Ելք / Exodus - 1 |

Text:
< PreviousԵլք - 1 Exodus - 1Next >


jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ armz▾ all ▾
Zohrap 1805
Գիրք Ելիցս՝ նախապատի՛ւ գոլ ասի առ հրէայսն քան զամենայն գիրս, վասն մեծամեծ բարեացն որ եղեւ նոցա յԱստուծոյ ՚ի ժամանակի անդ, զոր եւ պատմեն Գիրքս այս։ Որոյ պատճառն է այսպէս եւ ըստ ա՛յսմ օրինակի։ Եկեալ հասեա՛լ էր ժամանակն, զի ըստ խոստմանն Աստուծոյ առ Աբրահամ, արձակեսցէ զհրէայսն ՚ի ծանր լծոյ Եգիպտացւոցն։ Զի ՚ի մերձենալ ժամանակի ելիցն Իսրայէլի, առաւել խստացաւ Ամենովփթիս փարաւոն տանջելով զԻսրայէլ, եւ հեղձուցանելով ՚ի գետ զմանկունս նոցա։ ՚Ի ժամանակի անդ, զի էր յետ մահուն Յովսեփայ ամք կե ծնաւ Մովսէս։ Ընկեցաւ ՚ի գետ, եւ հանաւ ՚ի ջրոյն խնամօքն Աստուծոյ. եւ զարգացեալ յայտնեաց զսէրն առ իւր ազգայինսն, սպանանելով զԵգիպտացին որ զրկէր զԻսրայէլացին. եւ դաւաճանեալ յիւրայոցն՝ փախչէ՛ր ՚ի Մադիամ։ Ուր եւ աստուածայնոյ յայտնութեանն հանդիպեալ առաքիւր յԱստուծոյ հանել զԻսրայէլ յԵգիպտոսէ։ Որոյ եկեալ եւ մեծամեծ հարուածովք տանջեալ զԵգիպտոս. զենոյր զզատիկն ՚ի տիպ Քրիստոսի. եւ ծովահեղձ արարեալ զփարաւոն Քենքերէս, անցոյց զԻսրայէլ ընդ ծովն, եւ եհան յանապատն ՚ի Սին. առաջնորդեալ հրով եւ ամպով, եւ կերակրեալ մանանայիւ։ Պարտէր զԱմաղէկ։ Ածէր անդ ապա Յոթոր զորդիսն Մովսիսի, որք թուեցան յՂեւտացիսն։ Եւ յետ յիսուն աւուր զկնի ելիցն խօսեցաւ Աստուած ընդ ժողովրդեանն զտասն պատգամսն գլխաւորս, եւ ա՛յլ իրաւունս մասնաւորս զորս գրեաց Մովսէս, եւ սրսկեաց զարիւն ողջակիզացն զգրովքն եւ զԻսրայէլիւ։ Եւ ապա ե՛լ Մովսէս ՚ի լեառն հանդերձ Յեսուաւ, եւ եմուտ յամպն միայն, ուր էր Աստուած՝ զքառասուն օր. եւ ա՛ռ յԱստուծոյ զհանգամանս խորանին եւ զերկուս տախտակսն. զոր եւ իջեալ խորտակեաց վասն չարեաց նոցա զի արարին կուռս։ Կոփեաց ա՛յլ տախտակս, եւ ել դարձեալ առ Տէր. յորում գրեաց Աստուած զառաջին տասնեակն, եւ լուսաւորեցան երեսքն Մովսիսի. էջ եւ ա՛ռ զնիւթ խորանին զոր կազմեցին Բեսելիէլ եւ Եղիաբ զեւթն ամիս։ Եւ կանգնեաց զխորանն ՚ի սկիզբն առաջնում ամսեանն, յերկրորդում ամի ելիցն յԵգիպտոսէ, յա՛յտ է յետ միոյ ամի ՚ի սկիզբն երկրորդին, յորոյ վերայ իջին փառքն Աստուծոյ ամպով։ Եւ ունի Գիրք Ելիցս պատմութիւն ժամանակի ճխզ̃ ամաց։
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Автор книги. Автором книги Исход, как видно прежде всего из ее содержания, был Моисей. Так, после победы над амаликитянами он получает от Господа повеление записать это событие: «напиши сие для памяти в книгу» (Исх 17:14). Подобное же повеление дано было Моисею после восстановления нарушенного Израилем завета: «И сказал Господь Моисею: напиши себе слова сии» (34:27). Равным образом пред торжественным заключением завета после Синайского законодательства Моисей, пересказав народу все слова Господни и все законы, «написал Моисей все слова Господни» (24:4). О Моисее, как авторе книги Исход, свидетельствует и Иисус Христос в известных словах к саддукеям: «о мертвых, что они воскреснут, разве не читали вы в книге Моисея, как Бог при купине сказал ему…». (Мк 12:26). Рассказ о явлении Бога Моисею при купине помещается в кн. Исход, и она-то является, по словам Спасителя, книгой Моисеевой. Конечно, выражение «книга Моисеева» может значить: книга, говорящая по преимуществу о Моисее или называющаяся по имени Моисея. Но подобное понимание не может иметь места, так как в кн. Исход Моисей не занимает главного места и в названии кн. его имя у евреев не упоминается. Выражение «книга Моисеева» имеет лишь один смысл: книга, написанная Моисеем (ср. Ин 5:45–47).

В противоположность этим свидетельствам отрицательная критика отвергает Моисеево происхождение книги Исход, дробит ее содержание на несколько частей, относя происхождение каждой из них к разному времени. Так, по словам одного из представителей «гипотезы записей» — Эвальда, древнейшей частью Исхода является песнь Моисея (15:1–18); лет через 100: после Моисея была кем-то написана «жизнь Моисея»; в последние годы судей появилась «книга завета» (Исх 20–23: гл.), в век Соломона «книга начал», обнимающая большую часть содержания кн. Исход; окончательная же редакция ее падает на время Иоафама, современника пророка Исайи. Приблизительно подобных же взглядов держатся Рейсс («книга завета» относится ко времени Иосафата), Делич (большая часть Исхода появилась пред пленом вавилонским) и др. Но мнение о разновременном происхождении содержания кн. Исход не имеет для себя оснований. Множество встречающихся в ней подробностей с несомненностью говорит за то, что автор книги — современник и очевидец описываемых событий. Так, предполагаемое кн. Исход состояние Египта является именно таким, каким оно оказывается и по современным эпохе Моисея египетским памятникам, совершенно отличным от позднейшего положения хотя бы, напр., в век Соломона. В частности, упоминание о некоторых египетских городах — Плиополисе, Рамсесе, Пифоме (I) и Ефаме (13:20), без указания на их положение, предполагает знакомство с ними читателя и самого автора. Равным образом только очевидец событий мог сообщать такие точные сведения о времени их совершения, как трехдневное путешествие по пустыне Сур от Черного моря до Меры (15:22); прибытие в пустыню Син на 15-й день второго месяца по выходе из Египта (16:1); дарование на следующий день манны; расположение станом у подошвы Синая в первый день третьего месяца по исшествии из Египта (19:1); явление славы Божией на третий день по сошествии Моисея с Синая (19:16) и т. п. Как современник устройства скинии в пустыне, Моисей отмечает, что ее деревянные части были сделаны из дерева ситтим (аравийской акации), но не из другого какого-либо материала, напр., дуба или кедра, что было бы уместно в устах позднейшего писателя — жителя Палестины; упоминает о неизвестной другим ветхозаветным писателям коже «тахаги», из которой было сделано одно из покрывал скинии и т. п. Наконец, предваряющее изложение некоторых законов замечание: «когда введет тебя Господь Бог твой в землю хананеев, хеттеев, аморреев, евеев» (13:5; 23:23: и д.; 34:11: и д.) не оставляет никакого сомнения в том, что кн. Исход написана в пустыне, перед вступлением евреев в Палестину.

Время и место написания книги. Насколько можно судить по вышеприведенным местам кн. Исход (17:14; 24:4; 34:27), она написана не в одно время, а по мере того, как Моисей получал от Бога различные законы. Окончательная же редакция книги падает на конец сорокалетнего странствования по пустыне — на время пребывания евреев у Иордана «Сыны Израилевы, говорится в 35: ст. 16: гл., ели манну сорок лет, доколе не пришли в землю обитаемую; манну ели они, доколе не пришли к пределам земли Ханаанской».

Цель написания книги. Ближайшая цель написания кн. Исход заключается в том, чтобы дать народу еврейскому и увековечить в его памяти религиозно-нравственные и гражданские законы (13:5, 8–11; 34:11: и д.); более отдаленная сводится к указанию исполнения данных праотцам народа еврейского обетовании (5:2–8).

Период, обнимаемый кн. Исход, и разделение ее содержания. Книга Исход обнимает период времени от начала порабощения евреев в Египте фараоном, «не знавшим Иосифа» (1:8), до первого месяца второго года по исшествии их из Египта (40:17), т. е. с лишком 400: лет (о продолжительности пребывания евреев в Египте см. в объяснении 49: ст. 12: гл.).

Ее содержание излагает историю народа израильского «от той минуты, когда евреи под давлением фараонов начинают чувствовать взаимную солидарность, сближаются все теснее и теснее чувством общей опасности и чудесами, сопровождавшими исшествие из страны порабощения — до дарования закона на Синае, до получения полной национальной жизни, сосредоточенной около главного святилища — скинии». Заключенное в эти рамки, все содержание кн. Исход может быть разделено на три части:

– первая после краткого вступления (1:1–7), связывающего повествование кн. Исход с кн. Бытия, рассказывает об освобождении народа из египетского рабства (1:8: — 13:16);

– вторая излагает историю путешествия евреев до горы Синая (13:17–18:27);

– третья повествует о заключении и обновлении завета Бога с избранным народом (19:1–40:38).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have here, I. God's kindness to Israel, in multiplying them exceedingly, (ver. 1-7). II. The Egyptians' wickedness to them, 1. Oppressing and enslaving them, (ver. 8-14). 2. Murdering their children, (ver. 15-22). Thus whom the court of heaven blessed the country of Egypt cursed, and for that reason.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Book of Exodus
The name by which this book is generally distinguished is borrowed from the Septuagint, in which it is called εξοδος, Exodus, the going out or departure; and by the Codex Alexandrinus, εξοδος αιγιπτου, the departure from Egypt, because the departure of the Israelites from Egypt is the most remarkable fact mentioned in the whole book. In the Hebrew Bibles it is called ואלה שמות Ve-Elleh Shemoth, these are the names, which are the words with which it commences. It contains a history of the transactions of 145 years, beginning at the death of Joseph, where the book of Genesis ends, and coming down to the erection of the tabernacle in the wilderness at the foot of Mount Sinai.
In this book Moses details the causes and motives of the persecution raised up against the Israelites in Egypt, the orders given by Pharaoh to destroy all the Hebrew male children, and the prevention of the execution of those orders through the humanity and piety of the midwives appointed to deliver the Hebrew women. The marriage of Amram and Jochebed is next related; the birth of Moses; the manner in which he was exposed on the river Nile, and in which he was discovered by the daughter of Pharaoh; his being providentially put under the care of his own mother to be nursed, and educated as the son of the Egyptian princess; how, when forty years of age, he left the court, visited and defended his brethren; the danger to which he was in consequence exposed; his flight to Arabia; his contract with Jethro, priest or prince of Midian, whose daughter Zipporah he afterwards espoused. While employed in keeping the flocks of his father-in-law, God appeared to him in a burning bush, and commissioned him to go and deliver his countrymen from the oppression under which they groaned. Having given him the most positive assurances of protection and power to work miracles, and having associated with him his brother Aaron, he sent them first to the Israelites to declare the purpose of Jehovah, and afterwards to Pharaoh to require him, in the name of the Most High, to set the Israelites at liberty. Pharaoh, far from submitting, made their yoke more grievous; and Moses, on a second interview with him, to convince him by whose authority he made the demand, wrought a miracle before him and his courtiers. This being in a certain way imitated by Pharaoh's magicians, he hardened his heart, and refused to let the people go, till God, by ten extraordinary plagues, convinced him of his omnipotence, and obliged him to consent to dismiss a people over whose persons and properties he had claimed and exercised a right founded only on the most tyrannical principles.
The plagues by which God afflicted the whole land of Egypt, Goshen excepted, where the Israelites dwelt, were the following: -
1. He turned all the waters of Egypt into blood.
2. He caused innumerable frogs to come over the whole land.
3. He afflicted both man and beast with immense swarms of vermin.
4. Afterwards with a multitude of different kinds of insects.
5. He sent a grievous pestilence among their cattle.
6. Smote both man and beast with boils.
7. Destroyed their crops with grievous storms of hail, accompanied with the most terrible thunder and lightning.
8. Desolated the whole land by innumerable swarms of locusts.
9. He spread a palpable darkness all over Egypt; and,
10. In one night slew all the first-born, both of man and beast, through the whole of the Egyptian territories.
What proved the miraculous nature of all these plagues most particularly was, 1st, Their coming exactly according to the prediction and at the command of Moses and Aaron. 2dly, Their extending only to the Egyptians, and leaving the land of Goshen, the Israelites, their cattle and substance, entirely untouched. After relating all these things in detail, with their attendant circumstances, Moses describes the institution, reason, and celebration of the passover; the preparation of the Israelites for their departure; their leaving Goshen and beginning their journey to the promised land, by the way of Rameses, Succoth, and Etham. How Pharaoh, repenting of the permission he had given them to depart, began to pursue them with an immense army of horse and foot, and overtook them at their encampment at Baal-zephon, on the borders of the Red Sea. Their destruction appearing then to be inevitable, Moses farther relates that having called earnestly upon God, and stretched his rod over the waters, they became divided, and the Israelites entered into the bed of the sea, and passed over to the opposite shore. Pharaoh and his host madly pursuing in the same track, the rear of their army being fairly entered by the time the last of the Israelites had made good their landing on the opposite coast. Moses stretching his rod again over the waters, they returned to their former channel and overwhelmed the Egyptian army, so that every soul perished.
Moses next gives a circumstantial account of the different encampments of the Israelites in the wilderness, during the space of nearly forty years: the miracles wrought in their behalf; the chief of which were the pillar of cloud by day, and the pillar of fire by night, to direct and protect them in the wilderness; the bringing water out of a rock for them and their cattle; feeding them with manna from heaven; bringing innumerable flocks of quails to their camp; giving them a complete victory over the Amalekites at the intercession of Moses; and particularly God's astonishing manifestation of himself on Mount Sinai, when he delivered to Moses an epitome of his whole law, in what was called the Ten Words or Ten Commandments.
Moses proceeds to give a circumstantial detail of the different laws, statutes, and ordinances which he received from God, and particularly the giving of the Ten Commandments on Mount Sinai, and the awful display of the Divine Majesty on that solemn occasion; the formation of the Ark, holy Table and Candlestick; the Tabernacle, with its furniture, covering, courts, etc., the brazen Altar, golden Altar, brazen Laver, anointing oil, perfume, sacerdotal garments for Aaron and his sons, and the artificers employed on the work of the Tabernacle, etc. He then gives an account of Israel's idolatry in the matter of the golden calf, made under the direction of Aaron; God's displeasure, and the death of the principal idolaters; the erection and consecration of the Tabernacle, and its being filled and encompassed with the Divine glory, with the order and manner of their marches by direction of the miraculous pillar; with which the book concludes.

The names and number of the children of Israel that went down into Egypt, Exo 1:1-5. Joseph and all his brethren of that generation die, Exo 1:6. The great increase of their posterity, Exo 1:7. The cruel policy of the king of Egypt to destroy them, Exo 1:8-11. They increase greatly, notwithstanding their affliction, Exo 1:12. Account of their hard bondage, Exo 1:13, Exo 1:14. Pharaoh's command to the Hebrew midwives to kill all the male children, Exo 1:15, Exo 1:16. The midwives disobey the king's command, and, on being questioned, vindicate themselves, Exo 1:17-19. God is pleased with their conduct, blesses them, and increases the people, Exo 1:20, Exo 1:21. Pharaoh gives a general command to the Egyptians to drown all the male children of the Hebrews, Exo 1:22.
Albert Barnes: Notes on the Bible - 1834
Introduction to Exodus
1. The book of Exodus consists of two distinct portions. The first Exo. 1-19 gives a detailed account of the circumstances under which the deliverance of the Israelites was accomplished. The second Exo. 20-40 describes the giving of the law, and the institutions which completed the organization of the people as "a kingdom of priests, and an holy nation" Exo 19:6.
The name "Exodus" (ἔξοδος exodos), i. e. "the going forth," assigned to it by the Alexandrian Jews, applies rather to the former portion than to the whole book.
The narrative is closely connected with that of Genesis, and shows not only that it was written by the same author, but that it formed part of one general plan. Still it is a distinct section. The first events which it relates are separated from the last chapter in Genesis by a considerable interval, and it presents the people of Israel under totally different circumstances. Its termination is marked with equal distinctness, winding up with the completion of the tabernacle.
The book is divided into many smaller sections; each of which has the marks which throughout the Pentateuch indicate a subdivision. They are of different lengths, and were probably written on separate parchments or papyri, the longest not exceeding the dimensions of contemporary documents in Egypt. They were apparently thus arranged for the convenience of public reading.
This general view of the structure of the book is what might have been expected.
2. Some of the most convincing evidences of the Mosaic authorship are supplied by the contents of this book.
One argument is drawn from the representation of the personal character and qualifications of Moses, a representation perfectly intelligible as proceeding from Moses himself.
What other men have seen in Moses is - the chief agent in the greatest work ever entrusted to man, an agent whose unique and unparalleled qualifications are admitted alike by those who accept and by those who deny the divine interposition: what the writer himself sees in Moses is - a man whose only qualification is an involuntary and reluctant surrender to the will of God. The only rational account of the matter is, that we have Moses' own history of himself and of his work.
Another argument rests on external facts. The Book of Exodus could not have been written by any man who had not passed many years in Egypt, and who did not also have a thorough knowledge, such as could only be acquired by personal observation, of the Sinaitic Peninsula.
We have no probable alternative but to admit that the narrative in its substance came from Moses, or from a contemporary; and we can have little hesitation as to our choice between these alternatives, when we consider that none of the contemporaries of Moses had equal opportunities of observation, and that none were likely to have received the education and training which would have enabled them to record the events.
3. A weighty argument is drawn from the accounts of the miracles, by which Moses was expressly commanded to attest his mission, and by which he was enabled to accomplish the deliverance of his people.
We have throughout the miracles the characteristics of local coloring, of adaptation to the circumstances of the Israelites, and of repeated announcements followed by repeated postponements, which enabled and indeed compelled the Israelites to complete that organization of their nation, without which their departure might have been, as it has been often represented, a mere disorderly flight.
There are some who fear to compromise the miraculous character of events by admitting any operation of natural causes to a share of them. Yet the inspired writer does not fail to record that it was by the east wind that the Lord brought the locusts Exo 10:13 and sent back the sea Exo 14:21, and, by the mighty strong west wind Exo 10:19, took back the plague that he had sent. Nor is the miracle at all lessened, because the winds of heaven were made God's messengers and instruments in the doing of it. The miracles in Egypt were supernatural in their greatness, in their concentration upon one period, in their coming and going according to the phases of the conflict between the tyrant and the captive race, in their measured gradation from weak to strong, as each weaker wonder failed to break Pharoah's stubborn heart. King and people so regarded them; they were accustomed perhaps to frogs and lice and locusts; but to such plagues, so intense, so threatened, accomplished, and withdrawn, as it were so disciplined to a will, they were not accustomed; and they rightly saw them as miraculous and divinely sent. And further it will be noticed that the phenomena that are put to this use are such as mark the country where this great history is laid. No Jewish writer, who had lived in Palestine alone, could have imagined a narrative so Egyptian in its marks. All evidence tends to prove that the history was written by someone who was well conversant with Egypt; and we shall look in vain for anyone, other than Moses himself, who possessed this qualification for writing the history of the emancipation of the Israelites under divine guidance.
The narrative which records them, remarkable as it is for artlessness and simplicity, is moreover not one which could have been concocted from documents of different ages, constructed on different principles, and full of internal discrepancies and contradictions. It is the production of one mind, written by one man, and by one who had alone witnessed all the events which it records, who alone was at that time likely to possess the knowledge or ability required to write the account.
4. The portion of the book, which follows the account of the departure from Egypt, has characteristics marked with equal distinctness, and bearing with no less force upon the question of authorship. These chapters also are pervaded by a unique tone, a local coloring, an atmosphere so to speak of the desert, which has made itself felt by all those who have explored the country.
Modern travelers point out the following coincidences between the narrative and their own experiences. Absence of water where no sources now exist, abundance of water where fountains are still found, and indications of a far more copious supply in former ages; tracts, occupying the same time in the journey, in which food would not be found; and, in some districts, a natural production similar to manna, most abundant in rainy seasons (such as several notices show the season of the Exodus to have been), but not sufficient for nourishment, nor fit for large consumption, without such modifications in character and quantity as are attributed in the narrative to a divine intervention. The late explorations of the Peninsula of Sinai have thrown much light upon the fact that the route taken by the Israelites was probably determined by conditions agreeing with incidental notices in the history; and when we come to the chapters in which the central event in the history of Israel, the delivery of God's law, is recorded, we find localities and scenery which travelers concur in declaring to be such as fully correspond to the exigencies of the narrative, and which in some accounts (remarkable at once for scientific accuracy and graphic power) are described in terms which show that they correspond, so far as mere outward accessories can correspond, to the grandeur of the manifestation.
5. A very valuable argument of the same evidential character is drawn from the account of the tabernacle. In form, structure, and materials the tabernacle belongs altogether to the wilderness. The whole was a tent, not a fixed structure, such as would naturally have been set up, and in point of fact was set up very soon in Palestine. The metals, bronze, silver and gold, were those which the Israelites knew, and doubtless brought with them from Egypt; the names of many of the materials and implements which they used, and the furniture and accessories of the tabernacle, the dress and ornaments of the priests, are Egyptian; and it is also certain that the arts required for the construction of the tabernacle, and for all its accessories, were precisely those for which the Egyptians had been remarkable for ages; such as artizans who had lived under the influence of Egyptian civilization would naturally have learned.
Two separate accounts of the erection of the tabernacle are given. In the first Moses relates the instructions which he received, in the second he describes the accomplishment of the work. Nothing would be less in accordance with the natural order of a history written at a later period than this double account. It is however fully accounted for by the obvious hypothesis that each part of the narrative was written at the time, and on the occasion, to which it immediately refers.
6. The chronology of Exodus involves two questions, the duration of the sojourn of the Israelites in Egypt, and the date of their departure. So far as regards the direct statements in the Hebrew text, the answers to both questions are positive and unambiguous. Exo 12:40 gives 430 years for the sojourn, Gen 15:13 gives 400 years for the whole, or the greater portion, of the same period. Again, the First Book of Kings, Kg1 6:1, fixes the Exodus at 480 years before the building of the Temple in the fourth year of Solomon's reign. This would settle the date within a few years - about 1490 b. c., a date which appears, on the whole, to be reconcileable with the facts of history, and to rest on higher authority than any other which has been proposed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ, "Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου, "the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות, Weelleh Shemoth, "these are the names," or merely, שׁמות , Shemoth, "names," from the words with which it commences.
Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια, from Θεος [Strong's G2316], God, and κρατεω [Strong's G2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (Ti2 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

Exo 1:1, The children of Israel, after Joseph's death, increase; Exo 1:8, The more they are oppressed by a new king, the more they multiply; Exo 1:15, The godliness of the midwives, in saving the men children alive; Exo 1:22, Pharaoh commands the male children to be cast into the river.

Carl Friedrich Keil and Franz Delitzsch
Increase in the Number of the IsraelitesTheir Bondage in Egypt - Exodus 1
The promise which God gave to Jacob in his departure from Canaan (Gen 46:3) was perfectly fulfilled. The children of Israel settled down in the most fruitful province of the fertile land of Egypt, and grew there into a great nation (Ex 1:1-7). But the words which the Lord had spoken to Abram (Gen 15:13) were also fulfilled in relation to his seed in Egypt. The children of Israel were oppressed in a strange land, were compelled to serve the Egyptians (Ex 1:8-14), and were in great danger of being entirely crushed by them (Ex 1:15-22).
John Gill
INTRODUCTION TO EXODUS 1
This chapter begins with an account of the names and number of the children of Israel that came into Egypt with Jacob, Ex 1:1 and relates that increase of them after the death of Joseph, and the generation that went down to Egypt, Ex 1:6 and what methods the Egyptians took to diminish them, but to no purpose, as by obliging to cruel bondage and hard service; and yet the more they were afflicted, the more they increased, Ex 1:9 by ordering the midwives of the Hebrew women to slay every son they laid them of; but they fearing God, did not obey the order of the king of Egypt, which when he expostulated with them about, they excused, and so the people multiplied, Ex 1:15 and lastly, by ordering every male child to be cast into the river, Ex 1:22 and which is the leading step to the account of the birth of Moses, which follows in the next chapter.
1:11:1: Ա՜յս են անուանք որդւոցն Իսրայէլի մտելոցն յԵգիպտոս հանդերձ Յակոբաւ հարբն իւրեանց. իւրաքանչիւր ըստ համօրէն տանց իւրեանց մտանէին։
1 Սրանք են Իսրայէլի այն որդիների անունները, որոնք իրենց հօր հետ մտան Եգիպտոս, իւրաքանչիւրն իր ամբողջ ընտանիքով մտաւ.
1 Եգիպտոս գացող Իսրայէլի որդիներուն անունները ասոնք են. ամէն մէկը իր տունովը Յակոբին հետ գնաց.
[1]Այս են անուանք որդւոցն Իսրայելի մտելոցն յԵգիպտոս հանդերձ Յակոբաւ [2]հարբն իւրեանց``. իւրաքանչիւր ըստ համօրէն տանց իւրեանց մտանէին:

1:1: Ա՜յս են անուանք որդւոցն Իսրայէլի մտելոցն յԵգիպտոս հանդերձ Յակոբաւ հարբն իւրեանց. իւրաքանչիւր ըստ համօրէն տանց իւրեանց մտանէին։
1 Սրանք են Իսրայէլի այն որդիների անունները, որոնք իրենց հօր հետ մտան Եգիպտոս, իւրաքանչիւրն իր ամբողջ ընտանիքով մտաւ.
1 Եգիպտոս գացող Իսրայէլի որդիներուն անունները ասոնք են. ամէն մէկը իր տունովը Յակոբին հետ գնաց.
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Вот имена сынов Израилевых, которые вошли в Египет с Иаковом, вошли каждый с домом своим:
1:1 ταῦτα ουτος this; he τὰ ο the ὀνόματα ονομα name; notable τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel τῶν ο the εἰσπεπορευμένων εισπορευομαι intrude; travel into εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἅμα αμα at once; together Ιακωβ ιακωβ Iakōb; Iakov τῷ ο the πατρὶ πατηρ father αὐτῶν αυτος he; him ἕκαστος εκαστος each πανοικίᾳ πανοικια he; him εἰσήλθοσαν εισερχομαι enter; go in
1:1 וְ wᵊ וְ and אֵ֗לֶּה ʔˈēlleh אֵלֶּה these שְׁמֹות֙ šᵊmôṯ שֵׁם name בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the בָּאִ֖ים bbāʔˌîm בוא come מִצְרָ֑יְמָה miṣrˈāyᵊmā מִצְרַיִם Egypt אֵ֣ת ʔˈēṯ אֵת together with יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob אִ֥ישׁ ʔˌîš אִישׁ man וּ û וְ and בֵיתֹ֖ו vêṯˌô בַּיִת house בָּֽאוּ׃ bˈāʔû בוא come
1:1. haec sunt nomina filiorum Israhel qui ingressi sunt Aegyptum cum Iacob singuli cum domibus suis introieruntThese are the names of the children of Israel, that went into Egypt with Jacob: they went in every man with his household:
1. Now these are the names of the sons of Israel, which came into Egypt; every man and his household came with Jacob.
1:1. These are the names of the sons of Israel, who went into Egypt with Jacob. They entered, each one with his house:
1:1. Now these [are] the names of the children of Israel, which came into Egypt; every man and his household came with Jacob.
Now these [are] the names of the children of Israel, which came into Egypt; every man and his household came with Jacob:

1: Вот имена сынов Израилевых, которые вошли в Египет с Иаковом, вошли каждый с домом своим:
1:1
ταῦτα ουτος this; he
τὰ ο the
ὀνόματα ονομα name; notable
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
τῶν ο the
εἰσπεπορευμένων εισπορευομαι intrude; travel into
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἅμα αμα at once; together
Ιακωβ ιακωβ Iakōb; Iakov
τῷ ο the
πατρὶ πατηρ father
αὐτῶν αυτος he; him
ἕκαστος εκαστος each
πανοικίᾳ πανοικια he; him
εἰσήλθοσαν εισερχομαι enter; go in
1:1
וְ wᵊ וְ and
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
שְׁמֹות֙ šᵊmôṯ שֵׁם name
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַ ha הַ the
בָּאִ֖ים bbāʔˌîm בוא come
מִצְרָ֑יְמָה miṣrˈāyᵊmā מִצְרַיִם Egypt
אֵ֣ת ʔˈēṯ אֵת together with
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
אִ֥ישׁ ʔˌîš אִישׁ man
וּ û וְ and
בֵיתֹ֖ו vêṯˌô בַּיִת house
בָּֽאוּ׃ bˈāʔû בוא come
1:1. haec sunt nomina filiorum Israhel qui ingressi sunt Aegyptum cum Iacob singuli cum domibus suis introierunt
These are the names of the children of Israel, that went into Egypt with Jacob: they went in every man with his household:
1:1. These are the names of the sons of Israel, who went into Egypt with Jacob. They entered, each one with his house:
1:1. Now these [are] the names of the children of Israel, which came into Egypt; every man and his household came with Jacob.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: Перечислением имен сынов Израилевых, вошедших в Египет, и упоминанием о смерти Иосифа Моисей отсылает читателя к последним главам кн. Бытия (46:8–27; 50:26: [1414]) и тем самым дает понять, что кн. Исход находится с ними в тесной связи. Подобно им, она имеет своим предметом описание жизни потомков Иакова в Египте, а начиная его с момента смерти Иосифа, является их продолжением. Перечисление сыновей Иакова — глав поколений ведется в порядке их матерей (Быт 35:23–26). В общее число переселившихся (Быт 46:27; Втор 10:22), большее в греко-славянском по сравнению с еврейским на пять ввиду того, что LXX переводчиков прибавляют троих внуков и двух правнуков Иосифа (Быт 46:20), не включены — жены сыновей Иакова (Быт 46:26) и другие, принадлежащие к патриархальной семье лица — рабы и рабыни (Быт 32:6). С присоединением этих последних, право на что дает выражение 1-го стиха «вошли каждый с домом своим», — с семейством, включая жен, детей, слуг (Быт 7:1), вообще с поколением (Исх 1:1; 1: Цар 20:16), — число вошедших в Египет справедливо увеличивают до нескольких сот. Смерть Иосифа и всего старого поколения отмечается, как начало нового, ниже описываемого периода в жизни семьи Иакова. Он характеризуется двумя чертами: усиленным размножением евреев и новыми отношениями к ним египтян.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Israelites Oppressed in Egypt.B. C. 1588.
1 Now these are the names of the children of Israel, which came into Egypt; every man and his household came with Jacob. 2 Reuben, Simeon, Levi, and Judah, 3 Issachar, Zebulun, and Benjamin, 4 Dan, and Naphtali, Gad, and Asher. 5 And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already. 6 And Joseph died, and all his brethren, and all that generation. 7 And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.
In these verses we have, 1. A recital of the names of the twelve patriarchs, as they are called, Acts vii. 8. Their names are often repeated in scripture, that they may not sound uncouth to us, as other hard names, but that, by their occurring so frequently, they may become familiar to us; and to show how precious God's spiritual Israel are to him, and how much he delights in them. 2. The account which was kept of the number of Jacob's family, when they went down into Egypt; they were in all seventy souls (v. 5). according to the computation we had, Gen. xlvi. 27. This was just the number of the nations by which the earth was peopled, according to the account given, Gen. x. For when the Most High separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel, as Moses observes, Deut. xxxii. 8. Notice is here taken of this that their increase in Egypt might appear the more wonderful. Note, It is good for those whose latter end greatly increases often to remember how small their beginning was, Job viii. 7. 3. The death of Joseph, v. 6. All that generation by degrees wore off. Perhaps all Jacob's sons died much about the same time; for there was not more than seven years' difference in age between the eldest and the youngest of them, except Benjamin; and, when death comes into a family, sometimes it makes a full end in a little time. When Joseph, the stay of the family, died, the rest went off apace. Note, We must look upon ourselves and our brethren, and all we converse with, as dying and hastening out of the world. This generation passeth away, as that did which went before. 4. The strange increase of Israel in Egypt, v. 7. Here are four words used to express it: They were fruitful, and increased abundantly, like fishes or insects, so that they multiplied; and, being generally healthful and strong, they waxed exceedingly mighty, so that they began almost to outnumber the natives, for the land was in all places filled with them, at least Goshen, their own allotment. Observe, (1.) Though, no doubt, they increased considerably before, yet, it should seem, it was not till after the death of Joseph that it began to be taken notice of as extraordinary. Thus, when they lost the benefit of his protection, God made their numbers their defence, and they became better able than they had been to shift for themselves. If God continue our friends and relations to us while we most need them, and remove them when they can be better spared, let us own that he is wise, and not complain that he is hard upon us. After the death of Christ, our Joseph, his gospel Israel began most remarkably to increase: and his death had an influence upon it; it was like the sowing of a corn of wheat, which, if it die, bringeth forth much fruit, John xii. 24. (2.) This wonderful increase was the fulfillment of the promise long before made unto the fathers. From the call of Abraham, when God first told him he would make of him a great nation, to the deliverance of his seed out of Egypt, it was 430 years, during the first 215 of which they were increased but to seventy, but, in the latter half, those seventy multiplied to 600,000 fighting men. Note, [1.] Sometimes God's providences may seem for a great while to thwart his promises, and to go counter to them, that his people's faith may be tried, and his own power the more magnified. [2.] Though the performance of God's promises is sometimes slow, yet it is always sure; at the end it shall speak, and not lie, Hab. ii. 3.
Adam Clarke: Commentary on the Bible - 1831
1:1: These are the names - Though this book is a continuation or the book of Genesis, with which probably it was in former times conjoined, Moses thought it necessary to introduce it with an account of the names and number of the family of Jacob when they came to Egypt, to show that though they were then very few, yet in a short time, under the especial blessing of God, they had multiplied exceedingly; and thus the promise to Abraham had been literally fulfilled. See the notes on Genesis 46 (note).
Albert Barnes: Notes on the Bible - 1834
1:1: Now - Literally, "And," indicating a close connection with the preceding narrative. In fact this chapter contains a fulfillment of the predictions recorded in Gen 46:3 and in Gen 15:13.
Every man and his household - It may be inferred from various notices that the total number of dependents was considerable, a point of importance in its bearings upon the history of the Exodus (compare Gen 13:6; Gen 14:14).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Exo 6:14-16; Gen 29:31-35, Gen 30:1-21, Gen 35:18, Gen 35:23-26, Gen 46:8-26, Gen 49:3-27; Ch1 2:1, Ch1 2:2, Ch1 12:23-40, Ch1 27:16-22; Rev 7:4-8
Nehemiah, Neh 10:1, in the month, Ezr 10:9; Zac 7:1, in the twentieth, Ezr 7:7, Shushan, Shushan, or Susa, was the capital of Susiana, a province of Persia, and the winter residence of the Persian monarchs; situated about 252 miles east of Babylon, and the same distance south-south-east of Ecbatana, in lat. 32 degrees, long. 49 degrees. The circumference of its walls was about 120 stadia. Shouster is supposed to occupy its site. Est 1:2, Est 3:15; Dan 8:2
Carl Friedrich Keil and Franz Delitzsch
1:1
To place the multiplication of the children of Israel into a strong nation in its true light, as the commencement of the realization of the promises of God, the number of the souls that went down with Jacob to Egypt is repeated from Gen 46:27 (on the number 70, in which Jacob is included, see the notes on this passage); and the repetition of the names of the twelve sons of Jacob serves to give to the history which follows a character of completeness within itself. "With Jacob they came, every one and his house," i.e., his sons, together with their families, their wives, and their children. The sons are arranged according to their mothers, as in Gen 35:23-26, and the sons of the two maid-servants stand last. Joseph, indeed, is not placed in the list, but brought into special prominence by the words, "for Joseph was in Egypt" (Ex 1:5), since he did not go down to Egypt along with the house of Jacob, and occupied an exalted position in relation to them there.
Geneva 1599
1:1 Now (a)these [are] the names of the children of Israel, which came into Egypt; every man and his household came with Jacob.
The Argument - After Jacob by God's commandment in (Gen 46:3) had brought his family into Egypt, where they remained for four hundred years, and from seventy people grew to an infinite number so that the king and the country endeavoured both by tyranny and cruel slavery to suppress them: the Lord according to his promise in (Gen 15:14) had compassion on his Church, and delivered them, but plagued their enemies in most strange and varied ways. The more the tyranny of the wicked raged against his Church, the more his heavy judgments increased against them, till Pharaoh and his army were drowned in the sea, which gave an entry and passage to the children of God. As the ingratitude of man is great, so they immediately forgot God's wonderful benefits and although he had given them the Passover as a sign and memorial of the same, yet they fell to distrust, and tempted God with various complaining and grudging against him and his ministers: sometimes out of ambition, sometimes lack of drink or meat to satisfy their lusts, sometimes idolatry, or such like. For this reason, God punished them with severe rods and plagues, that by his correction they might turn to him for help against his scourges, and earnestly repent for their rebellion and wickedness. Because God loves them to the end, whom he has once begun to love, he punished them not as they deserved, but dealt with them mercifully, and with new benefits laboured to overcome their malice: for he still governed them and gave them his word and Law, both concerning the way to serve him, and also the form of judgments and civil policy: with the intent that they would not serve God after as they pleased, but according to the order, that his heavenly wisdom had appointed.
(a) Moses describes the wonderful order that God observes in performing his promise to Abraham; (Gen 15:14).
John Gill
1:1 Now these are the names of the children of Israel which came down into Egypt,.... Of the twelve patriarchs, the sons of Jacob, who were heads of the twelve tribes, whose names are here given; since the historian is about to give an account of their coming out of Egypt, and that it might be observed how greatly they increased in it, and how exactly the promise to Abraham, of the multiplication of his seed, was fulfilled: or, "and these are the names" (b), &c. this book being connected with the former by the copulative "and"; and when this was wrote, it is highly probable there was no division of the books made, but the history proceeded in one continued account:
every man and his household came with Jacob; into Egypt, all excepting Joseph, and along with them their families, wives, children, and servants; though wives and servants are not reckoned into the number of the seventy, only such as came out of Jacob's loins: the Targum of Jonathan is,"a man with the men of his house,''as if only male children were meant, the sons of Jacob and his grandsons; and Aben Ezra observes, that women were never reckoned in Scripture as of the household or family; but certainly Dinah, and Serah, as they came into Egypt with Jacob, are reckoned among the seventy that came with him thither, Gen 46:15.
(b) "et haec", Pagninus, Montanus, Drusius.
John Wesley
1:1 Every man of his household - That is, children and grand - children.
Robert Jamieson, A. R. Fausset and David Brown
1:1 INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
Now these are the names--(See Gen. 46:8-26).
1:21:2: Ռոբէն. Շմաւոն. Ղեւի. Յուդա.
2 Ռուբէն, Շմաւոն, Ղեւի, Յուդա,
2 Ռուբէն, Շմաւոն, Ղեւի ու Յուդա,
Ռուբէն, Շմաւոն, Ղեւի, Յուդա:

1:2: Ռոբէն. Շմաւոն. Ղեւի. Յուդա.
2 Ռուբէն, Շմաւոն, Ղեւի, Յուդա,
2 Ռուբէն, Շմաւոն, Ղեւի ու Յուդա,
zohrab-1805▾ eastern-1994▾ western am▾
1:22: Рувим, Симеон, Левий и Иуда,
1:2 Ρουβην ρουβην Reuben Συμεων συμεων Symeōn; Simeon Λευι λευι Leuΐ; Lei Ιουδας ιουδας Ioudas; Iuthas
1:2 רְאוּבֵ֣ן rᵊʔûvˈēn רְאוּבֵן Reuben שִׁמְעֹ֔ון šimʕˈôn שִׁמְעֹון Simeon לֵוִ֖י lēwˌî לֵוִי Levi וִ wi וְ and יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
1:2. Ruben Symeon Levi IudaRuben, Simeon, Levi, Juda,
2. Reuben, Simeon, Levi, and Judah;
1:2. Reuben, Simeon, Levi, Judah,
1:2. Reuben, Simeon, Levi, and Judah,
Reuben, Simeon, Levi, and Judah:

2: Рувим, Симеон, Левий и Иуда,
1:2
Ρουβην ρουβην Reuben
Συμεων συμεων Symeōn; Simeon
Λευι λευι Leuΐ; Lei
Ιουδας ιουδας Ioudas; Iuthas
1:2
רְאוּבֵ֣ן rᵊʔûvˈēn רְאוּבֵן Reuben
שִׁמְעֹ֔ון šimʕˈôn שִׁמְעֹון Simeon
לֵוִ֖י lēwˌî לֵוִי Levi
וִ wi וְ and
יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
1:2. Ruben Symeon Levi Iuda
Ruben, Simeon, Levi, Juda,
1:2. Reuben, Simeon, Levi, Judah,
1:2. Reuben, Simeon, Levi, and Judah,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Reuben: Gen 35:22
John Gill
1:2 Reuben, Simeon, Levi, and Judah. The first sons of Jacob by Leah.
1:31:3: Իսաքար. Զաբուղոն. եւ Բենիամին։
3 Իսաքար, Զաբուղոն եւ Բենիամին,
3 Իսաքար, Զաբուղոն եւ Բենիամին,
Իսաքար, Զաբուղոն եւ Բենիամին:

1:3: Իսաքար. Զաբուղոն. եւ Բենիամին։
3 Իսաքար, Զաբուղոն եւ Բենիամին,
3 Իսաքար, Զաբուղոն եւ Բենիամին,
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Иссахар, Завулон и Вениамин,
1:3 Ισσαχαρ ισσαχαρ Issachar; Issakhar Ζαβουλων ζαβουλων Zaboulōn; Zavulon καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin
1:3 יִשָּׂשכָ֥ר yiśśāŝḵˌār יִשָּׂשׂכָר Issachar זְבוּלֻ֖ן zᵊvûlˌun זְבוּלֻן Zebulun וּ û וְ and בְנְיָמִֽן׃ vᵊnyāmˈin בִּנְיָמִן Benjamin
1:3. Isachar Zabulon et BeniaminIssachar, Zabulon, and Benjamin,
3. Issachar, Zebulun, and Benjamin;
1:3. Issachar, Zebulun, and Benjamin,
1:3. Issachar, Zebulun, and Benjamin,
Issachar, Zebulun, and Benjamin:

3: Иссахар, Завулон и Вениамин,
1:3
Ισσαχαρ ισσαχαρ Issachar; Issakhar
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
1:3
יִשָּׂשכָ֥ר yiśśāŝḵˌār יִשָּׂשׂכָר Issachar
זְבוּלֻ֖ן zᵊvûlˌun זְבוּלֻן Zebulun
וּ û וְ and
בְנְיָמִֽן׃ vᵊnyāmˈin בִּנְיָמִן Benjamin
1:3. Isachar Zabulon et Beniamin
Issachar, Zabulon, and Benjamin,
1:3. Issachar, Zebulun, and Benjamin,
1:3. Issachar, Zebulun, and Benjamin,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Issachar: Gen 35:23
Benjamin: Exo 28:20
John Gill
1:3 Issachar, Zebulun,.... The other two sons of Jacob, by Leah:
Benjamin; the youngest of all Jacob's sons is placed here, being his son by his beloved wife Rachel. Joseph is not put into the account, because he did not go into Egypt with Jacob.
John Wesley
1:3 And Benjamin - Who tho' youngest of all is placed before Dan, Naphtali, &c. because they were the children of the hand - maidens.
1:41:4: Դան. եւ Նեփթաղիմ. Գադ. եւ Ասեր։
4 Դան եւ Նեփթաղիմ, Գադ եւ Ասեր:
4 Դան ու Նեփթաղիմ, Գադ ու Ասեր։
Դան եւ Նեփթաղիմ, Գադ, եւ Ասեր:

1:4: Դան. եւ Նեփթաղիմ. Գադ. եւ Ասեր։
4 Դան եւ Նեփթաղիմ, Գադ եւ Ասեր:
4 Դան ու Նեփթաղիմ, Գադ ու Ասեր։
zohrab-1805▾ eastern-1994▾ western am▾
1:44: Дан и Неффалим, Гад и Асир.
1:4 Δαν δαν and; even Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim Γαδ γαδ Gad; Gath καὶ και and; even Ασηρ ασηρ Asēr; Asir
1:4 דָּ֥ן dˌān דָּן Dan וְ wᵊ וְ and נַפְתָּלִ֖י naftālˌî נַפְתָּלִי Naphtali גָּ֥ד gˌāḏ גָּד Gad וְ wᵊ וְ and אָשֵֽׁר׃ ʔāšˈēr אָשֵׁר Asher
1:4. Dan et Nepthalim Gad et AserDan, and Nephthali, Gad and Aser.
4. Dan and Naphtali, Gad and Asher.
1:4. Dan and Naphtali, Gad and Asher.
1:4. Dan, and Naphtali, Gad, and Asher.
Dan, and Naphtali, Gad, and Asher:

4: Дан и Неффалим, Гад и Асир.
1:4
Δαν δαν and; even
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
Γαδ γαδ Gad; Gath
καὶ και and; even
Ασηρ ασηρ Asēr; Asir
1:4
דָּ֥ן dˌān דָּן Dan
וְ wᵊ וְ and
נַפְתָּלִ֖י naftālˌî נַפְתָּלִי Naphtali
גָּ֥ד gˌāḏ גָּד Gad
וְ wᵊ וְ and
אָשֵֽׁר׃ ʔāšˈēr אָשֵׁר Asher
1:4. Dan et Nepthalim Gad et Aser
Dan, and Nephthali, Gad and Aser.
1:4. Dan and Naphtali, Gad and Asher.
1:4. Dan, and Naphtali, Gad, and Asher.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: Dan: Gen 35:25; Ch1 2:2
Asher: Gen 35:26, Gen 46:17
John Gill
1:4 Dan, and Naphtali, Gad, and Asher. Who are last mentioned, being sons of the concubine wives.
1:51:5: Եւ էին ամենայն ոգիք ելեալք ՚ի Յակոբայ, եւթանասուն եւ հինգ ոգի. եւ Յովսէփ էր յԵգիպտոս։
5 Յակոբից սերուած բոլոր մարդիկ եօթանասունհինգ[1] հոգի էին: Յովսէփը գտնւում էր Եգիպտոսում: [1] 1. Եբրայերէնում՝ եօթանասուն:
5 Եւ Յակոբի երանքէն ելած բոլոր հոգիները եօթանասուն հոգի էին. Յովսէփն ալ Եգիպտոս էր։
Եւ էին ամենայն ոգիք ելեալք [3]ի Յակոբայ, եւթանասուն [4]եւ հինգ`` ոգի. եւ Յովսէփ էր յԵգիպտոս:

1:5: Եւ էին ամենայն ոգիք ելեալք ՚ի Յակոբայ, եւթանասուն եւ հինգ ոգի. եւ Յովսէփ էր յԵգիպտոս։
5 Յակոբից սերուած բոլոր մարդիկ եօթանասունհինգ[1] հոգի էին: Յովսէփը գտնւում էր Եգիպտոսում:
[1] 1. Եբրայերէնում՝ եօթանասուն:
5 Եւ Յակոբի երանքէն ելած բոլոր հոգիները եօթանասուն հոգի էին. Յովսէփն ալ Եգիպտոս էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: Всех же душ, происшедших от чресл Иакова, было семьдесят, а Иосиф был [уже] в Египте.
1:5 Ιωσηφ ιωσηφ Iōsēph; Iosif δὲ δε though; while ἦν ειμι be ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἦσαν ειμι be δὲ δε though; while πᾶσαι πας all; every ψυχαὶ ψυχη soul ἐξ εκ from; out of Ιακωβ ιακωβ Iakōb; Iakov πέντε πεντε five καὶ και and; even ἑβδομήκοντα εβδομηκοντα seventy
1:5 וַֽ wˈa וְ and יְהִ֗י yᵊhˈî היה be כָּל־ kol- כֹּל whole נֶ֛פֶשׁ nˈefeš נֶפֶשׁ soul יֹצְאֵ֥י yōṣᵊʔˌê יצא go out יֶֽרֶךְ־ yˈereḵ- יָרֵךְ upper thigh יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul וְ wᵊ וְ and יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph הָיָ֥ה hāyˌā היה be בְ vᵊ בְּ in מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
1:5. erant igitur omnes animae eorum qui egressi sunt de femore Iacob septuaginta Ioseph autem in Aegypto eratAnd all the souls that came out of Jacob's thigh, were seventy: but Joseph was in Egypt.
5. And all the souls that came out of the loins of Jacob were seventy souls: and Joseph was in Egypt already.
1:5. Therefore, all the souls of those who went forth from Jacob’s thigh were seventy. Now Joseph was in Egypt.
1:5. And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt [already].
And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt:

5: Всех же душ, происшедших от чресл Иакова, было семьдесят, а Иосиф был [уже] в Египте.
1:5
Ιωσηφ ιωσηφ Iōsēph; Iosif
δὲ δε though; while
ἦν ειμι be
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἦσαν ειμι be
δὲ δε though; while
πᾶσαι πας all; every
ψυχαὶ ψυχη soul
ἐξ εκ from; out of
Ιακωβ ιακωβ Iakōb; Iakov
πέντε πεντε five
καὶ και and; even
ἑβδομήκοντα εβδομηκοντα seventy
1:5
וַֽ wˈa וְ and
יְהִ֗י yᵊhˈî היה be
כָּל־ kol- כֹּל whole
נֶ֛פֶשׁ nˈefeš נֶפֶשׁ soul
יֹצְאֵ֥י yōṣᵊʔˌê יצא go out
יֶֽרֶךְ־ yˈereḵ- יָרֵךְ upper thigh
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul
וְ wᵊ וְ and
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
הָיָ֥ה hāyˌā היה be
בְ vᵊ בְּ in
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
1:5. erant igitur omnes animae eorum qui egressi sunt de femore Iacob septuaginta Ioseph autem in Aegypto erat
And all the souls that came out of Jacob's thigh, were seventy: but Joseph was in Egypt.
1:5. Therefore, all the souls of those who went forth from Jacob’s thigh were seventy. Now Joseph was in Egypt.
1:5. And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt [already].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:5: Seventy - See Gen 46:27. The object of the writer in this introductory statement is to give a complete list of the heads of separate families at the time of their settlement in Egypt. See the note at Num 26:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: loins: Heb. thigh, Gen 46:26; Jdg 8:30 *marg.
seventy: Exo 1:20; Gen 46:26, Gen 46:27; Deu 10:22
John Gill
1:5 And all the souls that came out of the loins of Jacob were seventy souls,.... "Souls" are put for persons; of the number seventy, and how reckoned; see Gill on Gen 46:27. This was but a small number that went down to Egypt, when compared with that which went out of it; and that it should be compared with it is the design of its being mentioned, see Ex 12:37,
for Joseph was in Egypt already; and is the reason why he is not reckoned among the sons of Jacob, that came thither with him; though rather it may be better rendered, "with Joseph who was in Egypt" (c); for he must be reckoned, and indeed his two sons also, to make up the number seventy; therefore Jonathan rightly supplies it,"with Joseph and his sons who were in Egypt,''See Gill on Gen 46:27.
(c) "cum Josepho qui erat in Aegypto", Junius & Tremellius, Ainsworth, Noldius, No. 1197. p. 273. so the Arabic version, Kimchi, and Ben Melech.
John Wesley
1:5 Seventy souls - According to the computation we had, Gen 46:27, including Joseph and his two sons. This was just the number of the nations by which the earth was peopled, Gen. 10:1-32, for when God separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel, Deut 32:8.
1:61:6: Վախճանեցաւ Յովսէփ՝ եւ ամենայն եղբարք նորա, եւ ամենայն ազգն այն։
6 Վախճանուեց Յովսէփը. նաեւ նրա բոլոր եղբայրներն ու ամբողջ սերունդը:
6 Յովսէփ ու անոր բոլոր եղբայրները եւ բոլոր այն ազգը մեռան։
Վախճանեցաւ Յովսէփ եւ ամենայն եղբարք նորա, եւ ամենայն ազգն այն:

1:6: Վախճանեցաւ Յովսէփ՝ եւ ամենայն եղբարք նորա, եւ ամենայն ազգն այն։
6 Վախճանուեց Յովսէփը. նաեւ նրա բոլոր եղբայրներն ու ամբողջ սերունդը:
6 Յովսէփ ու անոր բոլոր եղբայրները եւ բոլոր այն ազգը մեռան։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: И умер Иосиф и все братья его и весь род их;
1:6 ἐτελεύτησεν τελευταω meet an end δὲ δε though; while Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even πάντες πας all; every οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even πᾶσα πας all; every ἡ ο the γενεὰ γενεα generation ἐκείνη εκεινος that
1:6 וַ wa וְ and יָּ֤מָת yyˈāmoṯ מות die יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֶחָ֔יו ʔeḥˈāʸw אָח brother וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole הַ ha הַ the דֹּ֥ור ddˌôr דֹּור generation הַ ha הַ the הֽוּא׃ hˈû הוּא he
1:6. quo mortuo et universis fratribus eius omnique cognatione illaAfter he was dead, and all his brethren, and all that generation,
6. And Joseph died, and all his brethren, and all that generation.
1:6. When he had died, along with all of his brothers and all of that generation,
1:6. And Joseph died, and all his brethren, and all that generation.
And Joseph died, and all his brethren, and all that generation:

6: И умер Иосиф и все братья его и весь род их;
1:6
ἐτελεύτησεν τελευταω meet an end
δὲ δε though; while
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶσα πας all; every
ο the
γενεὰ γενεα generation
ἐκείνη εκεινος that
1:6
וַ wa וְ and
יָּ֤מָת yyˈāmoṯ מות die
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֶחָ֔יו ʔeḥˈāʸw אָח brother
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
הַ ha הַ the
דֹּ֥ור ddˌôr דֹּור generation
הַ ha הַ the
הֽוּא׃ hˈû הוּא he
1:6. quo mortuo et universis fratribus eius omnique cognatione illa
After he was dead, and all his brethren, and all that generation,
1:6. When he had died, along with all of his brothers and all of that generation,
1:6. And Joseph died, and all his brethren, and all that generation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:6: Joseph died, and all his brethren - That is, Joseph had now been some time dead, as also all his brethren, and all the Egyptians who had known Jacob and his twelve sons; and this is a sort of reason why the important services performed by Joseph were forgotten.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: am 2369, bc 1635, Gen 50:24, Gen 50:26; Act 7:14-16
Carl Friedrich Keil and Franz Delitzsch
1:6
After the death of Joseph and his brethren and the whole of the family that had first immigrated, there occurred that miraculous increase in the number of the children of Israel, by which the blessings of creation and promise were fully realised. The words פּרוּ ישׁרצוּ (swarmed), and ירבּוּ point back to Gen 1:28 and Gen 8:17, and יעצמוּ to עצוּם גּוי in Gen 18:18. "The land was filled with them," i.e., the land of Egypt, particularly Goshen, where they were settled (Gen 47:11). The extra-ordinary fruitfulness of Egypt in both men and cattle is attested not only by ancient writers, but by modern travellers also (vid., Aristotelis hist. animal. vii. 4, 5; Columella de re rust. iii. 8; Plin. hist. n. vii. 3; also Rosenmller a. und n. Morgenland i. p. 252). This blessing of nature was heightened still further in the case of the Israelites by the grace of the promise, so that the increase became extraordinarily great (see the comm. on Ex 12:37).
John Gill
1:6 And Joseph died, and all his brethren,.... It is a notion of the Jews, that Joseph died before any of his brethren; see Gill on Gen 50:26 and they gather it from these words; but it does not necessarily follow from hence, they might die some before him and some after him; and as they were all born in about seven years' time, excepting Benjamin, they might all die within a little time of each other: according to the Jewish writers (d), the dates of their death were these,"Reuben lived one hundred and twenty four years, and died two years after Joseph; Simeon lived one hundred and twenty years, and died the year after Joseph; Levi lived one hundred and thirty seven years, and died twenty four years after Joseph; Judah lived one hundred and nineteen years, Issachar one hundred and twenty two, Zebulun one hundred and twenty four, and died two years after Joseph; Dan lived one hundred and twenty seven years, Asher one hundred and twenty three years, Benjamin one hundred and eleven years, and died twenty six years before Levi; Gad lived one hundred and twenty five years, and Naphtali one hundred and thirty three years;''but though this account of the Jews, of their times, and of the times of their death, is not to be depended upon, yet it is certain they all died in Egypt, though they were not buried there; but as Stephen says, Acts 7:16 they were carried over to Shechem and interred there, either quickly after their decease, or, however, were taken along with the bones of Joseph by the children of Israel, when they departed out of Egypt: and it is also evident that they all died before the affliction and oppression of the children of Israel in Egypt began; and this account seems to be given on purpose to point this out unto us, being placed in the order it is. Levi lived the longest of them all, and the affliction did not begin till after his death; and the Jewish chronologers say (e) that from his death to the children of Israel's going out of Egypt were one hundred and sixteen years; and they further observe (f), that it could not last more than one hundred and sixteen years, and not less than eighty seven, according to the years of Miriam:
and all that generation; in which Joseph and his brethren had lived. These also died, Egyptians as well as Israelites, before the oppression began.
(d) R. Bechai apud Shalshalet Hakabala, fol. 3. 2. & 4. 1. (e) R. Gedaliah in Shalshalet, fol. 5. 1. Ganz. Tzemach David: par. 1. fol. 6. 1. (f) Seder Olam Rabba, c. 3. p. 9.
John Wesley
1:6 All that generation by degrees wore off: perhaps all Jacob's sons died much about the same time, for there was not past seven years difference in age between the eldest and the youngest of them, except Benjamin.
1:71:7: Եւ որդիքն Իսրայէլի աճեցին եւ յոռացան. բազմանային եւ զօրանային յոյժ. զի բազմացուցանէր զնոսա երկիրն[499]։[499] Ոսկան. Աճեցին եւ յուռացան։
7 Իսրայէլի որդիները, սակայն, աճեցին ու բազմացան: Նրանք խիստ բազմացան ու հզօրացան, որովհետեւ երկիրը նպաստում էր նրանց բազմանալուն[2]: [2] 2. Եբրայերէնում՝ Երկիրը նրանցով լցուեց:
7 Եւ Իսրայէլին որդիները աճեցան ու բազմացան եւ շատցան ու խիստ զօրացան եւ այն երկիրը անոնցմով լեցուեցաւ։
Եւ որդիքն Իսրայելի աճեցին եւ յօրացան, բազմանային եւ զօրանային յոյժ, [5]զի բազմացուցանէր զնոսա`` երկիրն:

1:7: Եւ որդիքն Իսրայէլի աճեցին եւ յոռացան. բազմանային եւ զօրանային յոյժ. զի բազմացուցանէր զնոսա երկիրն[499]։
[499] Ոսկան. Աճեցին եւ յուռացան։
7 Իսրայէլի որդիները, սակայն, աճեցին ու բազմացան: Նրանք խիստ բազմացան ու հզօրացան, որովհետեւ երկիրը նպաստում էր նրանց բազմանալուն[2]:
[2] 2. Եբրայերէնում՝ Երկիրը նրանցով լցուեց:
7 Եւ Իսրայէլին որդիները աճեցան ու բազմացան եւ շատցան ու խիստ զօրացան եւ այն երկիրը անոնցմով լեցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: а сыны Израилевы расплодились и размножились, и возросли и усилились чрезвычайно, и наполнилась ими земля та.
1:7 οἱ ο the δὲ δε though; while υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ηὐξήθησαν αυξανω grow; increase καὶ και and; even ἐπληθύνθησαν πληθυνω multiply καὶ και and; even χυδαῖοι χυδαιος happen; become καὶ και and; even κατίσχυον κατισχυω force down; prevail σφόδρα σφοδρα vehemently; tremendously σφόδρα σφοδρα vehemently; tremendously ἐπλήθυνεν πληθυνω multiply δὲ δε though; while ἡ ο the γῆ γη earth; land αὐτούς αυτος he; him
1:7 וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel פָּר֧וּ pārˈû פרה be fertile וַֽ wˈa וְ and יִּשְׁרְצ֛וּ yyišrᵊṣˈû שׁרץ swarm וַ wa וְ and יִּרְבּ֥וּ yyirbˌû רבה be many וַ wa וְ and יַּֽעַצְמ֖וּ yyˈaʕaṣmˌû עצם be mighty בִּ bi בְּ in מְאֹ֣ד mᵊʔˈōḏ מְאֹד might מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and תִּמָּלֵ֥א ttimmālˌē מלא be full הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אֹתָֽם׃ פ ʔōṯˈām . f אֵת [object marker]
1:7. filii Israhel creverunt et quasi germinantes multiplicati sunt ac roborati nimis impleverunt terramThe children of Israel increased, and sprung up into multitudes, and growing exceedingly strong they filled the land.
7. And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.
1:7. the sons of Israel increased, and they multiplied like seedlings. And having been strengthened exceedingly, they filled the land.
1:7. And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.
And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them:

7: а сыны Израилевы расплодились и размножились, и возросли и усилились чрезвычайно, и наполнилась ими земля та.
1:7
οἱ ο the
δὲ δε though; while
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ηὐξήθησαν αυξανω grow; increase
καὶ και and; even
ἐπληθύνθησαν πληθυνω multiply
καὶ και and; even
χυδαῖοι χυδαιος happen; become
καὶ και and; even
κατίσχυον κατισχυω force down; prevail
σφόδρα σφοδρα vehemently; tremendously
σφόδρα σφοδρα vehemently; tremendously
ἐπλήθυνεν πληθυνω multiply
δὲ δε though; while
ο the
γῆ γη earth; land
αὐτούς αυτος he; him
1:7
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
פָּר֧וּ pārˈû פרה be fertile
וַֽ wˈa וְ and
יִּשְׁרְצ֛וּ yyišrᵊṣˈû שׁרץ swarm
וַ wa וְ and
יִּרְבּ֥וּ yyirbˌû רבה be many
וַ wa וְ and
יַּֽעַצְמ֖וּ yyˈaʕaṣmˌû עצם be mighty
בִּ bi בְּ in
מְאֹ֣ד mᵊʔˈōḏ מְאֹד might
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
תִּמָּלֵ֥א ttimmālˌē מלא be full
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
אֹתָֽם׃ פ ʔōṯˈām . f אֵת [object marker]
1:7. filii Israhel creverunt et quasi germinantes multiplicati sunt ac roborati nimis impleverunt terram
The children of Israel increased, and sprung up into multitudes, and growing exceedingly strong they filled the land.
1:7. the sons of Israel increased, and they multiplied like seedlings. And having been strengthened exceedingly, they filled the land.
1:7. And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.
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
7: О размножении евреев говорит и еврейское выражение «ваишрецу» — стали кишеть, подобно быстро размножающимся мелким животным (Быт 1:20), и ясно свидетельствует количество вышедших из Египта израильтян. Ко времени исхода патриархальная семья превратилась, по меньшей мере, в 2: 000: 000: человек. Из них 60: 000: пеших мужчин, т. е. имеющих 20: лет и выше от роду (Чис 1:3–46), отмечены в 37: ст. 12: гл. кн. Исход; остальную цифру — 1: 400: 000: составляют жены и дети. Являясь прямым исполнением данного Иакову обещания (Быт 46:3), делом Божием (Пс 104:24), размножение евреев объясняется и чисто естественными причинами. Первое место среди них занимает необыкновенная производительность египетской природы, сообщавшаяся и жителям нильской долины. По свидетельству Плиния, Сенеки, Аристотеля, Страбона и других, египетские женщины рождали часто и помногу — по три, по четыре и по пяти детей. Мысль о влиянии египетской природы на размножение евреев высказана, между прочим, в греко-славянском переводе, употребляющем вместо подлинного выражения: «наполнилась ими земля», другое: «умножи же их земля», «eplhqunen dh h gh autouV». Размножению евреев содействовали, как полагают, и браки с родственными семитическими племенами, издавна поселившимися на восточной границе Египта.
Adam Clarke: Commentary on the Bible - 1831
1:7: The children of Israel were fruitful - פרו paru, a general term, signifying that they were like healthy trees, bringing forth an abundance of fruit.
And increased - ישרץ yishretsu, they increased like fishes, as the original word implies. See Gen 1:20 (note), and the note there.
Abundantly - ירבו yirbu, they multiplied; this is a separate term, and should not have been used as an adverb by our translators.
And waxed exceeding mighty - ויעצמו במאד מאד vaiyaatsmu bimod meod, and they became strong beyond measure - superlatively, superlatively - so that the land (Goshen) was filled with them. This astonishing increase was, under the providence of God, chiefly owing to two causes:
1. The Hebrew women were exceedingly fruitful, suffered very little in parturition, and probably often brought forth twins.
2. There appear to have been no premature deaths among them. Thus in about two hundred and fifteen years they were multiplied to upwards of 600,000, independently of old men, women, and children.
Albert Barnes: Notes on the Bible - 1834
1:7: In no province does the population increase so rapidly as in that which was occupied by the Israelites. See the note at Gen 47:6. At present it has more flocks and herds than any province in Egypt, and more fishermen, though many villages are deserted. Until the accession of the new king, the relations between the Egyptians and the Israelites were undoubtedly friendly. The expressions used in this verse imply the lapse of a considerable period after the death of Joseph.
The land was filled with them - i. e. the district allotted to them Gen 45:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: fruitful: Exo 12:37; Gen 1:20, Gen 1:28, Gen 9:1, Gen 12:2, Gen 13:16, Gen 15:5, Gen 17:4-6, Gen 17:16, Gen 22:17, Gen 26:4; Gen 28:3, Gen 28:4, Gen 28:14, Gen 35:11, Gen 46:3, Gen 47:27, Gen 48:4, Gen 48:16; Deu 10:22, Deu 26:5; Neh 9:23; Psa 105:24; Act 7:17, Act 7:18
Geneva 1599
1:7 And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the (b) land was filled with them.
(b) He means the country of Goshen.
John Gill
1:7 And the children of Israel were fruitful,.... In their offspring; became like fruitful trees, as the word signifies:
and increased abundantly; like creeping things, or rather like fishes, which increase very much, see Gen 1:20.
and multiplied; became very numerous, whereby the promises made to Abraham, Isaac, and Jacob, were fulfilled:
and waxed exceeding mighty; were hale, and strong, of good constitutions, able bodied men, and so more dreaded by the Egyptians: a heap of words is here used to express the vast increase of the people of Israel in Egypt:
and the land was filled with them; not the whole land of Egypt, but the land of Goshen: at first they were seated in a village in that country, but now they were spread throughout the towns and cities in it.
John Wesley
1:7 And the children of Israel were fruitful, and increased abundantly - Like fishes or insects, so that they multiplied; and being generally healthful and strong, they waxed exceeding mighty, so that the land was filled with them, at least Goshen, their own allotment. This wonderful increase was the product of the promise long before made to the fathers. From the call of Abraham, when God first told him he would make him a great nation, to the deliverance of his seed out of Egypt, was 430 years; during the first 215 of which, they were increased to 70, but in the latter half, those 70 multiplied to 600,000 fighting men.
Robert Jamieson, A. R. Fausset and David Brown
1:7 children of Israel were fruitful--They were living in a land where, according to the testimony of an ancient author, mothers produced three and four sometimes at a birth; and a modern writer declares "the females in Egypt, as well among the human race as among animals, surpass all others in fruitfulness." To this natural circumstance must be added the fulfilment of the promise made to Abraham.
1:81:8: Եկաց ա՛յլ թագաւոր՝ որ ո՛չ գիտէր զՅովսէփ[500]։ [500] Ոմանք. Որ ո՛չ ճանաչէր զՅովսէփ։
8 Գահ բարձրացաւ մի ուրիշ թագաւոր, որը Յովսէփին չէր ճանաչում: Նա իր ժողովրդին ասաց.
8 Արդ Եգիպտոսի վրայ նոր թագաւոր մը ելաւ, որ Յովսէփը չէր ճանչնար։
[6]Եկաց այլ թագաւոր`` որ ոչ գիտէր զՅովսէփ:

1:8: Եկաց ա՛յլ թագաւոր՝ որ ո՛չ գիտէր զՅովսէփ[500]։
[500] Ոմանք. Որ ո՛չ ճանաչէր զՅովսէփ։
8 Գահ բարձրացաւ մի ուրիշ թագաւոր, որը Յովսէփին չէր ճանաչում: Նա իր ժողովրդին ասաց.
8 Արդ Եգիպտոսի վրայ նոր թագաւոր մը ելաւ, որ Յովսէփը չէր ճանչնար։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: И восстал в Египте новый царь, который не знал Иосифа,
1:8 ἀνέστη ανιστημι stand up; resurrect δὲ δε though; while βασιλεὺς βασιλευς monarch; king ἕτερος ετερος different; alternate ἐπ᾿ επι in; on Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ὃς ος who; what οὐκ ου not ᾔδει οιδα aware τὸν ο the Ιωσηφ ιωσηφ Iōsēph; Iosif
1:8 וַ wa וְ and יָּ֥קָם yyˌāqom קום arise מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king חָדָ֖שׁ ḥāḏˌāš חָדָשׁ new עַל־ ʕal- עַל upon מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יָדַ֖ע yāḏˌaʕ ידע know אֶת־ ʔeṯ- אֵת [object marker] יֹוסֵֽף׃ yôsˈēf יֹוסֵף Joseph
1:8. surrexit interea rex novus super Aegyptum qui ignorabat IosephIn the mean time there arose a new king over Egypt, that knew not Joseph:
8. Now there arose a new king over Egypt, which knew not Joseph.
1:8. Meanwhile, there arose a new king over Egypt, who was ignorant of Joseph.
1:8. Now there arose up a new king over Egypt, which knew not Joseph.
Now there arose up a new king over Egypt, which knew not Joseph:

8: И восстал в Египте новый царь, который не знал Иосифа,
1:8
ἀνέστη ανιστημι stand up; resurrect
δὲ δε though; while
βασιλεὺς βασιλευς monarch; king
ἕτερος ετερος different; alternate
ἐπ᾿ επι in; on
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ὃς ος who; what
οὐκ ου not
ᾔδει οιδα aware
τὸν ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
1:8
וַ wa וְ and
יָּ֥קָם yyˌāqom קום arise
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
חָדָ֖שׁ ḥāḏˌāš חָדָשׁ new
עַל־ ʕal- עַל upon
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יָדַ֖ע yāḏˌaʕ ידע know
אֶת־ ʔeṯ- אֵת [object marker]
יֹוסֵֽף׃ yôsˈēf יֹוסֵף Joseph
1:8. surrexit interea rex novus super Aegyptum qui ignorabat Ioseph
In the mean time there arose a new king over Egypt, that knew not Joseph:
1:8. Meanwhile, there arose a new king over Egypt, who was ignorant of Joseph.
1:8. Now there arose up a new king over Egypt, which knew not Joseph.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: На время размножения евреев падает изменение их общественного положения. Виновником этого является «новый (греч. eteroV, слав. «ин»; ср. Деян 7:18) царь». Почему он называется таким именем, по новым ли отношениям к евреям, или же по своему происхождению из новой сравнительно с прежней династии, сказать довольно трудно. Большинство экзегетов держится, впрочем, того взгляда, что фараон-гонитель (Тотмес III) происходил из туземной Египетской династии, свергнувшей иго пастушеского племени гиксов, во время господства которого переселился в Египет Иаков. Свою ненависть к прежним поработителям он перенес и на дружественных им евреев. Подтверждением справедливости подобного взгляда может служить то соображение, что фараону гиксу не было побуждений притеснять евреев. Наоборот, пришельцы гиксы естественно должны были искать поддержки в таких же, как и они, пришельцах-евреях. Новый царь «не знал Иосифа», — слыхал, может быть, об имени и делах, но не признавал его заслуг, как первого сановника при фараоне враждебной династии.
Adam Clarke: Commentary on the Bible - 1831
1:8: There arose up a new king - Who this was it is difficult to say. It was probably Ramesses Miamun, or his son Amenophis, who succeeded him in the government of Egypt about A. M. 2400, before Christ 1604.
Which knew not Joseph - The verb ידע yada, which we translate to know, often signifies to acknowledge or approve. See Jdg 2:10; Psa 1:6; Psa 31:7; Hos 2:8; Amo 3:2. The Greek verbs ειδω and γινωσκω are used precisely in the same sense in the New Testament. See Mat 25:12, and Jo1 3:1. We may therefore understand by the new king's not knowing Joseph, his disapproving of that system of government which Joseph had established, as well as his haughtily refusing to acknowledge the obligations under which the whole land of Egypt was laid to this eminent prime minister of one of his predecessors.
Albert Barnes: Notes on the Bible - 1834
1:8: The expressions in this verse are special and emphatic. "A new king" is a phrase not found elsewhere. It is understood by most commentators to imply that he did not succeed his predecessor in the natural order of descent and inheritance. He "arose up over Egypt," occupying the land, as it would seem, on different terms from the king whose place he took, either by usurpation or conquest. The fact that he knew not Joseph implies a complete separation from the traditions of Lower Egypt. At present the generality of Egyptian scholars identify this Pharaoh with Rameses II, but all the conditions of the narrative are fulfilled in the person of Amosis I (or, Aahmes), the head of the 18th Dynasty. He was the descendant of the old Theban sovereigns, but his family was tributary to the Dynasty of the Shepherds, the Hyksos of Manetho, then ruling in the North of Egypt. Amosis married an Ethiopian princess, and in the third year of his reign captured Avaris, or Zoan, the capital of the Hyksos, and completed the expulsion of that race.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: a new king: Probably Rameses Miamum, or his son Amenophis, who succeeded him about this period; and by his not knowing Joseph is meant his not acknowledging his obligation to him. Ecc 2:18, Ecc 2:19, Ecc 9:15; Act 7:18
Carl Friedrich Keil and Franz Delitzsch
1:8
The promised blessing was manifested chiefly in the fact, that all the measures adopted by the cunning of Pharaoh to weaken and diminish the Israelites, instead of checking, served rather to promote their continuous increase.
Ex 1:8-9
"There arose a new king over Egypt, who knew not Joseph." ויּקם signifies he came to the throne, קוּם denoting his appearance in history, as in Deut 34:10. A "new king" (lxx: βασιλεὺς ἕτερος; the other ancient versions, rex novus) is a king who follows different principles of government from his predecessors. Cf. חדשׁים אלהים, "new gods," in distinction from the God that their fathers had worshipped, Judg 5:8; Deut 32:17. That this king belonged to a new dynasty, as the majority of commentators follow Josephus
(Note: Ant. ii. 9, 1. Τῆς βασιλέιας εἰς ἄλλον οἶκον μεταληλυθυΐ́ας.)
in assuming, cannot be inferred with certainty from the predicate new; but it is very probable, as furnishing the readiest explanation of the change in the principles of government. The question itself, however, is of no direct importance in relation to theology, though it has considerable interest in connection with Egyptological researches.
(Note: The want of trustworthy accounts of the history of ancient Egypt and its rulers precludes the possibility of bringing this question to a decision. It is true that attempts have been made to mix it up in various ways with the statements which Josephus has transmitted from Manetho with regard to the rule of the Hyksos in Egypt (c. Ap. i. 14 and 26), and the rising up of the "new king" has been identified sometimes with the commencement of the Hyksos rule, and at other times with the return of the native dynasty on the expulsion of the Hyksos. But just as the accounts of the ancients with regard to the Hyksos bear throughout the stamp of very distorted legends and exaggerations, so the attempts of modern inquirers to clear up the confusion of these legends, and to bring out the historical truth that lies at the foundation of them all, have led to nothing but confused and contradictory hypotheses; so that the greatest Egyptologists of our own days, - viz., Lepsius, Bunsen, and Brugsch - differ throughout, and are even diametrically opposed to one another in their views respecting the dynasties of Egypt. Not a single trace of the Hyksos dynasty is to be found either in or upon the ancient monuments. The documental proofs of the existence of a dynasty of foreign kings, which the Vicomte de Roug thought that he had discovered in the Papyrus Sallier No. 1 of the British Museum, and which Brugsch pronounced "an Egyptian document concerning the Hyksos period," have since then been declared untenable both by Brugsch and Lepsius, and therefore given up again. Neither Herodotus nor Diodorus Siculus heard anything at all about the Hyksos though the former made very minute inquiry of the Egyptian priests of Memphis and Heliopolis. And lastly, the notices of Egypt and its kings, which we meet with in Genesis and Exodus, do not contain the slightest intimation that there were foreign kings ruling there either in Joseph's or Moses' days, or that the genuine Egyptian spirit which pervades these notices was nothing more than the "outward adoption" of Egyptian customs and modes of thought. If we add to this the unquestionably legendary character of the Manetho accounts, there is always the greatest probability in the views of those inquirers who regard the two accounts given by Manetho concerning the Hyksos as two different forms of one and the same legend, and the historical fact upon which this legend was founded as being the 430 years' sojourn of the Israelites, which had been thoroughly distorted in the national interests of Egypt. - For a further expansion and defence of this view see Hvernick's Einleitung in d. A. T. i. 2, pp. 338ff., Ed. 2 (Introduction to the Pentateuch, pp. 235ff. English translation).)
The new king did not acknowledge Joseph, i.e., his great merits in relation to Egypt. ידע לא signifies here, not to perceive, or acknowledge, in the sense of not wanting to know anything about him, as in 1Kings 2:12, etc. In the natural course of things, the merits of Joseph might very well have been forgotten long before; for the multiplication of the Israelites into a numerous people, which had taken place in the meantime, is a sufficient proof that a very long time had elapsed since Joseph's death. At the same time such forgetfulness does not usually take place all at once, unless the account handed down has been intentionally obscured or suppressed. If the new king, therefore, did not know Joseph, the reason must simply have been, that he did not trouble himself about the past, and did not want to know anything about the measures of his predecessors and the events of their reigns. The passage is correctly paraphrased by Jonathan thus: non agnovit (חכּים) Josephum nec ambulavit in statutis ejus. Forgetfulness of Joseph brought the favour shown to the Israelites by the kings of Egypt to a close. As they still continued foreigners both in religion and customs, their rapid increase excited distrust in the mind of the king, and induced him to take steps for staying their increase and reducing their strength. The statement that "the people of the children of Israel" (ישׂראל בּני עם lit., "nation, viz., the sons of Israel;" for עם with the dist. accent is not the construct state, and ישראל בני is in apposition, cf. Ges. 113) were "more and mightier" than the Egyptians, is no doubt an exaggeration.
Ex 1:10-14
"Let us deal wisely with them," i.e., act craftily towards them. התחכּם, sapiensem se gessit (Eccles 7:16), is used here of political craftiness, or worldly wisdom combined with craft and cunning (κατασοφισώμεθα, lxx), and therefore is altered into התנכּל in Ps 105:25 (cf. Gen 37:18). The reason assigned by the king for the measures he was about to propose, was the fear that in case of war the Israelites might make common cause with his enemies, and then remove from Egypt. It was not the conquest of his kingdom that he was afraid of, but alliance with his enemies and emigration. עלה is used here, as in Gen 13:1, etc., to denote removal from Egypt to Canaan. He was acquainted with the home of the Israelites therefore, and cannot have been entirely ignorant of the circumstances of their settlement in Egypt. But he regarded them as his subjects, and was unwilling that they should leave the country, and therefore was anxious to prevent the possibility of their emancipating themselves in the event of war. - In the form תּקראנה for תּקרינה, according to the frequent interchange of the forms הל and אל (vid., Gen 42:4), nh is transferred from the feminine plural to the singular, to distinguish the 3rd pers. fem. from the 2nd pers., as in Judg 5:26; Job 17:16 (vid., Ewald, 191c, and Ges. 47, 3, Anm. 3). Consequently there is no necessity either to understand מלחמה collectively as signifying soldiers, or to regard תּקראנוּ drager ot , the reading adopted by the lxx (συμβῆ ἡμῖν), the Samaritan, Chaldee, Syriac, and Vulgate, as "certainly the original," as Knobel has done.
The first measure adopted (Ex 1:11) consisted in the appointment of taskmasters over the Israelites, to bend them down by hard labour. מסּים שׂרי bailiffs over the serfs. מסּים from מס signifies, not feudal service, but feudal labourers, serfs (see my Commentary on 3Kings 4:6). ענּה to bend, to wear out any one's strength (Ps 102:24). By hard feudal labour (סבלות burdens, burdensome toil) Pharaoh hoped, according to the ordinary maxims of tyrants (Aristot. polit., 5, 9; Liv. hist. i. 56, 59), to break down the physical strength of Israel and lessen its increase-since a population always grows more slowly under oppression than in the midst of prosperous circumstances-and also to crush their spirit so as to banish the very wish for liberty. - ויּבן - .ytrebil r, and so Israel built (was compelled to build) provision or magazine cities vid., 2Chron 32:28, cities for the storing of the harvest), in which the produce of the land was housed, partly for purposes of trade, and partly for provisioning the army in time of war; - not fortresses, πόλεις ὀχυραί, as the lxx have rendered it. Pithom was Πάτουμος; it was situated, according to Herodotus (2, 158), upon the canal which commenced above Bybastus and connected the Nile with the Red Sea. This city is called Thou or Thoum in the Itiner. Anton., the Egyptian article pi being dropped, and according to Jomard (descript. t. 9, p. 368) is to be sought for on the site of the modern Abassieh in the Wady Tumilat. - Raemses (cf. Gen 47:11) was the ancient Heroopolis, and is not to be looked for on the site of the modern Belbeis. In support of the latter supposition, Stickel, who agrees with Kurtz and Knobel, adduces chiefly the statement of the Egyptian geographer Makrizi, that in the (Jews') book of the law Belbeis is called the land of Goshen, in which Jacob dwelt when he came to his son Joseph, and that the capital of the province was el Sharkiyeh. This place is a day's journey (for as others affirm, 14 hours) to the north-east of Cairo on the Syrian and Egyptian road. It served as a meeting-place in the middle ages for the caravans from Egypt to Syria and Arabia (Ritter, Erdkunde 14, p. 59). It is said to have been in existence before the Mohammedan conquest of Egypt. But the clue cannot be traced any farther back; and it is too far from the Red Sea for the Raemses of the Bible (vid., Ex 12:37). The authority of Makrizi is quite counterbalanced by the much older statement of the Septuagint, in which Jacob is made to meet his son Joseph in Heroopolis; the words of Gen 46:29, "and Joseph went up to meet Israel his father to Goshen," being rendered thus: εἰς συϚάϚτησιν Ἰσραὴλ τῷ πατρὶ αὐτοῦκαθ ̓ Ἡρώων πόλιν. Hengstenberg is not correct in saying that the later name Heroopolis is here substituted for the older name Raemses; and Gesenius, Kurtz, and Knobel are equally wrong in affirming that καθ ̓ ἩρώωϚ πόλιν is supplied ex ingenio suo; but the place of meeting, which is given indefinitely as Goshen in the original, is here distinctly named. Now if this more precise definition is not an arbitrary conjecture of the Alexandrian translators, but sprang out of their acquaintance with the country, and is really correct, as Kurtz has no doubt, it follows that Heroopolis belongs to the γῆ Ῥαμεσσῆ (Gen 46:28, lxx), or was situated within it. But this district formed the centre of the Israelitish settlement in Goshen; for according to Gen 47:11, Joseph gave his father and brethren "a possession in the best of the land, in the land of Raemses." Following this passage, the lxx have also rendered גּשׁן ארצה in Gen 46:28 by εἰς γῆν Ῥαμεσσῆ, whereas in other places the land of Goshen is simply called γῆ Γεσέμ (Gen 45:10; Gen 46:34; Gen 47:1, etc.). But if Heroopolis belonged to the γῆ Ῥαμεσσῆ, or the province of Raemses, which formed the centre of the land of Goshen that was assigned to the Israelites, this city must have stood in the immediate neighbourhood of Raemses, or have been identical with it. Now, since the researches of the scientific men attached to the great French expedition, it has been generally admitted that Heroopolis occupied the site of the modern Abu Keisheib in the Wady Tumilat, between Thoum = Pithom and the Birket Temsah or Crocodile Lake; and according to the Itiner. p. 170, it was only 24 Roman miles to the east of Pithom, - a position that was admirably adapted not only for a magazine, but also for the gathering-place of Israel prior to their departure (Ex 12:37).
But Pharaoh's first plan did not accomplish his purpose (Ex 1:12). The multiplication of Israel went on just in proportion to the amount of the oppression (כּן = כּאשׁר prout, ita; פּרץ as in Gen 30:30; Gen 28:14), so that the Egyptians were dismayed at the Israelites (קוּץ to feel dismay, or fear, Num 22:3). In this increase of their numbers, which surpassed all expectation, there was the manifestation of a higher, supernatural, and to them awful power. But instead of bowing before it, they still endeavoured to enslave Israel through hard servile labour. In Ex 1:13, Ex 1:14 we have not an account of any fresh oppression; but "the crushing by hard labour" is represented as enslaving the Israelites and embittering their lives. פּרך hard oppression, from the Chaldee פּרך to break or crush in pieces. "They embittered their life with hard labour in clay and bricks (making clay into bricks, and working with the bricks when made), and in all kinds of labour in the field (this was very severe in Egypt on account of the laborious process by which the ground was watered, Deut 11:10), כּל־עבדתם את with regard to all their labour, which they worked (i.e., performed) through them (viz., the Israelites) with severe oppression." כל־ע את is also dependent upon ימררו, as a second accusative (Ewald, 277d). Bricks of clay were the building materials most commonly used in Egypt. The employment of foreigners in this kind of labour is to be seen represented in a painting, discovered in the ruins of Thebes, and given in the Egyptological works of Rosellini and Wilkinson, in which workmen who are evidently not Egyptians are occupied in making bricks, whilst two Egyptians with sticks are standing as overlookers; - even if the labourers are not intended for the Israelites, as the Jewish physiognomies would lead us to suppose. (For fuller details, see Hengstenberg's Egypt and the Books of Moses, p. 80ff. English translation).
Geneva 1599
1:8 Now there arose up a new king over Egypt, which (c) knew not Joseph.
(c) He did not consider how God had preserved Egypt for the sake of Joseph.
John Gill
1:8 Now there arose up a new king over Egypt,.... Stephen calls him another king, Acts 7:18 one of another family, according to Josephus (g); who was not of the seed royal, as Aben Ezra; and Sir John Marsham (h) thinks this was Salatis, who, according to Manetho (i), was the first of the Hycsi or pastor kings that ruled in lower Egypt; but these kings seem to have reigned before that time; see Gill on Gen 46:34 and Bishop Usher (k) takes this king to be one of the ancient royal family, whose name was Ramesses Miamun; and gives us a succession of the Egyptian kings from the time of Joseph's going into Egypt to this king: the name of that Pharaoh that reigned when Joseph was had into Egypt, and whose dreams he interpreted, was Mephramuthosis; after him reigned Thmosis, Amenophis, and Orus; and in the reign of the last of these Joseph died, and after Orus reigned Acenehres a daughter of his, then Rathotis a brother of Acenchres, after him Acencheres a son of Rathotis, then another Acencheres, after him Armais, then Ramesses, who was succeeded by Ramesses Miamun, here called the new king, because, as the Jews (l) say, new decrees were made in his time; and this Pharaoh, under whom Moses was born, they call Talma (m), and with Artapanus (n) his name is Palmanothes:
which knew not Joseph; which is not to be understood of ignorance of his person, whom he could not know; nor of the history of him, and of the benefits done by him to the Egyptian nation, though, no doubt, this was among their records, and which, one would think, he could not but know; or rather, he had no regard to the memory of Joseph; and so to his family and kindred, the whole people of Israel: he acknowledged not the favours of Joseph to his nation, ungratefully neglected them, and showed no respect to his posterity, and those in connection with him, on his account; though, if a stranger, it is not to be wondered at.
(g) Antiqu. l. 2. c. 9. sect. 1. (h) Canon. Chron. Sec. 8. p. 107. (i) Apud Joseph. Contr. Apion. l. 1. sect. 14. (k) Annal. Vet. Test. p. 17. 18. (l) T. Bab. Erubin. fol. 53. 1. (m) Juchasin, fol. 135. 2. (n) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 431.
John Wesley
1:8 There arose a new king (after several successions in Joseph's time) which knew not Joseph - All that knew him loved him, and were kind to his relations for his sake; but when he was dead he was soon forgotten, and the remembrance of the good offices he had done was either not retained or not regarded. If we work for men only, our works at farthest will die with us; if for God, they will follow us, Rev_ 14:13.
Robert Jamieson, A. R. Fausset and David Brown
1:8 Now there arose up a new king--About sixty years after the death of Joseph a revolution took place--by which the old dynasty was overthrown, and upper and lower Egypt were united into one kingdom. Assuming that the king formerly reigned in Thebes, it is probable that he would know nothing about the Hebrews; and that, as foreigners and shepherds, the new government would, from the first, regard them with dislike and scorn.
1:91:9: Եւ ասէ ցազգն իւր. Ահա ազգ որդւոցն Իսրայէլի մե՛ծ է զօրութեամբ, եւ զօրանա՛յ քան զմեզ։
9 «Իսրայէլի որդիների սերունդը մեծ է զօրութեամբ եւ զօրանում է մեզնից աւելի:
9 Անիկա ըսաւ իր ժողովուրդին. «Ահա Իսրայէլի որդիներուն ժողովուրդը մեզմէ շատ ու զօրաւոր են.
Եւ ասէ ցազգն իւր. Ահա ազգ որդւոցն Իսրայելի մեծ է զօրութեամբ, եւ զօրանայ քան զմեզ:

1:9: Եւ ասէ ցազգն իւր. Ահա ազգ որդւոցն Իսրայէլի մե՛ծ է զօրութեամբ, եւ զօրանա՛յ քան զմեզ։
9 «Իսրայէլի որդիների սերունդը մեծ է զօրութեամբ եւ զօրանում է մեզնից աւելի:
9 Անիկա ըսաւ իր ժողովուրդին. «Ահա Իսրայէլի որդիներուն ժողովուրդը մեզմէ շատ ու զօրաւոր են.
zohrab-1805▾ eastern-1994▾ western am▾
1:99: и сказал народу своему: вот, народ сынов Израилевых многочислен и сильнее нас;
1:9 εἶπεν επω say; speak δὲ δε though; while τῷ ο the ἔθνει εθνος nation; caste αὐτοῦ αυτος he; him ἰδοὺ ιδου see!; here I am τὸ ο the γένος γενος family; class τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel μέγα μεγας great; loud πλῆθος πληθος multitude; quantity καὶ και and; even ἰσχύει ισχυω have means; have force ὑπὲρ υπερ over; for ἡμᾶς ημας us
1:9 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֶל־ ʔel- אֶל to עַמֹּ֑ו ʕammˈô עַם people הִנֵּ֗ה hinnˈē הִנֵּה behold עַ֚ם ˈʕam עַם people בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel רַ֥ב rˌav רַב much וְ wᵊ וְ and עָצ֖וּם ʕāṣˌûm עָצוּם mighty מִמֶּֽנּוּ׃ mimmˈennû מִן from
1:9. et ait ad populum suum ecce populus filiorum Israhel multus et fortior nobisAnd he said to his people: Behold the people of the children of Israel are numerous and stronger than we.
9. And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:
1:9. And he said to his people: “Behold, the people of the sons of Israel are many, and they are stronger than we are.
1:9. And he said unto his people, Behold, the people of the children of Israel [are] more and mightier than we:
And he said unto his people, Behold, the people of the children of Israel [are] more and mightier than we:

9: и сказал народу своему: вот, народ сынов Израилевых многочислен и сильнее нас;
1:9
εἶπεν επω say; speak
δὲ δε though; while
τῷ ο the
ἔθνει εθνος nation; caste
αὐτοῦ αυτος he; him
ἰδοὺ ιδου see!; here I am
τὸ ο the
γένος γενος family; class
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
μέγα μεγας great; loud
πλῆθος πληθος multitude; quantity
καὶ και and; even
ἰσχύει ισχυω have means; have force
ὑπὲρ υπερ over; for
ἡμᾶς ημας us
1:9
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֶל־ ʔel- אֶל to
עַמֹּ֑ו ʕammˈô עַם people
הִנֵּ֗ה hinnˈē הִנֵּה behold
עַ֚ם ˈʕam עַם people
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
רַ֥ב rˌav רַב much
וְ wᵊ וְ and
עָצ֖וּם ʕāṣˌûm עָצוּם mighty
מִמֶּֽנּוּ׃ mimmˈennû מִן from
1:9. et ait ad populum suum ecce populus filiorum Israhel multus et fortior nobis
And he said to his people: Behold the people of the children of Israel are numerous and stronger than we.
1:9. And he said to his people: “Behold, the people of the sons of Israel are many, and they are stronger than we are.
1:9. And he said unto his people, Behold, the people of the children of Israel [are] more and mightier than we:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Опасения фараона, что евреи, и без того уже превосходящие своей численностью и силой (Пс 104:24) туземцев Гесема — египтян, при дальнейшем своем размножении легко могут уйти из Египта, имели для себя основание в поведении их же самих. Как видно из свидетельства 1: кн. Паралипоменон о поражении двух сыновей Ефрема жителями Гефа (7:21) и о построении в Ханаане дочерью или внучкой того же Ефрема городов Беф-Орона и Уззен-Шееры (7:24), евреи за время жизни в Египте поддерживали сношения с Палестиной, пытались утвердиться в ней. Это тяготение к земле своих предков говорило о том, что евреи не слились с коренным населением Египта, а потому при первой возможности, при обычной в то время войне на восточной границе, легко могут оставить чуждую им страну.
Adam Clarke: Commentary on the Bible - 1831
1:9: He said unto his people - He probably summoned a council of his nobles and elders to consider the subject; and the result was to persecute and destroy them, as is afterwards stated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: the people: Num 22:4, Num 22:5; Job 5:2; Psa 105:24, Psa 105:25; Pro 14:28, Pro 27:4; Ecc 4:4; Tit 3:3; Jam 3:14-16, Jam 4:5
John Gill
1:9 And he said unto his people,.... His princes, nobles, and courtiers about him, his principal ministers of state:
behold, the people of the children of Israel are more and mightier than we: which could not be true in fact, but is said to stir up his nobles to attend to what he was about to say, and to work upon them to take some speedy measures for the crushing of this people; for that they were more in number, and mightier in power and wealth than the Egyptians, it was impossible; and indeed it may seem strange, that the king should tell such an untruth, which might be so easily contradicted by his courtiers; though the words will bear to be otherwise rendered, as that "the children of Israel are many" (o); as they were very greatly multiplied, and became very numerous; and they might be "mightier", that is, more robust and strong, and fitter for war than the Egyptians, and therefore, were formidable, and a people to be guarded against; and it was high time to think of securing themselves from them, before they grew too mighty and powerful; or they might be more numerous and mighty in that part of the land in which they were, in Goshen, though not more and mightier than the Egyptians in general.
(o) "multus", Pagninus, Montanus, Drusius, Rivet.
Robert Jamieson, A. R. Fausset and David Brown
1:9 he said . . . Behold, the . . . children of Israel are more and mightier than we--They had risen to great prosperity--as during the lifetime of Joseph and his royal patron, they had, probably, enjoyed a free grant of the land. Their increase and prosperity were viewed with jealousy by the new government; and as Goshen lay between Egypt and Canaan, on the border of which latter country were a number of warlike tribes, it was perfectly conformable to the suggestions of worldly policy that they should enslave and maltreat them, through apprehension of their joining in any invasion by those foreign rovers. The new king, who neither knew the name nor cared for the services of Joseph, was either Amosis, or one of his immediate successors [OSBURN].
1:101:10: Արդ՝ եկայք հնարեսցուք ինչ նոցա. գուցէ՝ բազմանայցեն. եւ յորժամ դիպեսցի մեզ պատերազմ, յաւելուցուն եւ նոքա ՚ի թշնամիսն. եւ մարտուցեալ ընդ մեզ, ելանիցե՛ն յերկրէ աստի։
10 Արդ, եկէք ինչ-որ բան հնարենք նրանց դէմ, գուցէ աւելի բազմանան, եւ երբ պատերազմ ծագի, նրանք միանան թշնամիներին ու մեր դէմ կռուելով՝ դուրս ելնեն այս երկրից»:
10 Եկէք խորամանկութիւն բանեցնենք անոնց դէմ, որ չըլլայ թէ շատնան ու երբ պատերազմ պատահելու ըլլայ, անոնք ալ մեր թշնամիներուն հետ միանան ու մեզի դէմ պատերազմին եւ այս երկրէն ելլեն»։
Արդ եկայք հնարեսցուք ինչ նոցա, գուցէ բազմանայցեն, եւ յորժամ դիպիցի մեզ պատերազմ, յաւելուցուն եւ նոքա ի թշնամիսն, եւ մարտուցեալ ընդ մեզ` ելանիցեն յերկրէ աստի:

1:10: Արդ՝ եկայք հնարեսցուք ինչ նոցա. գուցէ՝ բազմանայցեն. եւ յորժամ դիպեսցի մեզ պատերազմ, յաւելուցուն եւ նոքա ՚ի թշնամիսն. եւ մարտուցեալ ընդ մեզ, ելանիցե՛ն յերկրէ աստի։
10 Արդ, եկէք ինչ-որ բան հնարենք նրանց դէմ, գուցէ աւելի բազմանան, եւ երբ պատերազմ ծագի, նրանք միանան թշնամիներին ու մեր դէմ կռուելով՝ դուրս ելնեն այս երկրից»:
10 Եկէք խորամանկութիւն բանեցնենք անոնց դէմ, որ չըլլայ թէ շատնան ու երբ պատերազմ պատահելու ըլլայ, անոնք ալ մեր թշնամիներուն հետ միանան ու մեզի դէմ պատերազմին եւ այս երկրէն ելլեն»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: перехитрим же его, чтобы он не размножался; иначе, когда случится война, соединится и он с нашими неприятелями, и вооружится против нас, и выйдет из земли [нашей].
1:10 δεῦτε δευτε come on οὖν ουν then κατασοφισώμεθα κατασοφιζομαι outwit αὐτούς αυτος he; him μήποτε μηποτε lest; unless πληθυνθῇ πληθυνω multiply καί και and; even ἡνίκα ηνικα whenever; when ἂν αν perhaps; ever συμβῇ συμβαινω converge; occur ἡμῖν ημιν us πόλεμος πολεμος battle προστεθήσονται προστιθημι add; continue καὶ και and; even οὗτοι ουτος this; he πρὸς προς to; toward τοὺς ο the ὑπεναντίους υπεναντιος contrary καὶ και and; even ἐκπολεμήσαντες εκπολεμεω us ἐξελεύσονται εξερχομαι come out; go out ἐκ εκ from; out of τῆς ο the γῆς γη earth; land
1:10 הָ֥בָה hˌāvā יהב give נִֽתְחַכְּמָ֖ה nˈiṯḥakkᵊmˌā חכם be wise לֹ֑ו lˈô לְ to פֶּן־ pen- פֶּן lest יִרְבֶּ֗ה yirbˈeh רבה be many וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be כִּֽי־ kˈî- כִּי that תִקְרֶ֤אנָה ṯiqrˈenā קרא encounter מִלְחָמָה֙ milḥāmˌā מִלְחָמָה war וְ wᵊ וְ and נֹוסַ֤ף nôsˈaf יסף add גַּם־ gam- גַּם even הוּא֙ hû הוּא he עַל־ ʕal- עַל upon שֹׂ֣נְאֵ֔ינוּ śˈōnᵊʔˈênû שׂנא hate וְ wᵊ וְ and נִלְחַם־ nilḥam- לחם fight בָּ֖נוּ bˌānû בְּ in וְ wᵊ וְ and עָלָ֥ה ʕālˌā עלה ascend מִן־ min- מִן from הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:10. venite sapienter opprimamus eum ne forte multiplicetur et si ingruerit contra nos bellum addatur inimicis nostris expugnatisque nobis egrediatur e terraCome let us wisely oppress them, lest they multiply: and if any war shall rise against us, join with our enemies, and having overcome us, depart out of the land.
10. come, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land.
1:10. Come, let us wisely oppress them, lest they multiply; and if any war should advance against us, they may be added to our enemies, and having fought against us, they might depart from the land.”
1:10. Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and [so] get them up out of the land.
Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and [so] get them up out of the land:

10: перехитрим же его, чтобы он не размножался; иначе, когда случится война, соединится и он с нашими неприятелями, и вооружится против нас, и выйдет из земли [нашей].
1:10
δεῦτε δευτε come on
οὖν ουν then
κατασοφισώμεθα κατασοφιζομαι outwit
αὐτούς αυτος he; him
μήποτε μηποτε lest; unless
πληθυνθῇ πληθυνω multiply
καί και and; even
ἡνίκα ηνικα whenever; when
ἂν αν perhaps; ever
συμβῇ συμβαινω converge; occur
ἡμῖν ημιν us
πόλεμος πολεμος battle
προστεθήσονται προστιθημι add; continue
καὶ και and; even
οὗτοι ουτος this; he
πρὸς προς to; toward
τοὺς ο the
ὑπεναντίους υπεναντιος contrary
καὶ και and; even
ἐκπολεμήσαντες εκπολεμεω us
ἐξελεύσονται εξερχομαι come out; go out
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
1:10
הָ֥בָה hˌāvā יהב give
נִֽתְחַכְּמָ֖ה nˈiṯḥakkᵊmˌā חכם be wise
לֹ֑ו lˈô לְ to
פֶּן־ pen- פֶּן lest
יִרְבֶּ֗ה yirbˈeh רבה be many
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
כִּֽי־ kˈî- כִּי that
תִקְרֶ֤אנָה ṯiqrˈenā קרא encounter
מִלְחָמָה֙ milḥāmˌā מִלְחָמָה war
וְ wᵊ וְ and
נֹוסַ֤ף nôsˈaf יסף add
גַּם־ gam- גַּם even
הוּא֙ הוּא he
עַל־ ʕal- עַל upon
שֹׂ֣נְאֵ֔ינוּ śˈōnᵊʔˈênû שׂנא hate
וְ wᵊ וְ and
נִלְחַם־ nilḥam- לחם fight
בָּ֖נוּ bˌānû בְּ in
וְ wᵊ וְ and
עָלָ֥ה ʕālˌā עלה ascend
מִן־ min- מִן from
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:10. venite sapienter opprimamus eum ne forte multiplicetur et si ingruerit contra nos bellum addatur inimicis nostris expugnatisque nobis egrediatur e terra
Come let us wisely oppress them, lest they multiply: and if any war shall rise against us, join with our enemies, and having overcome us, depart out of the land.
1:10. Come, let us wisely oppress them, lest they multiply; and if any war should advance against us, they may be added to our enemies, and having fought against us, they might depart from the land.”
1:10. Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and [so] get them up out of the land.
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
1:10: They join also unto our enemies - It has been conjectured that Pharaoh had probably his eye on the oppressions which Egypt had suffered under the shepherd-kings, who for a long series of years had, according to Manetho, governed the land with extreme cruelty. As the Israelites were of the same occupation, (viz., shepherds), the jealous, cruel king found it easy to attribute to them the same motives; taking it for granted that they were only waiting for a favorable opportunity to join the enemies of Egypt, and so overrun the whole land.
Albert Barnes: Notes on the Bible - 1834
1:10: Any war - The Northeastern frontier was infested by the neighboring tribes, the Shasous of Egyptian monuments, and war was waged with Egypt by the confederated nations of Western Asia under the reigns of the successors of Amosis. These incursions were repulsed with extreme difficulty. In language, features, costume, and partly also in habits, the Israelites probably resembled those enemies of Egypt.
Out of the land - The Pharaohs apprehended the loss of Rev_enue and power, which would result from the withdrawal of a peaceful and industrious race.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Come on: Psa 10:2, Psa 83:3, Psa 83:4; Pro 1:11
wisely: Num 22:6; Job 5:13; Psa 105:25; Pro 16:25, Pro 21:30; Act 7:19, Act 23:12; Co1 3:18-20; Jam 3:15-18
Geneva 1599
1:10 Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and [so] (d) get them up out of the land.
(d) Into Canaan, and so we shall lose our conveniences.
John Gill
1:10 Come on,.... Which is a word of exhortation, stirring up to a quick dispatch of business, without delay, the case requiring haste, and some speedy and a matter of indifference:
let us deal wisely with them; form some wise schemes, take some crafty methods to weaken and diminish them gradually; not with open force of arms, but in a more private and secret manner, and less observed:
lest they multiply; yet more and more, so that in time it may be a very difficult thing to keep them under, and many disadvantages to the kingdom may arise from them, next observed:
and it come to pass, that when there falleth out any war, they join also unto our enemies; their neighbours the Arabians, and Phoenicians, and Ethiopians: with the latter the Egyptians had wars, as they had in the times of Moses, as Josephus (p) relates, and Artapanus (q), an Heathen writer, also: Sir John Marsham (r) thinks these enemies were the old Egyptians, with whom the Israelites had lived long in a friendly manner, and so more likely to join with them, the Thebans who lived in upper Egypt, and between whom and the pastor kings that reigned in lower Egypt there were frequent wars; but these had been expelled from Egypt some time ago:
and fight against us, and so get them up out of the land; take the opportunity, by joining their enemies and fighting against them, to get away from them out of Egypt into the land of Canaan, from whence they came: this, it seems, the Egyptians had some notion of, that they were meditating something of this kind, often speaking of the land of Canaan being theirs, and that they should in a short time inherit it; and though they were dreaded by the Egyptians, they did not care to part with them, being an industrious laborious people, and from whom the kingdom reaped many advantages.
(p) Antiqu. l. 2. c. 10. (q) Ut supra. (Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 431.) (r) Canon Chron. See 8. p. 107.
John Wesley
1:10 Come on, let us deal wisely with them, lest they multiply - When men deal wickedly it is common for them to imagine that they deal wisely, but the folly of sin will at last be manifested before all men.
1:111:11: Եւ կացո՛յց ՚ի վերայ նոցա գործավարս, զի չարչարեսցեն զնոսա ՚ի գործ։ Եւ շինեցին քաղաքս ամուրս փարաւոնի, զՓիդոն, եւ զՌամեսէ, եւ զՈվն՝ որ է Արեգ քաղաք[501]։ [501] Ոմանք. Եւ զՌամսէ եւ զՈվն։
11 Եւ նա վերակացուներ կարգեց նրանց վրայ, որ գործի լծելով՝ չարչարեն նրանց: Նրանք փարաւոնի համար կառուցեցին Փիդոն, Ռամեսէ եւ Ովն անառիկ քաղաքները: Ովնը Արեգ քաղաքն է:
11 Անոր համար գործավարներ դրին անոնց վրայ, որպէս զի չարչարեն զանոնք ծանր գործերով։ Փարաւոնին շտեմարանին քաղաքներ՝ Փիթօմը ու Ռամսէսը՝ շինեցին։
Եւ կացոյց ի վերայ նոցա գործավարս, զի չարչարեսցեն զնոսա ի գործ. եւ շինեցին քաղաքս [7]ամուրս փարաւոնի, զՓիդոն եւ զՌամեսէ [8]եւ զՈվն` որ է Արեգ քաղաք:

1:11: Եւ կացո՛յց ՚ի վերայ նոցա գործավարս, զի չարչարեսցեն զնոսա ՚ի գործ։ Եւ շինեցին քաղաքս ամուրս փարաւոնի, զՓիդոն, եւ զՌամեսէ, եւ զՈվն՝ որ է Արեգ քաղաք[501]։
[501] Ոմանք. Եւ զՌամսէ եւ զՈվն։
11 Եւ նա վերակացուներ կարգեց նրանց վրայ, որ գործի լծելով՝ չարչարեն նրանց: Նրանք փարաւոնի համար կառուցեցին Փիդոն, Ռամեսէ եւ Ովն անառիկ քաղաքները: Ովնը Արեգ քաղաքն է:
11 Անոր համար գործավարներ դրին անոնց վրայ, որպէս զի չարչարեն զանոնք ծանր գործերով։ Փարաւոնին շտեմարանին քաղաքներ՝ Փիթօմը ու Ռամսէսը՝ շինեցին։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: И поставили над ним начальников работ, чтобы изнуряли его тяжкими работами. И он построил фараону Пифом и Раамсес, города для запасов.
1:11 καὶ και and; even ἐπέστησεν επισταμαι well aware; stand over αὐτοῖς αυτος he; him ἐπιστάτας επιστατης superintendent; chief τῶν ο the ἔργων εργον work ἵνα ινα so; that κακώσωσιν κακοω do bad; turn bad αὐτοὺς αυτος he; him ἐν εν in τοῖς ο the ἔργοις εργον work καὶ και and; even ᾠκοδόμησαν οικοδομεω build πόλεις πολις city ὀχυρὰς οχυρος the Φαραω φαραω Pharaō; Farao τήν ο the τε τε both; and Πιθωμ πιθωμ and; even Ραμεσση ραμεσση and; even Ων ων who; what ἐστιν ειμι be Ἡλίου ηλιος sun πόλις πολις city
1:11 וַ wa וְ and יָּשִׂ֤ימוּ yyāśˈîmû שׂים put עָלָיו֙ ʕālāʸw עַל upon שָׂרֵ֣י śārˈê שַׂר chief מִסִּ֔ים missˈîm מַס forced labour לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of עַנֹּתֹ֖ו ʕannōṯˌô ענה be lowly בְּ bᵊ בְּ in סִבְלֹתָ֑ם sivlōṯˈām סִבְלֹות loads וַ wa וְ and יִּ֜בֶן yyˈiven בנה build עָרֵ֤י ʕārˈê עִיר town מִסְכְּנֹות֙ miskᵊnôṯ מִסְכְּנֹות storages לְ lᵊ לְ to פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh אֶת־ ʔeṯ- אֵת [object marker] פִּתֹ֖ם piṯˌōm פִּתֹם Pithom וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רַעַמְסֵֽס׃ raʕamsˈēs רַעְמְסֵס Rameses
1:11. praeposuit itaque eis magistros operum ut adfligerent eos oneribus aedificaveruntque urbes tabernaculorum Pharaoni Phiton et RamessesTherefore he set over them masters of the works, to afflict them with burdens: and they built for Pharao cities of tabernacles, Phithom, and Ramesses.
11. Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store cities, Pithom and Raamses.
1:11. And so he set over them masters of the works, in order to afflict them with burdens. And they built for Pharaoh the cities of the tabernacles: Pithom and Raamses.
1:11. Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.
Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses:

11: И поставили над ним начальников работ, чтобы изнуряли его тяжкими работами. И он построил фараону Пифом и Раамсес, города для запасов.
1:11
καὶ και and; even
ἐπέστησεν επισταμαι well aware; stand over
αὐτοῖς αυτος he; him
ἐπιστάτας επιστατης superintendent; chief
τῶν ο the
ἔργων εργον work
ἵνα ινα so; that
κακώσωσιν κακοω do bad; turn bad
αὐτοὺς αυτος he; him
ἐν εν in
τοῖς ο the
ἔργοις εργον work
καὶ και and; even
ᾠκοδόμησαν οικοδομεω build
πόλεις πολις city
ὀχυρὰς οχυρος the
Φαραω φαραω Pharaō; Farao
τήν ο the
τε τε both; and
Πιθωμ πιθωμ and; even
Ραμεσση ραμεσση and; even
Ων ων who; what
ἐστιν ειμι be
Ἡλίου ηλιος sun
πόλις πολις city
1:11
וַ wa וְ and
יָּשִׂ֤ימוּ yyāśˈîmû שׂים put
עָלָיו֙ ʕālāʸw עַל upon
שָׂרֵ֣י śārˈê שַׂר chief
מִסִּ֔ים missˈîm מַס forced labour
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
עַנֹּתֹ֖ו ʕannōṯˌô ענה be lowly
בְּ bᵊ בְּ in
סִבְלֹתָ֑ם sivlōṯˈām סִבְלֹות loads
וַ wa וְ and
יִּ֜בֶן yyˈiven בנה build
עָרֵ֤י ʕārˈê עִיר town
מִסְכְּנֹות֙ miskᵊnôṯ מִסְכְּנֹות storages
לְ lᵊ לְ to
פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh
אֶת־ ʔeṯ- אֵת [object marker]
פִּתֹ֖ם piṯˌōm פִּתֹם Pithom
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רַעַמְסֵֽס׃ raʕamsˈēs רַעְמְסֵס Rameses
1:11. praeposuit itaque eis magistros operum ut adfligerent eos oneribus aedificaveruntque urbes tabernaculorum Pharaoni Phiton et Ramesses
Therefore he set over them masters of the works, to afflict them with burdens: and they built for Pharao cities of tabernacles, Phithom, and Ramesses.
1:11. And so he set over them masters of the works, in order to afflict them with burdens. And they built for Pharaoh the cities of the tabernacles: Pithom and Raamses.
1:11. Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-14: Боязнь удаления из Египта целого племени, представлявшего даровую рабочую силу, вызвала целый ряд мер, направленных к ограничению размножения евреев: «перехитрим же его, придумаем коварные меры («накал», — Пс 104:25), чтобы он не размножался». Действовать открытой силой было нельзя как в виду отсутствия благовидного предлога, так и из опасения силы евреев. Первой из мер были тяжкие работы (Втор 26:6; Пс 80:7), придуманные фараоном. В том расчете, что, изнурив евреев, сделав их физически слабыми, они остановят их дальнейшее размножение, так как физически слабый народ не может иметь большого потомства.

Представляя особенную тяжесть в виду существования особых начальников, выбираемых, по свидетельству египетских памятников, из сурового ливанского племени и изображаемых с короткими для ударов палками в руках, работы свелись на первых порах к постройке (а может быть, расширению, возобновлению, евр. бана, — см. Пс 121:3; Ам 9:14) двух городов для запасов (для хранения провианта и оружия, — 2: Пар 32:28), «Пифома и Раамсеса». Под первым разумеют тот город, который лежал в западном конце долины Тумилат, на берегу канала в Красное море, и назывался у греко-римских писателей Патумос или Тоум, а под вторым — город, находившийся в земле Гесем, на восток от Пелузийского рукава Нила. Называя эти два города по существующим при них укреплениям городами «твердыми», текст LXX упоминает о построении евреями еще третьего города — Она, или Гелиополя. Общее мнение экзегетов видит в нем знаменитый в нижнем Египте городов Ан (греч. Он), носящий еще священное имя Пера, дом солнца, откуда греческое Гелиополис.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Israelites behaved themselves so peaceably and inoffensively that they could not find any occasion of making war upon them, and weakening them by that means: and therefore, 1. They took care to keep them poor, by charging them with heavy taxes, which, some think, is included in the burdens with which they afflicted them. 2. By this means they took an effectual course to make them slaves. The Israelites, it should seem, were much more industrious laborious people than the Egyptians, and therefore Pharaoh took care to find them work, both in building (they built him treasure-cities), and in husbandry, even all manner of service in the field: and this was exacted from them with the utmost rigour and severity. Here are many expressions used, to affect us with the condition of God's people. They had taskmasters set over them, who were directed, not only to burden them, but, as much as might be, to afflict them with their burdens, and contrive how to make them grievous. They not only made them serve, which was sufficient for Pharaoh's profit, but they made them serve with rigour, so that their lives became bitter to them, intending hereby, (1.) To break their spirits, and rob them of every thing in them that was ingenuous and generous. (2.) To ruin their health and shorten their days, and so diminish their numbers. (3.) To discourage them from marrying, since their children would be born to slavery. (4.) To oblige them to desert the Hebrews, and incorporate themselves with the Egyptians. Thus he hoped to cut off the name of Israel, that it might be no more in remembrance. And it is to be feared that the oppression they were under had this bad effect upon them, that it brought over many of them to join with the Egyptians in their idolatrous worship; for we read (Josh. xxiv. 14) that they served other gods in Egypt; and, though it is not mentioned here in this history, yet we find (Ezek. xx. 8) that God had threatened to destroy them for it, even while they were in the land of Egypt: however, they were kept a distinct body, unmingled with the Egyptians, and by their other customs separated from them, which was the Lord's doing, and marvellous.
IV. The wonderful increase of the Israelites, notwithstanding the oppressions they groaned under (v. 12): The more they afflicted them the more they multiplied, sorely to the grief and vexation of the Egyptians. Note, 1. Times of affliction have often been the church's growing times, Sub pondere crescit--Being pressed, it grows. Christianity spread most when it was persecuted: the blood of the martyrs was the seed of the church. 2. Those that take counsel against the Lord and his Israel do but imagine a vain thing (Ps. ii. 1), and create so much the greater vexation to themselves: hell and earth cannot diminish those whom Heaven will increase.
Adam Clarke: Commentary on the Bible - 1831
1:11: Set over them task-masters - שרי מסים sarey missim, chiefs or princes of burdens, works, or tribute; επιστατας των εργων, Sept. overseers of the works. The persons who appointed them their work, and exacted the performance of it. The work itself being oppressive, and the manner in which it was exacted still more so, there is some room to think that they not only worked them unmercifully, but also obliged them to pay an exorbitant tribute at the same time.
Treasure cities - ערי מסכנות arey miscenoth, store cities - public granaries. Calmet supposes this to be the name of a city, and translates the verse thus: "They built cities, viz., Miscenoth, Pithom, and Rameses." Pithom is supposed to be that which Herodotus calls Patumos. Raamses, or rather Rameses, (for it is the same Hebrew word as in Gen 47:11, and should be written the same way here as there), is supposed to have been the capital of the land of Goshen, mentioned in the book of Genesis by anticipation; for it was probably not erected till after the days of Joseph, when the Israelites were brought under that severe oppression described in the book of Exodus. The Septuagint add here, και Ων, ἡ εστιν Ἡλιουπολις· and On, which is Heliopolis; i.e., the city of the Sun. The same reading is found also in the Coptic version.
Some writers suppose that beside these cities the Israelites built the pyramids. If this conjecture be well founded, perhaps they are intended in the word מסכנות miscenoth, which, from סכן sachan, to lay up in store, might be intended to signify places where Pharaoh laid up his treasures; and from their structure they appear to have been designed for something of this kind. If the history of the pyramids be not found in the book of Exodus, it is nowhere else extant; their origin, if not alluded to here, being lost in their very remote antiquity. Diodorus Siculus, who has given the best traditions he could find relative to them, says that there was no agreement either among the inhabitants or the historians concerning the building of the pyramids - Bib. Hist., lib. 1., cap. lxiv.
Josephus expressly says that one part of the oppression suffered by the Israelites in Egypt was occasioned by building pyramids. See Clarke's note on Exo 1:14.
In the book of Genesis, and in this book, the word Pharaoh frequently occurs, which, though many suppose it to be a proper name peculiar to one person, and by this supposition confound the acts of several Egyptian kings, yet is to be understood only as a name of office.
It may be necessary to observe that all the Egyptian kings, whatever their own name was, took the surname of Pharaoh when they came to the throne; a name which, in its general acceptation, signified the same as king or monarch, but in its literal meaning, as Bochart has amply proved, it signifies a crocodile, which being a sacred animal among the Egyptians, the word might be added to their kings in order to procure them the greater reverence and respect.
Albert Barnes: Notes on the Bible - 1834
1:11: Taskmasters - The Egyptian "Chiefs of tributes." They were men of rank, superintendents of the public works, such as are often represented on Egyptian monuments, and carefully distinguished from the subordinate overseers. The Israelites were employed in forced labor, probably in detachments, but they were not reduced to slavery, properly speaking, nor treated as captives of war. Amosis had special need of such laborers, as proved by the inscriptions.
Treasure cities - "Magazines," depots of ammunition and provisions Kg1 9:19; Ch2 8:4; Ch2 32:28.
Pithom and Raamses - Both cities were situated on the canal which was dug or enlarged in the 12th Dynasty. The former is known to have existed under the 18th Dynasty. Both were in existence at the beginning of the reign of Rameses II, by whom they were fortified and enlarged. The name "Pithom" means "House or temple of Tum," the Sun God of Heliopolis (see Exo 13:20). The name of Raamses, or Rameses, is generally assumed to have been derived from Rameses II, the Sesostris of the Greeks, but it was pRev_iously known as the name of the district. See Gen 45:10; Gen 47:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: to afflict: Exo 3:7, Exo 5:15; Gen 15:13; Num 20:15; Deu 26:6
burdens: Exo 2:11, Exo 5:4, Exo 5:5; Psa 68:13, Psa 81:6, Psa 105:13
Raamses: Gen 47:11; Pro 27:4
John Gill
1:11 Therefore they did set taskmasters over them, to afflict them with their burdens,.... This was the first scheme proposed and agreed on, and was carried into execution, to appoint taskmasters over them; or "princes", or "masters of tribute" (r), commissioners of taxes, who had power to lay heavy taxes upon them, and oblige them to pay them, which were very burdensome, and so afflictive to their minds, and tended to diminish their wealth and riches, and obliged them to harder labour in order to pay them, and so every way contributed to distress them:
and they built for Pharaoh treasure cities, Pithom and Raamses; these might be built with the money they collected from them by way of tribute, and so said to be built by them, since it was chiefly in husbandry, and in keeping flocks and herds, that the Israelites were employed; or they might be concerned in building these cities, some of them understanding architecture, or however the poorer or meaner sort might be made use of in the more laborious and servile part of the work; those two cities are, in the Targums of Jonathan and Jerusalem, called Tanis and Pelusium; but Tanis was the same with Zoan, and that was built but seven years after Hebron, an ancient city, in being long before this time, see Num 13:22. Pelusium indeed may be one of them, but then it is not that which is here called Raamses, but Pithom, as Sir John Marsham (s) and others think: Pithom is by Junius thought to be the same with the Pathumus of Herodotus (t), a town in Arabia Petraes, upon the borders of Egypt, where a ditch was dug from the Nile to the Red sea, and supposed to be the work of the Israelites: Raamses is a place different from Ramesses, Gen 47:11 and had its name from the then reigning Pharaoh, Ramesses Miamun, as Pithom is thought by some to be so called from his queen: Pliny (u) makes mention of some people called Ramisi and Patami, who probably were the inhabitants of these cities, whom he joins to the Arabians as bordering on Egypt: the Septuagint version adds a third city, "On", which is Hellopolls: and a learned writer (w) is of opinion that Raamses and Heliopolis are the same, and observes, that Raamses, in the Egyptian tongue, signifies the field of the sun, being consecrated to it, as Heliopolis is the city of the sun, the same with Bethshemesh, the house of the sun, Jer 43:13 and he thinks these cities were not properly built by the Israelites, but repaired, ornamented, and fortified, being by them banked up against the force of the Nile, that the granaries might be safe from it, as Strabo (x) writes, particularly of Heliopolis; and the Septuagint version here calls them fortified cities; and with this agrees what Benjamin of Tudela says (y), that he came to the fountain of "Al-shemesh", or the sun, which is Raamses; and there are remains of the building of our fathers (the Jew says) even towers built of bricks, and Fium, he says (z), (which was in Goshen; see Gill on Gen 47:11) is the same with Pithom; and there, he says, are to be seen some of the buildings of our fathers. Here these cities are said to be built for treasure cities, either to lay up the riches of the kings of Egypt in, or as granaries and storehouses for corn, or magazines for warlike stores, or for all of these: some think the "pyramids" were built by the Israelites, and there is a passage in Herodotus (a) which seems to favour it; he says, the kings that built them, the Egyptians, through hatred, name them not, but call them the pyramids of the shepherd Philitis, who at that time kept sheep in those parts; which seems to point at the Israelites, the beloved people of God, who were shepherds.
(r) "principes tributorum", Pagninus, Montanus, Fagius, Drusius, Cartwright; so Tigurine version. (s) Ut supra. (Canon Chron. Sec. 8. p. 107.) (t) Euterpe, sive, l. 2. c. 158. (u) Nat. Hist. l. 6. c. 28. (w) Jablonski de Terra Goshen, dissert. 4. sect. 8. (x) Geograph. l. 17. p. 553. (y) Itinerar. p. 120. (z) Ib. p. 114. (a) Ut supra, (t)) c. 128.
John Wesley
1:11 They set over them task - masters, to afflict them - With this very design. They not only made them serve, which was sufficient for Pharaoh's profit, but they made them serve with rigour, so that their lives became bitter to them; intending hereby to break their spirits, and to rob them of every thing in them that was generous: to ruin their health, and shorten their days, and so diminish their numbers: to discourage them from marrying, since their children would be born to slavery; and to oblige them to desert the Hebrews, and incorporate with the Egyptians. And 'tis to be feared the oppression they were under did bring over many of them to join with the Egyptians in their idolatrous worship; for we read, Josh 24:14, that they served other gods in Egypt; and we find, Ezek 20:8, that God had threatned to destroy them for it, even while they were in the land of Egypt. Treasure - cities - To keep the king's money or corn, wherein a great part of the riches of Egypt consisted.
Robert Jamieson, A. R. Fausset and David Brown
1:11 Therefore they did set over them taskmasters--Having first obliged them, it is thought, to pay a ruinous rent and involved them in difficulties, that new government, in pursuance of its oppressive policy, degraded them to the condition of serfs--employing them exactly as the laboring people are in the present day (driven in companies or bands), in rearing the public works, with taskmasters, who anciently had sticks--now whips--to punish the indolent, or spur on the too languid. All public or royal buildings, in ancient Egypt, were built by captives; and on some of them was placed an inscription that no free citizen had been engaged in this servile employment.
they built for Pharaoh treasure cities--These two store-places were in the land of Goshen; and being situated near a border liable to invasion, they were fortified cities (compare 2Ch. 11:1-12:16). Pithom (Greek, Patumos), lay on the eastern Pelusiac branch of the Nile, about twelve Roman miles from Heliopolis; and Raamses, called by the Septuagint Heroopolis, lay between the same branch of the Nile and the Bitter Lakes. These two fortified cities were situated, therefore, in the same valley; and the fortifications, which Pharaoh commanded to be built around both, had probably the same common object, of obstructing the entrance into Egypt, which this valley furnished the enemy from Asia [HENGSTENBERG].
1:121:12: Եւ որչափ ճնշէին զնոսա, այնչափ առաւե՛լ բազմանային եւ զօրանային յոյժ։
12 Բայց որքան ճնշում էին նրանց, նրանք այնքան աւելի էին բազմանում ու անչափ հզօրանում:
12 Որչափ կը չարչարէին զանոնք, անոնք ա՛լ աւելի կը շատնային ու կ’աճէին։ Եգիպտացիները Իսրայէլի որդիներէն ձանձրացան
Եւ որչափ ճնշէին զնոսա, այնչափ առաւել բազմանային եւ զօրանային յոյժ. եւ [9]գարշեցուցանէին Եգիպտացիքն զորդիսն`` Իսրայելի:

1:12: Եւ որչափ ճնշէին զնոսա, այնչափ առաւե՛լ բազմանային եւ զօրանային յոյժ։
12 Բայց որքան ճնշում էին նրանց, նրանք այնքան աւելի էին բազմանում ու անչափ հզօրանում:
12 Որչափ կը չարչարէին զանոնք, անոնք ա՛լ աւելի կը շատնային ու կ’աճէին։ Եգիպտացիները Իսրայէլի որդիներէն ձանձրացան
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Но чем более изнуряли его, тем более он умножался и тем более возрастал, так что опасались сынов Израилевых.
1:12 καθότι καθοτι in that δὲ δε though; while αὐτοὺς αυτος he; him ἐταπείνουν ταπεινοω humble; bring low τοσούτῳ τοσουτος as much; so many πλείους πλειων more; majority ἐγίνοντο γινομαι happen; become καὶ και and; even ἴσχυον ισχυω have means; have force σφόδρα σφοδρα vehemently; tremendously σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἐβδελύσσοντο βδελυσσω abominate; loathsome οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian ἀπὸ απο from; away τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
1:12 וְ wᵊ וְ and כַ ḵa כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יְעַנּ֣וּ yᵊʕannˈû ענה be lowly אֹתֹ֔ו ʔōṯˈô אֵת [object marker] כֵּ֥ן kˌēn כֵּן thus יִרְבֶּ֖ה yirbˌeh רבה be many וְ wᵊ וְ and כֵ֣ן ḵˈēn כֵּן thus יִפְרֹ֑ץ yifrˈōṣ פרץ break וַ wa וְ and יָּקֻ֕צוּ yyāqˈuṣû קוץ loath מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:12. quantoque opprimebant eos tanto magis multiplicabantur et crescebantBut the more they oppressed them, the more they were multiplied and increased.
12. But the more they afflicted them, the more they multiplied and the more they spread abroad. And they were grieved because of the children of Israel.
1:12. And the more they oppressed them, so much more did they multiply and increase.
1:12. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel.
But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel:

12: Но чем более изнуряли его, тем более он умножался и тем более возрастал, так что опасались сынов Израилевых.
1:12
καθότι καθοτι in that
δὲ δε though; while
αὐτοὺς αυτος he; him
ἐταπείνουν ταπεινοω humble; bring low
τοσούτῳ τοσουτος as much; so many
πλείους πλειων more; majority
ἐγίνοντο γινομαι happen; become
καὶ και and; even
ἴσχυον ισχυω have means; have force
σφόδρα σφοδρα vehemently; tremendously
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἐβδελύσσοντο βδελυσσω abominate; loathsome
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
ἀπὸ απο from; away
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
1:12
וְ wᵊ וְ and
כַ ḵa כְּ as
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יְעַנּ֣וּ yᵊʕannˈû ענה be lowly
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
כֵּ֥ן kˌēn כֵּן thus
יִרְבֶּ֖ה yirbˌeh רבה be many
וְ wᵊ וְ and
כֵ֣ן ḵˈēn כֵּן thus
יִפְרֹ֑ץ yifrˈōṣ פרץ break
וַ wa וְ and
יָּקֻ֕צוּ yyāqˈuṣû קוץ loath
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:12. quantoque opprimebant eos tanto magis multiplicabantur et crescebant
But the more they oppressed them, the more they were multiplied and increased.
1:12. And the more they oppressed them, so much more did they multiply and increase.
1:12. But the more they afflicted them, the more they multiplied and grew. And they were grieved because 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
1:12: But the more they afflicted them - The margin has pretty nearly preserved the import of the original: And as they afflicted them, so they multiplied and so they grew That is, in proportion to their afflictions was their prosperity; and had their sufferings been greater, their increase would have been still more abundant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: But the more: etc. Heb. and as they afflicted them, so they multiplied, etc. Psa 105:24; Pro 21:30; Rom 8:28; Heb 12:6-11
grieved: Exo 1:9; Job 5:2; Pro 27:4; Joh 12:19; Act 4:2-4, Act 5:28-33
Geneva 1599
1:12 But the more they afflicted them, the more they multiplied and grew. And (e) they were grieved because of the children of Israel.
(e) The more God blesses his own, the more the wicked envy them.
John Gill
1:12 But the more they afflicted them, the more they multiplied and grew,.... Became more numerous, "and broke out" (b), as it may be rendered, like water which breaks out and spreads itself; so the Israelites, increasing in number, spread themselves still more in the land; the Egyptians thought, by putting them to hard labour in building cities, to have weakened their strength, and made them unfit for the procreation of children; but instead of that, the more hard labour they were put unto, the more healthful and the stronger they were, and begot more children, and multiplied exceedingly: and so it is that oftentimes afflictive dispensations are multiplying and growing times to the people of God, in a spiritual sense; who grow like the palm tree, which the more weight it has upon it the more it grows; when the church of God has been most violently persecuted, the number of converts have been greater, and saints under affliction grow in grace, in faith and love, in holiness, humility, patience, peace, and joy; see Acts 12:1.
and they were grieved because of the children of Israel; because of their multiplication and increase, and because their schemes for lessening them did not succeed; they were as thorns in their eyes, as some interpret the word, as Jarchi (c) observes.
(b) "erumpebat", Junius & Tremellius, Drusius, Tigurine version. (c) "in fractione", Cajetan. apud Rivet.
John Wesley
1:12 But the more they afflicted them, the more they multiplied - To the grief and vexation of the Egyptians. Times of affliction, have oft been the church's growing times: Christianity spread most when it was persecuted.
1:131:13: Եւ գարշեցուցանէին Եգիպտացիքն զորդիսն Իսրայէլի։ Եւ յաղթահարէին Եգիպտացիք զորդիսն Իսրայէլի բռնութեամբ։
13 Եգիպտացիները զզուեցնում էին Իսրայէլի որդիներին[3], բռնութիւն գործադրելով նեղում էին նրանց, տաժանակիր աշխատանքի էին լծում, [3] 3. Եբրայերէնում՝ Եգիպտացիները իսրայէլացիներից զզւում էին:
13 Եւ բռնութեամբ կը ծառայեցնէին Իսրայէլի որդիները։
Եւ յաղթահարէին Եգիպտացիքն զորդիսն Իսրայելի բռնութեամբ:

1:13: Եւ գարշեցուցանէին Եգիպտացիքն զորդիսն Իսրայէլի։ Եւ յաղթահարէին Եգիպտացիք զորդիսն Իսրայէլի բռնութեամբ։
13 Եգիպտացիները զզուեցնում էին Իսրայէլի որդիներին[3], բռնութիւն գործադրելով նեղում էին նրանց, տաժանակիր աշխատանքի էին լծում,
[3] 3. Եբրայերէնում՝ Եգիպտացիները իսրայէլացիներից զզւում էին:
13 Եւ բռնութեամբ կը ծառայեցնէին Իսրայէլի որդիները։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: И потому Египтяне с жестокостью принуждали сынов Израилевых к работам
1:13 καὶ και and; even κατεδυνάστευον καταδυναστευω tyrannize οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel βίᾳ βια violence
1:13 וַ wa וְ and יַּעֲבִ֧דוּ yyaʕᵃvˈiḏû עבד work, serve מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in פָֽרֶךְ׃ fˈāreḵ פֶּרֶךְ act of violence
1:13. oderantque filios Israhel Aegyptii et adfligebant inludentes eisAnd the Egyptians hated the children of Israel, and afflicted them and mocked them:
13. And the Egyptians made the children of Israel to serve with rigour:
1:13. And the Egyptians hated the sons of Israel, and they afflicted them and mocked them.
1:13. And the Egyptians made the children of Israel to serve with rigour:
And the Egyptians made the children of Israel to serve with rigour:

13: И потому Египтяне с жестокостью принуждали сынов Израилевых к работам
1:13
καὶ και and; even
κατεδυνάστευον καταδυναστευω tyrannize
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
βίᾳ βια violence
1:13
וַ wa וְ and
יַּעֲבִ֧דוּ yyaʕᵃvˈiḏû עבד work, serve
מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
פָֽרֶךְ׃ fˈāreḵ פֶּרֶךְ act of violence
1:13. oderantque filios Israhel Aegyptii et adfligebant inludentes eis
And the Egyptians hated the children of Israel, and afflicted them and mocked them:
1:13. And the Egyptians hated the sons of Israel, and they afflicted them and mocked them.
1:13. And the Egyptians made the children of Israel to serve with rigour:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:13: To serve with rigour - בפרך bepharech, with cruelty, great oppression; being ferocious with them. The word fierce is supposed by some to be derived from the Hebrew, as well as the Latin ferox, from which we more immediately bring our English term. This kind of cruelty to slaves, and ferociousness, unfeelingness, and hard-heartedness, were particularly forbidden to the children of Israel. See Lev 25:43, Lev 25:46, where the same word is used: Thou shalt not rule over him with Rigor, but shalt fear thy God.
John Gill
1:13 And the Egyptians made the children of Israel to serve with rigour. Or with breach (c), with what might tend to break their strength; they laid heavier burdens upon them, obliged them to harder service, used them more cruelly and with greater fierceness, adding to their hard service ill words, and perhaps blows.
(c) "in fractione", Cajetan. apud Rivet.
Robert Jamieson, A. R. Fausset and David Brown
1:13 The Egyptians . . . made their lives bitter with hard bondage, in mortar, and in brick--Ruins of great brick buildings are found in all parts of Egypt. The use of crude brick, baked in the sun, was universal in upper and lower Egypt, both for public and private buildings; all but the temples themselves were of crude brick. It is worthy of remark that more bricks bearing the name of Thothmes III, who is supposed to have been the king of Egypt at the time of the Exodus, have been discovered than of any other period [WILKINSON]. Parties of these brickmakers are seen depicted on the ancient monuments with "taskmasters," some standing, others in a sitting posture beside the laborers, with their uplifted sticks in their hands.
1:141:14: Եւ կեղէին զկեանս նոցա ՚ի գործ խիստ կաւոյ եւ աղիւսարկի, եւ յամենայն գործ դաշտաց. ըստ ամենայն գործոյ իւրեանց՝ որով ծառայեցուցանէին զնոսա բռնութեամբ։
14 նրանց կեանքը մաշում կաւի, աղիւսաշինութեան ու դաշտային բոլոր գործերի մէջ՝ բռնութեամբ ստիպելով նրանց, որ ծառայեն:
14 Անոնց կեանքը ծանր գործով՝ կաւով ու աղիւսներով եւ դաշտի ամէն տեսակ գործով կը դառնացնէին։ Ինչ ծառայութիւն որ անոնց ընել տային՝ բռնութեամբ կ’ընէին։
Եւ կեղէին զկեանս նոցա ի գործ խիստ կաւոյ եւ աղիւսարկի եւ յամենայն գործ դաշտաց, ըստ ամենայն գործոյ իւրեանց որով ծառայեցուցանէին զնոսա բռնութեամբ:

1:14: Եւ կեղէին զկեանս նոցա ՚ի գործ խիստ կաւոյ եւ աղիւսարկի, եւ յամենայն գործ դաշտաց. ըստ ամենայն գործոյ իւրեանց՝ որով ծառայեցուցանէին զնոսա բռնութեամբ։
14 նրանց կեանքը մաշում կաւի, աղիւսաշինութեան ու դաշտային բոլոր գործերի մէջ՝ բռնութեամբ ստիպելով նրանց, որ ծառայեն:
14 Անոնց կեանքը ծանր գործով՝ կաւով ու աղիւսներով եւ դաշտի ամէն տեսակ գործով կը դառնացնէին։ Ինչ ծառայութիւն որ անոնց ընել տային՝ բռնութեամբ կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: и делали жизнь их горькою от тяжкой работы над глиною и кирпичами и от всякой работы полевой, от всякой работы, к которой принуждали их с жестокостью.
1:14 καὶ και and; even κατωδύνων κατοδυναω he; him τὴν ο the ζωὴν ζωη life; vitality ἐν εν in τοῖς ο the ἔργοις εργον work τοῖς ο the σκληροῖς σκληρος hard; harsh τῷ ο the πηλῷ πηλος mud; clay καὶ και and; even τῇ ο the πλινθείᾳ πλινθεια and; even πᾶσι πας all; every τοῖς ο the ἔργοις εργον work τοῖς ο the ἐν εν in τοῖς ο the πεδίοις πεδιον down; by πάντα πας all; every τὰ ο the ἔργα εργον work ὧν ος who; what κατεδουλοῦντο καταδουλοω oppress αὐτοὺς αυτος he; him μετὰ μετα with; amid βίας βια violence
1:14 וַ wa וְ and יְמָרְר֨וּ yᵊmorrˌû מרר be bitter אֶת־ ʔeṯ- אֵת [object marker] חַיֵּיהֶ֜ם ḥayyêhˈem חַיִּים life בַּ ba בְּ in עֲבֹדָ֣ה ʕᵃvōḏˈā עֲבֹדָה work קָשָׁ֗ה qāšˈā קָשֶׁה hard בְּ bᵊ בְּ in חֹ֨מֶר֙ ḥˈōmer חֹמֶר clay וּ û וְ and בִ vi בְּ in לְבֵנִ֔ים lᵊvēnˈîm לְבֵנָה brick וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work בַּ ba בְּ in † הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole עֲבֹ֣דָתָ֔ם ʕᵃvˈōḏāṯˈām עֲבֹדָה work אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָבְד֥וּ ʕāvᵊḏˌû עבד work, serve בָהֶ֖ם vāhˌem בְּ in בְּ bᵊ בְּ in פָֽרֶךְ׃ fˈāreḵ פֶּרֶךְ act of violence
1:14. atque ad amaritudinem perducebant vitam eorum operibus duris luti et lateris omnique famulatu quo in terrae operibus premebanturAnd they made their life bitter with hard works in clay and brick, and with all manner of service, wherewith they were overcharged in the works of the earth.
14. and they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field, all their service, wherein they made them serve with rigour.
1:14. And they led their life directly into bitterness, with hard work in clay and brick, and with all kinds of servitude, so that they were being overwhelmed with the works of the land.
1:14. And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, [was] with rigour.
And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, [was] with rigour:

14: и делали жизнь их горькою от тяжкой работы над глиною и кирпичами и от всякой работы полевой, от всякой работы, к которой принуждали их с жестокостью.
1:14
καὶ και and; even
κατωδύνων κατοδυναω he; him
τὴν ο the
ζωὴν ζωη life; vitality
ἐν εν in
τοῖς ο the
ἔργοις εργον work
τοῖς ο the
σκληροῖς σκληρος hard; harsh
τῷ ο the
πηλῷ πηλος mud; clay
καὶ και and; even
τῇ ο the
πλινθείᾳ πλινθεια and; even
πᾶσι πας all; every
τοῖς ο the
ἔργοις εργον work
τοῖς ο the
ἐν εν in
τοῖς ο the
πεδίοις πεδιον down; by
πάντα πας all; every
τὰ ο the
ἔργα εργον work
ὧν ος who; what
κατεδουλοῦντο καταδουλοω oppress
αὐτοὺς αυτος he; him
μετὰ μετα with; amid
βίας βια violence
1:14
וַ wa וְ and
יְמָרְר֨וּ yᵊmorrˌû מרר be bitter
אֶת־ ʔeṯ- אֵת [object marker]
חַיֵּיהֶ֜ם ḥayyêhˈem חַיִּים life
בַּ ba בְּ in
עֲבֹדָ֣ה ʕᵃvōḏˈā עֲבֹדָה work
קָשָׁ֗ה qāšˈā קָשֶׁה hard
בְּ bᵊ בְּ in
חֹ֨מֶר֙ ḥˈōmer חֹמֶר clay
וּ û וְ and
בִ vi בְּ in
לְבֵנִ֔ים lᵊvēnˈîm לְבֵנָה brick
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work
בַּ ba בְּ in
הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
עֲבֹ֣דָתָ֔ם ʕᵃvˈōḏāṯˈām עֲבֹדָה work
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָבְד֥וּ ʕāvᵊḏˌû עבד work, serve
בָהֶ֖ם vāhˌem בְּ in
בְּ bᵊ בְּ in
פָֽרֶךְ׃ fˈāreḵ פֶּרֶךְ act of violence
1:14. atque ad amaritudinem perducebant vitam eorum operibus duris luti et lateris omnique famulatu quo in terrae operibus premebantur
And they made their life bitter with hard works in clay and brick, and with all manner of service, wherewith they were overcharged in the works of the earth.
1:14. And they led their life directly into bitterness, with hard work in clay and brick, and with all kinds of servitude, so that they were being overwhelmed with the works of the land.
1:14. And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, [was] with rigour.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: They made their lives bitter - So that they became weary of life, through the severity of their servitude.
With hard bondage - בעבדה קשה baabodah kashah, with grievous servitude. This was the general character of their life in Egypt; it was a life of the most painful servitude, oppressive enough in itself, but made much more so by the cruel manner of their treatment while performing their tasks.
In mortar, and in brick - First, in digging the clay, kneading, and preparing it, and secondly, forming it into bricks, drying them in the sun, etc.
Service in the field - Carrying these materials to the places where they were to be formed into buildings, and serving the builders while employed in those public works. Josephus says "The Egyptians contrived a variety of ways to afflict the Israelites; for they enjoined them to cut a great number of channels for the river, and to build walls for their cities and ramparts, that they might restrain the river, and hinder its waters from stagnating upon its overrunning its own banks; they set them also to build pyramids, (πυραμιδας τε ανοικοδομουντες), and wore them out, and forced them to learn all sorts of mechanic arts, and to accustom themselves to hard labor." - Antiq., lib. ii., cap. ix., sec. 1. Philo bears nearly the same testimony, p. 86, Edit. Mangey.
Albert Barnes: Notes on the Bible - 1834
1:14: The use of brick, at all times common in Egypt, was especially so under the 18th Dynasty. An exact representation of the whole process of brickmaking is given in a small temple at Thebes, erected by Tothmosis III, the fourth in descent from Amosis. Immense masses of brick are found at Belbeis, the modern capital of Sharkiya, i. e. Goshen, and in the adjoining district.
All manner of service in the field - Not merely agricultural labor, but probably the digging of canals and processes of irrigation which are peculiarly onerous and unhealthy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: their lives: Exo 2:23, Exo 6:9; Gen 15:13; Num 20:15; Deu 4:20, Deu 26:6; Rut 1:20; Act 7:19, Act 7:34
in mortar: Psa 68:13, Psa 81:6; Nah 3:14
was with rigour: Exo 1:13, Exo 5:7-21, Exo 20:2; Lev 25:43, Lev 25:46, Lev 25:53; Isa 14:6, Isa 51:23, Isa 52:5, Isa 58:6; Jer 50:33, Jer 50:34; Mic 3:3
John Gill
1:14 And they made their lives bitter with hard bondage,.... So that they had no ease of body nor peace of mind; they had no comfort of life, their lives and mercies were embittered to them:
in mortar and in brick, and in all manner of service of the field; if Pelusium was one of the cities they built, that had its name from clay, the soil about it being clayish, and where the Israelites might be employed in making brick for the building of that and other cities: Josephus (d) says, they were ordered to part the river (Nile) into many canals, to build walls about cities, and raise up mounds, lest the water overflowing the banks should stagnate; and to build pyramids, obliging them to learn various arts, and inure themselves to labour: so Philo the Jew says (e), some worked in the clay, forming it into bricks, and others in carrying straw: some were appointed to build private houses, others the walls of cities, and to cut ditches and canals in the river, and obliged day and night to carry burdens, so that they had no rest, nor were they suffered to refresh themselves with sleep; and some say that they were not only employed in the fields in ploughing and sowing and the like, but in carrying of dung thither, and all manner of uncleanness: of their being employed in building of pyramids and canals; see Gill on Gen 47:11.
all their service wherein they made them serve was with rigour; they not only put them to hard work, but used them in a very churlish and barbarous manner, abusing them with their tongues, and beating them with their hands: Philo in the above place says, the king not only compelled them to servile works, but commanded them heavier things than they could bear, heaping labours one upon another; and if any, through weakness, withdrew himself, it was judged a capital crime, and the most merciless and cruel were set over them as taskmasters.
(d) Antiqu. l. 2. c. 9. sect. 1. (e) De Vita Mosis, l. 1. p. 608.
1:151:15: Եւ խօսեցա՛ւ արքայն Եգիպտացւոց ընդ ծնուցիչսն Եբրայեցւոց. ընդ միում որում անուն էր Սեփովրա, եւ անուն երկրորդին Փուա[502]. [502] Ոմանք. Ընդ միումն... Սեպփովրա։
15 Եգիպտացիների արքան դիմեց եբրայեցիների մանկաբարձներին. նրանցից մէկի անունը Սեփորա էր, իսկ երկրորդի անունը՝ Փուա: Եւ արքան
15 Եգիպտոսի թագաւորը խօսեցաւ Եբրայեցիներու մանկաբարձներուն, որոնցմէ մէկուն անունը՝ Սեփրա ու միւսին անունը՝ Փուա էր
Եւ խօսեցաւ արքայն Եգիպտացւոց ընդ ծնուցիչսն Եբրայեցւոց, ընդ միումն որում անուն էր Սեփովրա, եւ անուն երկրորդին Փուա:

1:15: Եւ խօսեցա՛ւ արքայն Եգիպտացւոց ընդ ծնուցիչսն Եբրայեցւոց. ընդ միում որում անուն էր Սեփովրա, եւ անուն երկրորդին Փուա[502].
[502] Ոմանք. Ընդ միումն... Սեպփովրա։
15 Եգիպտացիների արքան դիմեց եբրայեցիների մանկաբարձներին. նրանցից մէկի անունը Սեփորա էր, իսկ երկրորդի անունը՝ Փուա: Եւ արքան
15 Եգիպտոսի թագաւորը խօսեցաւ Եբրայեցիներու մանկաբարձներուն, որոնցմէ մէկուն անունը՝ Սեփրա ու միւսին անունը՝ Փուա էր
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: Царь Египетский повелел повивальным бабкам Евреянок, из коих одной имя Шифра, а другой Фуа,
1:15 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian ταῖς ο the μαίαις μαια the Εβραίων εβραιος Hebrew τῇ ο the μιᾷ εις.1 one; unit αὐτῶν αυτος he; him ᾗ ος who; what ὄνομα ονομα name; notable Σεπφωρα σεπφωρα and; even τὸ ο the ὄνομα ονομα name; notable τῆς ο the δευτέρας δευτερος second Φουα φουα Phoua; Fua
1:15 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לַֽ lˈa לְ to † הַ the מְיַלְּדֹ֖ת mᵊyallᵊḏˌōṯ ילד bear הָֽ hˈā הַ the עִבְרִיֹּ֑ת ʕivriyyˈōṯ עִבְרִי Hebrew אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] שֵׁ֤ם šˈēm שֵׁם name הָֽ hˈā הַ the אַחַת֙ ʔaḥˌaṯ אֶחָד one שִׁפְרָ֔ה šifrˈā שִׁפְרָה Shiphrah וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second פּוּעָֽה׃ pûʕˈā פּוּעָה Puah
1:15. dixit autem rex Aegypti obsetricibus Hebraeorum quarum una vocabatur Sephra altera PhuaAnd the king of Egypt spoke to the midwives of the Hebrews: of whom one was called Sephora, the other Phua,
15. And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:
1:15. Then the king of Egypt spoke to the midwives of the Hebrews, (one of whom one was called Shiphrah, another Puah)
1:15. And the king of Egypt spake to the Hebrew midwives, of which the name of the one [was] Shiphrah, and the name of the other Puah:
And the king of Egypt spake to the Hebrew midwives, of which the name of the one [was] Shiphrah, and the name of the other Puah:

15: Царь Египетский повелел повивальным бабкам Евреянок, из коих одной имя Шифра, а другой Фуа,
1:15
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεὺς βασιλευς monarch; king
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
ταῖς ο the
μαίαις μαια the
Εβραίων εβραιος Hebrew
τῇ ο the
μιᾷ εις.1 one; unit
αὐτῶν αυτος he; him
ος who; what
ὄνομα ονομα name; notable
Σεπφωρα σεπφωρα and; even
τὸ ο the
ὄνομα ονομα name; notable
τῆς ο the
δευτέρας δευτερος second
Φουα φουα Phoua; Fua
1:15
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לַֽ lˈa לְ to
הַ the
מְיַלְּדֹ֖ת mᵊyallᵊḏˌōṯ ילד bear
הָֽ hˈā הַ the
עִבְרִיֹּ֑ת ʕivriyyˈōṯ עִבְרִי Hebrew
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
שֵׁ֤ם šˈēm שֵׁם name
הָֽ hˈā הַ the
אַחַת֙ ʔaḥˌaṯ אֶחָד one
שִׁפְרָ֔ה šifrˈā שִׁפְרָה Shiphrah
וְ wᵊ וְ and
שֵׁ֥ם šˌēm שֵׁם name
הַ ha הַ the
שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second
פּוּעָֽה׃ pûʕˈā פּוּעָה Puah
1:15. dixit autem rex Aegypti obsetricibus Hebraeorum quarum una vocabatur Sephra altera Phua
And the king of Egypt spoke to the midwives of the Hebrews: of whom one was called Sephora, the other Phua,
1:15. Then the king of Egypt spoke to the midwives of the Hebrews, (one of whom one was called Shiphrah, another Puah)
1:15. And the king of Egypt spake to the Hebrew midwives, of which the name of the one [was] Shiphrah, and the name of the other Puah:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: Выполнение второй меры — умерщвления еврейских младенцев мужского пола в момент их появления на свет (евр. «гаобнаим» слав.: «суть к рождению»; русск.: «при родах») поручается повивальным бабкам. По еврейскому тексту это были еврейки, в силу чего самая мера представляется странной и недостижимой, так как трудно допустить, чтобы еврейки стали умерщвлять детей своих соплеменниц. Чтение же LXX, которому следует русский перевод, а равно и свидетельство Иосифа Флавия — выражает мысль об их египетском происхождении. Справедливость подобного понимания подтверждается неудовлетворительностью производства имен Шифра и Фуа из еврейского языка и возможностью объяснения их из языка египетского. Шифра — «плодоносная», или по другому толкованию — «красивая»; Фуа — «рождающая дитя», «сияющая». Упоминание только о двух бабках объясняется тем, что лишь они одни были известны египетскому правительству.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah: 16 And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live. 17 But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive. 18 And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive? 19 And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them. 20 Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty. 21 And it came to pass, because the midwives feared God, that he made them houses. 22 And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.
The Egyptians' indignation at Israel's increase, notwithstanding the many hardships they put upon them, drove them at length to the most barbarous and inhuman methods of suppressing them, by the murder of their children. It was strange that they did not rather pick quarrels with the grown men, against whom they might perhaps find some occasion: to be thus bloody towards the infants, whom all must own to be innocents, was a sin which they had to cloak for. Note, 1. There is more cruelty in the corrupt heart of man than one would imagine, Rom. iii. 15, 16. The enmity that is in the seed of the serpent against the seed of the woman divests men of humanity itself, and makes them forget all pity. One would not think it possible that ever men should be so barbarous and blood-thirsty as the persecutors of God's people have been, Rev. xvii. 6. 2. Even confessed innocence is no defence against the old enmity. What blood so guiltless as that of a child new-born? Yet that is prodigally shed like water, and sucked with delight like milk or honey. Pharaoh and Herod sufficiently proved themselves agents for that great red dragon, who stood to devour the man-child as soon as it was born, Rev. xii. 3, 4. Pilate delivered Christ to be crucified, after he had confessed that he found no fault in him. It is well for us that, though man can kill the body, this is all he can do. Two bloody edicts are here signed for the destruction of all the male children that were born to the Hebrews.
I. The midwives were commanded to murder them. Observe, 1. The orders given them, v. 15, 16. It added much to the barbarity of the intended executions that the midwives were appointed to be the executioners; for it was to make them, not only bloody, but perfidious, and to oblige them to betray a trust, and to destroy those whom they undertook to save and help. Could he think that their sex would admit such cruelty, and their employment such base treachery? Note, Those who are themselves barbarous think to find, or make, others as barbarous. Pharaoh's project was secretly to engage the midwives to stifle the men-children as soon as they were born, and then to lay it upon the difficulty of the birth, or some mischance common in that case, Job iii. 11. The two midwives he tampered with in order hereunto are here named; and perhaps, at this time, which was above eighty years before their going out of Egypt, those two might suffice for all the Hebrew women, at least so many of them as lay near the court, as it is plain by ch. ii. 5, 6, many of them did, and of them he was most jealous. They are called Hebrew midwives, probably not because they were themselves Hebrews (for surely Pharaoh could never expect they should be so barbarous to those of their own nation), but because they were generally made use of by the Hebrews; and, being Egyptians, he hoped to prevail with them. 2. Their pious disobedience to this impious command, v. 17. They feared God, regarded his law, and dreaded his wrath more than Pharaoh's, and therefore saved the men-children alive. Note, If men's commands be any way contrary to the commands of God, we must obey God and not man, Acts iv. 19; v. 29. No power on earth can warrant us, much less oblige us, to sin against God, our chief Lord. Again, Where the fear of God rules in the heart, it will preserve it from the snare which the inordinate fear of man brings. 3. Their justifying themselves in this disobedience, when they were charged with it as a crime, v. 18. They gave a reason for it, which, it seems, God's gracious promise furnished them with--that they came too late to do it, for generally the children were born before they came, v. 19. I see no reason we have to doubt the truth of this; it is plain that the Hebrews were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had very quick and easy labour, and, the mothers and children being both lively, they seldom needed the help of midwives: this these midwives took notice of, and, concluding it to be the finger of God, were thereby emboldened to disobey the king, in favour of those whom Heaven thus favoured, and with this justified themselves before Pharaoh, when he called them to an account for it. Some of the ancient Jews expound it thus, Ere the midwife comes to them they pray to their Father in heaven, and he answereth them, and they do bring forth. Note, God is a readier help to his people in distress than any other helpers are, and often anticipates them with the blessings of his goodness; such deliverances lay them under peculiarly strong obligations. 4. The recompence God gave them for their tenderness towards his people: He dealt well with them, v. 20. Note, God will be behind-hand with none for any kindness done to his people, taking it as done to himself. In particular, he made them houses (v. 21), built them up into families, blessed their children, and prospered them in all they did. Note, The services done for God's Israel are often repaid in kind. The midwives kept up the Israelites' houses, and, in recompence for it, God made them houses. Observe, The recompence has relation to the principle upon which they went: Because they feared God, he made them houses. Note, Religion and piety are good friends to outward prosperity: the fear of God in a house will help to build it up and establish it. Dr. Lightfoot's notion of it is, That, for their piety, they were married to Israelites, and Hebrew families were built up by them.
II. When this project did not take effect, Pharaoh gave public orders to all his people to drown all the male children of the Hebrews, v. 22. We may suppose it was made highly penal for any to know of the birth of a son to an Israelite, and not to give information to those who were appointed to throw him into the river. Note, The enemies of the church have been restless in their endeavours to wear out the saints of the Most High, Dan. vii. 25. But he that sits in heaven shall laugh at them. See Ps. ii. 4.
Adam Clarke: Commentary on the Bible - 1831
1:15: Hebrew midwives - Shiphrah and Puah, who are here mentioned, were probably certain chiefs, under whom all the rest acted, and by whom they were instructed in the obstetric art. Aben Ezra supposes there could not have been fewer than five hundred midwives among the Hebrew women at this time, but that very few were requisite see proved on Exo 1:19 (note).
Albert Barnes: Notes on the Bible - 1834
1:15: Hebrew midwifes - Or "midwives of the Hebrew women." This measure at once attested the inefficacy of the former measures, and was the direct cause of the event which issued in the deliverance of Israel, namely, the exposure of Moses. The women bear Egyptian names, and were probably Egyptians.
Carl Friedrich Keil and Franz Delitzsch
1:15
As the first plan miscarried, the king proceeded to try a second, and that a bloody act of cruel despotism. He commanded the midwives to destroy the male children in the birth and to leave only the girls alive. The midwives named in Ex 1:15, who are not Egyptian but Hebrew women, were no doubt the heads of the whole profession, and were expected to communicate their instructions to their associates. ויּאמר in Ex 1:16 resumes the address introduced by ויאמר in Ex 1:15. The expression על־האבנים, of which such various renderings have been given, is used in Jer 18:3 to denote the revolving table of a potter, i.e., the two round discs between which a potter forms his earthenware vessels by turning, and appears to be transferred here to the vagina out of which the child twists itself, as it were like the vessel about to be formed out of the potter's discs. Knobel has at length decided in favour of this explanation, at which the Targumists hint with their מתברא. When the midwives were called in to assist at a birth, they were to look carefully at the vagina; and if the child were a boy, they were to destroy it as it came out of the womb. וחיה for חייה rof ו from חיי, see Gen 3:22. The w takes kametz before the major pause, as in Gen 44:9 (cf. Ewald, 243a).
Geneva 1599
1:15 And the king of Egypt spake to the Hebrew midwives, of which the name of the one [was] (f) Shiphrah, and the name of the other Puah:
(f) These seem to have been the main of the rest.
John Gill
1:15 And the king of Egypt spake to the Hebrew midwives,.... It is difficult to say who these midwives were, whether Egyptian or Hebrew women. Josephus is of opinion that they were Egyptians, and indeed those the king was most likely to succeed with; and it may seem improbable that he should offer such a thing to Hebrew women, who he could never think would ever comply with it, through promises or threatenings; and the answer they afterwards gave him, that the Hebrew women were not as the Egyptian women, looks as if they were of the latter: and yet, after all, it is more likely that these midwives were Hebrew women, their names are Hebrew; and besides, they are not said to be the midwives of Hebrew women, but Hebrew midwives; nor does it seem probable that the Hebrew women should have Egyptian midwives, and not those of their own nation; and they were such as feared the Lord; and the Targums of Jonathan and Jerusalem are express for it, and they pretend to tell us who they were: "of which the name of the one was Shiphrah, and the name of the other Puah"; the one, they say, was Jochebed, the wife of Amram, and mother of Moses and Aaron, and the other Miriam their sister; and this is the sense of many of the Jewish writers (f): but whatever may be said for Jochebed, it is not credible that Miriam should be a midwife, who was but a girl, or maid, at this time, about seven years of age, as the following chapter shows, and much less one of so much repute as to be spoke to by the king. It may seem strange, that only two should be spoke to on this account, when, as Aben Ezra supposes, there might be five hundred of them: to which it may be answered, that these were the most noted in their profession, and the king began with these, that if he could succeed with them, he would go on to prevail on others, or engage them to use their interest with others to do the like; or these might be the midwives of the principal ladies among the Israelites, in one of whose families, according as his magicians had told, as the Targum of Jonathan observes, should be born a son, by whom the land of Egypt would be destroyed; of which Josephus (g) also takes notice; and therefore he might be chiefly solicitous to destroy the male children of such families; but Aben Ezra thinks, that these two were the chief over the rest of the midwives, and who collected and paid to the king the tribute out of their salaries, which was laid upon them, and so he had an opportunity of conversing with them on this subject.
(f) T. Bab. Sotah, fol. 11. 2. Midrash Kohelet, fol. 74. 1. Jarchi in loc. (g) Ut supra. (Antiq. l. 2. c. 9. sect. 1.)
John Wesley
1:15 And the king spake to the Hebrew midwives - The two chief of them. They are called Hebrew midwives, probably not because they were themselves Hebrews; for sure Pharaoh could never expect they should be so barbarous to those of their own nation, but because they were generally made use of by the Hebrews, and being Egyptians he hoped to prevail with them.
Robert Jamieson, A. R. Fausset and David Brown
1:15 the king of Egypt spake to the Hebrew midwives--Two only were spoken to--either they were the heads of a large corporation [LABORDE], or, by tampering with these two, the king designed to terrify the rest into secret compliance with his wishes [CALVIN].
1:161:16: եւ ասէ. Յորժամ ծնուցանիցէք զկանայս Եբրայեցիս, եւ իցեն մերձ ՚ի ծնունդս. թէ արո՛ւ իցէ՝ սպանջի՛ք զնա, եւ թէ էգ՝ ապրեցուցանիջիք։
16 ասաց. «Երբ երկունքով բռնուած եբրայեցի կանանց մօտ գնաք ծննդաբերութեան օգնելու, եթէ ծնուածը արու լինի, սպանեցէ՛ք նրան, իսկ եթէ էգ լինի, ո՛ղջ թողէք»:
16 Ու ըսաւ. «Եբրայեցի կիներուն տղաքը առած ատեննիդ՝ նստարաններուն վրայ պէտք է նայիք, եթէ տղայ է՝ պէտք է մեռցնէք զանիկա եւ եթէ աղջիկ է՝ թող ողջ մնայ»։
եւ ասէ. Յորժամ ծնուցանիցէք զկանայս Եբրայեցիս եւ իցեն մերձ ի ծնունդս, թէ արու իցէ, սպանանիջիք զնա, եւ թէ էգ` ապրեցուցանիջիք:

1:16: եւ ասէ. Յորժամ ծնուցանիցէք զկանայս Եբրայեցիս, եւ իցեն մերձ ՚ի ծնունդս. թէ արո՛ւ իցէ՝ սպանջի՛ք զնա, եւ թէ էգ՝ ապրեցուցանիջիք։
16 ասաց. «Երբ երկունքով բռնուած եբրայեցի կանանց մօտ գնաք ծննդաբերութեան օգնելու, եթէ ծնուածը արու լինի, սպանեցէ՛ք նրան, իսկ եթէ էգ լինի, ո՛ղջ թողէք»:
16 Ու ըսաւ. «Եբրայեցի կիներուն տղաքը առած ատեննիդ՝ նստարաններուն վրայ պէտք է նայիք, եթէ տղայ է՝ պէտք է մեռցնէք զանիկա եւ եթէ աղջիկ է՝ թող ողջ մնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: и сказал: когда вы будете повивать у Евреянок, то наблюдайте при родах: если будет сын, то умерщвляйте его, а если дочь, то пусть живет.
1:16 καὶ και and; even εἶπεν επω say; speak ὅταν οταν when; once μαιοῦσθε μαιοομαι the Εβραίας εβραια and; even ὦσιν ειμι be πρὸς προς to; toward τῷ ο the τίκτειν τικτω give birth; produce ἐὰν εαν and if; unless μὲν μεν first of all ἄρσεν αρσην male ᾖ ειμι be ἀποκτείνατε αποκτεινω kill αὐτό αυτος he; him ἐὰν εαν and if; unless δὲ δε though; while θῆλυ θηλυς female περιποιεῖσθε περιποιεω preserve; acquire αὐτό αυτος he; him
1:16 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say בְּ bᵊ בְּ in יַלֶּדְכֶן֙ yalleḏᵊḵˌen ילד bear אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עִבְרִיֹּ֔ות ʕivriyyˈôṯ עִבְרִי Hebrew וּ û וְ and רְאִיתֶ֖ן rᵊʔîṯˌen ראה see עַל־ ʕal- עַל upon הָ hā הַ the אָבְנָ֑יִם ʔovnˈāyim אֹבֶן potter's wheel אִם־ ʔim- אִם if בֵּ֥ן bˌēn בֵּן son הוּא֙ hû הוּא he וַ wa וְ and הֲמִתֶּ֣ן hᵃmittˈen מות die אֹתֹ֔ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and אִם־ ʔim- אִם if בַּ֥ת bˌaṯ בַּת daughter הִ֖יא hˌî הִיא she וָ wā וְ and חָֽיָה׃ ḥˈāyā חיה be alive
1:16. praecipiens eis quando obsetricabitis Hebraeas et partus tempus advenerit si masculus fuerit interficite illum si femina reservateCommanding them: When you shall do the office of midwives to the Hebrew women, and the time of delivery is come: if it be a man child, kill it: if a woman, keep it alive.
16. and he said, When ye do the office of a midwife to the Hebrew women, and see them upon the birthstool; if it be a son, then ye shall kill him; but if it be a daughter, then she shall live.
1:16. instructing them: “When you will act as a midwife to the Hebrew women, and the time of delivery has arrived: if it is male, put it to death; if it is female, retain it.”
1:16. And he said, When ye do the office of a midwife to the Hebrew women, and see [them] upon the stools; if it [be] a son, then ye shall kill him: but if it [be] a daughter, then she shall live.
And he said, When ye do the office of a midwife to the Hebrew women, and see [them] upon the stools; if it [be] a son, then ye shall kill him: but if it [be] a daughter, then she shall live:

16: и сказал: когда вы будете повивать у Евреянок, то наблюдайте при родах: если будет сын, то умерщвляйте его, а если дочь, то пусть живет.
1:16
καὶ και and; even
εἶπεν επω say; speak
ὅταν οταν when; once
μαιοῦσθε μαιοομαι the
Εβραίας εβραια and; even
ὦσιν ειμι be
πρὸς προς to; toward
τῷ ο the
τίκτειν τικτω give birth; produce
ἐὰν εαν and if; unless
μὲν μεν first of all
ἄρσεν αρσην male
ειμι be
ἀποκτείνατε αποκτεινω kill
αὐτό αυτος he; him
ἐὰν εαν and if; unless
δὲ δε though; while
θῆλυ θηλυς female
περιποιεῖσθε περιποιεω preserve; acquire
αὐτό αυτος he; him
1:16
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
בְּ bᵊ בְּ in
יַלֶּדְכֶן֙ yalleḏᵊḵˌen ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
עִבְרִיֹּ֔ות ʕivriyyˈôṯ עִבְרִי Hebrew
וּ û וְ and
רְאִיתֶ֖ן rᵊʔîṯˌen ראה see
עַל־ ʕal- עַל upon
הָ הַ the
אָבְנָ֑יִם ʔovnˈāyim אֹבֶן potter's wheel
אִם־ ʔim- אִם if
בֵּ֥ן bˌēn בֵּן son
הוּא֙ הוּא he
וַ wa וְ and
הֲמִתֶּ֣ן hᵃmittˈen מות die
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
וְ wᵊ וְ and
אִם־ ʔim- אִם if
בַּ֥ת bˌaṯ בַּת daughter
הִ֖יא hˌî הִיא she
וָ וְ and
חָֽיָה׃ ḥˈāyā חיה be alive
1:16. praecipiens eis quando obsetricabitis Hebraeas et partus tempus advenerit si masculus fuerit interficite illum si femina reservate
Commanding them: When you shall do the office of midwives to the Hebrew women, and the time of delivery is come: if it be a man child, kill it: if a woman, keep it alive.
1:16. instructing them: “When you will act as a midwife to the Hebrew women, and the time of delivery has arrived: if it is male, put it to death; if it is female, retain it.”
1:16. And he said, When ye do the office of a midwife to the Hebrew women, and see [them] upon the stools; if it [be] a son, then ye shall kill him: but if it [be] a daughter, then she shall live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:16: Upon the stools - על האבנים al haobnayim. This is a difficult word, and occurs nowhere else in the Hebrew Bible but in Jer 18:3, where we translate it the potter's wheels. As אכי signifies a stone, the obnayim has been supposed to signify a stone trough, in which they received and washed the infant as soon as born. Jarchi, in his book of Hebrew roots, gives a very different interpretation of it; he derives it from בן ben, a son, or בנים banim, children; his words must not be literally translated, but this is the sense: "When ye do the office of a midwife to the Hebrew women, and ye see that the birth is broken forth, if it be a son, then ye shall kill him." Jonathan ben Uzziel gives us a curious reason for the command given by Pharaoh to the Egyptian women: "Pharaoh slept, and saw in his sleep a balance, and behold the whole land of Egypt stood in one scale, and a lamb in the other; and the scale in which the lamb was outweighed that in which was the land of Egypt. Immediately he sent and called all the chief magicians, and told them his dream. And Janes and Jimbres, (see Ti2 3:8). who were chief of the magicians, opened their mouths and said to Pharaoh, 'A child is shortly to be born in the congregation of the Israelites, whose hand shall destroy the whole land of Egypt.' Therefore Pharaoh spake to the midwives, etc."
Albert Barnes: Notes on the Bible - 1834
1:16: Upon the stools - Literally, "two stones." The word denotes a special seat, such as is represented on monuments of the 18th Dynasty, and is still used by Egyptian midwives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: and see them: Or, rather, "and ye see them by the stone-troughs;" for so ovnayim, from aven, a stone, seems to signify (compare Exo 7:19), in which they washed the new-born infants. See this subject fully illustrated in Fragments to Calmet, Nos. 312, 313.
then ye shall: Exo 1:22; Mat 21:38; Rev 12:4
John Gill
1:16 And he said, when ye do the office of a midwife to the Hebrew women,.... Deliver them of their children:
and see them upon the stools; seats for women in labour to sit upon, and so contrived, that the midwives might do their office the more readily; but while they sat there, and before the birth, they could not tell whether the child was a son or a daughter; wherefore Kimchi (h) thinks the word here used signifies the place to which the infant falls down from its mother's belly, at the time of labour, and is called the place of the breaking forth of children, and takes it to be the "uterus" itself; and says it is called "Abanim", because "Banim", the children, are there, and supposes "A" or "Aleph" to be an additional letter; and so the sense then is, not when ye see the women on the seats, but the children in the place of coming forth; but then he asks, if it be so, why does he say, "and see them" there? could they see them before they were entirely out of the womb? to which he answers, they know by this rule, if a son, its face was downwards, and if a daughter, its face was upwards; how true this is, must be left to those that know better; the Jewish masters (i) constantly and positively affirm it: he further observes, that the word is of the dual number, because of the two valves of the womb, through which the infant passes:
if it be a son, then ye shall kill him; give it a private pinch as it comes forth, while under their hands, that its death might seem to be owing to the difficulty of its birth, or to something that happened in it. This was ordered, because what the king had to fear from the Israelites was only from the males, and they only could multiply their people; and because of the above information of his magicians, if there is any truth in that:
but if it be a daughter, then she shall live, be kept alive, and preserved, and brought up to woman's estate; and this the king chose to have done, having nothing to fear from them, being of the feeble sex, and that they might serve to gratify the lust of the Egyptians, who might be fond of Hebrew women, being more beautiful than theirs; or that they might be married and incorporated into Egyptian families, there being no males of their own, if this scheme took place, to match with them, and so by degrees the whole Israelitish nation would be mixed with, and swallowed up in the Egyptian nation, which was what was aimed at.
(h) Sepher Shorash. rad. (i) T. Bab. Sotah, fol. 11. 1. Niddah, fol. 31. 2.
John Wesley
1:16 The stools - Seats used on that occasion.
Robert Jamieson, A. R. Fausset and David Brown
1:16 if it be a son, then ye shall kill him--Opinions are divided, however, what was the method of destruction which the king did recommend. Some think that the "stools" were low seats on which these obstetric practitioners sat by the bedside of the Hebrew women; and that, as they might easily discover the sex, so, whenever a boy appeared, they were to strangle it, unknown to its parents; while others are of opinion that the "stools" were stone troughs, by the river side--into which, when the infants were washed, they were to be, as it were, accidentally dropped.
1:171:17: Եւ երկեա՛ն ծնուցիչքն յԱստուծոյ. եւ ո՛չ արարին՝ որպէս եւ հրաման ետ նոցա արքայն Եգիպտացւոց. եւ ապրեցուցանէին զարուսն։
17 Մանկաբարձները, աստուածավախ լինելով, չարեցին այն, ինչ եգիպտացիների արքան հրամայել էր իրենց. նրանք ողջ էին թողնում նաեւ արուներին:
17 Բայց մանկաբարձները Աստուծմէ վախցան ու Եգիպտոսի թագաւորին իրենց ըսածին պէս չըրին. հապա արուներն ալ ողջ կը թողուին։
Եւ երկեան ծնուցիչքն յԱստուծոյ, եւ ոչ արարին որպէս հրաման ետ նոցա արքայն Եգիպտացւոց. եւ ապրեցուցանէին զարուսն:

1:17: Եւ երկեա՛ն ծնուցիչքն յԱստուծոյ. եւ ո՛չ արարին՝ որպէս եւ հրաման ետ նոցա արքայն Եգիպտացւոց. եւ ապրեցուցանէին զարուսն։
17 Մանկաբարձները, աստուածավախ լինելով, չարեցին այն, ինչ եգիպտացիների արքան հրամայել էր իրենց. նրանք ողջ էին թողնում նաեւ արուներին:
17 Բայց մանկաբարձները Աստուծմէ վախցան ու Եգիպտոսի թագաւորին իրենց ըսածին պէս չըրին. հապա արուներն ալ ողջ կը թողուին։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: Но повивальные бабки боялись Бога и не делали так, как говорил им царь Египетский, и оставляли детей в живых.
1:17 ἐφοβήθησαν φοβεω afraid; fear δὲ δε though; while αἱ ο the μαῖαι μαια the θεὸν θεος God καὶ και and; even οὐκ ου not ἐποίησαν ποιεω do; make καθότι καθοτι in that συνέταξεν συντασσω coordinate; arrange αὐταῖς αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐζωογόνουν ζωογονεω produce life; make live τὰ ο the ἄρσενα αρσην male
1:17 וַ wa וְ and תִּירֶ֤אןָ ttîrˈenā ירא fear הַֽ hˈa הַ the מְיַלְּדֹת֙ mᵊyallᵊḏˌōṯ ילד bear אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and לֹ֣א lˈō לֹא not עָשׂ֔וּ ʕāśˈû עשׂה make כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak אֲלֵיהֶ֖ן ʔᵃlêhˌen אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וַ wa וְ and תְּחַיֶּ֖יןָ ttᵊḥayyˌeʸnā חיה be alive אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יְלָדִֽים׃ yᵊlāḏˈîm יֶלֶד boy
1:17. timuerunt autem obsetrices Deum et non fecerunt iuxta praeceptum regis Aegypti sed conservabant maresBut the midwives feared God, and did not do as the king of Egypt had commanded, but saved the men children.
17. But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.
1:17. But the midwives feared God, and so they did not act according to the precept of the king of Egypt, but they kept the males safe.
1:17. But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.
But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive:

17: Но повивальные бабки боялись Бога и не делали так, как говорил им царь Египетский, и оставляли детей в живых.
1:17
ἐφοβήθησαν φοβεω afraid; fear
δὲ δε though; while
αἱ ο the
μαῖαι μαια the
θεὸν θεος God
καὶ και and; even
οὐκ ου not
ἐποίησαν ποιεω do; make
καθότι καθοτι in that
συνέταξεν συντασσω coordinate; arrange
αὐταῖς αυτος he; him
ο the
βασιλεὺς βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐζωογόνουν ζωογονεω produce life; make live
τὰ ο the
ἄρσενα αρσην male
1:17
וַ wa וְ and
תִּירֶ֤אןָ ttîrˈenā ירא fear
הַֽ hˈa הַ the
מְיַלְּדֹת֙ mᵊyallᵊḏˌōṯ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
עָשׂ֔וּ ʕāśˈû עשׂה make
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
אֲלֵיהֶ֖ן ʔᵃlêhˌen אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וַ wa וְ and
תְּחַיֶּ֖יןָ ttᵊḥayyˌeʸnā חיה be alive
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יְלָדִֽים׃ yᵊlāḏˈîm יֶלֶד boy
1:17. timuerunt autem obsetrices Deum et non fecerunt iuxta praeceptum regis Aegypti sed conservabant mares
But the midwives feared God, and did not do as the king of Egypt had commanded, but saved the men children.
1:17. But the midwives feared God, and so they did not act according to the precept of the king of Egypt, but they kept the males safe.
1:17. But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:17: The midwives feared God - Because they knew that God had forbidden murder of every kind; for though the law was not yet given, Exo 20:13, being Hebrews they must have known that God had from the beginning declared, Whosoever sheddeth man's blood, by man shall his blood be shed, Gen 9:6. Therefore they saved the male children of all to whose assistance they were called. See Clarke's note on Exo 1:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: feared God: Gen 20:11, Gen 42:18; Neh 5:15; Psa 31:19; Pro 8:13, Pro 16:6, Pro 24:11, Pro 24:12; Ecc 8:12; Ecc 12:13; Dan 3:16-18, Dan 6:13; Hos 5:11; Mic 6:16; Mat 10:28; Luk 12:5; Act 4:19, Act 5:29
Carl Friedrich Keil and Franz Delitzsch
1:17
But the midwives feared God (ha-Elohim, the personal, true God), and did not execute the king's command.
John Gill
1:17 But the midwives feared God,.... And therefore durst not take away the life of an human creature, which was contrary to the express law of God, Gen 9:6,
and did not as the king of Egypt commanded them; knowing it was right to obey God rather than man, though ever so great, or in so exalted a station:
but saved the men children alive; did not use any violence with them, by stifling them in the birth. The scheme was so barbarous and shocking, especially to the tender sex, to whom it was proposed, and so devoid of humanity, that one would think it should never enter into the heart of man.
John Wesley
1:17 But the midwives feared God - Dreaded his wrath more than Pharaoh's, and therefore saved the men - children alive.
Robert Jamieson, A. R. Fausset and David Brown
1:17 But the midwives feared God--Their faith inspired them with such courage as to risk their lives, by disobeying the mandate of a cruel tyrant; but it was blended with weakness, which made them shrink from speaking the truth, the whole truth, and nothing but the truth.
1:181:18: Կոչեա՛ց արքայն Եգիպտացւոց զծնուցիչսն՝ եւ ասէ ցնոսա. Զի՞ է զի արարէք զիրսն զայնոսիկ եւ ապրեցուցէք զարուս։
18 Եգիպտացիների արքան կանչեց մանկաբարձներին ու ասաց նրանց. «Ինչո՞ւ էք այդպէս վարւում, ինչո՞ւ էք ողջ թողնում արուներին»:
18 Եգիպտոսի թագաւորը կանչեց մանկաբարձները ու ըսաւ անոնց. «Ինչո՞ւ այս բանը ըրիք ու արուները ողջ թողուցիք»։
Կոչեաց արքայն Եգիպտացւոց զծնուցիչսն եւ ասէ ցնոսա. Զի՞ է զի արարէք զիրսն զայնոսիկ եւ ապրեցուցէք զարուս:

1:18: Կոչեա՛ց արքայն Եգիպտացւոց զծնուցիչսն՝ եւ ասէ ցնոսա. Զի՞ է զի արարէք զիրսն զայնոսիկ եւ ապրեցուցէք զարուս։
18 Եգիպտացիների արքան կանչեց մանկաբարձներին ու ասաց նրանց. «Ինչո՞ւ էք այդպէս վարւում, ինչո՞ւ էք ողջ թողնում արուներին»:
18 Եգիպտոսի թագաւորը կանչեց մանկաբարձները ու ըսաւ անոնց. «Ինչո՞ւ այս բանը ըրիք ու արուները ողջ թողուցիք»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: Царь Египетский призвал повивальных бабок и сказал им: для чего вы делаете такое дело, что оставляете детей в живых?
1:18 ἐκάλεσεν καλεω call; invite δὲ δε though; while ὁ ο the βασιλεὺς βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos τὰς ο the μαίας μαια and; even εἶπεν επω say; speak αὐταῖς αυτος he; him τί τις.1 who?; what? ὅτι οτι since; that ἐποιήσατε ποιεω do; make τὸ ο the πρᾶγμα πραγμα act; matter τοῦτο ουτος this; he καὶ και and; even ἐζωογονεῖτε ζωογονεω produce life; make live τὰ ο the ἄρσενα αρσην male
1:18 וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt לַֽ lˈa לְ to † הַ the מְיַלְּדֹ֔ת mᵊyallᵊḏˈōṯ ילד bear וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָהֶ֔ן lāhˈen לְ to מַדּ֥וּעַ maddˌûₐʕ מַדּוּעַ why עֲשִׂיתֶ֖ן ʕᵃśîṯˌen עשׂה make הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and תְּחַיֶּ֖יןָ ttᵊḥayyˌeʸnā חיה be alive אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יְלָדִֽים׃ yᵊlāḏˈîm יֶלֶד boy
1:18. quibus ad se accersitis rex ait quidnam est hoc quod facere voluistis ut pueros servaretisAnd the king called for them and said: What is it that you meant to do, that you would save the men children?
18. And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?
1:18. And summoning them, the king said, “What did you intend to do, so that you would save the boys?”
1:18. And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?
And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive:

18: Царь Египетский призвал повивальных бабок и сказал им: для чего вы делаете такое дело, что оставляете детей в живых?
1:18
ἐκάλεσεν καλεω call; invite
δὲ δε though; while
ο the
βασιλεὺς βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
τὰς ο the
μαίας μαια and; even
εἶπεν επω say; speak
αὐταῖς αυτος he; him
τί τις.1 who?; what?
ὅτι οτι since; that
ἐποιήσατε ποιεω do; make
τὸ ο the
πρᾶγμα πραγμα act; matter
τοῦτο ουτος this; he
καὶ και and; even
ἐζωογονεῖτε ζωογονεω produce life; make live
τὰ ο the
ἄρσενα αρσην male
1:18
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
לַֽ lˈa לְ to
הַ the
מְיַלְּדֹ֔ת mᵊyallᵊḏˈōṯ ילד bear
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָהֶ֔ן lāhˈen לְ to
מַדּ֥וּעַ maddˌûₐʕ מַדּוּעַ why
עֲשִׂיתֶ֖ן ʕᵃśîṯˌen עשׂה make
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַ wa וְ and
תְּחַיֶּ֖יןָ ttᵊḥayyˌeʸnā חיה be alive
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יְלָדִֽים׃ yᵊlāḏˈîm יֶלֶד boy
1:18. quibus ad se accersitis rex ait quidnam est hoc quod facere voluistis ut pueros servaretis
And the king called for them and said: What is it that you meant to do, that you would save the men children?
1:18. And summoning them, the king said, “What did you intend to do, so that you would save the boys?”
1:18. And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Ответ повивальных бабок мог удовлетворить фараона ввиду, может быть, известных ему случаев необыкновенно легкого рождения детей арабскими женщинами.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: Why have: Sa2 13:28; Ecc 8:4
Carl Friedrich Keil and Franz Delitzsch
1:18
When questioned upon the matter, the explanation which they gave was, that the Hebrew women were not like the delicate women of Egypt, but were חיות "vigorous" (had much vital energy: Abenezra), so that they gave birth to their children before the midwives arrived. They succeeded in deceiving the king with this reply, as childbirth is remarkably rapid and easy in the case of Arabian women (see Burckhardt, Beduinen, p. 78; Tischendorf, Reise i. p. 108).
John Gill
1:18 And the king called for the midwives,.... Perceiving, by the increase of the Israelites, that they did not obey his commands:
and said unto them, why have ye done this thing, and have saved the men children alive? not only did not kill them, but did everything for them that was necessary for their future preservation and health; see Ezek 16:4.
1:191:19: Եւ ասեն ծնուցիչքն ցփարաւոն. Ո՛չ իբրեւ զկանայս Եգիպտացիս են Եբրայեցիքն. քանզի նա՛խ ծնանին մինչ չեւ՛ մտեալ առ նոսա մանկաբարձաց։ Եւ ծնանէին։
19 Մանկաբարձները պատասխանեցին փարաւոնին. «Եբրայեցի կանայք եգիպտացի կանանց նման չեն. նրանք ծննդաբերում են մինչեւ որ մանկաբարձները իրենց մօտ գան»:
19 Եւ մանկաբարձները ըսին Փարաւոնին. «Քանզի Եբրայեցի կիները Եգիպտոսի կիներուն պէս չեն. վասն զի առոյգ են. մանկաբարձը անոնց չհասած՝ կը ծնանին»։
Եւ ասեն ծնուցիչքն ցփարաւոն. Ոչ իբրեւ զկանայս Եգիպտացիս են Եբրայեցիքն. քանզի [10]նախ ծնանին`` մինչչեւ մտեալ առ նոսա մանկաբարձաց:

1:19: Եւ ասեն ծնուցիչքն ցփարաւոն. Ո՛չ իբրեւ զկանայս Եգիպտացիս են Եբրայեցիքն. քանզի նա՛խ ծնանին մինչ չեւ՛ մտեալ առ նոսա մանկաբարձաց։ Եւ ծնանէին։
19 Մանկաբարձները պատասխանեցին փարաւոնին. «Եբրայեցի կանայք եգիպտացի կանանց նման չեն. նրանք ծննդաբերում են մինչեւ որ մանկաբարձները իրենց մօտ գան»:
19 Եւ մանկաբարձները ըսին Փարաւոնին. «Քանզի Եբրայեցի կիները Եգիպտոսի կիներուն պէս չեն. վասն զի առոյգ են. մանկաբարձը անոնց չհասած՝ կը ծնանին»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: Повивальные бабки сказали фараону: Еврейские женщины не так, как Египетские; они здоровы, ибо прежде нежели придет к ним повивальная бабка, они уже рождают.
1:19 εἶπαν επω say; speak δὲ δε though; while αἱ ο the μαῖαι μαια the Φαραω φαραω Pharaō; Farao οὐχ ου not ὡς ως.1 as; how γυναῖκες γυνη woman; wife Αἰγύπτου αιγυπτος Aigyptos; Eyiptos αἱ ο the Εβραῖαι εβραια give birth; produce γὰρ γαρ for πρὶν πριν before ἢ η or; than εἰσελθεῖν εισερχομαι enter; go in πρὸς προς to; toward αὐτὰς αυτος he; him τὰς ο the μαίας μαια and; even ἔτικτον τικτω give birth; produce
1:19 וַ wa וְ and תֹּאמַ֤רְןָ ttōmˈarnā אמר say הַֽ hˈa הַ the מְיַלְּדֹת֙ mᵊyallᵊḏˌōṯ ילד bear אֶל־ ʔel- אֶל to פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh כִּ֣י kˈî כִּי that לֹ֧א lˈō לֹא not כַ ḵa כְּ as † הַ the נָּשִׁ֛ים nnāšˈîm אִשָּׁה woman הַ ha הַ the מִּצְרִיֹּ֖ת mmiṣriyyˌōṯ מִצְרִי Egyptian הָֽ hˈā הַ the עִבְרִיֹּ֑ת ʕivriyyˈōṯ עִבְרִי Hebrew כִּֽי־ kˈî- כִּי that חָיֹ֣ות ḥāyˈôṯ חָיֶה bearing easily הֵ֔נָּה hˈēnnā הֵנָּה they בְּ bᵊ בְּ in טֶ֨רֶם ṭˌerem טֶרֶם beginning תָּבֹ֧וא tāvˈô בוא come אֲלֵהֶ֛ן ʔᵃlēhˈen אֶל to הַ ha הַ the מְיַלֶּ֖דֶת mᵊyallˌeḏeṯ ילד bear וְ wᵊ וְ and יָלָֽדוּ׃ yālˈāḏû ילד bear
1:19. quae responderunt non sunt hebraeae sicut aegyptiae mulieres ipsae enim obsetricandi habent scientiam et priusquam veniamus ad eas pariuntThey answered: The Hebrew women are not as the Egyptian women: for they themselves are skilful in the office of a midwife; and they are delivered before we come to them.
19. And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwife come unto them.
1:19. They responded: “The Hebrew women are not like the Egyptian women. For they themselves have the wisdom of a midwife, and so they give birth before we can come to them.”
1:19. And the midwives said unto Pharaoh, Because the Hebrew women [are] not as the Egyptian women; for they [are] lively, and are delivered ere the midwives come in unto them.
And the midwives said unto Pharaoh, Because the Hebrew women [are] not as the Egyptian women; for they [are] lively, and are delivered ere the midwives come in unto them:

19: Повивальные бабки сказали фараону: Еврейские женщины не так, как Египетские; они здоровы, ибо прежде нежели придет к ним повивальная бабка, они уже рождают.
1:19
εἶπαν επω say; speak
δὲ δε though; while
αἱ ο the
μαῖαι μαια the
Φαραω φαραω Pharaō; Farao
οὐχ ου not
ὡς ως.1 as; how
γυναῖκες γυνη woman; wife
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
αἱ ο the
Εβραῖαι εβραια give birth; produce
γὰρ γαρ for
πρὶν πριν before
η or; than
εἰσελθεῖν εισερχομαι enter; go in
πρὸς προς to; toward
αὐτὰς αυτος he; him
τὰς ο the
μαίας μαια and; even
ἔτικτον τικτω give birth; produce
1:19
וַ wa וְ and
תֹּאמַ֤רְןָ ttōmˈarnā אמר say
הַֽ hˈa הַ the
מְיַלְּדֹת֙ mᵊyallᵊḏˌōṯ ילד bear
אֶל־ ʔel- אֶל to
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
כִּ֣י kˈî כִּי that
לֹ֧א lˈō לֹא not
כַ ḵa כְּ as
הַ the
נָּשִׁ֛ים nnāšˈîm אִשָּׁה woman
הַ ha הַ the
מִּצְרִיֹּ֖ת mmiṣriyyˌōṯ מִצְרִי Egyptian
הָֽ hˈā הַ the
עִבְרִיֹּ֑ת ʕivriyyˈōṯ עִבְרִי Hebrew
כִּֽי־ kˈî- כִּי that
חָיֹ֣ות ḥāyˈôṯ חָיֶה bearing easily
הֵ֔נָּה hˈēnnā הֵנָּה they
בְּ bᵊ בְּ in
טֶ֨רֶם ṭˌerem טֶרֶם beginning
תָּבֹ֧וא tāvˈô בוא come
אֲלֵהֶ֛ן ʔᵃlēhˈen אֶל to
הַ ha הַ the
מְיַלֶּ֖דֶת mᵊyallˌeḏeṯ ילד bear
וְ wᵊ וְ and
יָלָֽדוּ׃ yālˈāḏû ילד bear
1:19. quae responderunt non sunt hebraeae sicut aegyptiae mulieres ipsae enim obsetricandi habent scientiam et priusquam veniamus ad eas pariunt
They answered: The Hebrew women are not as the Egyptian women: for they themselves are skilful in the office of a midwife; and they are delivered before we come to them.
1:19. They responded: “The Hebrew women are not like the Egyptian women. For they themselves have the wisdom of a midwife, and so they give birth before we can come to them.”
1:19. And the midwives said unto Pharaoh, Because the Hebrew women [are] not as the Egyptian women; for they [are] lively, and are delivered ere the midwives come in unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:19: The Hebrew women are not as the Egyptian women - This is a simple statement of what general experience shows to be a fact, viz., that women, who during the whole of their pregnancy are accustomed to hard labor, especially in the open air, have comparatively little pain in parturition. At this time the whole Hebrew nation, men and women, were in a state of slavery, and were obliged to work in mortar and brick, and all manner of service In The Field, Exo 1:14, and this at once accounts for the ease and speediness of their travail. With the strictest truth the midwives might say, The Hebrew women are not as the Egyptian women: the latter fare delicately, are not inured to labor, and are kept shut up at home, therefore they have hard, difficult, and dangerous labors; but the Hebrew women are lively, חיות chayoth, are strong, hale, and vigorous, and therefore are delivered ere the midwives come in unto them. In such cases we may naturally conclude that the midwives were very seldom even sent for. And this is probably the reason why we find but two mentioned; as in such a state of society there could be but very little employment for persons of that profession, as a mother, an aunt, or any female acquaintance or neighbor, could readily afford all the assistance necessary in such cases. Commentators, pressed with imaginary difficulties, have sought for examples of easy parturition in Ethiopia, Persia, and India, as parallels to the case before us; but they might have spared themselves the trouble, because the case is common in all parts of the globe where the women labor hard, and especially in the open air. I have known several instances of the kind myself among the laboring poor. I shall mention one: I saw a poor woman in the open field at hard labor; she stayed away in the afternoon, but she returned the next morning to her work with her infant child, having in the interim been safely delivered! She continued at her daily work, having apparently suffered no inconvenience!
I have entered more particularly into this subject because, through want of proper information, (perhaps from a worse motive), certain persons have spoken very unguardedly against this inspired record: "The Hebrew midwives told palpable lies, and God commends them for it; thus we may do evil that good may come of it, and sanctify the means by the end." Now I contend that there was neither lie direct nor even prevarication in the case. The midwives boldly state to Pharaoh a fact, (had it not been so, he had a thousand means of ascertaining the truth), and they state it in such a way as to bring conviction to his mind on the subject of his oppressive cruelty on the one hand, and the mercy of Jehovah on the other. As if they had said, "The very oppression under which, through thy cruelty, the Israelites groan, their God has turned to their advantage; they are not only fruitful, but they bring forth with comparatively no trouble; we have scarcely any employment among them." Here then is a fact, boldly announced in the face of danger; and we see that God was pleased with this frankness of the midwives, and he blessed them for it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: jos 2:4-24; Sa1 21:2; Sa2 17:19, Sa2 17:20
Geneva 1599
1:19 And the midwives said unto Pharaoh, Because the Hebrew (g) women [are] not as the Egyptian women; for they [are] lively, and are delivered ere the midwives come in unto them.
(g) Their disobedience in this was lawful, but their deception is evil.
John Gill
1:19 And the midwives said unto Pharaoh, because the Hebrew women are not as the Egyptian women,.... Not so tender, weak, and feeble, nor so ignorant of midwifery, and needed not the assistance of midwives, as the Egyptian women:
for they are lively; or midwives themselves, as Kimchi (k) says the word signifies; and so (l) Symmachus translates the words, "for they are midwives"; or are skilful in the art of midwifery, as Jarchi interprets it; and so the, Vulgate Latin version is, "for they have knowledge of midwifery"; and so could help themselves; or, "for they are as beasts" (m), as animals which need not, nor have the assistance of any in bringing forth their young; and so Jarchi observes, that their Rabbins (n) explain it, they are like to the beasts of the field, who have no need of a midwife; or they were so lively, hale, and strong, as our version, and others, and their infants also, through a more than common blessing of God upon them at this time, that they brought forth children as soon as they were in travail, with scarce any pain or trouble, without the help of others: nor need this seem strange, if what is reported is true, of women in Illyria, Ireland, Italy (o), and other places (p), where it is said women will go aside from their work, or from the table, and bring forth their offspring, and return to their business or meal again; and especially in the eastern and hotter countries, women generally bring forth without much difficulty, and without the use of a midwife (q):
and are delivered ere the midwives come in unto them; which doubtless was true in some cases, though not in all, because it is before said, they saved the men children alive; and had it been so at all times, there would have been no proof and evidence of their fearing God, and obeying his commands, rather than the king's; and in some cases not only the strength and liveliness of the Hebrew women, and their fears also, occasioned by the orders of the king, might hasten their births before the midwives could get to them; and they might not choose to send for them, but use their own judgment, and the help of their neighbours, and do without them, knowing what the midwives were charged to do.
(k) Sepher Shorash. "sie alii", "quia obstetrices ipsae", Pagninus, Montanus; so the Syriac version. (l) , Symmachus apud Drusium. (m) In T. Bab. Sotah, fol. 11. 1. Chronicon Mosis, fol. 2. 1. (n) Vid Wagenseil. Sotah, p. 249. & Varro & Gataker in ib. (o) Posidonius apud Strabo. Geograph. l. 3. p. 114. (p) See Harte's History of the Life of Gustavus Adelphus, vol. 1. p. 233. (q) Ludolph. Ethiopic. l. 1. c. 14.
John Wesley
1:19 I see no reason we have to doubt the truth of this; it is plain they were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had quick and easy labour, and the mothers and children being both lively, they seldon needed the help of midwives; this these midwives took notice of, and concluding it to be the finger of God, were thereby emboldened to disobey the king, and with this justify themselves before Pharaoh, when he called them to an account for it.
1:201:20: Եւ բարի առնէր Աստուած մանկաբարձացն։ Եւ բազմանայր յոյժ ժողովուրդն, եւ զօրանայր յոյժ։
20 Նրանք ծննդաբերում էին, եւ Աստուած բարութիւն էր անում մանկաբարձներին, ուստի ժողովուրդը խիստ բազմանում էր ու անչափ հզօրանում:
20 Անոր համար Աստուած մանկաբարձներուն բարիք ըրաւ եւ ժողովուրդը շատցաւ ու խիստ զօրացաւ։
Եւ [11]ծնանէին. եւ`` բարի առնէր Աստուած մանկաբարձացն. եւ բազմանայր յոյժ ժողովուրդն եւ զօրանայր յոյժ:

1:20: Եւ բարի առնէր Աստուած մանկաբարձացն։ Եւ բազմանայր յոյժ ժողովուրդն, եւ զօրանայր յոյժ։
20 Նրանք ծննդաբերում էին, եւ Աստուած բարութիւն էր անում մանկաբարձներին, ուստի ժողովուրդը խիստ բազմանում էր ու անչափ հզօրանում:
20 Անոր համար Աստուած մանկաբարձներուն բարիք ըրաւ եւ ժողովուրդը շատցաւ ու խիստ զօրացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: За сие Бог делал добро повивальным бабкам, а народ умножался и весьма усиливался.
1:20 εὖ ευ well δὲ δε though; while ἐποίει ποιεω do; make ὁ ο the θεὸς θεος God ταῖς ο the μαίαις μαια and; even ἐπλήθυνεν πληθυνω multiply ὁ ο the λαὸς λαος populace; population καὶ και and; even ἴσχυεν ισχυω have means; have force σφόδρα σφοδρα vehemently; tremendously
1:20 וַ wa וְ and יֵּ֥יטֶב yyˌêṭev יטב be good אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לַֽ lˈa לְ to † הַ the מְיַלְּדֹ֑ת mᵊyallᵊḏˈōṯ ילד bear וַ wa וְ and יִּ֧רֶב yyˈirev רבה be many הָ hā הַ the עָ֛ם ʕˈām עַם people וַ wa וְ and יַּֽעַצְמ֖וּ yyˈaʕaṣmˌû עצם be mighty מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
1:20. bene ergo fecit Deus obsetricibus et crevit populus confortatusque est nimisTherefore God dealt well with the midwives: and the people multiplied and grew exceedingly strong.
20. And God dealt well with the midwives: and the people multiplied, and waxed very mighty.
1:20. Therefore, God acted favorably toward the midwives. And the people increased, and they were strengthened exceedingly.
1:20. Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.
Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty:

20: За сие Бог делал добро повивальным бабкам, а народ умножался и весьма усиливался.
1:20
εὖ ευ well
δὲ δε though; while
ἐποίει ποιεω do; make
ο the
θεὸς θεος God
ταῖς ο the
μαίαις μαια and; even
ἐπλήθυνεν πληθυνω multiply
ο the
λαὸς λαος populace; population
καὶ και and; even
ἴσχυεν ισχυω have means; have force
σφόδρα σφοδρα vehemently; tremendously
1:20
וַ wa וְ and
יֵּ֥יטֶב yyˌêṭev יטב be good
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לַֽ lˈa לְ to
הַ the
מְיַלְּדֹ֑ת mᵊyallᵊḏˈōṯ ילד bear
וַ wa וְ and
יִּ֧רֶב yyˈirev רבה be many
הָ הַ the
עָ֛ם ʕˈām עַם people
וַ wa וְ and
יַּֽעַצְמ֖וּ yyˈaʕaṣmˌû עצם be mighty
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
1:20. bene ergo fecit Deus obsetricibus et crevit populus confortatusque est nimis
Therefore God dealt well with the midwives: and the people multiplied and grew exceedingly strong.
1:20. Therefore, God acted favorably toward the midwives. And the people increased, and they were strengthened exceedingly.
1:20. Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: Невыполнимая в виду богобоязненности бабок вторая мера заменяется однородным с ней по цели приказанием бросать новорожденных мальчиков в реку. Выражение «в реку» (евр. йеор) не содержит непременного указания на Нил, при каковом понимании новая мера представляется странной, так как в земле Гесем, где жили евреи, Нил не протекает. Еврейское «йеор» означает Нил с его рукавами (Исх 7:19; 8:5; Ис 19:6), а иногда (Иез 29:3–5, 9) и эти последние. И так как по указанию Страбона и новейшим изысканиям Бругша восточная часть Египта, в которой жили евреи, изобиловала каналами, то в них и бросались еврейские мальчики. Давая новое приказание «всему народу», фараон надеялся на его сочувствие в виду всеобщего страха пред размножением евреев (1:12).
Adam Clarke: Commentary on the Bible - 1831
1:20: Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty - This shows an especial providence and blessing of God; for though in all cases where females are kept to hard labor they have comparatively easy and safe travail, yet in a state of slavery the increase is generally very small, as the children die for want of proper nursing, the women, through their labor, being obliged to neglect their offspring; so that in the slave countries the stock is obliged to be recruited by foreign imports: yet in the case above it was not so; there was not one barren among their tribes, and even their women, though constantly obliged to perform their daily tasks, were neither rendered unfruitful by it, nor taken off by premature death through the violence and continuance of their labor, when even in the delicate situation mentioned above.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: God: Psa 41:1, Psa 41:2, Psa 61:5, Psa 85:9, Psa 103:11, Psa 111:5, Psa 145:19; Pro 11:18, Pro 19:17; Ecc 8:12; Isa 3:10; Mat 10:42, Mat 25:40; Luk 1:50; Heb 6:10
the people: Exo 1:7, Exo 1:12
Carl Friedrich Keil and Franz Delitzsch
1:20
God rewarded them for their conduct, and "made them houses," i.e., gave them families and preserved their posterity. In this sense to "make a house" in 2Kings 7:11 is interchanged with to "build a house" in 2Kings 7:27 (vid., Ruth 4:11). להם for להן as in Gen 31:9, etc. Through not carrying out the ruthless command of the king, they had helped to build up the families of Israel, and their own families were therefore built up by God. Thus God rewarded them, "not, however, because they lied, but because they were merciful to the people of God; it was not their falsehood therefore that was rewarded, but their kindness (more correctly, their fear of God), their benignity of mind, not the wickedness of their lying; and for the sake of what was good, God forgave what was evil." (Augustine, contra mendac. c. 19.)
John Gill
1:20 Wherefore God dealt well with the midwives,.... He approved of their conduct upon the whole, however difficult it may be to clear them from all blame in this matter; though some think that what they said was the truth, though they might not tell all the truth; yea, that they made a glorious confession of their faith in God, and plainly told the king, that it was nothing but the immediate hand of God that the Hebrew women were so lively and strong, and therefore were resolved not to oppose it, let him command what he would; so Dr. Lightfoot (r), who takes the midwives to be Egyptians:
and the people multiplied, and waxed very mighty; became very numerous, and strong, and robust, being the offspring of such lively women.
(r) Works, vol. 1. p. 700.
John Wesley
1:20 Therefore God dealt well with them - That is, built them up in families, and blessed their children.
Robert Jamieson, A. R. Fausset and David Brown
1:20 God dealt well with the midwives--This represents God as rewarding them for telling a lie. This difficulty is wholly removed by a more correct translation. To "make" or "build up a house" in Hebrew idiom, means to have a numerous progeny. The passage then should be rendered thus: "God protected the midwives, and the people waxed very mighty; and because the midwives feared, the Hebrews grew and prospered."
1:211:21: Յորմէհետէ երկեան մանկաբարձքն յԱստուծոյ, արարին իւրեանց տունս[503]։ [503] Ոսկան. Երկեան մանկաբարձքն՝ եւ արարին իւ՛՛։
21 Քանի որ մանկաբարձները աստուածավախ էին, նրանք տուն-տեղ դրին:
21 Քանի որ մանկաբարձները Աստուծմէ վախցան, Աստուած ալ անոնց տուներ շինեց։
Յորմէհետէ երկեան մանկաբարձքն յԱստուծոյ, [12]արարին իւրեանց`` տունս:

1:21: Յորմէհետէ երկեան մանկաբարձքն յԱստուծոյ, արարին իւրեանց տունս[503]։
[503] Ոսկան. Երկեան մանկաբարձքն՝ եւ արարին իւ՛՛։
21 Քանի որ մանկաբարձները աստուածավախ էին, նրանք տուն-տեղ դրին:
21 Քանի որ մանկաբարձները Աստուծմէ վախցան, Աստուած ալ անոնց տուներ շինեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: И так как повивальные бабки боялись Бога, то Он устроял домы их.
1:21 ἐπειδὴ επειδη since in fact ἐφοβοῦντο φοβεω afraid; fear αἱ ο the μαῖαι μαια the θεόν θεος God ἐποίησαν ποιεω do; make ἑαυταῖς εαυτου of himself; his own οἰκίας οικια house; household
1:21 וַ wa וְ and יְהִ֕י yᵊhˈî היה be כִּֽי־ kˈî- כִּי that יָֽרְא֥וּ yˈārᵊʔˌû ירא fear הַֽ hˈa הַ the מְיַלְּדֹ֖ת mᵊyallᵊḏˌōṯ ילד bear אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make לָהֶ֖ם lāhˌem לְ to בָּתִּֽים׃ bāttˈîm בַּיִת house
1:21. et quia timuerant obsetrices Deum aedificavit illis domosAnd because the midwives feared God, he built them houses.
21. And it came to pass, because the midwives feared God, that he made them houses.
1:21. And because the midwives feared God, he built houses for them.
1:21. And it came to pass, because the midwives feared God, that he made them houses.
And it came to pass, because the midwives feared God, that he made them houses:

21: И так как повивальные бабки боялись Бога, то Он устроял домы их.
1:21
ἐπειδὴ επειδη since in fact
ἐφοβοῦντο φοβεω afraid; fear
αἱ ο the
μαῖαι μαια the
θεόν θεος God
ἐποίησαν ποιεω do; make
ἑαυταῖς εαυτου of himself; his own
οἰκίας οικια house; household
1:21
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
כִּֽי־ kˈî- כִּי that
יָֽרְא֥וּ yˈārᵊʔˌû ירא fear
הַֽ hˈa הַ the
מְיַלְּדֹ֖ת mᵊyallᵊḏˌōṯ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
לָהֶ֖ם lāhˌem לְ to
בָּתִּֽים׃ bāttˈîm בַּיִת house
1:21. et quia timuerant obsetrices Deum aedificavit illis domos
And because the midwives feared God, he built them houses.
1:21. And because the midwives feared God, he built houses for them.
1:21. And it came to pass, because the midwives feared God, that he made them houses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:21: He made them houses - Dr. Shuckford thinks that there is something wrong both in the punctuation and translation of this place, and reads the passage thus, adding the 21st to the 20th verse: "And they multiplied and waxed mighty; and this happened (ויהי vayehi) because the midwives feared God; and he (Pharaoh) made (להם lahem, masc.). them (the Israelites) houses; and commanded all his people, saying, Every son that is born, etc." The doctor supposes that previously to this time the Israelites had no fixed dwellings, but lived in tents, and therefore had a better opportunity of concealing their children; but now Pharaoh built them houses, and obliged them to dwell in them, and caused the Egyptians to watch over them, that all the male children might be destroyed, which could not have been easily effected had the Israelites continued to live in their usual scattered manner in tents. That the houses in question were not made for the midwives, but for the Israelites in general, the Hebrew text seems pretty plainly to indicate, for the pronoun להם lahem, to them, is the masculine gender; had the midwives been meant, the feminine pronoun להן lahen would have been used. Others contend that by making them houses, not only the midwives are intended, but also that the words mark an increase of their families, and that the objection taken from the masculine pronoun is of no weight, because these pronouns are often interchanged; see Kg1 22:17, where להם lahem is written, and in the parallel place, Ch2 18:16, להן lahen is used. So בהם bahem, in Ch1 10:7, is written בהן bahen, Sa1 31:7, and in several other places. There is no doubt that God did bless the midwives, his approbation of their conduct is strictly marked; and there can be no doubt of his prospering the Israelites, for it is particularly said that the people multiplied and waxed very mighty. But the words most probably refer to the Israelites, whose houses or families were built up by an extraordinary in crease of children, notwithstanding the cruel policy of the Egyptian king. Vain is the counsel of man when opposed to the determinations of God! All the means used for the destruction of this people became in his hand instruments of their prosperity and increase. How true is the saying, If God be for us, who can be against us?
Albert Barnes: Notes on the Bible - 1834
1:21: Made them houses - i. e. they married Hebrews and became mothers in Israel. The expression is proverbial. See the margin reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: made them: Sa1 2:35, Sa1 25:28; Sa2 7:11-13, Sa2 7:27-29; Kg1 2:24, Kg1 11:38; Psa 37:3; Psa 127:1, Psa 127:3; Pro 24:3; Ecc 8:12; Jer 35:2
Geneva 1599
1:21 And it came to pass, because the midwives feared God, that he (h) made them houses.
(h) That is, God increased the families of the Israelites by their means.
John Gill
1:21 And it came to pass, because the midwives feared God,.... And regarded his command, and not that of the king, though they risked his displeasure, and their lives:
that he made them houses; which some understand of the Israelites making houses for them, being moved to it by the Lord, to preserve them from the insults of the Egyptians; others of Pharaoh building houses for them, in which he kept them, until the Hebrew women came to their time of delivery, who were ordered to be brought to these houses, that it might be known by others, as well as the midwives, whether they brought forth sons or daughters, neither of which is likely: but rather the sense is, that God made them houses, and hid them from Pharaoh, as Kimchi interprets it, that he might not hurt them, just as he hid Jeremiah and Baruch: though it seems best of all to understand it of his building up the families of these midwives, increasing their number, especially their substance and wealth, making them and their households prosperous in all worldly good; but because the word is in the masculine gender, some choose to interpret it either of the infants themselves, the male children the midwives preserved, and of their being built up families in Israel, or by means of whom they were built up; or of the Israelites themselves, whose houses were built up by their means: and others are of opinion that material houses or buildings are meant, built for the Israelites, that the midwives might know where to find them and their wives, when ready to lie in, who before lived up and down in fields and tents: but the sense of God's building up the families of the midwives is to be preferred, there being an enallage or change of the gender, which is not unusual; see Ex 15:21.
1:221:22: Հրամա՛ն ետ փարաւոն ամենայն ժողովրդեան իւրում, եւ ասէ. Զամենայն արու որ ծնանիցի Եբրայեցւոց, ՚ի գետ ընկեսջիք, եւ զամենայն էգ՝ ապրեցուցանիջիք[504]։[504] Ոմանք. Որ ծնանի Եբրայ՛՛։
22 Փարաւոնն իր ամբողջ ժողովրդին հրամայելով՝ ասաց. «Եբրայեցիներից ծնուած բոլոր արու զաւակներին գե՛տը նետեցէք, իսկ բոլոր աղջիկ զաւակներին ո՛ղջ թողէք»:
22 Այն ատեն Փարաւոն իր բոլոր ժողովուրդին հրամայեց՝ ըսելով. «Ամէն ծնած տղայ գետը նետեցէք եւ ամէն աղջիկ ողջ թողուցէք»։
Հրաման ետ փարաւոն ամենայն ժողովրդեան իւրում, եւ ասէ. Զամենայն արու որ ծնանիցի Եբրայեցւոց` ի գետ ընկեսջիք, եւ զամենայն էգ ապրեցուցանիջիք:

1:22: Հրամա՛ն ետ փարաւոն ամենայն ժողովրդեան իւրում, եւ ասէ. Զամենայն արու որ ծնանիցի Եբրայեցւոց, ՚ի գետ ընկեսջիք, եւ զամենայն էգ՝ ապրեցուցանիջիք[504]։
[504] Ոմանք. Որ ծնանի Եբրայ՛՛։
22 Փարաւոնն իր ամբողջ ժողովրդին հրամայելով՝ ասաց. «Եբրայեցիներից ծնուած բոլոր արու զաւակներին գե՛տը նետեցէք, իսկ բոլոր աղջիկ զաւակներին ո՛ղջ թողէք»:
22 Այն ատեն Փարաւոն իր բոլոր ժողովուրդին հրամայեց՝ ըսելով. «Ամէն ծնած տղայ գետը նետեցէք եւ ամէն աղջիկ ողջ թողուցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: Тогда фараон всему народу своему повелел, говоря: всякого новорожденного [у Евреев] сына бросайте в реку, а всякую дочь оставляйте в живых.
1:22 συνέταξεν συντασσω coordinate; arrange δὲ δε though; while Φαραω φαραω Pharaō; Farao παντὶ πας all; every τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him λέγων λεγω tell; declare πᾶν πας all; every ἄρσεν αρσην male ὃ ος who; what ἐὰν εαν and if; unless τεχθῇ τικτω give birth; produce τοῖς ο the Εβραίοις εβραιος Hebrew εἰς εις into; for τὸν ο the ποταμὸν ποταμος river ῥίψατε ριπτω fling; disperse καὶ και and; even πᾶν πας all; every θῆλυ θηλυς female ζωογονεῖτε ζωογονεω produce life; make live αὐτό αυτος he; him
1:22 וַ wa וְ and יְצַ֣ו yᵊṣˈaw צוה command פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh לְ lᵊ לְ to כָל־ ḵol- כֹּל whole עַמֹּ֖ו ʕammˌô עַם people לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כָּל־ kol- כֹּל whole הַ ha הַ the בֵּ֣ן bbˈēn בֵּן son הַ ha הַ the יִּלֹּ֗וד yyillˈôḏ יִלֹּוד new-born הַ ha הַ the יְאֹ֨רָה֙ yᵊʔˈōrā יְאֹר Nile תַּשְׁלִיכֻ֔הוּ tašlîḵˈuhû שׁלך throw וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the בַּ֖ת bbˌaṯ בַּת daughter תְּחַיּֽוּן׃ ס tᵊḥayyˈûn . s חיה be alive
1:22. praecepit autem Pharao omni populo suo dicens quicquid masculini sexus natum fuerit in flumen proicite quicquid feminei reservatePharao therefore charged all his people, saying: Whatsoever shall be born of the male sex, ye shall cast into the river: whatsoever of the female, ye shall save alive.
22. And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.
1:22. Therefore, Pharaoh instructed all his people, saying: “Whatever will be born of the male sex, cast it into the river; whatever will be born of the female sex, retain it.”
1:22. And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.
And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive:

22: Тогда фараон всему народу своему повелел, говоря: всякого новорожденного [у Евреев] сына бросайте в реку, а всякую дочь оставляйте в живых.
1:22
συνέταξεν συντασσω coordinate; arrange
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
παντὶ πας all; every
τῷ ο the
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
πᾶν πας all; every
ἄρσεν αρσην male
ος who; what
ἐὰν εαν and if; unless
τεχθῇ τικτω give birth; produce
τοῖς ο the
Εβραίοις εβραιος Hebrew
εἰς εις into; for
τὸν ο the
ποταμὸν ποταμος river
ῥίψατε ριπτω fling; disperse
καὶ και and; even
πᾶν πας all; every
θῆλυ θηλυς female
ζωογονεῖτε ζωογονεω produce life; make live
αὐτό αυτος he; him
1:22
וַ wa וְ and
יְצַ֣ו yᵊṣˈaw צוה command
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
עַמֹּ֖ו ʕammˌô עַם people
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כָּל־ kol- כֹּל whole
הַ ha הַ the
בֵּ֣ן bbˈēn בֵּן son
הַ ha הַ the
יִּלֹּ֗וד yyillˈôḏ יִלֹּוד new-born
הַ ha הַ the
יְאֹ֨רָה֙ yᵊʔˈōrā יְאֹר Nile
תַּשְׁלִיכֻ֔הוּ tašlîḵˈuhû שׁלך throw
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
בַּ֖ת bbˌaṯ בַּת daughter
תְּחַיּֽוּן׃ ס tᵊḥayyˈûn . s חיה be alive
1:22. praecepit autem Pharao omni populo suo dicens quicquid masculini sexus natum fuerit in flumen proicite quicquid feminei reservate
Pharao therefore charged all his people, saying: Whatsoever shall be born of the male sex, ye shall cast into the river: whatsoever of the female, ye shall save alive.
1:22. Therefore, Pharaoh instructed all his people, saying: “Whatever will be born of the male sex, cast it into the river; whatever will be born of the female sex, retain it.”
1:22. And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:22: Ye shall cast into the river - As the Nile, which is here intended, was a sacred river among the Egyptians, it is not unlikely that Pharaoh intended the young Hebrews as an offering to his god, having two objects in view:
1. To increase the fertility of the country by thus procuring, as he might suppose, a proper and sufficient annual inundation; and
2. To prevent an increase of population among the Israelites, and in process of time procure their entire extermination.
It is conjectured, with a great show of probability, that the edict mentioned in this verse was not made till after the birth of Aaron, and that it was revoked soon after the birth of Moses; as, if it had subsisted in its rigour during the eighty-six years which elapsed between this and the deliverance of the Israelites, it is not at all likely that their males would have amounted to six hundred thousand, and those all effective men.
In the general preface to this work reference has been made to Origen's method of interpreting the Scriptures, and some specimens promised. On the plain account of a simple matter of fact, related in the preceding chapter, this very eminent man, in his 2d Homily on Exodus, imposes an interpretation of which the following is the substance.
"Pharaoh, king of Egypt, represents the devil; the male and female children of the Hebrews represent the animal and rational faculties of the soul. Pharaoh, the devil, wishes to destroy all the males, i.e., the seeds of rationality and spiritual science through which the soul tends to and seeks heavenly things; but he wishes to preserve the females alive, i.e., all those animal propensities of man, through which he becomes carnal and devilish.
Hence," says he, "when you see a man living in luxury, banquetings, pleasures, and sensual gratifications, know that there the king of Egypt has slain all the males, and preserved all the females alive. The midwives represent the Old and New Testaments: the one is called Sephora, which signifies a sparrow, and means that sort of instruction by which the soul is led to soar aloft, and contemplate heavenly things; the other is called Phua, which signifies ruddy or bashful, and points out the Gospel, which is ruddy with the blood of Christ, spreading the doctrine of his passion over the earth. By these, as midwives, the souls that are born into the Church, are healed, for the reading of the Scriptures corrects and heals what is amiss in the mind. Pharaoh, the devil, wishes to corrupt those midwives, that all the males - the spiritual propensities, may be destroyed; and this he endeavors to do by bringing in heresies and corrupt opinions. But the foundation of God standeth sure. The midwives feared God, therefore he builded them houses. If this be taken literally, it has little or no meaning, and is of no importance; but it points out that the midwives - the law and the Gospel, by teaching the fear of God, build the houses of the Church, and fill the whole earth with houses of prayer. Therefore these midwives, because they feared God, and taught the fear of God, did not fulfill the command of the king of Egypt - they did not kill the males, and I dare confidently affirm that they did not preserve the females alive; for they do not teach vicious doctrines in the Church, nor preach up luxury, nor foster sin, which are what Pharaoh wishes in keeping the females alive; for by these virtue alone is cultivated and nourished. By Pharaoh's daughter I suppose the Church to be intended, which is gathered from among the Gentiles; and although she has an impious and iniquitous father, yet the prophet says unto her, Hearken, O daughter, and consider, incline thine ear; forget also thine own people, and thy father's house, so shall the king greatly desire thy beauty, Psa 45:10, Psa 45:11. This therefore is she who is come to the waters to bathe, i.e., to the baptismal font, that she may be washed from the sins which she has contracted in her father's house. Immediately she receives bowels of commiseration, and pities the infant; that is, the Church, coming from among the Gentiles, finds Moses - the law, lying in the pool, cast out, and exposed by his own people in an ark of bulrushes, daubed over with pitch - deformed and obscured by the carnal and absurd glosses of the Jews, who are ignorant of its spiritual sense; and while it continues with them is as a helpless and destitute infant; but as soon as it enters the doors of the Christian Church it becomes strong and vigorous; and thus Moses - the law, grows up, and becomes, through means of the Christian Church, more respectable even in the eyes of the Jews themselves, according to his own prophecy: I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation, Deu 32:21. Thus taught by the Christian Church, the synagogue forsakes idolatry; for when it sees the Gentiles worshipping the true God, it is ashamed of its idols, and worships them no more. In like manner, though we have had Pharaoh for our father - though the prince of this world has begotten us by wicked works, yet when we come unto the waters of baptism we take unto us Moses - the law of God, in its true and spiritual meaning; what is low or weak in it we leave, what is strong and perfect we take and place in the royal palace of our heart. Then we have Moses grown up - we no longer consider the law as little or mean; all is magnificent, excellent, elegant, for all is spiritually understood. Let us beseech the Lord Jesus Christ that he may reveal himself to us more and more and show us how great and sublime Moses is; for he by his Holy Spirit reveals these things to whomsoever he will. To him be glory and dominion for ever and ever! Amen.
Neither the praise of piety nor the merit of ingenuity can be denied to this eminent man in such interpretations as these. But who at the same time does not see that if such a mode of exposition were to be allowed, the trumpet could no longer give a certain sound? Every passage and fact might then be obliged to say something, any thing, every thing, or nothing, according to the fancy, peculiar creed, or caprice of the interpreter.
I have given this large specimen from one of the ancients, merely to save the moderns, from whose works on the sacred writings I could produce many specimens equally singular and more absurd. Reader, it is possible to trifle with the testimonies of God, and all the while speak serious things; but if all be not done according to the pattern shown in the mount, much evil may be produced, and many stumbling blocks thrown in the way of others, which may turn them totally out of the way of understanding; and then what a dreadful account must such interpreters have to give to that God who has pronounced a curse, not only on those who take away from his word, but also on those who add to it.
Albert Barnes: Notes on the Bible - 1834
1:22: The extreme cruelty of the measure does not involve improbability. Hatred of strangers was always a characteristic of the Egyptians (see Gen 43:32), and was likely to be stronger than ever after the expulsion of an alien race.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: am 2431, bc 1573
Every son: Exo 1:16, Exo 7:19-21; Psa 105:25; Pro 1:16, Pro 4:16, Pro 27:4; Act 7:19; Rev 16:4-6
Carl Friedrich Keil and Franz Delitzsch
1:22
The failure of his second plan drove the king to acts of open violence. He issued commands to all his subjects to throw every Hebrew boy that was born into the river (i.e., the Nile). The fact, that this command, if carried out, would necessarily have resulted in the extermination of Israel, did not in the least concern the tyrant; and this cannot be adduced as forming any objection to the historical credibility of the narrative, since other cruelties of a similar kind are to be found recorded in the history of the world. Clericus has cited the conduct of the Spartans towards the helots. Nor can the numbers of the Israelites at the time of the exodus be adduced as a proof that no such murderous command can ever have been issued; for nothing more can be inferred from this, than that the command was neither fully executed nor long regarded, as the Egyptians were not all so hostile to the Israelites as to be very zealous in carrying it out, and the Israelites would certainly neglect no means of preventing its execution. Even Pharaoh's obstinate refusal to let the people go, though it certainly is inconsistent with the intention to destroy them, cannot shake the truth of the narrative, but may be accounted for on psychological grounds, from the very nature of pride and tyranny which often act in the most reckless manner without at all regarding the consequences, or on historical grounds, from the supposition not only that the king who refused the permission to depart was a different man from the one who issued the murderous edicts (cf. Ex 2:23), but that when the oppression had continued for some time the Egyptian government generally discovered the advantage they derived from the slave labour of the Israelites, and hoped through a continuance of that oppression so to crush and break their spirits, as to remove all ground for fearing either rebellion, or alliance with their foes.
Geneva 1599
1:22 And Pharaoh charged all his people, saying, Every son that is born ye shall (i) cast into the river, and every daughter ye shall save alive.
(i) When tyrants cannot prevail by deceit, they burst into open rage.
John Gill
1:22 And Pharaoh charged all his people,.... Finding he could not carry his point with the midwives, he gave a general order to all his people everywhere:
saying, every son that is born ye shall cast into the river; the river Nile; not every son born in his kingdom, for this would have ruined it in time; but that was born to the Jews, as the Targums of Onkelos and Jonathan; and it is added in the Septuagint version, to the Hebrews:
and every daughter ye shall save alive; for the reasons given See Gill on Ex 1:16.