեան ջրերի մօտ, Կադէսում՝ Սին անապատում, անտեսեցիք իմ խօսքերը, չփառաւորեցիք դրանք իսրայէլացիների մէջ:
51 Որովհետեւ Իսրայէլի որդիներուն մէջ, Սին անապատը, Կադէսի վիճաբանութեան ջուրերուն վրայ ինծի անհնազանդ եղաք. քանզի Իսրայէլի որդիներուն մէջ զիս չփառաւորեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
32:5151: за то, что вы согрешили против Меня среди сынов Израилевых при водах Меривы в Кадесе, в пустыне Син, за то, что не явили святости Моей среди сынов Израилевых;
32:51 διότι διοτι because; that ἠπειθήσατε απειθεω obstinate τῷ ο the ῥήματί ρημα statement; phrase μου μου of me; mine ἐν εν in τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τοῦ ο the ὕδατος υδωρ water ἀντιλογίας αντιλογια controversy Καδης καδης in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness Σιν σιν because; that οὐχ ου not ἡγιάσατέ αγιαζω hallow με με me ἐν εν in τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel
32:51 עַל֩ ʕˌal עַל upon אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] מְעַלְתֶּ֜ם mᵊʕaltˈem מעל be unfaithful בִּ֗י bˈî בְּ in בְּ bᵊ בְּ in תֹוךְ֙ ṯôḵ תָּוֶךְ midst בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in מֵֽי־ mˈê- מַיִם water מְרִיבַ֥ת mᵊrîvˌaṯ מְרִיבָה quarrel קָדֵ֖שׁ qāḏˌēš קָדֵשׁ Kadesh מִדְבַּר־ miḏbar- מִדְבָּר desert צִ֑ן ṣˈin צִן Zin עַ֣ל ʕˈal עַל upon אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not קִדַּשְׁתֶּם֙ qiddaštˌem קדשׁ be holy אֹותִ֔י ʔôṯˈî אֵת [object marker] בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
32:51. quia praevaricati estis contra me in medio filiorum Israhel ad aquas Contradictionis in Cades deserti Sin et non sanctificastis me inter filios IsrahelBecause you trespassed against me in the midst of the children of Israel, at the waters of contradiction, in Cades of the desert of Sin: and you did not sanctify me among the children of Israel.
51. because ye trespassed against me in the midst of the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel.
32:51. For you trespassed against me in the midst of the sons of Israel, at the Waters of Contradiction, in Kadesh, in the desert of Sin. And you did not sanctify me among the sons of Israel.
32:51. Because ye trespassed against me among the children of Israel at the waters of MeribahKadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel.
Because ye trespassed against me among the children of Israel at the waters of Meribah- Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel:

51: за то, что вы согрешили против Меня среди сынов Израилевых при водах Меривы в Кадесе, в пустыне Син, за то, что не явили святости Моей среди сынов Израилевых;
32:51
διότι διοτι because; that
ἠπειθήσατε απειθεω obstinate
τῷ ο the
ῥήματί ρημα statement; phrase
μου μου of me; mine
ἐν εν in
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ἐπὶ επι in; on
τοῦ ο the
ὕδατος υδωρ water
ἀντιλογίας αντιλογια controversy
Καδης καδης in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
Σιν σιν because; that
οὐχ ου not
ἡγιάσατέ αγιαζω hallow
με με me
ἐν εν in
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
32:51
עַל֩ ʕˌal עַל upon
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
מְעַלְתֶּ֜ם mᵊʕaltˈem מעל be unfaithful
בִּ֗י bˈî בְּ in
בְּ bᵊ בְּ in
תֹוךְ֙ ṯôḵ תָּוֶךְ midst
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
מֵֽי־ mˈê- מַיִם water
מְרִיבַ֥ת mᵊrîvˌaṯ מְרִיבָה quarrel
קָדֵ֖שׁ qāḏˌēš קָדֵשׁ Kadesh
מִדְבַּר־ miḏbar- מִדְבָּר desert
צִ֑ן ṣˈin צִן Zin
עַ֣ל ʕˈal עַל upon
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
קִדַּשְׁתֶּם֙ qiddaštˌem קדשׁ be holy
אֹותִ֔י ʔôṯˈî אֵת [object marker]
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
32:51. quia praevaricati estis contra me in medio filiorum Israhel ad aquas Contradictionis in Cades deserti Sin et non sanctificastis me inter filios Israhel
Because you trespassed against me in the midst of the children of Israel, at the waters of contradiction, in Cades of the desert of Sin: and you did not sanctify me among the children of Israel.
32:51. For you trespassed against me in the midst of the sons of Israel, at the Waters of Contradiction, in Kadesh, in the desert of Sin. And you did not sanctify me among the sons of Israel.
32:51. Because ye trespassed against me among the children of Israel at the waters of MeribahKadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel.
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
32:51: Ye trespassed against me - at the waters of Meribah - See the note on Num 20:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:51: ye trespassed: Deu 3:23-27; Num 20:11, Num 20:12, Num 20:24, Num 27:14
Meribah-Kadesh: or, strife at Kadesh, Num 20:13, Num 20:14
because ye: Lev 10:3; Kg1 13:21-26; Isa 8:13; Pe1 4:17
Geneva 1599
32:51 Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye (y) sanctified me not in the midst of the children of Israel.
(y) You were not earnest and constant to maintain my honour.
John Gill
32:51 Because ye trespassed against me among the children of Israel,.... By their unbelief, doubting whether God would give water or no to such a rebellious people, and by giving way to passion and wrathful expressions: and this was done
at the waters of Meribahkadesh; so called, to distinguish it from another Meribah, where also there was a contention on account of water, Num 20:13,
in the wilderness of Zin; where Kadesh was, and further describes and distinguishes this place; of the one we read in Ex 17:7; and of the other, which is here referred to, in Num 20:1,
because ye sanctified me not in, the midst of the children of Israel; through their unbelief and disagreeable behaviour, they sanctified him not themselves, and gave no honour to him, nor were the cause of his being sanctified by the Israelites; and this was the reason why Moses and Aaron might not enter into the land of Canaan, Num 20:12.
John Wesley
32:51 Because ye trespassed - God reminds him of the sin he had committed long before. It is good for the holiest of men to die repenting, even of their early sins.
32:5232:52: Յանդիման տեսցե՛ս զերկիրն՝ եւ ա՛նդր մի՛ մտանիցես։
52 Դիմացի՛ց պիտի տեսնես այդ երկիրը, բայց այնտեղ պիտի չմտնես»:
52 Ուստի այն երկիրը հեռուէն պիտի տեսնես, բայց դուն հոն պիտի չմտնես, այն երկիրը՝ որ ես Իսրայէլի որդիներուն կու տամ»։
Յանդիման տեսցես զերկիրն, եւ անդր մի՛ մտանիցես[524]:

32:52: Յանդիման տեսցե՛ս զերկիրն՝ եւ ա՛նդր մի՛ մտանիցես։
52 Դիմացի՛ց պիտի տեսնես այդ երկիրը, բայց այնտեղ պիտի չմտնես»:
52 Ուստի այն երկիրը հեռուէն պիտի տեսնես, բայց դուն հոն պիտի չմտնես, այն երկիրը՝ որ ես Իսրայէլի որդիներուն կու տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
32:5252: пред [собою] ты увидишь землю, а не войдешь туда, в землю, которую Я даю сынам Израилевым.
32:52 ὅτι οτι since; that ἀπέναντι απεναντι before; contrary ὄψῃ οραω view; see τὴν ο the γῆν γη earth; land καὶ και and; even ἐκεῖ εκει there οὐκ ου not εἰσελεύσῃ εισερχομαι enter; go in
32:52 כִּ֥י kˌî כִּי that מִ mi מִן from נֶּ֖גֶד nnˌeḡeḏ נֶגֶד counterpart תִּרְאֶ֣ה tirʔˈeh ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and שָׁ֨מָּה֙ šˈāmmā שָׁם there לֹ֣א lˈō לֹא not תָבֹ֔וא ṯāvˈô בוא come אֶל־ ʔel- אֶל to הָ hā הַ the אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲנִ֥י ʔᵃnˌî אֲנִי i נֹתֵ֖ן nōṯˌēn נתן give לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
32:52. e contra videbis terram et non ingredieris in eam quam ego dabo filiis IsrahelThou shalt see the land before thee, which I will give to the children of Israel, but thou shalt not enter into it.
52. For thou shalt see the land before thee; but thou shalt not go thither into the land which I give the children of Israel.
32:52. You shall see the land opposite you, which I will give to the sons of Israel, but you shall not enter into it.”
32:52. Yet thou shalt see the land before [thee]; but thou shalt not go thither unto the land which I give the children of Israel.
Yet thou shalt see the land before [thee]; but thou shalt not go thither unto the land which I give the children of Israel:

52: пред [собою] ты увидишь землю, а не войдешь туда, в землю, которую Я даю сынам Израилевым.
32:52
ὅτι οτι since; that
ἀπέναντι απεναντι before; contrary
ὄψῃ οραω view; see
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἐκεῖ εκει there
οὐκ ου not
εἰσελεύσῃ εισερχομαι enter; go in
32:52
כִּ֥י kˌî כִּי that
מִ mi מִן from
נֶּ֖גֶד nnˌeḡeḏ נֶגֶד counterpart
תִּרְאֶ֣ה tirʔˈeh ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
שָׁ֨מָּה֙ šˈāmmā שָׁם there
לֹ֣א lˈō לֹא not
תָבֹ֔וא ṯāvˈô בוא come
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֲנִ֥י ʔᵃnˌî אֲנִי i
נֹתֵ֖ן nōṯˌēn נתן give
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
32:52. e contra videbis terram et non ingredieris in eam quam ego dabo filiis Israhel
Thou shalt see the land before thee, which I will give to the children of Israel, but thou shalt not enter into it.
32:52. You shall see the land opposite you, which I will give to the sons of Israel, but you shall not enter into it.”
32:52. Yet thou shalt see the land before [thee]; but thou shalt not go thither unto the land which I give the children of Israel.
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
32:52: Thou shalt see the land before thee - See Num 27:12, etc. How glorious to depart out of this life with God in his heart and heaven in his eye! his work, his great, unparalleled usefulness, ending only with his life. The serious reader will surely join in the following pious ejaculation of the late Rev. Charles Wesley, one of the best Christian poets of the last century: -
"O that without a lingering groan
I may the welcome word receive;
My body with my charge lay down,
And cease at once to work and live!"
It would require a dissertation expressly formed for the purpose to point out the general merit and extraordinary beauties of this very sublime ode. To enter into such particulars can scarcely comport with the nature of the present work. Drs. Lowth, Kennicott, and Durell, have done much in this way; and to their respective works the critical reader is referred. A very considerable extract from what they have written on this chapter may be found in Dr. Dodd's notes. In writing this ode the design of Moses was,
1. To set forth the Majesty of God; to give that generation and all successive ones a proper view of the glorious perfections of the object of their worship. He therefore shows that from his holiness and purity he must be displeased with sin; from his justice and righteousness he must punish it; and from the goodness and infinite benevolence of his nature he is ever disposed to help the weak, instruct the ignorant, and show mercy to the wretched, sinful sons and daughters of men.
2. To show the duty and interest of his people. To have such a Being for their friend is to have all possible happiness, both spiritual and temporal, secured; to have him for their enemy is to be exposed to inevitable destruction and ruin.
3. To warn them against irreligion and apostasy; to show the possibility of departing from God, and the miseries that would overwhelm them and their posterity should they be found walking in opposition to the laws of their Creator.
4. To give a proper and impressive view of the providence of God, by referring to the history of his gracious dealings with them and their ancestors; the minute attention he paid to all their wants, the wonderful manner in which he led, fed, clothed, protected, and saved them, in all their travels and in all perils.
5. To leave on record an everlasting testimony against them, should they ever cast off his fear and pollute his worship, which should serve at once as a warning to the world, and a vindication of his justice, when the judgments he had threatened were found to be poured out upon them; for he who loved them so long and so intensely could not become their enemy but in consequence of the greatest and most unprincipled provocations.
6. To show the shocking and unprecedented ingratitude which induced a people so highly favored, and so wondrously protected and loved, to sin against their God; and how reasonable and just it was, for the vindication of his holiness, that God should pour out upon them such judgments as he had never inflicted on any other people, and so mark their disobedience and ingratitude with fresh marks of his displeasure, that the punishment should bear some proportion to the guilt, and that their preservation as a distinct people might afford a feeling proof both of the providence and justice of God.
7. To show the glory of the latter days in the re-election of the long reprobated Jewish nation, and the final diffusion of his grace and goodness over the earth by means of the Gospel of Christ.
And all this is done with such strength and elegance of diction, with such appropriate, energetic, and impressive figures and metaphors, and in such a powerful torrent of that soul-penetrating, pure poetic spirit that comes glowing from the bosom of God, that the reader is alternately elated or depressed, filled with compunction or confidence, with despair or hope, according to the quick transitions of the inimitable writer to the different topics which form the subject of this incomparable and wondrously varied ode. May that Spirit by which it was dictated give it its fullest, most durable, and most effectual impression upon the mind of every reader!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:52: Deu 32:49, Deu 34:1-4; Num 27:12; Heb 11:13, Heb 11:39
John Gill
32:52 Yet thou shalt see the land before thee,.... Which Jarchi interprets, afar off; and so does Noldius (c); he saw it at a distance, as the Old Testament saints saw the things promised afar off, and were persuaded of them, though they did not enjoy them, Heb 11:13,
but thou shalt not go thither unto the land which I give the children of Israel; the land of Canaan was a gift of God to Israel, into which they were not to be introduced by Moses, but by Joshua; signifying that eternal life, or the heavenly Canaan, is the gift of God through Christ, the antitype of Joshua, and not to obtained by the works of the law.
(c) Ebr. part. Concord. p. 626. so Ainsworth.
John Wesley
32:52 Yet thou shalt see the land - And see it as the earnest of that better country, which is only seen with the eye of faith. What is death to him who has a believing prospect and a steadfast hope of eternal life?
Robert Jamieson, A. R. Fausset and David Brown
32:52 thou shalt see the land, but thou shalt not go thither-- (Num 27:12). Notwithstanding so severe a disappointment, not a murmur of complaint escapes his lips. He is not only resigned but acquiescing; and in the near prospect of his death, he pours forth the feelings of his devout heart in sublime strains and eloquent blessings.