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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hitherto things had gone pretty well in Israel; little interruption had been given to the methods of God's favour to them since the matter of the golden calf; the people seemed teachable in marshalling and purifying the camp, the princes devout and generous in dedicating the altar, and there was good hope that they would be in Canaan presently. But at this chapter begins a melancholy scene; the measures are all broken, God has turned to be their enemy, and fights against them--and it is sin that makes all this mischief. I. Their murmurings kindled a fire among them, which yet was soon quenched by the prayer of Moses, ver. 1-3. II. No sooner was the fire of judgment quenched than the fire of sin breaks out again, and God takes occasion from it to magnify both his mercy and his justice. 1. The people fret for want of flesh, ver. 4-9. 2. Moses frets for want of help, ver. 10-15. Now, (1.) God promises to gratify them both, to appoint help for Moses (ver. 16, 17), and to give the people flesh, ver. 18-23. And, (2.) He presently makes good both these promises. For, [1.] The Spirit of God qualifies the seventy elders for the government, ver. 24-30. [2.] The power of God brings quails to feast the people, ver. 31, 32. Yet [3.] The justice of God plagued them for their murmurings, ver. 33, &c.
Adam Clarke: Commentary on the Bible - 1831
The people complain, the Lord is displeased, and many of them are consumed by fire, Num 11:1. Moses intercedes for them, and the fire is quenched, Num 11:2. The place is called Taberah, Num 11:3. The mixed multitude long for flesh, and murmur, Num 11:4-6. The manna described, Num 11:7-9. The people weep in their tents, and the Lord is displeased, Num 11:10. Moses deplores his lot in being obliged to hear and bear with all their murmurings, Num 11:11-15. He is commanded to bring seventy of the elders to God that he may endue them with the same spirit, and cause them to divide the burden with him, Num 11:16, Num 11:17. He is also commanded to inform the people that they shall have flesh for a whole month, Num 11:18-20. Moses expresses his doubt of the possibility of this, Num 11:21, Num 11:22. The Lord confirms his promise, Num 11:23. The seventy men are brought to the tabernacle, Num 11:24; and the spirit of prophecy rests upon them, Num 11:25. Eldad and Medad stay in the camp and prophesy, Num 11:26, Num 11:27. Joshua beseeches Moses to forbid them, Num 11:28. Moses refuses, Num 11:29, Num 11:30. A wind from the Lord brings quails to the camp, Num 11:31, Num 11:32. While feeding on the flesh, a plague from the Lord falls upon them, and many of them die, Num 11:33. The place is called Kibroth-hattaavah, or the graves of lust, Num 11:34. They journey to Hazeroth, Num 11:35.
Albert Barnes: Notes on the Bible - 1834
11:0: This and the following three chapters recount the successive rebellions of the Israelites after their departure from Sinai; culminating in that by which they brought upon themselves the sentence of personal exclusion from the land of promise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Num 11:1, The burning at Taberah quenched by Moses' prayer; Num 11:4, The people lust for flesh, and loathe manna; Num 11:10, Moses complains of his charge; Num 11:16, God promises to divide his burden unto seventy elders, and to give the people flesh for a month; Num 11:21, Moses' faith is staggered; Num 11:31, Quails are given in wrath at Kibroth-hattaavah.
John Gill
INTRODUCTION TO NUMBERS 11
This chapter informs us of the complaints of the people of Israel, which brought the fire of the Lord upon them, and consumed many of them; and which, at the intercession of Moses, was quenched, and the place from thence called Taberah, Num 11:1; and of the lusting of the mixed multitude after flesh, to increase which, they called to mind their food in Egypt; and to show their folly and ingratitude in so doing, the manna is described, Num 11:4; and of the uneasiness of Moses, and his complaints of the heavy burden of the people upon him, Num 11:10; and to make him easy, it is promised, that seventy of the elders of Israel should partake of his spirit, and assist in bearing the burden, Num 11:16; and that the people should have flesh to serve them a whole month, Num 11:18; at which last Moses expressed some degree of unbelief, Num 11:21; however God fulfilled his promise with respect to both. Some of the spirit of Moses was taken and given to seventy elders, who prophesied, and two men are particularly taken notice of, who did so, Num 11:24; quails in great numbers were brought by a wind to the people; but while they were eating them wrath came upon them, and they were smitten with a plague, whence the place was called Kibrothhattaavah, Num 11:31; and from thence they removed to Hazeroth, Num 11:35.
11:111:1: Եւ ժողովուրդն տրտնջէ՛ր չարաչա՛ր առաջի Տեառն. եւ լուաւ Տէր եւ բարկացաւ սրտմտութեամբ։ Եւ բորբոքեցաւ ՚ի նոսա հո՛ւր ՚ի Տեառնէ. եւ եկե՛ր զմասն ինչ բանակին։
1 Ժողովուրդը դառնօրէն տրտնջում էր Տիրոջ դէմ: Տէրը լսեց դա, խիստ բարկացաւ եւ նրանց վրայ կրակ թափելով՝ ոչնչացրեց բանակատեղիի բնակիչների մի մասը:
11 Ժողովուրդը չարաչար կը տրտնջէր Տէրոջը առջեւ*։ Տէրը լսեց եւ իր բարկութիւնը բորբոքեցաւ ու Տէրոջը կրակը վառեցաւ անոնց մէջ եւ բանակին ծայրերը եղողները կորսնցուց։
Եւ ժողովուրդն տրտնջէր չարաչար առաջի Տեառն. եւ լուաւ Տէր եւ բարկացաւ սրտմտութեամբ, եւ բորբոքեցաւ ի նոսա հուր ի Տեառնէ, եւ եկեր զմասն ինչ բանակին:

11:1: Եւ ժողովուրդն տրտնջէ՛ր չարաչա՛ր առաջի Տեառն. եւ լուաւ Տէր եւ բարկացաւ սրտմտութեամբ։ Եւ բորբոքեցաւ ՚ի նոսա հո՛ւր ՚ի Տեառնէ. եւ եկե՛ր զմասն ինչ բանակին։
1 Ժողովուրդը դառնօրէն տրտնջում էր Տիրոջ դէմ: Տէրը լսեց դա, խիստ բարկացաւ եւ նրանց վրայ կրակ թափելով՝ ոչնչացրեց բանակատեղիի բնակիչների մի մասը:
11 Ժողովուրդը չարաչար կը տրտնջէր Տէրոջը առջեւ*։ Տէրը լսեց եւ իր բարկութիւնը բորբոքեցաւ ու Տէրոջը կրակը վառեցաւ անոնց մէջ եւ բանակին ծայրերը եղողները կորսնցուց։
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11:11: Народ стал роптать вслух Господа; и Господь услышал, и воспламенился гнев Его, и возгорелся у них огонь Господень, и начал истреблять край стана.
11:1 καὶ και and; even ἦν ειμι be ὁ ο the λαὸς λαος populace; population γογγύζων γογγυζω mutter πονηρὰ πονηρος harmful; malignant ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ἤκουσεν ακουω hear κύριος κυριος lord; master καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry ὀργῇ οργη passion; temperament καὶ και and; even ἐξεκαύθη εκκαιω burn out ἐν εν in αὐτοῖς αυτος he; him πῦρ πυρ fire παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even κατέφαγεν κατεσθιω consume; eat up μέρος μερος part; in particular τι τις anyone; someone τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks
11:1 וַ wa וְ and יְהִ֤י yᵊhˈî היה be הָ hā הַ the עָם֙ ʕˌām עַם people כְּ kᵊ כְּ as מִתְאֹ֣נְנִ֔ים miṯʔˈōnᵊnˈîm אנן complain רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in אָזְנֵ֣י ʔoznˈê אֹזֶן ear יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יִּ֣חַר yyˈiḥar חרה be hot אַפֹּ֔ו ʔappˈô אַף nose וַ wa וְ and תִּבְעַר־ ttivʕar- בער burn בָּם֙ bˌām בְּ in אֵ֣שׁ ʔˈēš אֵשׁ fire יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תֹּ֖אכַל ttˌōḵal אכל eat בִּ bi בְּ in קְצֵ֥ה qᵊṣˌē קָצֶה end הַֽ hˈa הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
11:1. interea ortum est murmur populi quasi dolentium pro labore contra Dominum quod cum audisset iratus est et accensus in eos ignis Domini devoravit extremam castrorum partemIn the mean time there arose a murmuring of the people against the Lord, as it were repining at their fatigue. And when the Lord heard it he was angry. And the fire of the Lord being kindled against them, devoured them that were at the uttermost part of the camp.
1. And the people were as murmurers, evil in the ears of the LORD: and when the LORD heard it, his anger was kindled; and the fire of the LORD burnt among them, and devoured in the uttermost part of the camp.
11:1. Meanwhile, there arose a murmur among the people against the Lord, as if they were grief-stricken because of their labors. And when the Lord had heard it, he was angry. And when the fire of the Lord was enflamed against them, it devoured those who were at the extreme end of the camp.
And [when] the people complained, it displeased the LORD: and the LORD heard [it]; and his anger was kindled; and the fire of the LORD burnt among them, and consumed [them that were] in the uttermost parts of the camp:

1: Народ стал роптать вслух Господа; и Господь услышал, и воспламенился гнев Его, и возгорелся у них огонь Господень, и начал истреблять край стана.
11:1
καὶ και and; even
ἦν ειμι be
ο the
λαὸς λαος populace; population
γογγύζων γογγυζω mutter
πονηρὰ πονηρος harmful; malignant
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
ἤκουσεν ακουω hear
κύριος κυριος lord; master
καὶ και and; even
ἐθυμώθη θυμοω provoke; be / get angry
ὀργῇ οργη passion; temperament
καὶ και and; even
ἐξεκαύθη εκκαιω burn out
ἐν εν in
αὐτοῖς αυτος he; him
πῦρ πυρ fire
παρὰ παρα from; by
κυρίου κυριος lord; master
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
μέρος μερος part; in particular
τι τις anyone; someone
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
11:1
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
הָ הַ the
עָם֙ ʕˌām עַם people
כְּ kᵊ כְּ as
מִתְאֹ֣נְנִ֔ים miṯʔˈōnᵊnˈîm אנן complain
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
אָזְנֵ֣י ʔoznˈê אֹזֶן ear
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יִּ֣חַר yyˈiḥar חרה be hot
אַפֹּ֔ו ʔappˈô אַף nose
וַ wa וְ and
תִּבְעַר־ ttivʕar- בער burn
בָּם֙ bˌām בְּ in
אֵ֣שׁ ʔˈēš אֵשׁ fire
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תֹּ֖אכַל ttˌōḵal אכל eat
בִּ bi בְּ in
קְצֵ֥ה qᵊṣˌē קָצֶה end
הַֽ hˈa הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
11:1. interea ortum est murmur populi quasi dolentium pro labore contra Dominum quod cum audisset iratus est et accensus in eos ignis Domini devoravit extremam castrorum partem
In the mean time there arose a murmuring of the people against the Lord, as it were repining at their fatigue. And when the Lord heard it he was angry. And the fire of the Lord being kindled against them, devoured them that were at the uttermost part of the camp.
11:1. Meanwhile, there arose a murmur among the people against the Lord, as if they were grief-stricken because of their labors. And when the Lord had heard it, he was angry. And when the fire of the Lord was enflamed against them, it devoured those who were at the extreme end of the camp.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Под «огнем Господним» в данном случае (ср. ст. 3) можно разуметь необыкновенно сильную молнию, посланную Богом в наказание роптавших, — подобно тому, как «огнем небесным», «огнем Божьим» молния названа в кн. Иова (I:16) и 4: кн. Цар (I:10, 12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Murmurings of the Israelites.B. C. 1490.
1 And when the people complained, it displeased the LORD: and the LORD heard it; and his anger was kindled; and the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp. 2 And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched. 3 And he called the name of the place Taberah: because the fire of the LORD burnt among them.
Here is, I. The people's sin. They complained, v. 1. They were, as it were, complainers. So it is in the margin. There were some secret grudgings and discontents among them, which as yet did not break out in an open mutiny. But how great a matter did this little fire kindle! They had received from God excellent laws and ordinances, and yet no sooner had they departed from the mount of the Lord than they began to quarrel with God himself. See in this, 1. The sinfulness of sin, which takes occasion from the commandment to be the more provoking. 2. The weakness of the law through the flesh, Rom. viii. 3. The law discovered sin, but could not destroy it; checked it, but could not conquer it. They complained. Interpreters enquire what they complained of; and truly, when they were furnished with so much matter for thanksgiving, one may justly wonder where they found any matter for complaint; it is probable that those who complained did not all agree in the cause. Some perhaps complained that they were removed from Mount Sinai, where they had been at rest so long, others that they did not remove sooner: some complained of the weather, others of the ways: some perhaps thought three days' journey was too long a march, others thought it not long enough, because it did not bring them into Canaan. When we consider how their camp was guided, guarded, graced, what good victuals they had and good company, and what care was taken of them in their marches that their feet should not swell nor their clothes wear (Deut. viii. 4), we may ask, "What could have been done more for a people to make them easy?" And yet they complained. Note, Those that are of a fretful discontented spirit will always find something or other to quarrel with, though the circumstances of their outward condition be ever so favourable.
II. God's just resentment of the affront given to him by this sin: The Lord heard it, though it does not appear that Moses did. Note, God is acquainted with the secret frettings and murmurings of the heart, though they are industriously concealed from men. What he took notice of his was much displeased with, and his anger was kindled. Note, Though God graciously gives us leave to complain to him when there is cause (Ps. cxlii. 2), yet he is justly provoked, and takes it very ill, if we complain of him when there is no cause: such conduct in our inferiors provokes us.
III. The judgment wherewith God chastised them for this sin: The fire of the Lord burnt among them, such flashes of fire from the cloud as had consumed Nadab and Abihu. The fire of their wrath against God burned in their minds (Ps. xxxix. 3), and justly does the fire of God's wrath fasten upon their bodies. We read of their murmurings several times, when they came first out of Egypt, Exod. xv., and xvi., and xvii.. But we do not read of any plagues inflicted on them for their murmurings, as there were now; for now they had had great experience of God's care of them, and therefore now to distrust him was so much the more inexcusable. Now a fire was kindled against Jacob (Ps. lxxviii. 21), but, to show how unwilling God was to contend with them, it fastened on those only that were in the uttermost parts of the camp. Thus God's judgments came upon them gradually, that they might take warning.
IV. Their cry to Moses, who was their tried intercessor, v. 2. When he slew them, then they sought him, and made their application to Moses to stand their friend. Note, 1. When we complain without cause, it is just with God to give us cause to complain. 2. Those that slight God's friends when they are in prosperity would be glad to make them their friends when they are in distress. Father Abraham, send Lazarus.
V. The prevalency of Moses's intercession for them: When Moses prayed unto the Lord (he was always ready to stand in the gap to turn away the wrath of God) God had respect to him and his offering, and the fire was quenched. By this it appears that God delights not in punishing, for, when he has begun his controversy, he is soon prevailed with to let it fall. Moses was one of those worthies who by faith quenched the violence of fire.
VI. A new name given hereupon to the place, to perpetuate the shame of a murmuring people and the honour of a righteous God; the place was called Taberah, a burning (v. 3), that others might hear, and fear, and take warning not to sin as they did, lest they should smart as they did, 1 Cor. x. 10.
Adam Clarke: Commentary on the Bible - 1831
11:1: And when the people complained - What the cause of this complaining was, we know not. The conjecture of St. Jerome is probable; they complained because of the length of the way. But surely no people had ever less cause for murmuring; they had God among them, and miracles of goodness were continually wrought in their behalf.
It displeased the Lord - For his extraordinary kindness was lost on such an ungrateful and rebellious people. And his anger was kindled - Divine justice was necessarily incensed against such inexcusable conduct.
And the fire of the Lord burnt among them - Either a supernatural fire was sent for this occasion, or the lightning was commissioned against them, or God smote them with one of those hot suffocating winds which are very common in those countries.
And consumed - in the uttermost parts of the camp - It pervaded the whole camp, from the center to the circumference, carrying death with it to all the murmurers; for we are not to suppose that it was confined to the uttermost parts of the camp, unless we could imagine that there were none culpable any where else. If this were the same with the case mentioned Num 11:4, then, as it is possible that the mixed multitude occupied the outermost parts of the camp, consequently the burning might have been confined to them.
Albert Barnes: Notes on the Bible - 1834
11:1: See the marginal rendering. They murmured against the privations of the march.
The fire of the Lord - Probably lightning; compare Psa 78:21.
In the uttermost parts - Rather, in the end. The fire did not reach far into the camp. It was quickly quenched at the intercession of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: And when: Num 10:33, Num 20:2-5, Num 21:5; Exo 15:23, Exo 15:24, Exo 16:2, Exo 16:3, Exo 16:7, Exo 16:9, Exo 17:2, Exo 17:3; Deu 9:22; Lam 3:39; Co1 10:10; Jde 1:16
complained: or, were as it were complainers
it displeased the Lord: Heb. it was evil in the ears of the Lord, Gen 38:10; Sa2 11:27 *marg. Jam 5:4
and the fire: Num 16:35; Lev 10:2; Deu 32:22; Kg2 1:12; Job 1:16; Psa 78:21, Psa 106:18; Isa 30:33, Isa 33:14; Nah 1:5; Mar 9:43-49; Heb 12:29
the uttermost: Deu 25:18
Carl Friedrich Keil and Franz Delitzsch
11:1
After a three days' march the Israelites arrived at a resting-place; but the people began at once to be discontented with their situation.
(Note: The arguments by which Knobel undertakes to prove, that in chs. 11 and 12 of the original work different foreign accounts respecting the first encampments after leaving Sinai have been woven together by the "Jehovist," are founded upon misinterpretations and arbitrary assumptions and conclusions, such as the assertion that the tabernacle stood outside the camp (chs. Num 11:25; Num 12:5); that Miriam entered the tabernacle (Num 12:4-5); that the original work had already reported the arrival of Israel in Paran in Num 10:12; and that no reference is ever made to a camping-place called Tabeerah, and others of the same kind. For the proof, see the explanation of the verses referred to.)
The people were like those who complain in the ears of Jehovah of something bad; i.e., they behaved like persons who groan and murmur because of some misfortune that has happened to them. No special occasion is mentioned for the complaint. The words are expressive, no doubt, of the general dissatisfaction and discontent of the people at the difficulties and privations connected with the journey through the wilderness, to which they gave utterance so loudly, that their complaining reached the ears of Jehovah. At this His wrath burned, inasmuch as the complaint was directed against Him and His guidance, "so that fire of Jehovah burned against them, and ate at the end of the camp." בּ בּער signifies here, not to burn a person (Job 1:16), but to burn against. "Fire of Jehovah:" a fire sent by Jehovah, but not proceeding directly from Him, or bursting forth from the cloud, as in Lev 10:2. Whether it was kindled through a flash of lightning, or in some other such way, cannot be more exactly determined. There is not sufficient ground for the supposition that the fire merely seized upon the bushes about the camp and the tents of the people, but not upon human beings (Ros., Knobel). All that is plainly taught in the words is, that the fire did not extend over the whole camp, but merely broke out at one end of it, and sank down again, i.e., was extinguished very quickly, at the intercession of Moses; so that in this judgment the Lord merely manifested His power to destroy the murmurers, that He might infuse into the whole nation a wholesome dread of His holy majesty.
John Gill
11:1 And when the people complained,.... Or "were as complainers" (p); not merely like to such, but were truly and really complainers, the "caph", here being not a note of similitude, but of truth and reality, as in Hos 5:10. This Hebraism is frequent in the New Testament, Mt 14:5. What they complained of is not said, it being that for which there was no foundation; it is generally supposed to be of their journey; but if they were come but eight miles, as observed on Num 10:33; they could not be very weary; and especially as they were marching towards the land of Canaan, it might be thought they would be fond and eager of their journey. Some think it was for want of flesh, being weary of manna, and that this was only the beginning of their complaints on that head, which opened more afterwards; but if that is the case, one would think that the fire, which consumed many of them, would have put a stop to that. Jarchi says, the word signifies taking an occasion, and that the sense is, that these men sought an occasion how to separate from the Lord; they wanted to return to Egypt again, that was what they were meditating and contriving; so the Targum of Jonathan,"and the ungodly of the people were in distress, and intended and meditated evil before the Lord:"
Tit displeased the Lord: a murmuring complaining spirit is always displeasing to him, when a thankful heart for mercies received is an acceptable sacrifice; murmurers and complainers God will judge at the great day, Jude 1:14,
and the Lord heard it: though it was an inward secret complaint, or an evil scheme formed in their minds; at most but a muttering, and what Moses had not heard, or had any knowledge of; but God, that knows the secrets of all hearts, and every word in the tongue before it is well formed or pronounced, he heard what they complained of, and what they whispered and muttered to one another about:
and his anger was kindled, and the fire of the Lord burnt among them; from the pillar of fire, or from heaven, such as destroyed Nadab and Abihu, Lev 10:1; the two hundred fifty men that had censers in Korah's company, Num 16:35; and the captains of fifties that came to take Elijah, 4Kings 1:14; and might be lightning from heaven, or a burning wind sent by the Lord, such as is frequent in the eastern countries. Thevenot (q) speaks of one in 1658, which destroyed at once twenty thousand men:
and consumed them that were in the uttermost parts of the camp; who very likely were the principal aggressors; or it began to arouse and terrify the body of the people, and bring them to repentance, who might fear it would proceed and go through the whole camp, the hinder part or rearward of which was the camp of Dan; and so the Targum of Jonathan.
(p) "ut conquerentes injuste", Montanus, Fagius, Vatablus; "ut qui vaba moliuntur", Drusius. (q) Travels, par. 1. l. 2. c. 34.
John Wesley
11:1 Complained - Or, murmured, the occasion whereof seems to be their last three days journey in a vast howling wilderness, and thereupon the remembrance of their long abode in the wilderness, and the fear of many other tedious journeys, whereby they were like to be long delayed from coming to the land of milk and honey, which they thirsted after. The fire of the Lord - A fire sent from God in an extraordinary manner, possibly from the pillar of cloud and fire, or from heaven. The uttermost parts - Either because the sin began there among the mixed multitude, or in mercy to the people, whom he would rather awaken to repentance than destroy; and therefore he sent it into the skirts and not the midst of the camp.
Robert Jamieson, A. R. Fausset and David Brown
11:1 MANNA LOATHED. (Num. 11:1-35)
When the people complained it displeased the Lord, &c.--Unaccustomed to the fatigues of travel and wandering into the depths of a desert, less mountainous but far more gloomy and desolate than that of Sinai, without any near prospect of the rich country that had been promised, they fell into a state of vehement discontent, which was vented at these irksome and fruitless journeyings. The displeasure of God was manifested against the ungrateful complainers by fire sent in an extraordinary manner. It is worthy of notice, however, that the discontent seems to have been confined to the extremities of the camp, where, in all likelihood, "the mixed multitude" [see on Ex 12:38] had their station. At the intercession of Moses, the appalling judgment ceased [Num 11:2], and the name given to the place, "Taberah" (a burning), remained ever after a monument of national sin and punishment. (See on Num 11:34).
11:211:2: Եւ աղաղակեա՛ց ժողովուրդն առ Մովսէս, եւ յաղօ՛թս եկաց Մովսէս առ Տէր. եւ դադարեա՛ց հուրն։
2 Ժողովուրդն աղաղակ բարձրացրեց Մովսէսի առաջ, Մովսէսն աղօթքով դիմեց Տիրոջը, եւ կրակը դադարեց:
2 Ժողովուրդը աղաղակեց Մովսէսին ու Մովսէս աղօթեց Տէրոջը եւ կրակը դադրեցաւ։
Եւ աղաղակեաց ժողովուրդն առ Մովսէս, եւ յաղօթս եկաց Մովսէս առ Տէր, եւ դադարեաց հուրն:

11:2: Եւ աղաղակեա՛ց ժողովուրդն առ Մովսէս, եւ յաղօ՛թս եկաց Մովսէս առ Տէր. եւ դադարեա՛ց հուրն։
2 Ժողովուրդն աղաղակ բարձրացրեց Մովսէսի առաջ, Մովսէսն աղօթքով դիմեց Տիրոջը, եւ կրակը դադարեց:
2 Ժողովուրդը աղաղակեց Մովսէսին ու Մովսէս աղօթեց Տէրոջը եւ կրակը դադրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:22: И возопил народ к Моисею; и помолился Моисей Господу, и утих огонь.
11:2 καὶ και and; even ἐκέκραξεν κραζω cry ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even ηὔξατο ευχομαι wish; make Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even ἐκόπασεν κοπαζω exhausted; abate τὸ ο the πῦρ πυρ fire
11:2 וַ wa וְ and יִּצְעַ֥ק yyiṣʕˌaq צעק cry הָ hā הַ the עָ֖ם ʕˌām עַם people אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יִּתְפַּלֵּ֤ל yyiṯpallˈēl פלל pray מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תִּשְׁקַ֖ע ttišqˌaʕ שׁקע collapse הָ hā הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire
11:2. cumque clamasset populus ad Mosen oravit Moses Dominum et absortus est ignisAnd when the people cried to Moses, Moses prayed to the Lord, and the fire was swallowed up.
2. And the people cried unto Moses; and Moses prayed unto the LORD, and the fire abated.
11:2. And when the people had cried out to Moses, Moses prayed to the Lord, and the fire was consumed.
And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched:

2: И возопил народ к Моисею; и помолился Моисей Господу, и утих огонь.
11:2
καὶ και and; even
ἐκέκραξεν κραζω cry
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
ηὔξατο ευχομαι wish; make
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
ἐκόπασεν κοπαζω exhausted; abate
τὸ ο the
πῦρ πυρ fire
11:2
וַ wa וְ and
יִּצְעַ֥ק yyiṣʕˌaq צעק cry
הָ הַ the
עָ֖ם ʕˌām עַם people
אֶל־ ʔel- אֶל to
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יִּתְפַּלֵּ֤ל yyiṯpallˈēl פלל pray
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תִּשְׁקַ֖ע ttišqˌaʕ שׁקע collapse
הָ הַ the
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
11:2. cumque clamasset populus ad Mosen oravit Moses Dominum et absortus est ignis
And when the people cried to Moses, Moses prayed to the Lord, and the fire was swallowed up.
11:2. And when the people had cried out to Moses, Moses prayed to the Lord, and the fire was consumed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: В полном списке станов Израиля (Чис XXXIII гл.) Тавера не встречается. Полагают, что это название приурочено было лишь к той части еврейского лагеря (в Киброт-Гаттаава, которая подверглась пожару).
Adam Clarke: Commentary on the Bible - 1831
11:2: The fire was quenched - Was sunk, or swallowed up, as in the margin. The plague, of whatever sort, ceased to act, and the people had respite.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: cried: Num 21:7; Psa 78:34, Psa 78:35; Jer 37:3, Jer 42:2; Act 8:24
prayed: Num 14:13-20; Gen 18:23-33; Exo 32:10-14, Exo 32:31, Exo 32:32, Exo 34:9; Deu 9:19, Deu 9:20; Psa 106:23; Isa 37:4; Jer 15:1; Amo 7:2-6; Jam 5:16; Jo1 5:16
the fire: Num 16:45-48; Heb 7:26; Jo1 2:1, Jo1 2:2
was quenched: Heb. sunk
John Gill
11:2 And the people cried unto Moses,.... And entreated him to pray for them, being frightened at the fire which consumed many of them, lest it should spread and become general among them:
and when Moses prayed unto the Lord; as he did, in which he was a type of Christ, the mediator between God and man, the advocate of his people, an intercessor for transgressors:
the fire was quenched; it stopped and proceeded no further; as through Christ's mediation God is pacified with his people for all that they have done, and his wrath, and all the effects of it, are turned away from them, and entirely cease with respect to them; or it "sunk down" (r) into its place, as the Targum of Jonathan, as if it rose out of the earth. This may serve to confirm the notion of its being a burning wind, to which the idea of sinking down and subsiding well agrees.
(r) "sunk down", so Ainsworth; "compressus est", Junius & Tremellius, Piscator, Drusius; "resedit", Tigurine version.
John Wesley
11:2 The people - The murmurers, being penitent; or others for fear.
11:311:3: Եւ կոչեցաւ անուն տեղւո՛յն այնորիկ Հրայրեաց. զի բորբոքեցաւ ՚ի նոսա՛ հուրն ՚ի Տեառն։
3 Այդ վայրը կոչուեց Հրայրեաց, որովհետեւ Տէրը նրանց վրայ կրակ էր թափել:
3 Եւ այն տեղին անունը Տաբերա* դրաւ, քանի որ Տէրոջը կրակը անոնց մէջ այրեցաւ։
Եւ կոչեցաւ անուն տեղւոյն այնորիկ Հրայրեաց. զի բորբոքեցաւ ի նոսա հուրն ի Տեառն:

11:3: Եւ կոչեցաւ անուն տեղւո՛յն այնորիկ Հրայրեաց. զի բորբոքեցաւ ՚ի նոսա՛ հուրն ՚ի Տեառն։
3 Այդ վայրը կոչուեց Հրայրեաց, որովհետեւ Տէրը նրանց վրայ կրակ էր թափել:
3 Եւ այն տեղին անունը Տաբերա* դրաւ, քանի որ Տէրոջը կրակը անոնց մէջ այրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:33: И нарекли имя месту сему: Тавера, потому что возгорелся у них огонь Господень.
11:3 καὶ και and; even ἐκλήθη καλεω call; invite τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that ἐμπυρισμός εμπυρισμος since; that ἐξεκαύθη εκκαιω burn out ἐν εν in αὐτοῖς αυτος he; him πῦρ πυρ fire παρὰ παρα from; by κυρίου κυριος lord; master
11:3 וַ wa וְ and יִּקְרָ֛א yyiqrˈā קרא call שֵֽׁם־ šˈēm- שֵׁם name הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the ה֖וּא hˌû הוּא he תַּבְעֵרָ֑ה tavʕērˈā תַּבְעֵרָה Taberah כִּֽי־ kˈî- כִּי that בָעֲרָ֥ה vāʕᵃrˌā בער burn בָ֖ם vˌām בְּ in אֵ֥שׁ ʔˌēš אֵשׁ fire יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
11:3. vocavitque nomen loci illius Incensio eo quod succensus fuisset contra eos ignis DominiAnd he called the name of that place, The burning: for that the fire of the Lord had been kindled against them.
3. And the name of that place was called Taberah: because the fire of the LORD burnt among them.
11:3. And he called the name of that place, ‘The Burning,’ because the fire of the Lord had burned against them.
And he called the name of the place Taberah: because the fire of the LORD burnt among them:

3: И нарекли имя месту сему: Тавера, потому что возгорелся у них огонь Господень.
11:3
καὶ και and; even
ἐκλήθη καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
ἐμπυρισμός εμπυρισμος since; that
ἐξεκαύθη εκκαιω burn out
ἐν εν in
αὐτοῖς αυτος he; him
πῦρ πυρ fire
παρὰ παρα from; by
κυρίου κυριος lord; master
11:3
וַ wa וְ and
יִּקְרָ֛א yyiqrˈā קרא call
שֵֽׁם־ šˈēm- שֵׁם name
הַ ha הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
ה֖וּא hˌû הוּא he
תַּבְעֵרָ֑ה tavʕērˈā תַּבְעֵרָה Taberah
כִּֽי־ kˈî- כִּי that
בָעֲרָ֥ה vāʕᵃrˌā בער burn
בָ֖ם vˌām בְּ in
אֵ֥שׁ ʔˌēš אֵשׁ fire
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
11:3. vocavitque nomen loci illius Incensio eo quod succensus fuisset contra eos ignis Domini
And he called the name of that place, The burning: for that the fire of the Lord had been kindled against them.
11:3. And he called the name of that place, ‘The Burning,’ because the fire of the Lord had burned against them.
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Albert Barnes: Notes on the Bible - 1834
11:3: Taberah - i. e. "burning:" not the name of a station, and accordingly not found in the list given in Num. 33, but the name of the spot where the fire broke out. This incident might seem (compare Num 11:34) to have occurred at the station called, from another still more terrible event which shortly followed, Kibroth-hattaavah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: Taberah: that is, a burning, Deu 9:22
Carl Friedrich Keil and Franz Delitzsch
11:3
From this judgment the place where the fire had burned received the name of "Tabeerah," i.e., burning, or place of burning. Now, as this spot is distinctly described as the end or outermost edge of the camp, this "place of burning" must not be regarded, as it is by Knobel and others, as a different station from the "graves of lust." "Tabeerah was simply the local name give to a distant part of the whole camp, which received soon after the name of Kibroth-Hattaavah, on account of the greater judgment which the people brought upon themselves through their rebellion. This explains not only the omission of the name Tabeerah from the list of encampments in Num 33:16, but also the circumstance, that nothing is said about any removal from Tabeerah to Kibroth-Hattaavah, and that the account of the murmuring of the people, because of the want of those supplies of food to which they had been accustomed in Egypt, is attached, without anything further, to the preceding narrative. There is nothing very surprising either, in the fact that the people should have given utterance to their wish for the luxuries of Egypt, which they had been deprived of so long, immediately after this judgment of God, if we only understand the whole affair as taking place in exact accordance with the words of the texts, viz., that the unbelieving and discontented mass did not discern the chastising hand of God at all in the conflagration which broke out at the end of the camp, because it was not declared to be a punishment from God, and was not preceded by a previous announcement; and therefore that they gave utterance in loud murmurings to the discontent of their hearts respecting the want of flesh, without any regard to what had just befallen them.
John Gill
11:3 And he called the name of the place Taberah,.... That is, "burning": Moses called it so; or it may be rendered impersonally, it was called (s) so in later times by the people:
because the fire of the Lord burnt among them; to perpetuate the, memory of this kind of punishment for their sins, that it might be a terror and warning to others; and this history is indeed recorded for our caution in these last days, that we murmur not as these Israelites did, and were destroyed of the destroyer, 1Cor 10:10.
(s) "et vocatum est", Tigurine version, Fagius, Piscator.
John Wesley
11:3 Taberah - This fire; as it was called Kibroth - hattaavah from another occasion, Num 11:34-35, and Num 33:16. It is no new thing in scripture for persons and places to have two names. Both these names were imposed as monuments of the peoples sin and of God's just judgment.
11:411:4: Եւ խառնաղանճն որ էր ՚ի միջի նոցա ցանկացա՛ն ցանկութիւն. եւ նստեալ լային որդիքն Իսրայէլի՝ եւ ասէին. Ո՞ տացէ մեզ մի՛ս ուտելոյ[1277]. [1277] Ոսկան ՚ի լուս՛՛. Եւ խառնիճաղանճն որ։ Այլք. Որ էր ՚ի մէջ նոցա։ Ոմանք. Ցանկացաւ ցանկութիւն։
4 Նրանց մէջ գտնուող խառնամբոխը սկսեց շատ պահանջներ ներկայացնել: Իսրայէլացիները նստած լաց էին լինում եւ ասում. «Ո՞վ մեզ ուտելու միս կը տայ:
4 Եւ անոնց մէջի խառնիճաղանճ բազմութիւնը շատ բաներու ցանկացին ու Իսրայէլի որդիներն ալ դարձեալ* լացին ու ըսին. «Ո՞վ մեզի ուտելու միս պիտի տայ.
Եւ խառնաղանճն որ էր ի մէջ նոցա ցանկացան ցանկութիւն, եւ նստեալ լային որդիքն Իսրայելի եւ ասէին. Ո՞ տացէ մեզ միս ուտելոյ:

11:4: Եւ խառնաղանճն որ էր ՚ի միջի նոցա ցանկացա՛ն ցանկութիւն. եւ նստեալ լային որդիքն Իսրայէլի՝ եւ ասէին. Ո՞ տացէ մեզ մի՛ս ուտելոյ[1277].
[1277] Ոսկան ՚ի լուս՛՛. Եւ խառնիճաղանճն որ։ Այլք. Որ էր ՚ի մէջ նոցա։ Ոմանք. Ցանկացաւ ցանկութիւն։
4 Նրանց մէջ գտնուող խառնամբոխը սկսեց շատ պահանջներ ներկայացնել: Իսրայէլացիները նստած լաց էին լինում եւ ասում. «Ո՞վ մեզ ուտելու միս կը տայ:
4 Եւ անոնց մէջի խառնիճաղանճ բազմութիւնը շատ բաներու ցանկացին ու Իսրայէլի որդիներն ալ դարձեալ* լացին ու ըսին. «Ո՞վ մեզի ուտելու միս պիտի տայ.
zohrab-1805▾ eastern-1994▾ western am▾
11:44: Пришельцы между ними стали обнаруживать прихоти; а с ними и сыны Израилевы сидели и плакали и говорили: кто накормит нас мясом?
11:4 καὶ και and; even ὁ ο the ἐπίμικτος επιμικτος the ἐν εν in αὐτοῖς αυτος he; him ἐπεθύμησαν επιθυμεω long for; aspire ἐπιθυμίαν επιθυμια longing; aspiration καὶ και and; even καθίσαντες καθιζω sit down; seat ἔκλαιον κλαιω weep; cry καὶ και and; even οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπαν επω say; speak τίς τις.1 who?; what? ἡμᾶς ημας us ψωμιεῖ ψωμιζω provide; feed κρέα κρεας meat
11:4 וְ wᵊ וְ and הָֽ hˈā הַ the אסַפְסֻף֙ ʔsafsˌuf אֲסַפְסֻף cluster אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in קִרְבֹּ֔ו qirbˈô קֶרֶב interior הִתְאַוּ֖וּ hiṯʔaˌûû אוה wish תַּאֲוָ֑ה taʔᵃwˈā תַּאֲוָה desire וַ wa וְ and יָּשֻׁ֣בוּ yyāšˈuvû שׁוב return וַ wa וְ and יִּבְכּ֗וּ yyivkˈû בכה weep גַּ֚ם ˈgam גַּם even בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say מִ֥י mˌî מִי who יַאֲכִלֵ֖נוּ yaʔᵃḵilˌēnû אכל eat בָּשָֽׂר׃ bāśˈār בָּשָׂר flesh
11:4. vulgus quippe promiscuum quod ascenderat cum eis flagravit desiderio sedens et flens iunctis sibi pariter filiis Israhel et ait quis dabit nobis ad vescendum carnesFor a mixt multitude of people, that came up with them, burned with desire, sitting and weeping, the children of Israel also being joined with them, and said: Who shall give us flesh to eat?
4. And the mixed multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?
11:4. So then, the mix of common people, who had ascended with them, were enflamed with desire, and sitting and weeping, with the sons of Israel joining them, they said, “Who will give us flesh to eat?
And the mixt multitude that [was] among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat:

4: Пришельцы между ними стали обнаруживать прихоти; а с ними и сыны Израилевы сидели и плакали и говорили: кто накормит нас мясом?
11:4
καὶ και and; even
ο the
ἐπίμικτος επιμικτος the
ἐν εν in
αὐτοῖς αυτος he; him
ἐπεθύμησαν επιθυμεω long for; aspire
ἐπιθυμίαν επιθυμια longing; aspiration
καὶ και and; even
καθίσαντες καθιζω sit down; seat
ἔκλαιον κλαιω weep; cry
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπαν επω say; speak
τίς τις.1 who?; what?
ἡμᾶς ημας us
ψωμιεῖ ψωμιζω provide; feed
κρέα κρεας meat
11:4
וְ wᵊ וְ and
הָֽ hˈā הַ the
אסַפְסֻף֙ ʔsafsˌuf אֲסַפְסֻף cluster
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
קִרְבֹּ֔ו qirbˈô קֶרֶב interior
הִתְאַוּ֖וּ hiṯʔaˌûû אוה wish
תַּאֲוָ֑ה taʔᵃwˈā תַּאֲוָה desire
וַ wa וְ and
יָּשֻׁ֣בוּ yyāšˈuvû שׁוב return
וַ wa וְ and
יִּבְכּ֗וּ yyivkˈû בכה weep
גַּ֚ם ˈgam גַּם even
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
מִ֥י mˌî מִי who
יַאֲכִלֵ֖נוּ yaʔᵃḵilˌēnû אכל eat
בָּשָֽׂר׃ bāśˈār בָּשָׂר flesh
11:4. vulgus quippe promiscuum quod ascenderat cum eis flagravit desiderio sedens et flens iunctis sibi pariter filiis Israhel et ait quis dabit nobis ad vescendum carnes
For a mixt multitude of people, that came up with them, burned with desire, sitting and weeping, the children of Israel also being joined with them, and said: Who shall give us flesh to eat?
11:4. So then, the mix of common people, who had ascended with them, were enflamed with desire, and sitting and weeping, with the sons of Israel joining them, they said, “Who will give us flesh to eat?
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 And the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat? 5 We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick: 6 But now our soul is dried away: there is nothing at all, beside this manna, before our eyes. 7 And the manna was as coriander seed, and the colour thereof as the colour of bdellium. 8 And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil. 9 And when the dew fell upon the camp in the night, the manna fell upon it. 10 Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased. 11 And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? 12 Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers? 13 Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. 14 I am not able to bear all this people alone, because it is too heavy for me. 15 And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness.
These verses represent things sadly unhinged and out of order in Israel, both the people and the prince uneasy.
I. Here is the people fretting, and speaking against God himself (as it is interpreted, Ps. lxxviii. 19), notwithstanding his glorious appearances both to them and for them. Observe,
1. Who were the criminals. (1.) The mixed multitude began, they fell a lusting, v. 4. The rabble that came with them out of Egypt, expecting only the land of promise, but not a state of probation in the way to it. They were hangers on, who took hold of the skirts of the Jews, and would go with them only because they knew not how to live at home, and were disposed to seek their fortunes (as we say) abroad. These were the scabbed sheep that infected the flock, the leaven that leavened the whole lump. Note, A few factious, discontented, ill-natured people, may do a great deal of mischief in the best societies, if great care be not taken to discountenance them. Such as these are an untoward generation, from which it is our wisdom to save ourselves, Acts ii. 40. (2.) Even the children of Israel took the infection, as we are informed, v. 4. The holy seed joined themselves to the people of these abominations. The mixed multitude here spoken of were not numbered with the children of Israel, but were set aside as a people God made no account of; and yet the children of Israel, forgetting their own character and distinction, herded themselves with them and learned their way, as if the scum and outcasts of the camp were to be the privy-counsellors of it. The children of Israel, a people near to God and highly privileged, yet drawn into rebellion against him! O how little honour has God in the world, when even the people which he formed for himself, to show forth his praise, were so much a dishonour to him! Therefore let none think that their external professions and privileges will be their security either against Satan's temptations to sin or God's judgments for sin. See 1 Cor. x. 1, 2, 12.
2. What was the crime: they lusted and murmured. Though they had been lately corrected for this sin, and many of them overthrown for it, as God overthrew Sodom and Gomorrah, and the smell of the fire was still in their nostrils, yet they returned to it. See Prov. xxvii. 22. (1.) They magnified the plenty and dainties they had had in Egypt (v. 5), as if God had done them a great deal of wrong in taking them thence. While they were in Egypt they sighed by reason of their burdens, for their lives were made bitter to them with hard bondage; and yet now they talk of Egypt as if they had all lived like princes there, when this serves as a colour for their present discontent. But with what face can they talk of eating fish in Egypt freely, or for nought, as if it cost them nothing, when they paid so dearly for it with their hard service? They remember the cucumbers, and the melons, and the leeks, and the onions, and the garlick (precious stuff indeed to be fond of!), but they do not remember the brick-kilns and the task-masters, the voice of the oppressor and the smart of the whip. No, these are forgotten by these ungrateful people. (2.) They were sick of the good provision God had made for them, v. 6. It was bread from heaven, angels' food. To show how unreasonable their complaint was, it is here described, v. 7-9. It was good for food, and pleasant to the eye, every grain like an orient pearl; it was wholesome food and nourishing; it was not to be called dry bread, for it tasted like fresh oil; it was agreeable (the Jews say, Wisd. xvi. 20) to every man's palate, and tasted as he would have it; and, though it was still the same, yet, by the different ways of dressing it, it yielded them a grateful variety; it cost them no money, nor care, for it fell in the night, while they slept; and the labour of gathering it was not worth speaking of; they lived upon free quarter, and yet could talk of Egypt's cheapness and the fish they ate there freely. Nay, which was much more valuable than all this, the manna came from the immediate power and bounty of God, not from common providence, but from special favour. It was, as God's compassion, new every morning, always fresh, not as their food who live on shipboard. While they lived on manna, they seemed to be exempted from the curse which sin has brought on man, that in the sweat of his face should he eat bread. And yet they speak of manna with such scorn, as if it were not good enough to be meat for swine: Our soul is dried away. They speak as if God dealt hardly with them in allowing them no better food. At first they admired it (Exod. xvi. 15): What is this? "What a curious precious thing is this!" But now they despised it. Note, Peevish discontented minds will find fault with that which has no fault in it but that it is too good for them. It is very provoking to God to undervalue his favours, and to put a but upon our common mercies. Nothing but manna! Those that might be very happy often make themselves very miserable by their discontents. (3.) They could not be satisfied unless they had flesh to eat. They brought flocks and herds with them in great abundance out of Egypt; but either they were covetous, and could not find in their hearts to kill them, lest they should lessen their flocks (they must have flesh as cheap as they had bread, or they would not be pleased), or else they were curious, beef and mutton would not please them; they must have something more nice and delicate, like the fish they did eat in Egypt. Food would not serve; they must be feasted. They had feasted with God upon the peace-offerings which they had their share of; but it seems God did not keep a table good enough for them, they must have daintier bits than any that came to his altar. Note, It is an evidence of the dominion of the carnal mind when we are solicitous to have all the delights and satisfactions of sense wound up to the height of pleasurableness. Be not desirous of dainties, Prov. xxiii. 1-3. If God gives us food convenient, we ought to be thankful, though we do not eat the fat and drink the sweet. (4.) They distrusted the power and goodness of God as insufficient for their supply: Who will give us flesh to eat? taking it for granted that God could not. Thus this question is commented up on, Ps. lxxviii. 19, 20, Can he provide flesh also? though he had given them flesh with their bread once, when he saw fit (Exod. xvi. 13), and they might have expected that he would do it again, and in mercy, if, instead of murmuring, they had prayed. Note, It is an offence to God to let our desires go beyond our faith. (5.) They were eager and importunate in their desires; they lusted a lust, so the word is, lusted greatly and greedily, till they wept again for vexation. So childish were the children of Israel, and so humoursome, that they cried because they had not what they would have and when they would have it. They did not offer up this desire to God, but would rather be beholden to any one else than to him. We should not indulge ourselves in any desire which we cannot in faith turn into prayer, as we cannot when we ask meat for our lust, Ps. lxxviii. 18. For this sin the anger of the Lord was kindled greatly against them, which is written for our admonition, that we should not lust after evil things as they lusted, 1 Cor. x. 6. (6.) Flesh is good food, and may lawfully be eaten; yet they are said to lust after evil things. What is lawful of itself becomes evil to us when it is what God does not allot to us and yet we eagerly desire it.
II. Moses himself, though so meek and good a man, is uneasy upon this occasion: Moses also was displeased. Now, 1. It must be confessed that the provocation was very great. These murmurings of theirs reflected great dishonour upon God, and Moses laid to heart the reproaches cast on himself; they knew that he did his utmost for their good, and that he neither did nor could do any thing without a divine appointment; and yet to be thus continually teased and clamoured against by an unreasonable ungrateful people would break in upon the temper even of Moses himself. God considered this, and therefore we do not find that he chided him for his uneasiness. 2. Yet Moses expressed himself otherwise than became him upon this provocation, and came short of his duty both to God and Israel in these expostulations. (1.) He undervalues the honour God had put upon him, in making him the illustrious minister of his power and grace, in the deliverance and guidance of that peculiar people, which might have been sufficient to balance the burden. (2.) He complains too much of a sensible grievance, and lays too near his heart a little noise and fatigue. If he could not bear the toil of government, which was but running with the footman, how would he bear the terrors of war, which was contending with horses? He might easily have furnished himself with considerations enough to enable him to slight their clamours, and make nothing of them. (3.) He magnifies his own performances, that all the burden of the people lay upon him; whereas God himself did in effect ease him of all the burden. Moses needed not to be in care to provide quarters for them, or victuals; God did all. And, if any difficult case happened, he needed not to be in any perplexity, while he had the oracle to consult, and in it the divine wisdom to direct him, the divine authority to back him and bear him out, and almighty power itself to dispense rewards and punishments. (4.) He is not so sensible as he ought to be of the obligation he lay under, by virtue of the divine commission and command, to do the utmost he could for his people, when he suggests that because they were not the children of his body therefore he was not concerned to take a fatherly care of them, though God himself, who might employ him as he pleased, had appointed him to be a father to them. (5.) He takes too much to himself when he asks, Whence should I have flesh to give them (v. 13), as if he were the housekeeper, and not God. Moses gave them not the bread, John vi. 32. Nor was it expected that he should give them the flesh, but as an instrument in God's hand; and if he meant, "Whence should God have it for them?" he too much limited the power of the Holy One of Israel. (6.) He speaks distrustfully of the divine grace when he despairs of being able to bear all this people, v. 14. Had the work been much less, he could not have gone through it in his own strength; but had it been much greater, through God strengthening him, he might have done it. (7.) It was worst of all passionately to wish for death, and desire to be killed out of hand, because just at this time his life was made a little uneasy to him, v. 15. Is this Moses? Is this the meekest of all the men on the earth? The best have their infirmities, and fail sometimes in the exercise of that grace for which they are most eminent. But God graciously overlooked Moses's passion at this time, and therefore we must not be severe in our animadversions upon it, but pray, Lord, lead us not into temptation.
Adam Clarke: Commentary on the Bible - 1831
11:4: The mixed multitude - האספסף hasaphsuph, the collected or gathered people. Such as came out of Egypt with the Israelites; and are mentioned Exo 12:38. This mongrel people, who had comparatively little of the knowledge of God, feeling the difficulties and fatigues of the journey, were the first to complain; and then we find the children of Israel joined them in their complainings, and made a common cause with these demi-infidels.
Albert Barnes: Notes on the Bible - 1834
11:4
The mixt multitude - The word in the original resembles our "riff-raff," and denotes a mob of people scraped together. It refers here to the multitude of strangers (see Exo 12:38) who had followed the Israelites from Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: the mixed: Exo 12:38; Lev 24:10, Lev 24:11; Neh 13:3
fell a lusting: Heb. lusted a lust
the children: Co1 15:33
wept again: Heb. returned and wept
Who shall: Psa 78:18-20, Psa 106:14; Rom 13:14; Co1 10:6
Carl Friedrich Keil and Franz Delitzsch
11:4
The first impulse to this came from the mob that had come out of Egypt along with the Israelites. "The mixed multitude:" see at Ex 12:38. They felt and expressed a longing for the better food which they had enjoyed in Egypt, and which was not to be had in the desert, and urged on the Israelites to cry out for flesh again, especially for the flesh and the savoury vegetables in which Egypt abounded. The words "they wept again" (שׁוּב used adverbially, as in Gen 26:18, etc.) point back to the former complaints of the people respecting the absence of flesh in the desert of Sin (Ex 16:2.), although there is nothing said about their weeping there. By the flesh which they missed, we are not to understand either the fish which they expressly mention in the following verse (as in Lev 11:11), or merely oxen, sheep, and goats; but the word בּשׂר signifies flesh generally, as being a better kind of food than the bread-like manna. It is true they possessed herds of cattle, but these would not have been sufficient to supply their wants, as cattle could not be bought for slaughtering, and it was necessary to spare what they had. The greedy people also longed for other flesh, and said, "We remember the fish which we ate in Egypt for nothing." Even if fish could not be had for nothing in Egypt, according to the extravagant assertions of the murmurers, it is certain that it could be procured for such nominal prices that even the poorest of the people could eat it. The abundance of the fish in the Nile and the neighbouring waters is attested unanimously by both classical writers (e.g., Diod. Sic. i. 36, 52; Herod. ii. 93; Strabo, xvii. p. 829) and modern travellers (cf. Hengstenberg, Egypt, etc., p. 211 Eng. tr.). This also applies to the vegetables for which the Israelites longed in the desert. The קשּׁאים, or cucumbers, which are still called katteh or chate in the present day, are a species differing from the ordinary cucumbers in size and colour, and distinguished for softness and sweet flavour, and are described by Forskal (Flor. Aeg. p. 168), as fructus in Aegypto omnium vulgatissimus, totis plantatus agris. אבטּחים: water-melons, which are still called battieh in modern Egypt, and are both cultivated in immense quantities and sold so cheaply in the market, that the poor as well as the rich can enjoy their refreshing flesh and cooling juice (see Sonnini in Hengstenberg, ut sup. p. 212). חציר does not signify grass here, but, according to the ancient versions, chives, from their grass-like appearance; laudatissimus porrus in Aegypto (Plin. h. n. 19, 33). בּצלים: onions, which flourish better in Egypt than elsewhere, and have a mild and pleasant taste. According to Herod. ii. 125, they were the ordinary food of the workmen at the pyramids; and, according to Hasselquist, Sonnini, and others, they still form almost the only food of the poor, and are also a favourite dish with all classes, either roasted, or boiled as a vegetable, and eaten with animal food. שׁוּמים: garlic, which is still called tum, tom in the East (Seetzen, iii. p. 234), and is mentioned by Herodotus in connection with onions, as forming a leading article of food with the Egyptian workmen. Of all these things, which had been cheap as well as refreshing, not one was to be had in the desert. Hence the people complained still further, "and now our soul is dried away," i.e., faint for want of strong and refreshing food, and wanting in fresh vital power (cf. Ps 22:16; Ps 102:5): "we have nothing (כּל אין, there is nothing in existence, equivalent to nothing to be had) except that our eye (falls) upon this manna," i.e., we see nothing else before us but the manna, sc., which has no juice, and supplies no vital force. Greediness longs for juicy and savoury food, and in fact, as a rule, for change of food and stimulating flavour. "This is the perverted nature of man, which cannot continue in the quiet enjoyment of what is clean and unmixed, but, from its own inward discord, desires a stimulating admixture of what is sharp and sour" (Baumgarten). To point out this inward perversion on the part of the murmuring people, Moses once more described the nature, form, and taste of the manna, and its mode of preparation, as a pleasant food which God sent down to His people with the dew of heaven (see at Ex 16:14-15, and Ex 16:31). But this sweet bread of heaven wanted "the sharp and sour, which are required to give a stimulating flavour to the food of man, on account of his sinful, restless desires, and the incessant changes of his earthly life." In this respect the manna resembled the spiritual food supplied by the word of God, of which the sinful heart of man may also speedily become weary, and turn to the more piquant productions of the spirit of the world.
Geneva 1599
11:4 And the mixt (a) multitude that [was] among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?
(a) Which were of those strangers that came out of Egypt with them, (Ex 12:38).
John Gill
11:4 And the mixed multitude that was among them fell a lusting,.... These came out of Egypt with them, Ex 12:38; having either contracted affinity with them, or such intimacy of conversation, that they could not part, or being proselyted to the Jewish religion, at least in pretence; these were not only Egyptians, but a mixture of divers people, who having heard or seen the wonderful things done for Israel, joined them in hopes of sharing the blessings of divine goodness with them; so the Targum of Jonathan calls them proselytes, that were gathered among them: these "lusted a lusting" (t), as the words may be rendered; not after women, as some Jewish writers (u) think, even after such that were near akin to them, with whom they were forbidden to marry, and therefore desired to have those laws dissolved; but they lusted after eating flesh taken in a proper sense, as the latter part of the verse and the whole context show:
and the children of Israel also wept again; they lusted after flesh likewise, following the example of the mixed multitude; thus evil communication corrupts good manners, 1Cor 15:33; and a little leaven leavens the whole lamp, 1Cor 5:6; wicked men prove great snares to, and do much mischief among good men, when they get into their societies, Jer 5:26, and because the Israelites could not have what they would to gratify their lusts, they wept as children do, when they cannot have what they are desirous of; and they wept "again", for it seems they had wept before, either when they complained, Num 11:1; or at Rephidim, where they wanted water, Ex 17:1, as here flesh, or before that when they wanted bread, Ex 16:3,
and said, who shall give us flesh to eat? shall Moses, or even the Lord himself? from lusting they fell to unbelief and distrust of the power and providence of God; for so the Psalmist interprets this saying of theirs, Ps 78:19.
(t) "concupiverunt concupiscentiam", Pagninus: Montanus, Drusius. (u) Bemidbar Rabba, sect. 15. fol. 219. 1.
John Wesley
11:4 Israel also - Whose special relation and obligation to God should have restrained them from such carriage. Flesh - This word is here taken generally so as to include fish, as the next words shew. They had indeed cattle which they brought out of Egypt, but these were reserved for breed to be carried into Canaan, and were so few that they would scarce have served them for a month.
Robert Jamieson, A. R. Fausset and David Brown
11:4 the mixed multitude that was among them fell a lusting--These consisted of Egyptians. [See on Ex 12:38.] To dream of banquets and plenty of animal food in the desert becomes a disease of the imagination; and to this excitement of the appetite no people are more liable than the natives of Egypt. But the Israelites participated in the same feelings and expressed dissatisfaction with the manna on which they had hitherto been supported, in comparison with the vegetable luxuries with which they had been regaled in Egypt.
11:511:5: զի յիշեցաք զձո՛ւկնն զոր ուտէաք յԵգիպտոս ձրի՛, եւ զսեխն, եւ զմեղրապոպ, եւ զպրասն, եւ զսոխն եւ զխստոր[1278]. [1278] Բազումք. Եւ զսոխ եւ զսխտոր։
5 Մենք յիշեցինք ձուկը, որ Եգիպտոսում ձրի էինք ուտում, սեխը, ձմերուկը, պրասը, սոխն ու սխտորը:
5 Եգիպտոսի մէջ մեր ձրի կերած ձուկերը, վարունգներն ու սեխերը եւ պրասներն ու սոխերը եւ սխտորները միտքերնիս կու գան։
զի յիշեցաք զձուկնն զոր ուտէաք յԵգիպտոս ձրի, եւ զսեխն եւ զմեղրապոպ եւ զպրասն եւ զսոխն եւ զխստոր:

11:5: զի յիշեցաք զձո՛ւկնն զոր ուտէաք յԵգիպտոս ձրի՛, եւ զսեխն, եւ զմեղրապոպ, եւ զպրասն, եւ զսոխն եւ զխստոր[1278].
[1278] Բազումք. Եւ զսոխ եւ զսխտոր։
5 Մենք յիշեցինք ձուկը, որ Եգիպտոսում ձրի էինք ուտում, սեխը, ձմերուկը, պրասը, սոխն ու սխտորը:
5 Եգիպտոսի մէջ մեր ձրի կերած ձուկերը, վարունգներն ու սեխերը եւ պրասներն ու սոխերը եւ սխտորները միտքերնիս կու գան։
zohrab-1805▾ eastern-1994▾ western am▾
11:55: Мы помним рыбу, которую в Египте мы ели даром, огурцы и дыни, и лук, и репчатый лук и чеснок;
11:5 ἐμνήσθημεν μναομαι remember; mindful τοὺς ο the ἰχθύας ιχθυς fish οὓς ος who; what ἠσθίομεν εσθιω eat; consume ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos δωρεάν δωρεαν gratuitously; freely καὶ και and; even τοὺς ο the σικύας σικυος and; even τοὺς ο the πέπονας πεπων and; even τὰ ο the πράσα πρασον and; even τὰ ο the κρόμμυα κρομμυον and; even τὰ ο the σκόρδα σκορδον garlic
11:5 זָכַ֨רְנוּ֙ zāḵˈarnû זכר remember אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּגָ֔ה ddāḡˈā דָּגָה fish אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נֹאכַ֥ל nōḵˌal אכל eat בְּ bᵊ בְּ in מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt חִנָּ֑ם ḥinnˈām חִנָּם in vain אֵ֣ת ʔˈēṯ אֵת [object marker] הַ ha הַ the קִּשֻּׁאִ֗ים qqiššuʔˈîm קִשֻּׁאָה cucumber וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] הָֽ hˈā הַ the אֲבַטִּחִ֔ים ʔᵃvaṭṭiḥˈîm אֲבַטִּיחַ water-melon וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הֶ he הַ the חָצִ֥יר ḥāṣˌîr חָצִיר leek וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּצָלִ֖ים bbᵊṣālˌîm בָּצָל onion וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שּׁוּמִֽים׃ ššûmˈîm שׁוּמִים garlic
11:5. recordamur piscium quos comedebamus in Aegypto gratis in mentem nobis veniunt cucumeres et pepones porrique et cepae et aliaWe remember the fish that we ate in Egypt free cost: the cucumbers come into our mind, and the melons, and the leeks, and the onions, and the garlic.
5. We remember the fish, which we did eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:
11:5. We remember the fish that we ate freely in Egypt; we call to mind the cucumbers, and melons, and leeks, and onions, and garlic.
We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:

5: Мы помним рыбу, которую в Египте мы ели даром, огурцы и дыни, и лук, и репчатый лук и чеснок;
11:5
ἐμνήσθημεν μναομαι remember; mindful
τοὺς ο the
ἰχθύας ιχθυς fish
οὓς ος who; what
ἠσθίομεν εσθιω eat; consume
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
δωρεάν δωρεαν gratuitously; freely
καὶ και and; even
τοὺς ο the
σικύας σικυος and; even
τοὺς ο the
πέπονας πεπων and; even
τὰ ο the
πράσα πρασον and; even
τὰ ο the
κρόμμυα κρομμυον and; even
τὰ ο the
σκόρδα σκορδον garlic
11:5
זָכַ֨רְנוּ֙ zāḵˈarnû זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּגָ֔ה ddāḡˈā דָּגָה fish
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נֹאכַ֥ל nōḵˌal אכל eat
בְּ bᵊ בְּ in
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
חִנָּ֑ם ḥinnˈām חִנָּם in vain
אֵ֣ת ʔˈēṯ אֵת [object marker]
הַ ha הַ the
קִּשֻּׁאִ֗ים qqiššuʔˈîm קִשֻּׁאָה cucumber
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
הָֽ hˈā הַ the
אֲבַטִּחִ֔ים ʔᵃvaṭṭiḥˈîm אֲבַטִּיחַ water-melon
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הֶ he הַ the
חָצִ֥יר ḥāṣˌîr חָצִיר leek
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בְּצָלִ֖ים bbᵊṣālˌîm בָּצָל onion
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שּׁוּמִֽים׃ ššûmˈîm שׁוּמִים garlic
11:5. recordamur piscium quos comedebamus in Aegypto gratis in mentem nobis veniunt cucumeres et pepones porrique et cepae et alia
We remember the fish that we ate in Egypt free cost: the cucumbers come into our mind, and the melons, and the leeks, and the onions, and the garlic.
11:5. We remember the fish that we ate freely in Egypt; we call to mind the cucumbers, and melons, and leeks, and onions, and garlic.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:5: We remember, etc. - The choice aliments which those murmurers complained of having lost by their leaving Egypt, were the following: fish, cucumbers, melons, leeks, onions, and garlic. A European may smile at such delicacies; but delicacies they were in that country. Their fish is excellent; their cucumbers and water melons highly salubrious and refreshing; and their onions, garlic, etc., exquisitely flavoured, differing as much from vegetables of the same species in these northern climes as a bad turnip does from a good apple. In short, this enumeration takes in almost all the commonly attainable delicacies in those countries.
Albert Barnes: Notes on the Bible - 1834
11:5
The natural dainties of Egypt are set forth in this passage with the fullness and relish which bespeak personal experience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: the fish: Exo 16:3; Psa 17:14; Phi 3:19
the cucumbers: In Hebrew, kishshuim, in Arabic, kiththa, Chaldee, keta, and Syriac, kati, a species of cucumber peculiar to Egypt, smooth, of a longish cylindrical shape, and about a foot long. Prosper Alpinus says that it differs from the common sort by its size, colour, and softness; that its leaves are smaller, whiter, softer, and rounder; its fruit larger, greener, smoother, softer, sweeter, and more easy of digestion than ours. Hasselquist describes it in the same manner; and adds, that it is very little watery, but firm like a melon, sweet and cool to the taste, but not so cold as the watermelon, which is meant by the avutichim of the text.
Geneva 1599
11:5 We remember the fish, which we did eat in Egypt (c) freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:
(c) For a final price, or good cheap.
John Gill
11:5 We remember the fish which we did eat in Egypt freely,.... Fish was food the Egyptians much lived upon; for though Herodotus says the priests might not taste of fish, the common people ate much; yea, he himself says that some lived upon nothing else but fish gutted and dried in the sun; and he observes, that the kings of Egypt had a great revenue from hence (w); the river Nile, as Diodorus Siculus (x) says, abounded with all kind of fish, and with an incredible number, so that there was a plenty of them, and to be bought cheap; and so Aben Ezra and Ben Gersom interpret the word freely, of a small price, as if they had them for nothing almost; but surely they forgot how dear they paid for their fish, by their hard toil, labour, and service. Now this, with what follows, they call to mind, to increase their lust, and aggravate their present condition and circumstances:
the cucumbers, and the melons, and the leeks, and the onions, and the garlic; in the Hebrew language, the word for "cucumbers" has the signification of hardness, because they are hard of digestion In the Talmud (y) they are so called, because they are as harmful to the body as swords; though it is said in the same, that Antoninus always had them at his table; and Suetonius (z) and Pliny (a) say, that they were in great esteem with the emperors Augustus and Tiberias; though some think what they call cucumbers were melons. We are told (b), that the Egyptian cucumbers are very different from our European ones, which in the eastern countries serve only to feed hogs with, and not men; but the Egyptian cucumber, called "chate", differs from the common one in size, colour, and softness; and not only its leaves, but its fruit, are different from ours, being sweeter to the taste, and of more easy digestion, and reckoned to be very wholesome to the bodies of men: and so their "melons" are different from ours, which they call "abdellavi", to distinguish them from others called "chajar", which are of little use for food, and not pleasant, and more insipid, and of a softer pulp (c): as for the "leeks, onions, and garlic", that these were commonly and in great plenty eaten of by the Egyptians appears from the vast sums of money spent upon the men that worked in building one of the pyramids, in radishes, onions, and garlic only, which Herodotus (d), Diodorus Siculus (e), and Pliny (f) make mention of. Indeed, in later times these were worshipped as gods, and not suffered to be eaten, as Pliny (g) and Juvenal (h) inform us; but there is little reason to believe that this kind of idolatry obtained so early as the time of Israel's being in Egypt; though some have thought that these were cheaper because of that, and so the Israelites could more easily come at them; but if that had been the case, it is more reasonable to believe that the Egyptians would not have allowed them to have eat of them at all: however, these are still in great plenty, and much used in Egypt to this day, as Vansleb (i) relates, who says, for desserts they have fruits, as onions, dried dates, rotten olives, melons, or cucumbers, or pompions, or such like fruits as are in season: thus carnal men prefer their sensual lusts and pleasures, and self-righteous men their righteousness, to Christ, the heavenly manna, his grace and righteousness.
(w) Euterpe, sive, l. 2. c. 37, 92, 149. (x) Bibliothec. l. 1. p. 32. (y) T. Bab. Avodah Zarah, fol. 11. 1. (z) In Vit. August. c. 77. (a) Nat. Hist. l. 19. c. 5. (b) Alpinus de Plant. Aegypt. l. 1. p. 114. apud Scheuchzer. Physic. Saer. vol. 3. p. 369. (c) Alpinus ib. (d) Ut supra, (Euterpe, sive, l. 2.) c. 125. (e) Ut supra. (Bibliothec. l. 1. p. 58.) (f) Nat. Hist. l. 36. c. 12. (g) lb. l. 19. c. 6. (h) "Porrum et coepe nefas violare", &c. Satyr. 15. (i) Relation of a Voyage to Egypt, p. 186.
John Wesley
11:5 Freely - Either without price, for fish was very plentiful, and fishing was there free, or with a very small price. And this is the more probable because the Egyptians might not taste of fish, nor of the leeks and onions, which they worshipped for Gods, and therefore the Israelites, might have them upon cheap terms.
Robert Jamieson, A. R. Fausset and David Brown
11:5 We remember the fish, which we did eat in Egypt freely--(See on Ex 7:17). The people of Egypt are accustomed to an almost exclusive diet of fish, either fresh or sun-dried, during the hot season in April and May--the very season when the Israelites were travelling in this desert. Lower Egypt, where were the brick-kilns in which they were employed, afforded great facilities for obtaining fish in the Mediterranean, the lakes, and the canals of the Nile.
cucumbers--The Egyptian species is smooth, of a cylindrical form, and about a foot in length. It is highly esteemed by the natives and when in season is liberally partaken of, being greatly mellowed by the influence of the sun.
melons--The watermelons are meant, which grow on the deep, loamy soil after the subsidence of the Nile; and as they afford a juicy and cooling fruit, all classes make use of them for food, drink, and medicine.
leeks--by some said to be a species of grass cresses, which is much relished as a kind of seasoning.
onions--the same as ours; but instead of being nauseous and affecting the eyes, they are sweet to the taste, good for the stomach, and form to a large extent the aliment of the laboring classes.
garlic--is now nearly if not altogether extinct in Egypt although it seems to have grown anciently in great abundance. The herbs now mentioned form a diet very grateful in warm countries where vegetables and other fruits of the season are much used. We can scarcely wonder that both the Egyptian hangers-on and the general body of the Israelites, incited by their clamors, complained bitterly of the want of the refreshing viands in their toilsome wanderings. But after all their experience of the bounty and care of God, their vehement longing for the luxuries of Egypt was an impeachment of the divine arrangements; and if it was the sin that beset them in the desert, it became them more strenuously to repress a rebellious spirit, as dishonoring to God and unbecoming their relation to Him as a chosen people.
11:611:6: եւ արդ՝ աւասիկ նքողեալ են անձինք մեր. եւ ո՛չ ուրեք՝ բայց միայն ՚ի մանանայն են աչք մեր։
6 Եւ արդ, մենք կորչում ենք, մեր աչքերը մանանայից բացի ուրիշ ոչինչ չեն տեսնում»:
6 Եւ հիմա մեր անձը չորցաւ. մանանայէն զատ ուրիշ բան մը չկայ աչքերնուս առջեւ»։
եւ արդ աւասիկ նքողեալ են անձինք մեր, եւ ոչ ուրեք բայց միայն ի մանանայն են աչք մեր:

11:6: եւ արդ՝ աւասիկ նքողեալ են անձինք մեր. եւ ո՛չ ուրեք՝ բայց միայն ՚ի մանանայն են աչք մեր։
6 Եւ արդ, մենք կորչում ենք, մեր աչքերը մանանայից բացի ուրիշ ոչինչ չեն տեսնում»:
6 Եւ հիմա մեր անձը չորցաւ. մանանայէն զատ ուրիշ բան մը չկայ աչքերնուս առջեւ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:66: а ныне душа наша изнывает; ничего нет, только манна в глазах наших.
11:6 νυνὶ νυνι right now δὲ δε though; while ἡ ο the ψυχὴ ψυχη soul ἡμῶν ημων our κατάξηρος καταξηρος no one; not one πλὴν πλην besides; only εἰς εις into; for τὸ ο the μαννα μαννα manna οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ἡμῶν ημων our
11:6 וְ wᵊ וְ and עַתָּ֛ה ʕattˈā עַתָּה now נַפְשֵׁ֥נוּ nafšˌēnû נֶפֶשׁ soul יְבֵשָׁ֖ה yᵊvēšˌā יָבֵשׁ dry אֵ֣ין ʔˈên אַיִן [NEG] כֹּ֑ל kˈōl כֹּל whole בִּלְתִּ֖י biltˌî בֵּלֶת failure אֶל־ ʔel- אֶל to הַ ha הַ the מָּ֥ן mmˌān מָן manna עֵינֵֽינוּ׃ ʕênˈênû עַיִן eye
11:6. anima nostra arida est nihil aliud respiciunt oculi nostri nisi manOur soul is dry, our eyes behold nothing else but manna.
6. but now our soul is dried away; there is nothing at all: we have nought save this manna to look to.
11:6. Our life is dry; our eyes look out to see nothing but manna.”
But now our soul [is] dried away: [there is] nothing at all, beside this manna, [before] our eyes:

6: а ныне душа наша изнывает; ничего нет, только манна в глазах наших.
11:6
νυνὶ νυνι right now
δὲ δε though; while
ο the
ψυχὴ ψυχη soul
ἡμῶν ημων our
κατάξηρος καταξηρος no one; not one
πλὴν πλην besides; only
εἰς εις into; for
τὸ ο the
μαννα μαννα manna
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
ἡμῶν ημων our
11:6
וְ wᵊ וְ and
עַתָּ֛ה ʕattˈā עַתָּה now
נַפְשֵׁ֥נוּ nafšˌēnû נֶפֶשׁ soul
יְבֵשָׁ֖ה yᵊvēšˌā יָבֵשׁ dry
אֵ֣ין ʔˈên אַיִן [NEG]
כֹּ֑ל kˈōl כֹּל whole
בִּלְתִּ֖י biltˌî בֵּלֶת failure
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּ֥ן mmˌān מָן manna
עֵינֵֽינוּ׃ ʕênˈênû עַיִן eye
11:6. anima nostra arida est nihil aliud respiciunt oculi nostri nisi man
Our soul is dry, our eyes behold nothing else but manna.
11:6. Our life is dry; our eyes look out to see nothing but manna.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:6-7
There is nothing at all ... - literally, "Nought at all have we except that our eyes are unto this manna;" i. e. "Nought else have we to expect beside this manna." On the manna see Exo 16:15 note; on bdellium see Gen 2:12 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: Num 21:5; Sa2 13:4
Geneva 1599
11:6 But now our soul [is] (d) dried away: [there is] nothing at all, beside this manna, [before] our eyes.
(d) For the greedy lust of flesh.
John Gill
11:6 But now our soul is dried away,.... Meaning their bodies, which, for want of flesh food, they pretended had no moisture in them, or they were half starved, and in wasting and consuming circumstances:
there is nothing at all besides this manna before our eyes; which in itself was a truth and matter of fact; they had nothing to look to, and live upon but the manna, and that was enough, and with which, no doubt, many of them were contented, and satisfied and thankful for it, though the greater part were not; and therefore this, though a truth, was foolishly and wickedly spoken, being said in disdain and contempt of the manna: so Christ, the heavenly manna, the antitype of this, of which See Gill on Ex 16:14; See Gill on Ex 16:15; See Gill on Ex 16:16; See Gill on Ex 16:17; See Gill on Ex 16:18; is indeed the only food that is set before us in the Gospel to feed and live upon; nor is there anything at all besides him, nor do true believers in him desire any other, but pray that evermore this bread may be given them; but carnal men and carnal professors slight the Gospel feast, of which Christ is the sum and substance; and at least would have something besides him, something along with him, something of their own in justification for him, or to give them a right unto him, or to trust in along with him; they cannot bear to have nothing at all but Christ; or that he, and he alone, should be exalted, and be all in all, as he is justification and salvation, and in the Gospel provision, in which nothing is set before us but him.
John Wesley
11:6 Our soul - Either our life, as the soul signifies, Gen 9:5, or our body, which is often signified by the soul. Dried away - Is withered and pines away; which possibly might be true, through envy and discontent, and inordinate appetite.
Robert Jamieson, A. R. Fausset and David Brown
11:6 But now . . . there is nothing . . . beside this manna--Daily familiarity had disgusted them with the sight and taste of the monotonous food; and, ungrateful for the heavenly gift, they longed for a change of fare. It may be noticed that the resemblance of the manna to coriander seed was not in the color, but in the size and figure; and from its comparison to bdellium, which is either a drop of white gum or a white pearl, we are enabled to form a better idea of it. Moreover, it is evident, from the process of baking into cakes, that it could not have been the natural manna of the Arabian desert, for that is too gummy or unctuous to admit of being ground into meal. In taste it is said to have been like "wafers made with honey" (Ex 16:31), and here to have the taste of fresh oil. The discrepancy in these statements is only apparent; for in the latter the manna is described in its raw state; in the former, after it was ground and baked. The minute description given here of its nature and use was designed to show the great sinfulness of the people, in being dissatisfied with such excellent food, furnished so plentifully and gratuitously.
11:711:7: Եւ մանանայն էր իբրեւ զսերմն գնձոյ սպիտակ. եւ տեսիլ նորա իբրեւ զտեսի՛լ սառին.
7 Մանանան գինձի սերմի նման սպիտակ էր ու սառոյցի տեսք ունէր:
7 Եւ մանանան գինձի սերմի պէս ու անոր գոյնը սուտակի գոյնի պէս էր։
Եւ մանանայն էր իբրեւ զսերմն գնձոյ [192]սպիտակ, եւ տեսիլ նորա իբրեւ զտեսիլ սառին:

11:7: Եւ մանանայն էր իբրեւ զսերմն գնձոյ սպիտակ. եւ տեսիլ նորա իբրեւ զտեսի՛լ սառին.
7 Մանանան գինձի սերմի նման սպիտակ էր ու սառոյցի տեսք ունէր:
7 Եւ մանանան գինձի սերմի պէս ու անոր գոյնը սուտակի գոյնի պէս էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:77: Манна же была подобна кориандровому семени, видом, как бдолах;
11:7 τὸ ο the δὲ δε though; while μαννα μαννα manna ὡσεὶ ωσει as if; about σπέρμα σπερμα seed κορίου κοριον be καὶ και and; even τὸ ο the εἶδος ειδος aspect; shape αὐτοῦ αυτος he; him εἶδος ειδος aspect; shape κρυστάλλου κρυσταλλος crystal
11:7 וְ wᵊ וְ and הַ ha הַ the מָּ֕ן mmˈān מָן manna כִּ ki כְּ as זְרַע־ zᵊraʕ- זֶרַע seed גַּ֖ד gˌaḏ גַּד coriander ה֑וּא hˈû הוּא he וְ wᵊ וְ and עֵינֹ֖ו ʕênˌô עַיִן eye כְּ kᵊ כְּ as עֵ֥ין ʕˌên עַיִן eye הַ ha הַ the בְּדֹֽלַח׃ bbᵊḏˈōlaḥ בְּדֹלַח bdellium-gum
11:7. erat autem man quasi semen coriandri coloris bdelliiNow the manna was like coriander seed, of the colour of bdellium.
7. And the manna was like coriander seed, and the appearance thereof as the appearance of bdellium.
11:7. Now the manna was like coriander seed, but with the color of bdellium.
And the manna [was] as coriander seed, and the colour thereof as the colour of bdellium:

7: Манна же была подобна кориандровому семени, видом, как бдолах;
11:7
τὸ ο the
δὲ δε though; while
μαννα μαννα manna
ὡσεὶ ωσει as if; about
σπέρμα σπερμα seed
κορίου κοριον be
καὶ και and; even
τὸ ο the
εἶδος ειδος aspect; shape
αὐτοῦ αυτος he; him
εἶδος ειδος aspect; shape
κρυστάλλου κρυσταλλος crystal
11:7
וְ wᵊ וְ and
הַ ha הַ the
מָּ֕ן mmˈān מָן manna
כִּ ki כְּ as
זְרַע־ zᵊraʕ- זֶרַע seed
גַּ֖ד gˌaḏ גַּד coriander
ה֑וּא hˈû הוּא he
וְ wᵊ וְ and
עֵינֹ֖ו ʕênˌô עַיִן eye
כְּ kᵊ כְּ as
עֵ֥ין ʕˌên עַיִן eye
הַ ha הַ the
בְּדֹֽלַח׃ bbᵊḏˈōlaḥ בְּדֹלַח bdellium-gum
11:7. erat autem man quasi semen coriandri coloris bdellii
Now the manna was like coriander seed, of the colour of bdellium.
11:7. Now the manna was like coriander seed, but with the color of bdellium.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: По предположению одних, «бдолах» (ср. Быт II:1) означает жемчуг (что подтверждается и позднейшим иудейским пониманием), по предположению других — род кристаллизовавшейся благовонной аравийской смолы светло-желтоватого цвета (LXX: to eidoV autou eidoV krustallou, слав.: яко вид кристалла).
Adam Clarke: Commentary on the Bible - 1831
11:7: The manna was as coriander seed - Probably this short description is added to show the iniquity of the people in murmuring, while they had so adequate a provision. But the baseness of their minds appears in every part of their conduct. About the bdellium of the ancients the learned are not agreed; and I shall not trouble the reader with conjectures. See the note on Gen 2:12. Concerning the manna, see the notes on Exodus 16 (note).
Num 11:11-15. The complaint and remonstrance of Moses in these verses serve at once to show the deeply distressed state of his mind, and the degradation of the minds of the people. We have already seen that the slavery they had so long endured had served to debase their minds, and to render them incapable of every high and dignified sentiment, and of every generous act.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: the manna: Exo 16:14, Exo 16:15, Exo 16:31; Co1 1:23, Co1 1:24; Rev 2:17
colour thereof as the colour of: Heb. eye of it as the eye of
bdellium: Gen 2:12
Geneva 1599
11:7 And the manna [was] as coriander seed, and the colour thereof as the colour of (e) bdellium.
(e) Which is a white pearl, or precious stone.
John Gill
11:7 And the manna was as coriander seed,.... Not in colour, for that is black or darkish, whereas the manna was white, as is generally observed; of which See Gill on Ex 16:31; however it might be like the coriander, because of its form and figure, being round, and because of its quantity, being small, Ex 16:14; Some think the mustard seed is meant, as Aben Ezra observes, which is the least of all seeds; it seems that the manna fell in small round grains, like to such seed. This, with what follows, is observed, to expose the folly and ingratitude of the Israelites, that having such bread from heaven, angels food, that they should slight it, and hanker after other food:
and the colour thereof as the colour of bdellium; not an aromatic gum, which Pliny (k) speaks of, which is clear as wax, for that is black or blackish, and not white as the manna; besides, this should be read, not "bdellium", but "bdeloah", and is a precious stone, and, according to Bochart, the pearl; so Ben Melech observes, that it is a precious stone; some say the diamond, and others a round white stone, which they bore and join stones together, and make a chain of, he doubtless means a pearl necklace; though Jarchi says it is the crystal, and so the Jewish writers commonly; See Gill on Gen 2:12; hence it appears the manna was very pleasant to look at, being of a round form, and of a pearl or crystal colour.
(k) Nat. Hist. l. 12. c. 9.
John Wesley
11:7 As coriander - seed - Not for colour, for that is black, but for shape and figure. Bdellium - Is either the gum of a tree, of a white and bright colour, or rather a gem or precious stone, as the Hebrew doctors take it; and particularly a pearl wherewith the Manna manifestly agrees both in its colour, which is white, Ex 16:14, and in its figure which is round.
11:811:8: եւ շրջէր ժողովուրդն եւ քաղէի՛ն, եւ աղային յերկանի, եւ լեսուին յանգանի, եւ եփէին ՚ի պուտան, եւ առնէին նկա՛նս. եւ էր քաղցրութիւն նորա իբրեւ զխորիսխ իւղո՛յ եւ մեղու։
8 Ժողովուրդը շրջում էր, մանանան հաւաքում, երկանքով աղում, սանդի մէջ ծեծում, կաթսայի մէջ եփում եւ բլիթ էր պատրաստում: Նա քաղցր էր իւղով ու մեղրով պատրաստուած խորիզի նման:
8 Ժողովուրդը կը պտըտէր ու կը հաւաքէր զայն եւ աղացքի մէջ կ’աղային կամ անկանի մէջ կը ծեծէին եւ պտուկներու մէջ կ’եփէին ու անկէ շօթեր կը շինէին եւ անոր համը իւղոտ գաթաներու համին պէս էր։
Եւ շրջէր ժողովուրդն եւ քաղէին, եւ աղային յերկանի եւ լեսուին յանգանի, եւ եփէին ի պուտան եւ առնէին նկանս. եւ էր քաղցրութիւն նորա իբրեւ զխորիսխ իւղոյ [193]եւ մեղու:

11:8: եւ շրջէր ժողովուրդն եւ քաղէի՛ն, եւ աղային յերկանի, եւ լեսուին յանգանի, եւ եփէին ՚ի պուտան, եւ առնէին նկա՛նս. եւ էր քաղցրութիւն նորա իբրեւ զխորիսխ իւղո՛յ եւ մեղու։
8 Ժողովուրդը շրջում էր, մանանան հաւաքում, երկանքով աղում, սանդի մէջ ծեծում, կաթսայի մէջ եփում եւ բլիթ էր պատրաստում: Նա քաղցր էր իւղով ու մեղրով պատրաստուած խորիզի նման:
8 Ժողովուրդը կը պտըտէր ու կը հաւաքէր զայն եւ աղացքի մէջ կ’աղային կամ անկանի մէջ կը ծեծէին եւ պտուկներու մէջ կ’եփէին ու անկէ շօթեր կը շինէին եւ անոր համը իւղոտ գաթաներու համին պէս էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:88: народ ходил и собирал ее, и молол в жерновах или толок в ступе, и варил в котле, и делал из нее лепешки; вкус же ее подобен был вкусу лепешек с елеем.
11:8 καὶ και and; even διεπορεύετο διαπορευομαι travel through ὁ ο the λαὸς λαος populace; population καὶ και and; even συνέλεγον συλλεγω collect καὶ και and; even ἤληθον αληθω grind αὐτὸ αυτος he; him ἐν εν in τῷ ο the μύλῳ μυλος mill καὶ και and; even ἔτριβον τριβω in τῇ ο the θυίᾳ θυεια and; even ἥψουν εψω he; him ἐν εν in τῇ ο the χύτρᾳ χυτρα and; even ἐποίουν ποιεω do; make αὐτὸ αυτος he; him ἐγκρυφίας εγκρυφιας and; even ἦν ειμι be ἡ ο the ἡδονὴ ηδονη pleasure αὐτοῦ αυτος he; him ὡσεὶ ωσει as if; about γεῦμα γευμα from; out of ἐλαίου ελαιον oil
11:8 שָׁטוּ֩ šāṭˌû שׁוט rove about הָ hā הַ the עָ֨ם ʕˌām עַם people וְ wᵊ וְ and לָֽקְט֜וּ lˈāqᵊṭˈû לקט gather וְ wᵊ וְ and טָחֲנ֣וּ ṭāḥᵃnˈû טחן grind בָ vā בְּ in † הַ the רֵחַ֗יִם rēḥˈayim רֵחַיִם hand-mill אֹ֤ו ʔˈô אֹו or דָכוּ֙ ḏāḵˌû דוך pound בַּ ba בְּ in † הַ the מְּדֹכָ֔ה mmᵊḏōḵˈā מְדֹכָה mortar וּ û וְ and בִשְּׁלוּ֙ viššᵊlˌû בשׁל boil בַּ ba בְּ in † הַ the פָּר֔וּר ppārˈûr פָּרוּר cooking pot וְ wᵊ וְ and עָשׂ֥וּ ʕāśˌû עשׂה make אֹתֹ֖ו ʔōṯˌô אֵת [object marker] עֻגֹ֑ות ʕuḡˈôṯ עֻגָה cake וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be טַעְמֹ֔ו ṭaʕmˈô טַעַם taste כְּ kᵊ כְּ as טַ֖עַם ṭˌaʕam טַעַם taste לְשַׁ֥ד lᵊšˌaḏ לָשָׁד dainty הַ ha הַ the שָּֽׁמֶן׃ ššˈāmen שֶׁמֶן oil
11:8. circuibatque populus et colligens illud frangebat mola sive terebat in mortario coquens in olla et faciens ex eo tortulas saporis quasi panis oleatiAnd the people went about, and gathering it, ground it in a mill, or beat it in a mortar, and boiled it in a pot, and made cakes thereof of the taste of bread tempered with oil.
8. The people went about, and gathered it, and ground it in mills, or beat it in mortars, and seethed it in pots, and made cakes of it: and the taste of it was as the taste of fresh oil.
11:8. And the people wandered about, gathering it, and they crushed it with a millstone, or ground it with a mortar; then they boiled it in a pot, and made biscuits out of it, with a taste like bread made with oil.
And the people went about, and gathered [it], and ground [it] in mills, or beat [it] in a mortar, and baked [it] in pans, and made cakes of it: and the taste of it was as the taste of fresh oil:

8: народ ходил и собирал ее, и молол в жерновах или толок в ступе, и варил в котле, и делал из нее лепешки; вкус же ее подобен был вкусу лепешек с елеем.
11:8
καὶ και and; even
διεπορεύετο διαπορευομαι travel through
ο the
λαὸς λαος populace; population
καὶ και and; even
συνέλεγον συλλεγω collect
καὶ και and; even
ἤληθον αληθω grind
αὐτὸ αυτος he; him
ἐν εν in
τῷ ο the
μύλῳ μυλος mill
καὶ και and; even
ἔτριβον τριβω in
τῇ ο the
θυίᾳ θυεια and; even
ἥψουν εψω he; him
ἐν εν in
τῇ ο the
χύτρᾳ χυτρα and; even
ἐποίουν ποιεω do; make
αὐτὸ αυτος he; him
ἐγκρυφίας εγκρυφιας and; even
ἦν ειμι be
ο the
ἡδονὴ ηδονη pleasure
αὐτοῦ αυτος he; him
ὡσεὶ ωσει as if; about
γεῦμα γευμα from; out of
ἐλαίου ελαιον oil
11:8
שָׁטוּ֩ šāṭˌû שׁוט rove about
הָ הַ the
עָ֨ם ʕˌām עַם people
וְ wᵊ וְ and
לָֽקְט֜וּ lˈāqᵊṭˈû לקט gather
וְ wᵊ וְ and
טָחֲנ֣וּ ṭāḥᵃnˈû טחן grind
בָ בְּ in
הַ the
רֵחַ֗יִם rēḥˈayim רֵחַיִם hand-mill
אֹ֤ו ʔˈô אֹו or
דָכוּ֙ ḏāḵˌû דוך pound
בַּ ba בְּ in
הַ the
מְּדֹכָ֔ה mmᵊḏōḵˈā מְדֹכָה mortar
וּ û וְ and
בִשְּׁלוּ֙ viššᵊlˌû בשׁל boil
בַּ ba בְּ in
הַ the
פָּר֔וּר ppārˈûr פָּרוּר cooking pot
וְ wᵊ וְ and
עָשׂ֥וּ ʕāśˌû עשׂה make
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
עֻגֹ֑ות ʕuḡˈôṯ עֻגָה cake
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
טַעְמֹ֔ו ṭaʕmˈô טַעַם taste
כְּ kᵊ כְּ as
טַ֖עַם ṭˌaʕam טַעַם taste
לְשַׁ֥ד lᵊšˌaḏ לָשָׁד dainty
הַ ha הַ the
שָּֽׁמֶן׃ ššˈāmen שֶׁמֶן oil
11:8. circuibatque populus et colligens illud frangebat mola sive terebat in mortario coquens in olla et faciens ex eo tortulas saporis quasi panis oleati
And the people went about, and gathering it, ground it in a mill, or beat it in a mortar, and boiled it in a pot, and made cakes thereof of the taste of bread tempered with oil.
11:8. And the people wandered about, gathering it, and they crushed it with a millstone, or ground it with a mortar; then they boiled it in a pot, and made biscuits out of it, with a taste like bread made with oil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: the people: Exo 16:16-18; Joh 6:27, Joh 33-58
baked it: Exo 16:23
taste of it: Exo 16:31
John Gill
11:8 And the people went about and gathered it,.... Went about the camp on all sides, where it fell in plenty; this they did every morning, and this was all the trouble they were at; they had it for gathering, without any expense to them:
and ground it in mills: in hand mills, as Aben Ezra; for though it melted through the heat of the sun, and became a liquid, yet, when gathered in the morning, it was hard like grains of corn, or other seeds, and required to be ground in mills:
or beat it in a mortar; with a pestle, as spices are beaten and bruised:
and baked it in pans; or rather boiled it in a pot, as the Targums of Jonathan and Jerusalem, since it follows:
and made cakes of it; which were baked on the hearth; all which may denote the sufferings of Christ, who was beaten, and bruised, and broken, that he might become fit food for faith, Is 53:4,
and the taste of it was as the taste of fresh oil; which is very grateful and pleasant, as well as very fattening and nourishing; so that the Israelites had no reason to complain of their being dried away by continual eating of it; See Gill on Ex 16:31.
John Wesley
11:8 Fresh oil - Or, of the most excellent oil; or of cakes made with the best oil, the word cakes being easily supplied out of the foregoing member of the verse; or, which is not much differing, like wafers made with honey, as it is said Ex 16:31. The nature and use of Manna is here thus particularly described, to shew the greatness of their sin in despising such excellent food.
11:911:9: Եւ յորժամ իջանէր ցօղ ՚ի բանակն զցայգ, իջանէ՛ր եւ մանանայն ՚ի վերայ նորա։
9 Երբ գիշերը բանակատեղիի վրայ ցօղ էր իջնում, մանանան էլ նրա վրայ էր իջնում:
9 Գիշերը երբ բանակին վրայ ցօղ կ’իջնէր, մանանան ալ անոր վրայ կ’իջնէր։
Եւ յորժամ իջանէր ցօղ ի բանակն զցայգ, իջանէր եւ մանանայն ի վերայ նորա:

11:9: Եւ յորժամ իջանէր ցօղ ՚ի բանակն զցայգ, իջանէ՛ր եւ մանանայն ՚ի վերայ նորա։
9 Երբ գիշերը բանակատեղիի վրայ ցօղ էր իջնում, մանանան էլ նրա վրայ էր իջնում:
9 Գիշերը երբ բանակին վրայ ցօղ կ’իջնէր, մանանան ալ անոր վրայ կ’իջնէր։
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11:99: И когда роса сходила на стан ночью, тогда сходила на него и манна.
11:9 καὶ και and; even ὅταν οταν when; once κατέβη καταβαινω step down; descend ἡ ο the δρόσος δροσος in; on τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks νυκτός νυξ night κατέβαινεν καταβαινω step down; descend τὸ ο the μαννα μαννα manna ἐπ᾿ επι in; on αὐτῆς αυτος he; him
11:9 וּ û וְ and בְ vᵊ בְּ in רֶ֧דֶת rˈeḏeṯ ירד descend הַ ha הַ the טַּ֛ל ṭṭˈal טַל dew עַל־ ʕal- עַל upon הַֽ hˈa הַ the מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp לָ֑יְלָה lˈāyᵊlā לַיְלָה night יֵרֵ֥ד yērˌēḏ ירד descend הַ ha הַ the מָּ֖ן mmˌān מָן manna עָלָֽיו׃ ʕālˈāʸw עַל upon
11:9. cumque descenderet nocte super castra ros descendebat pariter et manAnd when the dew fell in the night upon the camp, the manna also fell with it.
9. And when the dew fell upon the camp in the night, the manna fell upon it.
11:9. And when the dew descended in the night over the camp, the manna descended together with it.
And when the dew fell upon the camp in the night, the manna fell upon it:

9: И когда роса сходила на стан ночью, тогда сходила на него и манна.
11:9
καὶ και and; even
ὅταν οταν when; once
κατέβη καταβαινω step down; descend
ο the
δρόσος δροσος in; on
τὴν ο the
παρεμβολὴν παρεμβολη encampment; barracks
νυκτός νυξ night
κατέβαινεν καταβαινω step down; descend
τὸ ο the
μαννα μαννα manna
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
11:9
וּ û וְ and
בְ vᵊ בְּ in
רֶ֧דֶת rˈeḏeṯ ירד descend
הַ ha הַ the
טַּ֛ל ṭṭˈal טַל dew
עַל־ ʕal- עַל upon
הַֽ hˈa הַ the
מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
יֵרֵ֥ד yērˌēḏ ירד descend
הַ ha הַ the
מָּ֖ן mmˌān מָן manna
עָלָֽיו׃ ʕālˈāʸw עַל upon
11:9. cumque descenderet nocte super castra ros descendebat pariter et man
And when the dew fell in the night upon the camp, the manna also fell with it.
11:9. And when the dew descended in the night over the camp, the manna descended together with it.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: Exo 16:13, Exo 16:14; Deu 32:2; Psa 78:23-25, Psa 105:40
John Gill
11:9 And when the dew fell upon the camp in the night,.... As it usually, and even constantly did:
the manna fell upon it; as constantly, and had thereby a clean place to fall on; and then another dew fell upon that, which kept it the cleaner still, and from any vermin creeping upon it; see Ex 16:14; so careful was the Lord of this their provision, and so constantly every morning were they supplied with it: and which fell in the night when they were asleep, and at rest, and without any labour of theirs; and was ready to their hands when they arose, and had nothing to do but gather it; and yet were so ungrateful as to make light of it, and despise it.
11:1011:10: Լուաւ Մովսէս զլալիւն նոցա ըստ գնդի՛ց իւրեանց, զիւրաքանչիւր առ դրա՛ն վրանի իւրոյ. եւ բարկացա՛ւ սրտմտութեամբ Տէր յոյժ. եւ առաջի Մովսիսի չա՛ր թուեցաւ[1279]։ [1279] Ոմանք. Զլալիւն նոցա ըստ գնացից իւրե՛՛։
10 Մովսէսը լսեց գնդերի անդամներից իւրաքանչիւրի լացն իր վրանի դռան մօտ: Տէրը դրա համար խիստ բարկացաւ, եւ դա Մովսէսին չարագուշակ երեւաց:
10 Այն ատեն Մովսէս լսեց որ ժողովուրդը իրենց տոհմերովը՝ ամէն մէկը իր վրանին դուռը կու լան եւ Տէրոջը բարկութիւնը խիստ բորբոքեցաւ ու Մովսէսին ալ գէշ երեւցաւ այս բանը։
Լուաւ Մովսէս զլալիւն նոցա ըստ գնդից իւրեանց, զիւրաքանչիւրն առ դրան վրանին իւրոյ. եւ բարկացաւ սրտմտութեամբ Տէր յոյժ, եւ առաջի Մովսիսի չար թուեցաւ:

11:10: Լուաւ Մովսէս զլալիւն նոցա ըստ գնդի՛ց իւրեանց, զիւրաքանչիւր առ դրա՛ն վրանի իւրոյ. եւ բարկացա՛ւ սրտմտութեամբ Տէր յոյժ. եւ առաջի Մովսիսի չա՛ր թուեցաւ[1279]։
[1279] Ոմանք. Զլալիւն նոցա ըստ գնացից իւրե՛՛։
10 Մովսէսը լսեց գնդերի անդամներից իւրաքանչիւրի լացն իր վրանի դռան մօտ: Տէրը դրա համար խիստ բարկացաւ, եւ դա Մովսէսին չարագուշակ երեւաց:
10 Այն ատեն Մովսէս լսեց որ ժողովուրդը իրենց տոհմերովը՝ ամէն մէկը իր վրանին դուռը կու լան եւ Տէրոջը բարկութիւնը խիստ բորբոքեցաւ ու Մովսէսին ալ գէշ երեւցաւ այս բանը։
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11:1010: Моисей слышал, что народ плачет в семействах своих, каждый у дверей шатра своего; и сильно воспламенился гнев Господень, и прискорбно было для Моисея.
11:10 καὶ και and; even ἤκουσεν ακουω hear Μωυσῆς μωσευς Mōseus; Mosefs κλαιόντων κλαιω weep; cry αὐτῶν αυτος he; him κατὰ κατα down; by δήμους δημος public αὐτῶν αυτος he; him ἕκαστον εκαστος each ἐπὶ επι in; on τῆς ο the θύρας θυρα door αὐτοῦ αυτος he; him καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry ὀργῇ οργη passion; temperament κύριος κυριος lord; master σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἔναντι εναντι next to; in the presence of Μωυσῆ μωσευς Mōseus; Mosefs ἦν ειμι be πονηρόν πονηρος harmful; malignant
11:10 וַ wa וְ and יִּשְׁמַ֨ע yyišmˌaʕ שׁמע hear מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֗ם ʕˈām עַם people בֹּכֶה֙ bōḵˌeh בכה weep לְ lᵊ לְ to מִשְׁפְּחֹתָ֔יו mišpᵊḥōṯˈāʸw מִשְׁפָּחָה clan אִ֖ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to פֶ֣תַח fˈeṯaḥ פֶּתַח opening אָהֳלֹ֑ו ʔohᵒlˈô אֹהֶל tent וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֤ף ʔˈaf אַף nose יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וּ û וְ and בְ vᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses רָֽע׃ rˈāʕ רעע be evil
11:10. audivit ergo Moses flentem populum per familias singulos per ostia tentorii sui iratusque est furor Domini valde sed et Mosi intoleranda res visa estNow Moses heard the people weeping by their families, every one at the door of his tent. And the wrath of the Lord was exceedingly enkindled: to Moses also the thing seemed insupportable.
10. And Moses heard the people weeping throughout their families, every man at the door of his tent: and the anger of the LORD was kindled greatly; and Moses was displeased.
11:10. And so, Moses heard the people weeping by their families, each one at the door of his tent. And the fury of the Lord was greatly enflamed. And to Moses also the matter seemed intolerable.
Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased:

10: Моисей слышал, что народ плачет в семействах своих, каждый у дверей шатра своего; и сильно воспламенился гнев Господень, и прискорбно было для Моисея.
11:10
καὶ και and; even
ἤκουσεν ακουω hear
Μωυσῆς μωσευς Mōseus; Mosefs
κλαιόντων κλαιω weep; cry
αὐτῶν αυτος he; him
κατὰ κατα down; by
δήμους δημος public
αὐτῶν αυτος he; him
ἕκαστον εκαστος each
ἐπὶ επι in; on
τῆς ο the
θύρας θυρα door
αὐτοῦ αυτος he; him
καὶ και and; even
ἐθυμώθη θυμοω provoke; be / get angry
ὀργῇ οργη passion; temperament
κύριος κυριος lord; master
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἔναντι εναντι next to; in the presence of
Μωυσῆ μωσευς Mōseus; Mosefs
ἦν ειμι be
πονηρόν πονηρος harmful; malignant
11:10
וַ wa וְ and
יִּשְׁמַ֨ע yyišmˌaʕ שׁמע hear
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֗ם ʕˈām עַם people
בֹּכֶה֙ bōḵˌeh בכה weep
לְ lᵊ לְ to
מִשְׁפְּחֹתָ֔יו mišpᵊḥōṯˈāʸw מִשְׁפָּחָה clan
אִ֖ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
פֶ֣תַח fˈeṯaḥ פֶּתַח opening
אָהֳלֹ֑ו ʔohᵒlˈô אֹהֶל tent
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֤ף ʔˈaf אַף nose
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וּ û וְ and
בְ vᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
רָֽע׃ rˈāʕ רעע be evil
11:10. audivit ergo Moses flentem populum per familias singulos per ostia tentorii sui iratusque est furor Domini valde sed et Mosi intoleranda res visa est
Now Moses heard the people weeping by their families, every one at the door of his tent. And the wrath of the Lord was exceedingly enkindled: to Moses also the thing seemed insupportable.
11:10. And so, Moses heard the people weeping by their families, each one at the door of his tent. And the fury of the Lord was greatly enflamed. And to Moses also the matter seemed intolerable.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-15: Явная неблагодарность и постоянный ропот народа не могли не влиять даже на такого крепкого духом человека, каким был Моисей: ведь и Моисей, замечает блаж. Феодорит, был не пророк только, но и человек (Толк. на кн. Чис, вопр. 19).

В качестве постоянных помощников пророку Моисею по управлению народом в духе богодарованного закона Господь повелевает вождю избрать из старейшин Израиля 70: человек и, когда те были избраны и, согласно Его повелению, приведены к скинии, — наделяет их Духом Святым.

По мнению христианских экзегетов, 70: избранных и одаренных Духом Божиим старейшин послужили началом специально пророческого служения в еврейском народе и образцом для тех пророческих школ, которые приготовили вдохновенных истолкователей и неумолимых стражей закона Божия на протяжении всей ветхозаветной истории.

По еврейскому преданию, 70: старейшин, помощников Моисея, послужили прототипом для создания верховного Синедриона.
Albert Barnes: Notes on the Bible - 1834
11:10
The weeping was general; every family wept (compare Zac 12:12), and in a manner public and unconcealed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: weep throughout: Num 14:1, Num 14:2, Num 16:27, Num 21:5; Psa 106:25
the anger: Num 11:1; Deu 32:22; Psa 78:21, Psa 78:59; Isa 5:25; Jer 17:4
Moses: Num 12:3, Num 20:10-13; Psa 106:32, Psa 106:33, Psa 139:21; Mar 3:5, Mar 10:14
Carl Friedrich Keil and Franz Delitzsch
11:10
When Moses heard the people weep, "according to their families, every one before the door of his tent," i.e., heard complaining in all the families in front of every tent, so that the weeping had become universal throughout the whole nation (cf. Zech 12:12.), and the wrath of the Lord burned on account of it, and the thing displeased Moses also, he brought his complaint to the Lord. The words "Moses also was displeased," are introduced as a circumstantial clause, to explain the matter more clearly, and show the reason for the complaint which Moses poured out before the Lord, and do not refer exclusively either to the murmuring of the people or to the wrath of Jehovah, but to both together. This follows evidently from the position in which the clause stands between the two antecedent clauses in Num 11:10 and the apodosis in Num 11:11, and still more evidently from the complaint of Moses which follows. For "the whole attitude of Moses shows that his displeasure was excited not merely by the unrestrained rebellion of the people against Jehovah, but also by the unrestrained wrath of Jehovah against the nation" (Kurtz). But in what was the wrath of Jehovah manifested? It broke out against the people first of all when they had been satiated with flesh (Num 11:33). There is no mention of any earlier manifestation. Hence Moses can only have discovered a sign of the burning wrath of Jehovah in the fact that, although the discontent of the people burst forth in loud cries, God did not help, but withdrew with His help, and let the whole storm of the infuriated people burst upon him.
Num 11:11-14
In Moses' complaint there is an unmistakeable discontent arising from the excessive burden of his office. "Why hast Thou done evil to Thy servant? and why have I not found favour in Thy sight, to lay upon me the burden of all this people?" The "burden of all this people" is the expression which he uses to denote "the care of governing the people, and providing everything for it" (C. a. Lap.). This burden, which God imposed upon him in connection with his office, appeared to him a bad and ungracious treatment on the part of God. This is the language of the discontent of despair, which differs from the murmuring of unbelief, in the fact that it is addressed to God, for the purpose of entreating help and deliverance from Him; whereas unbelief complains of the ways of God, but while complaining of its troubles, does not pray to the Lord its God. "Have I conceived all this people," Moses continues, "or have I brought it forth, that Thou requirest me to carry it in my bosom, as a nursing father carries the suckling, into the promised land?" He does not intend by these words to throw off entirely all care for the people, but simply to plead with God that the duty of carrying and providing for Israel rests with Him, the Creator and Father of Israel (Ex 4:22; Is 63:16). Moses, a weak man, was wanting in the omnipotent power which alone could satisfy the crying of the people for flesh. עלי יבכּוּ, "they weep unto me," i.e., they come weeping to ask me to relieve their distress. "I am not able to carry this burden alone; it is too heavy for me."
Num 11:15
"If Thou deal thus with me, then kill me quite (הרג inf. abs., expressive of the uninterrupted process of killing; see Ewald, 280, b.), if I have found favour in Thine eyes (i.e., if Thou wilt show me favour), and let me not see my misfortune." "My misfortune:" i.e., the calamity to which I must eventually succumb.
John Gill
11:10 Then Moses heard the people weep throughout their families,.... So general was their lusting after flesh, and their discontent for want of it; and so great their distress and uneasiness about it, that they wept and cried for it, and so loud and clamorous, that Moses heard the noise and outcry they made:
every man in the door of his tent: openly and publicly, were not ashamed of their evil and unbecoming behaviour, and in order to excite and encourage the like temper and disposition in others; though it may have respect, as some have observed, to the door of the tent of Moses, about which they gathered and mutinied; and which better accounts for his hearing the general cry they made; and so in an ancient writing of the Jews it is said (l), they were waiting for Moses until he came out at the door of the school; and they were sitting and murmuring:
and the anger of the Lord was kindled greatly; because of their ingratitude to him, their contempt of the manna he had provided for them, and their hankering after their poor fare in Egypt, and for which they had endured so much hardship and ill usage, and for the noise and clamour they now made:
Moses also was displeased; with the people on the same account, and with the Lord also for laying and continuing so great a burden upon him, as the care of this people, which appears by what follows.
(l) Siphri apud Yalkut in loc.
John Wesley
11:10 In the door of his tent - To note they were not ashamed of their sin.
Robert Jamieson, A. R. Fausset and David Brown
11:10 Moses said unto the Lord, Wherefore hast thou afflicted thy servant, &c.--It is impossible not to sympathize with his feelings although the tone and language of his remonstrances to God cannot be justified. He was in a most distressing situation--having a mighty multitude under his care, with no means of satisfying their clamorous demands. Their conduct shows how deeply they had been debased and demoralized by long oppression: while his reveals a state of mind agonized and almost overwhelmed by a sense of the undivided responsibilities of his office.
11:1111:11: Եւ ասէ Մովսէս ցՏէր. Ընդէ՞ր՝ Տէր չարչարեցեր զծառայս քո, եւ հի՞մ ո՛չ գտի շնորհ առաջի քո, արկանել զինեւ զբարկութիւն ժողովրդեանս այսորիկ[1280]. [1280] Այլք. Ոչ գտի շնորհս առաջի քո։
11 Մովսէսը հարցրեց Տիրոջը. «Տէ՜ր, ինչո՞ւ չարչարեցիր ինձ՝ քո ծառային, ինչո՞ւ քո առաջ շնորհք չգտայ, եւ այս ժողովրդի բարկութիւնն ինձ վրայ թափեցիր:
11 Եւ Մովսէս ըսաւ Տէրոջը. «Ինչո՞ւ քու ծառադ չարչարեցիր ու ինչո՞ւ քու առջեւդ շնորհք չգտայ որ այս բոլոր ժողովուրդին բեռը իմ վրաս կը դնես։
Եւ ասէ Մովսէս ցՏէր. Ընդէ՞ր [194]Տէր, չարչարեցեր զծառայ քո, եւ հի՞մ ոչ գտի շնորհս առաջի քո, արկանել զինեւ [195]զբարկութիւն ժողովրդեանս այսորիկ:

11:11: Եւ ասէ Մովսէս ցՏէր. Ընդէ՞ր՝ Տէր չարչարեցեր զծառայս քո, եւ հի՞մ ո՛չ գտի շնորհ առաջի քո, արկանել զինեւ զբարկութիւն ժողովրդեանս այսորիկ[1280].
[1280] Այլք. Ոչ գտի շնորհս առաջի քո։
11 Մովսէսը հարցրեց Տիրոջը. «Տէ՜ր, ինչո՞ւ չարչարեցիր ինձ՝ քո ծառային, ինչո՞ւ քո առաջ շնորհք չգտայ, եւ այս ժողովրդի բարկութիւնն ինձ վրայ թափեցիր:
11 Եւ Մովսէս ըսաւ Տէրոջը. «Ինչո՞ւ քու ծառադ չարչարեցիր ու ինչո՞ւ քու առջեւդ շնորհք չգտայ որ այս բոլոր ժողովուրդին բեռը իմ վրաս կը դնես։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111: И сказал Моисей Господу: для чего Ты мучишь раба Твоего? и почему я не нашел милости пред очами Твоими, что Ты возложил на меня бремя всего народа сего?
11:11 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward κύριον κυριος lord; master ἵνα ινα so; that τί τις.1 who?; what? ἐκάκωσας κακοω do bad; turn bad τὸν ο the θεράποντά θεραπων minister σου σου of you; your καὶ και and; even διὰ δια through; because of τί τις.1 who?; what? οὐχ ου not εὕρηκα ευρισκω find χάριν χαρις grace; regards ἐναντίον εναντιον next to; before σου σου of you; your ἐπιθεῖναι επιτιθημι put on; put another τὴν ο the ὁρμὴν ορμη impulse τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he ἐπ᾿ επι in; on ἐμέ εμε me
11:11 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לָמָ֤ה lāmˈā לָמָה why הֲרֵעֹ֨תָ֙ hᵃrēʕˈōṯā רעע be evil לְ lᵊ לְ to עַבְדֶּ֔ךָ ʕavdˈeḵā עֶבֶד servant וְ wᵊ וְ and לָ֛מָּה lˈāmmā לָמָה why לֹא־ lō- לֹא not מָצָ֥תִי māṣˌāṯî מצא find חֵ֖ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye לָ lā לְ to שׂ֗וּם śˈûm שׂים put אֶת־ ʔeṯ- אֵת [object marker] מַשָּׂ֛א maśśˈā מַשָּׂא burden כָּל־ kol- כֹּל whole הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this עָלָֽי׃ ʕālˈāy עַל upon
11:11. et ait ad Dominum cur adflixisti servum tuum quare non invenio gratiam coram te et cur inposuisti pondus universi populi huius super meAnd he said to the Lord: Why hast thou afflicted thy servant? Wherefore do I not find favour before thee? And why hast thou laid the weight of all this people upon me?
11. And Moses said unto the LORD, Wherefore hast thou evil entreated thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me?
11:11. And so he said to the Lord: “Why have you afflicted your servant? Why do I not find favor before you? And why have you imposed the weight of this entire people upon me?
And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me:

11: И сказал Моисей Господу: для чего Ты мучишь раба Твоего? и почему я не нашел милости пред очами Твоими, что Ты возложил на меня бремя всего народа сего?
11:11
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
κύριον κυριος lord; master
ἵνα ινα so; that
τί τις.1 who?; what?
ἐκάκωσας κακοω do bad; turn bad
τὸν ο the
θεράποντά θεραπων minister
σου σου of you; your
καὶ και and; even
διὰ δια through; because of
τί τις.1 who?; what?
οὐχ ου not
εὕρηκα ευρισκω find
χάριν χαρις grace; regards
ἐναντίον εναντιον next to; before
σου σου of you; your
ἐπιθεῖναι επιτιθημι put on; put another
τὴν ο the
ὁρμὴν ορμη impulse
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
ἐπ᾿ επι in; on
ἐμέ εμε me
11:11
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
לָמָ֤ה lāmˈā לָמָה why
הֲרֵעֹ֨תָ֙ hᵃrēʕˈōṯā רעע be evil
לְ lᵊ לְ to
עַבְדֶּ֔ךָ ʕavdˈeḵā עֶבֶד servant
וְ wᵊ וְ and
לָ֛מָּה lˈāmmā לָמָה why
לֹא־ lō- לֹא not
מָצָ֥תִי māṣˌāṯî מצא find
חֵ֖ן ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye
לָ לְ to
שׂ֗וּם śˈûm שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
מַשָּׂ֛א maśśˈā מַשָּׂא burden
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
עָלָֽי׃ ʕālˈāy עַל upon
11:11. et ait ad Dominum cur adflixisti servum tuum quare non invenio gratiam coram te et cur inposuisti pondus universi populi huius super me
And he said to the Lord: Why hast thou afflicted thy servant? Wherefore do I not find favour before thee? And why hast thou laid the weight of all this people upon me?
11:11. And so he said to the Lord: “Why have you afflicted your servant? Why do I not find favor before you? And why have you imposed the weight of this entire people upon me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:11-15
The complaint and remonstrance of Moses may be compared with that in Kg1 19:4 ff; Jon 4:1-3, and contrasted with the language of Abraham (Gen 18:23 ff) The meekness of Moses (compare Num 12:3) sank under vexation into despair. His language shows us how imperfect and prone to degeneracy are the best saints on earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: Wherefore hast thou: The complaint and remonstrance of Moses in these verses serve at once to shew the deeply distressed state of his mind, and the degradation of the minds of the people. Num 11:15; Exo 17:4; Deu 1:12; Jer 15:10, Jer 15:18, Jer 20:7-9, Jer 20:14-18; Mal 3:14; Co2 11:28
wherefore have: Job 10:2; Psa 130:3, Psa 143:2; Lam 3:22, Lam 3:23, Lam 3:39, Lam 3:40
Geneva 1599
11:11 And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found (f) favour in thy sight, that thou layest the burden of all this people upon me?
(f) Or, how have I displeased you?
John Gill
11:11 And Moses said unto the Lord, wherefore hast thou afflicted thy servant?.... Or "done evil" (m) to him, that which was distressing to him, and gave him trouble; namely, setting him at the head of the people of Israel, and laying the government of them on his shoulders; which surely was doing him honour, though that is not to be expected without care and trouble; Moses does not seem to be in a good frame of spirit throughout the whole of this discourse with the Lord: the best of men are not always alike in their frames, and sometimes act contrary to that for which they are the most eminent, as Moses was for his, meekness and humility:
and wherefore have I not found favour in thy sight; he had found much favour in the sight of God, to have so many wonderful things done by him in Egypt, to be the instrument of the deliverance of Israel from thence, to be the leader of them through the Red sea, to be taken up to the mount with God, and receive the law from him to give to that people; but the favour he complains of that was denied him, is, his not being excused, when he desired it, from taking on him the office he was called unto, of being the deliverer and ruler of the people, Ex 4:10,
that thou layest the burden of all this people upon me? with respect to matters heavier and more difficult; for as to lighter and lesser things, be was assisted and relieved by the officers placed over the various divisions of the people at the advice of Jethro, Ex 18:21; government is a burdensome thing, and especially when a people are prone to mutiny and rebellion, as the people of Israel were.
(m) "malefecisti", Pagninus, Montanus, Drusius.
John Wesley
11:11 Not found favour - Why didst thou not hear my prayer, when I desired thou wouldest excuse me, and commit the care of this unruly people to some other person.
11:1211:12: միթէ ե՞ս յղացայ զամենայն ժողովուրդս զայս, կամ թէ՝ ե՞ս ծնայ զսոսա, զի ասե՛ս ցիս թէ՝ Ա՛ռ զդա ՚ի գո՛գ քո, որպէս առնուցու դայեակ զստնդիաց, տանել յերկիրն զոր երդուար հարցն նոցա[1281]։ [1281] Ոմանք. Ծնայ զնոսա... որպէս առնու դայեակ։
12 Միթէ ե՞ս յղացայ այս ամբողջ ժողովրդին կամ թէ ե՞ս ծնեցի նրան, որ ինձ ասում ես, թէ՝ “Առ նրան քո գիրկը, ինչպէս դայեակն է իր գիրկն առնում ծծկեր երեխային, որպէսզի նրան տանեմ այն երկիրը, որը դու խոստացար իրենց հայրերին”:
12 Միթէ ե՞ս եմ յղացեր այս բոլոր ժողովուրդը կամ ե՞ս եմ ծներ ասոնք, որ ինծի կ’ըսես՝ ‘Դայեակի մը կաթնկեր տղան գիրկը առնելուն պէս զանոնք գիրկդ ա՛ռ ու տա՛ր մինչեւ այն երկիրը, որ անոնց հայրերուն տալու երդում ըրի’։
Միթէ ե՞ս յղացայ զամենայն ժողովուրդս զայս, կամ թէ ե՞ս ծնայ զնոսա, զի ասես ցիս թէ` Առ զդա ի գոգ քո, որպէս առնուցու դայեակ զստնդիաց, տանել յերկիրն զոր երդուար հարցն նոցա:

11:12: միթէ ե՞ս յղացայ զամենայն ժողովուրդս զայս, կամ թէ՝ ե՞ս ծնայ զսոսա, զի ասե՛ս ցիս թէ՝ Ա՛ռ զդա ՚ի գո՛գ քո, որպէս առնուցու դայեակ զստնդիաց, տանել յերկիրն զոր երդուար հարցն նոցա[1281]։
[1281] Ոմանք. Ծնայ զնոսա... որպէս առնու դայեակ։
12 Միթէ ե՞ս յղացայ այս ամբողջ ժողովրդին կամ թէ ե՞ս ծնեցի նրան, որ ինձ ասում ես, թէ՝ “Առ նրան քո գիրկը, ինչպէս դայեակն է իր գիրկն առնում ծծկեր երեխային, որպէսզի նրան տանեմ այն երկիրը, որը դու խոստացար իրենց հայրերին”:
12 Միթէ ե՞ս եմ յղացեր այս բոլոր ժողովուրդը կամ ե՞ս եմ ծներ ասոնք, որ ինծի կ’ըսես՝ ‘Դայեակի մը կաթնկեր տղան գիրկը առնելուն պէս զանոնք գիրկդ ա՛ռ ու տա՛ր մինչեւ այն երկիրը, որ անոնց հայրերուն տալու երդում ըրի’։
zohrab-1805▾ eastern-1994▾ western am▾
11:1212: разве я носил во чреве весь народ сей, и разве я родил его, что Ты говоришь мне: неси его на руках твоих, как нянька носит ребенка, в землю, которую Ты с клятвою обещал отцам его?
11:12 μὴ μη not ἐγὼ εγω I ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔλαβον λαμβανω take; get πάντα πας all; every τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he ἢ η or; than ἐγὼ εγω I ἔτεκον τικτω give birth; produce αὐτούς αυτος he; him ὅτι οτι since; that λέγεις λεγω tell; declare μοι μοι me λαβὲ λαμβανω take; get αὐτὸν αυτος he; him εἰς εις into; for τὸν ο the κόλπον κολπος bosom; bay σου σου of you; your ὡσεὶ ωσει as if; about ἄραι αιρω lift; remove τιθηνὸς τιθηνος the θηλάζοντα θηλαζω nurse εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what ὤμοσας ομνυω swear τοῖς ο the πατράσιν πατηρ father αὐτῶν αυτος he; him
11:12 הֶ he הֲ [interrogative] אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i הָרִ֗יתִי hārˈîṯî הרה be pregnant אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אִם־ ʔim- אִם if אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i יְלִדְתִּ֑יהוּ yᵊliḏtˈîhû ילד bear כִּֽי־ kˈî- כִּי that תֹאמַ֨ר ṯōmˌar אמר say אֵלַ֜י ʔēlˈay אֶל to שָׂאֵ֣הוּ śāʔˈēhû נשׂא lift בְ vᵊ בְּ in חֵיקֶ֗ךָ ḥêqˈeḵā חֵיק lap כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִשָּׂ֤א yiśśˈā נשׂא lift הָ hā הַ the אֹמֵן֙ ʔōmˌēn אמן be firm אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֹּנֵ֔ק yyōnˈēq ינק suck עַ֚ל ˈʕal עַל upon הָֽ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נִשְׁבַּ֖עְתָּ nišbˌaʕtā שׁבע swear לַ la לְ to אֲבֹתָֽיו׃ ʔᵃvōṯˈāʸw אָב father
11:12. numquid ego concepi omnem hanc multitudinem vel genui eam ut dicas mihi porta eos in sinu tuo sicut portare solet nutrix infantulum et defer in terram pro qua iurasti patribus eorumHave I conceived all this multitude, or begotten them, that thou shouldst say to me: Carry them in thy bosom as the nurse is wont to carry the little infant, and bear them into the land, for which thou hast sworn to their fathers?
12. Have I conceived all this people? have I brought them forth, that thou shouldest say unto me, Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which thou swarest unto their fathers?
11:12. Could I have conceived this entire multitude, or have given birth to them, so that you might say to me: Carry them in your bosom, as a nursemaid usually carries a little infant, and bring them into the land, about which you have sworn to their fathers?
Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers:

12: разве я носил во чреве весь народ сей, и разве я родил его, что Ты говоришь мне: неси его на руках твоих, как нянька носит ребенка, в землю, которую Ты с клятвою обещал отцам его?
11:12
μὴ μη not
ἐγὼ εγω I
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἔλαβον λαμβανω take; get
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
η or; than
ἐγὼ εγω I
ἔτεκον τικτω give birth; produce
αὐτούς αυτος he; him
ὅτι οτι since; that
λέγεις λεγω tell; declare
μοι μοι me
λαβὲ λαμβανω take; get
αὐτὸν αυτος he; him
εἰς εις into; for
τὸν ο the
κόλπον κολπος bosom; bay
σου σου of you; your
ὡσεὶ ωσει as if; about
ἄραι αιρω lift; remove
τιθηνὸς τιθηνος the
θηλάζοντα θηλαζω nurse
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ὤμοσας ομνυω swear
τοῖς ο the
πατράσιν πατηρ father
αὐτῶν αυτος he; him
11:12
הֶ he הֲ [interrogative]
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
הָרִ֗יתִי hārˈîṯî הרה be pregnant
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
אִם־ ʔim- אִם if
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
יְלִדְתִּ֑יהוּ yᵊliḏtˈîhû ילד bear
כִּֽי־ kˈî- כִּי that
תֹאמַ֨ר ṯōmˌar אמר say
אֵלַ֜י ʔēlˈay אֶל to
שָׂאֵ֣הוּ śāʔˈēhû נשׂא lift
בְ vᵊ בְּ in
חֵיקֶ֗ךָ ḥêqˈeḵā חֵיק lap
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִשָּׂ֤א yiśśˈā נשׂא lift
הָ הַ the
אֹמֵן֙ ʔōmˌēn אמן be firm
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֹּנֵ֔ק yyōnˈēq ינק suck
עַ֚ל ˈʕal עַל upon
הָֽ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נִשְׁבַּ֖עְתָּ nišbˌaʕtā שׁבע swear
לַ la לְ to
אֲבֹתָֽיו׃ ʔᵃvōṯˈāʸw אָב father
11:12. numquid ego concepi omnem hanc multitudinem vel genui eam ut dicas mihi porta eos in sinu tuo sicut portare solet nutrix infantulum et defer in terram pro qua iurasti patribus eorum
Have I conceived all this multitude, or begotten them, that thou shouldst say to me: Carry them in thy bosom as the nurse is wont to carry the little infant, and bear them into the land, for which thou hast sworn to their fathers?
11:12. Could I have conceived this entire multitude, or have given birth to them, so that you might say to me: Carry them in your bosom, as a nursemaid usually carries a little infant, and bring them into the land, about which you have sworn to their fathers?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: Carry them: Isa 40:11; Eze 34:23; Joh 10:11
as a nursing: Isa 49:15, Isa 49:23; Gal 4:19; Th1 2:7
the land: Gen 13:15, Gen 22:16, Gen 22:17, Gen 26:3, Gen 50:24; Exo 13:5
Geneva 1599
11:12 Have I (g) conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the (h) land which thou swarest unto their fathers?
(g) Am I their father, that no one may have charge of them but I?
(h) Of Canaan promised by another to our fathers.
John Gill
11:12 Have I conceived all this people? have I begotten them?.... Conceived them as a mother, or begotten them as a father? am I a parent of either sort to them, in a literal sense, that I should have the like care of them as parents of their children? but though this was not the case, yet, in a civil and political sense, he was their parent, as every king and governor of a country is, or should be, the father of it, and should have a paternal affection for his subjects, and a tender care of them, and a hearty concern for their good and welfare: this, in a spiritual sense, may denote the weakness of the law of Moses, as Ainsworth observes, which has no concern in the regeneration of the spiritual Israel of God; who are born not of blood, nor of the will of men, nor of the will of the flesh, but of God; he only does and can regenerate men by his Spirit and grace; and though ministers of the word are instruments, yet it is not through the law, but through the Gospel that they beget souls to Christ, even by the word of truth, the Gospel of salvation, by that word which lives and abides for ever; it is not through the doctrine of the law, but through the doctrine of faith, that the Spirit, as a spirit of regeneration and sanctification, is received; faith, hope, and love, and every other grace, come the same way; see 1Cor 4:15,
that thou shouldest say unto me; as in Ex 32:34; "go, lead the people unto the place", &c. which words, Jarchi thinks, are here referred to:
carry them in thy bosom as a nursing father beareth the sucking child,
unto the land which thou swarest to their fathers? the land of Canaan: kings should be nursing fathers; civil governors should rule with gentleness and mildness; such are most beloved, and most cheerfully obeyed by their people: the Targums of Jonathan and Jerusalem interpret the word for "nursing father", by "pedagogue", which is the same word the apostle uses of the law, Gal 3:24; that indeed was a severe schoolmaster, that menaced, whipped, and scourged for every fault, and not a tender nursing father; there is not one kind tender word in the law; it accuses of sin, pronounces guilty of it, curses and condemns for it; but the Gospel ministry, and ministers of it, use men gently; the apostles of Christ were gentle, as a nurse cherisheth her children, Th1 2:7; fed men as they were able to bear it; and when they delivered out their charges, it was in a kind manner, and even their reproofs were in love; and especially Christ himself was so, by whose meekness and gentleness the Apostle Paul beseeches men, 1Cor 10:1; who gathers the lambs in his arms, carries them in his bosom, and gently leads those that are with young; and supplies them with food, and brings them all safely to Canaan's land, the heavenly glory, where the law and the deeds of it will never bring men, Is 40:11.
John Wesley
11:12 Have I begotten them? - Are they my children, that I should be obliged to provide food and all things for their necessity and desire?
11:1311:13: Եւ արդ՝ ուստի՞ է ինձ միս՝ տալ ամենայն ժողովրդեանս այսմիկ. զի լա՛ն զինեւ եւ ասեն. Տո՛ւր մեզ միս զի կերիցուք[1282]։ [1282] Ոմանք. Ուստի իցէ ինձ միս։
13 Արդ, ես որտեղի՞ց միս գտնեմ, որ տամ այս ամբողջ ժողովրդին, չէ՞ որ նրանք լաց են լինում ինձ մօտ եւ ասում. “Մեզ մի՛ս տուր, որ ուտենք”:
13 Ես ուրկէ՞ միս ճարեմ, որ այս բոլոր ժողովուրդին տամ. քանզի իմ բոլորտիքս կու լան ու կ’ըսեն. ‘Միս տո՛ւր մեզի, որ ուտենք’։
Եւ արդ ուստի՞ է ինձ միս` տալ ամենայն ժողովրդեանս այսմիկ, զի լան զինեւ եւ ասեն. Տուր մեզ միս զի կերիցուք:

11:13: Եւ արդ՝ ուստի՞ է ինձ միս՝ տալ ամենայն ժողովրդեանս այսմիկ. զի լա՛ն զինեւ եւ ասեն. Տո՛ւր մեզ միս զի կերիցուք[1282]։
[1282] Ոմանք. Ուստի իցէ ինձ միս։
13 Արդ, ես որտեղի՞ց միս գտնեմ, որ տամ այս ամբողջ ժողովրդին, չէ՞ որ նրանք լաց են լինում ինձ մօտ եւ ասում. “Մեզ մի՛ս տուր, որ ուտենք”:
13 Ես ուրկէ՞ միս ճարեմ, որ այս բոլոր ժողովուրդին տամ. քանզի իմ բոլորտիքս կու լան ու կ’ըսեն. ‘Միս տո՛ւր մեզի, որ ուտենք’։
zohrab-1805▾ eastern-1994▾ western am▾
11:1313: откуда мне [взять] мяса, чтобы дать всему народу сему? ибо они плачут предо мною и говорят: дай нам есть мяса.
11:13 πόθεν ποθεν from where; how can be μοι μοι me κρέα κρεας meat δοῦναι διδωμι give; deposit παντὶ πας all; every τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he ὅτι οτι since; that κλαίουσιν κλαιω weep; cry ἐπ᾿ επι in; on ἐμοὶ εμοι me λέγοντες λεγω tell; declare δὸς διδωμι give; deposit ἡμῖν ημιν us κρέα κρεας meat ἵνα ινα so; that φάγωμεν φαγω swallow; eat
11:13 מֵ mē מִן from אַ֤יִן ʔˈayin אַיִן whence לִי֙ lˌî לְ to בָּשָׂ֔ר bāśˈār בָּשָׂר flesh לָ lā לְ to תֵ֖ת ṯˌēṯ נתן give לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כִּֽי־ kˈî- כִּי that יִבְכּ֤וּ yivkˈû בכה weep עָלַי֙ ʕālˌay עַל upon לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say תְּנָה־ tᵊnā- נתן give לָּ֥נוּ llˌānû לְ to בָשָׂ֖ר vāśˌār בָּשָׂר flesh וְ wᵊ וְ and נֹאכֵֽלָה׃ nōḵˈēlā אכל eat
11:13. unde mihi carnes ut dem tantae multitudini flent contra me dicentes da nobis carnes ut comedamusWhence should I have flesh to give to so great a multitude? They weep against me, saying: Give us flesh that we may eat.
13. Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat.
11:13. From where would I obtain the flesh to give to so great a multitude? They weep against me, saying, ‘Give us flesh, so that we may eat.’
Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat:

13: откуда мне [взять] мяса, чтобы дать всему народу сему? ибо они плачут предо мною и говорят: дай нам есть мяса.
11:13
πόθεν ποθεν from where; how can be
μοι μοι me
κρέα κρεας meat
δοῦναι διδωμι give; deposit
παντὶ πας all; every
τῷ ο the
λαῷ λαος populace; population
τούτῳ ουτος this; he
ὅτι οτι since; that
κλαίουσιν κλαιω weep; cry
ἐπ᾿ επι in; on
ἐμοὶ εμοι me
λέγοντες λεγω tell; declare
δὸς διδωμι give; deposit
ἡμῖν ημιν us
κρέα κρεας meat
ἵνα ινα so; that
φάγωμεν φαγω swallow; eat
11:13
מֵ מִן from
אַ֤יִן ʔˈayin אַיִן whence
לִי֙ lˌî לְ to
בָּשָׂ֔ר bāśˈār בָּשָׂר flesh
לָ לְ to
תֵ֖ת ṯˌēṯ נתן give
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
כִּֽי־ kˈî- כִּי that
יִבְכּ֤וּ yivkˈû בכה weep
עָלַי֙ ʕālˌay עַל upon
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
תְּנָה־ tᵊnā- נתן give
לָּ֥נוּ llˌānû לְ to
בָשָׂ֖ר vāśˌār בָּשָׂר flesh
וְ wᵊ וְ and
נֹאכֵֽלָה׃ nōḵˈēlā אכל eat
11:13. unde mihi carnes ut dem tantae multitudini flent contra me dicentes da nobis carnes ut comedamus
Whence should I have flesh to give to so great a multitude? They weep against me, saying: Give us flesh that we may eat.
11:13. From where would I obtain the flesh to give to so great a multitude? They weep against me, saying, ‘Give us flesh, so that we may eat.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: Mat 15:33; Mar 8:4, Mar 9:23
John Gill
11:13 Whence should I have flesh to give unto all this people?.... This seems to countenance the Israelites in their lusting after flesh, as if it was no evil in them, and as if it was but right they should have what they desired, though it was out of his power to give it them:
for they weep unto me, saying, give us flesh, that we may eat; he seems to pity them, whereas he ought to have reproved them for their murmurings and ingratitude, and put them in mind of the manna which was provided for them every day, and with which they ought to have been content.
11:1411:14: Ո՛չ կարեմ ես միա՛յն կրեր զժողովուրդս զայս. զի ծանրագո՛յն քան զիս է բանդ[1283]։ [1283] Այլք. Ես միայն կրել զժողովուրդս։
14 Ես միայնակ չեմ կարող կրել այս ժողովրդի բեռը, որովհետեւ իմ ուժերից վեր է դա:
14 Ես մինակ չեմ կրնար կրել այս բոլոր ժողովուրդին հոգը, վասն զի այս ինծի շատ ծանր է։
Ոչ կարեմ ես միայն կրել զժողովուրդս զայս, զի ծանրագոյն քան զիս է բանդ:

11:14: Ո՛չ կարեմ ես միա՛յն կրեր զժողովուրդս զայս. զի ծանրագո՛յն քան զիս է բանդ[1283]։
[1283] Այլք. Ես միայն կրել զժողովուրդս։
14 Ես միայնակ չեմ կարող կրել այս ժողովրդի բեռը, որովհետեւ իմ ուժերից վեր է դա:
14 Ես մինակ չեմ կրնար կրել այս բոլոր ժողովուրդին հոգը, վասն զի այս ինծի շատ ծանր է։
zohrab-1805▾ eastern-1994▾ western am▾
11:1414: Я один не могу нести всего народа сего, потому что он тяжел для меня;
11:14 οὐ ου not δυνήσομαι δυναμαι able; can ἐγὼ εγω I μόνος μονος only; alone φέρειν φερω carry; bring τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he ὅτι οτι since; that βαρύτερόν βαρυς weighty; heavy μοί μοι me ἐστιν ειμι be τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he
11:14 לֹֽא־ lˈō- לֹא not אוּכַ֤ל ʔûḵˈal יכל be able אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i לְ lᵊ לְ to בַדִּ֔י vaddˈî בַּד linen, part, stave לָ lā לְ to שֵׂ֖את śˌēṯ נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כִּ֥י kˌî כִּי that כָבֵ֖ד ḵāvˌēḏ כָּבֵד heavy מִמֶּֽנִּי׃ mimmˈennî מִן from
11:14. non possum solus sustinere omnem hunc populum quia gravis mihi estI am not able alone to bear all this people, because it is too heavy for me.
14. I am not able to bear all this people alone, because it is too heavy for me.
11:14. I alone am unable to sustain this entire people, because it is too heavy for me.
I am not able to bear all this people alone, because [it is] too heavy for me:

14: Я один не могу нести всего народа сего, потому что он тяжел для меня;
11:14
οὐ ου not
δυνήσομαι δυναμαι able; can
ἐγὼ εγω I
μόνος μονος only; alone
φέρειν φερω carry; bring
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
ὅτι οτι since; that
βαρύτερόν βαρυς weighty; heavy
μοί μοι me
ἐστιν ειμι be
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
11:14
לֹֽא־ lˈō- לֹא not
אוּכַ֤ל ʔûḵˈal יכל be able
אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i
לְ lᵊ לְ to
בַדִּ֔י vaddˈî בַּד linen, part, stave
לָ לְ to
שֵׂ֖את śˌēṯ נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
כִּ֥י kˌî כִּי that
כָבֵ֖ד ḵāvˌēḏ כָּבֵד heavy
מִמֶּֽנִּי׃ mimmˈennî מִן from
11:14. non possum solus sustinere omnem hunc populum quia gravis mihi est
I am not able alone to bear all this people, because it is too heavy for me.
11:14. I alone am unable to sustain this entire people, because it is too heavy for me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: Exo 18:18; Deu 1:9-12; Psa 89:19; Isa 9:6; Zac 6:13; Co2 2:16
John Gill
11:14 I am not able to bear all this people alone,.... The burden of government of them, to take care of them and provide sustenance for them; but he was not alone, for, not to take notice of the rulers and officers in the several divisions of the people that assisted and eased him in lighter matters, advised to by Jethro, Ex 18:21, the Lord himself was with him in all matters of moment and difficulty; to whom he could apply at any time for advice, and who had promised to supply and did supply the people with suitable and proper provisions every day:
because it is too heavy for me; to answer the requests, redress the grievances, and supply the necessities of this people.
John Wesley
11:14 To bear - The burden of providing for and satisfying them. Alone - Others were only assistant to him in smaller matters; but the harder and greater affairs, such as this unquestionably was, were brought to Moses and determined by him alone.
11:1511:15: Եթէ ա՛յդպէս առնիցես ընդ իս՝ սպա՛ն իսկ զիս եթէ հաճո՛յ իցէ քեզ. եթէ գտի շնորհս եւ ողորմութիւն առ ՚ի քէն, զի մի՛ տեսից զչարչարանս իմ։
15 Եթէ այդպէս ես վարուելու ինձ հետ, սպանի՛ր ինձ միանգամից, եթէ դա հաճելի է քեզ, եթէ շնորհ գտայ եւ ողորմութիւն քո կողմից, որպէսզի չտեսնեմ իմ չարչարանքները»:
15 Եւ եթէ ինծի այսպէս պիտի ընես, կ’աղաչեմ, մէկէն մեռցո՛ւր զիս, եթէ շնորհք գտայ քու առջեւդ, որպէս զի իմ չարիքս չտեսնեմ»։
Եթէ այդպէս առնիցես ընդ իս, սպան իսկ զիս, եթէ հաճոյ իցէ քեզ, եթէ գտի շնորհս եւ ողորմութիւն առ ի քէն, զի մի՛ տեսից զչարչարանս իմ:

11:15: Եթէ ա՛յդպէս առնիցես ընդ իս՝ սպա՛ն իսկ զիս եթէ հաճո՛յ իցէ քեզ. եթէ գտի շնորհս եւ ողորմութիւն առ ՚ի քէն, զի մի՛ տեսից զչարչարանս իմ։
15 Եթէ այդպէս ես վարուելու ինձ հետ, սպանի՛ր ինձ միանգամից, եթէ դա հաճելի է քեզ, եթէ շնորհ գտայ եւ ողորմութիւն քո կողմից, որպէսզի չտեսնեմ իմ չարչարանքները»:
15 Եւ եթէ ինծի այսպէս պիտի ընես, կ’աղաչեմ, մէկէն մեռցո՛ւր զիս, եթէ շնորհք գտայ քու առջեւդ, որպէս զի իմ չարիքս չտեսնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1515: когда Ты так поступаешь со мною, то [лучше] умертви меня, если я нашел милость пред очами Твоими, чтобы мне не видеть бедствия моего.
11:15 εἰ ει if; whether δὲ δε though; while οὕτως ουτως so; this way σὺ συ you ποιεῖς ποιεω do; make μοι μοι me ἀπόκτεινόν αποκτεινω kill με με me ἀναιρέσει αναιρεω eliminate; take up εἰ ει if; whether εὕρηκα ευρισκω find ἔλεος ελεος mercy παρὰ παρα from; by σοί σοι you ἵνα ινα so; that μὴ μη not ἴδω οραω view; see μου μου of me; mine τὴν ο the κάκωσιν κακωσις bad treatment
11:15 וְ wᵊ וְ and אִם־ ʔim- אִם if כָּ֣כָה׀ kˈāḵā כָּכָה thus אַתְּ־ ʔat- אַתָּה you עֹ֣שֶׂה ʕˈōśeh עשׂה make לִּ֗י llˈî לְ to הָרְגֵ֤נִי hārᵊḡˈēnî הרג kill נָא֙ nˌā נָא yeah הָרֹ֔ג hārˈōḡ הרג kill אִם־ ʔim- אִם if מָצָ֥אתִי māṣˌāṯî מצא find חֵ֖ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye וְ wᵊ וְ and אַל־ ʔal- אַל not אֶרְאֶ֖ה ʔerʔˌeh ראה see בְּ bᵊ בְּ in רָעָתִֽי׃ פ rāʕāṯˈî . f רָעָה evil
11:15. sin aliter tibi videtur obsecro ut interficias me et inveniam gratiam in oculis tuis ne tantis adficiar malisBut if it seem unto thee otherwise, I beseech thee to kill me, and let me find grace in thy eyes, that I be not afflicted with so great evils.
15. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness.
11:15. But if it seems to you otherwise, I beg you to put me to death, and so may I find grace in your eyes, lest I be afflicted with such evils.”
And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness:

15: когда Ты так поступаешь со мною, то [лучше] умертви меня, если я нашел милость пред очами Твоими, чтобы мне не видеть бедствия моего.
11:15
εἰ ει if; whether
δὲ δε though; while
οὕτως ουτως so; this way
σὺ συ you
ποιεῖς ποιεω do; make
μοι μοι me
ἀπόκτεινόν αποκτεινω kill
με με me
ἀναιρέσει αναιρεω eliminate; take up
εἰ ει if; whether
εὕρηκα ευρισκω find
ἔλεος ελεος mercy
παρὰ παρα from; by
σοί σοι you
ἵνα ινα so; that
μὴ μη not
ἴδω οραω view; see
μου μου of me; mine
τὴν ο the
κάκωσιν κακωσις bad treatment
11:15
וְ wᵊ וְ and
אִם־ ʔim- אִם if
כָּ֣כָה׀ kˈāḵā כָּכָה thus
אַתְּ־ ʔat- אַתָּה you
עֹ֣שֶׂה ʕˈōśeh עשׂה make
לִּ֗י llˈî לְ to
הָרְגֵ֤נִי hārᵊḡˈēnî הרג kill
נָא֙ nˌā נָא yeah
הָרֹ֔ג hārˈōḡ הרג kill
אִם־ ʔim- אִם if
מָצָ֥אתִי māṣˌāṯî מצא find
חֵ֖ן ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye
וְ wᵊ וְ and
אַל־ ʔal- אַל not
אֶרְאֶ֖ה ʔerʔˌeh ראה see
בְּ bᵊ בְּ in
רָעָתִֽי׃ פ rāʕāṯˈî . f רָעָה evil
11:15. sin aliter tibi videtur obsecro ut interficias me et inveniam gratiam in oculis tuis ne tantis adficiar malis
But if it seem unto thee otherwise, I beseech thee to kill me, and let me find grace in thy eyes, that I be not afflicted with so great evils.
11:15. But if it seems to you otherwise, I beg you to put me to death, and so may I find grace in your eyes, lest I be afflicted with such evils.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: kill me: Kg1 19:4; Job 3:20-22, Job 6:8-10, Job 7:15; Jon 4:3, Jon 4:8, Jon 4:9; Phi 1:20-24; Jam 1:4
let me not: Jer 15:18, Jer 20:18; Zep 3:15
my wretchedness: Two of Dr. Kennicott's manuscripts read, "their wretchedness." The Jerusalem Targum has the same, and adds, by way of explanation, "who are thine own people.
Geneva 1599
11:15 And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy (i) sight; and let me not see my wretchedness.
(i) I would rather die than see my grief and misery daily increased by their rebellion.
John Gill
11:15 And if thou deal thus with me,.... Let the whole weight of government lie upon me, and leave the alone to bear it:
kill me, I pray thee, out of hand; take me out of the world at once, or "kill me now, in killing" (n); dispatch me immediately, and make a thorough end of me directly:
if I have found favour in thy sight; if thou hast any love for me, or art willing to show me a kindness, to remove me by death, I shall take as one:
and let me not see my wretchedness; or live to be the unhappy man I shall be; pressed with such a weight of government, affected and afflicted with the wants of a people I cannot relieve, or seeing them bore down with judgments and punishments inflicted on them for their sins and transgressions I am not able to prevail upon them to abstain from: so the Targum of Jerusalem,"that I may not see their evil, who are thy people;''so Abendana, and in the margin of some Hebrew copies, it is read,"this is one of the eighteen words, the correction of the scribes;''who, instead of "my wretchedness" or evil, corrected it, "their wretchedness" or evil; but Aben Ezra says there is no need of this correction.
(n) "occide me nunc occidendo", Drusius; "occide me jam, occide", Junius & Tremellius, Piscator.
John Wesley
11:15 My wretchedness - Heb. my evil, my torment, arising from the insuperable difficulty of my office and work of ruling this people, and from the dread of their utter extirpation, and the dishonour which thence will accrue to God and to religion, as if, not I only, but God also were an impostor.
11:1611:16: Եւ ասէ Տէր ցՄովսէս. Ժողովեա՛ ինձ եւթանասուն այր ՚ի ծերոցն Իսրայէլի. զոր դո՛ւ գիտես եթէ նոքա՛ իցեն ծերագոյնք ժողովրդեանն, եւ ընտիրք նոցա. եւ հանցե՛ս զնոսա ՚ի խորանն վկայութեան, եւ կացցեն անդ ընդ քեզ։
16 Տէրը պատասխանեց Մովսէսին. «Իսրայէլացի ծերերի միջից ինձ համար հաւաքի՛ր եօթանասուն տղամարդ, որոնց ճանաչում ես իբրեւ ժողովրդի մէջ ամենածեր մարդիկ եւ իսրայէլացիների գրագիրներ: Նրանց կը բերես վկայութեան խորան, եւ նրանք այնտեղ կը կանգնեն քեզ հետ:
16 Եւ Տէրը ըսաւ Մովսէսին. «Ինծի Իսրայէլի ծերերէն եօթանասուն հոգի հաւաքէ, որոնք դուն կը ճանչնաս որպէս ժողովուրդին ծերերն ու գլխաւորները եւ զանոնք վկայութեան խորանը բե՛ր ու հոն քեզի հետ թող կենան։
Եւ ասէ Տէր ցՄովսէս. Ժողովեա ինձ եւթանասուն այր ի ծերոցն Իսրայելի, զոր դու գիտես եթէ նոքա իցեն ծերագոյնք ժողովրդեանն, եւ ընտիրք նոցա. եւ հանցես զնոսա ի խորանն վկայութեան, եւ կացցեն անդ ընդ քեզ:

11:16: Եւ ասէ Տէր ցՄովսէս. Ժողովեա՛ ինձ եւթանասուն այր ՚ի ծերոցն Իսրայէլի. զոր դո՛ւ գիտես եթէ նոքա՛ իցեն ծերագոյնք ժողովրդեանն, եւ ընտիրք նոցա. եւ հանցե՛ս զնոսա ՚ի խորանն վկայութեան, եւ կացցեն անդ ընդ քեզ։
16 Տէրը պատասխանեց Մովսէսին. «Իսրայէլացի ծերերի միջից ինձ համար հաւաքի՛ր եօթանասուն տղամարդ, որոնց ճանաչում ես իբրեւ ժողովրդի մէջ ամենածեր մարդիկ եւ իսրայէլացիների գրագիրներ: Նրանց կը բերես վկայութեան խորան, եւ նրանք այնտեղ կը կանգնեն քեզ հետ:
16 Եւ Տէրը ըսաւ Մովսէսին. «Ինծի Իսրայէլի ծերերէն եօթանասուն հոգի հաւաքէ, որոնք դուն կը ճանչնաս որպէս ժողովուրդին ծերերն ու գլխաւորները եւ զանոնք վկայութեան խորանը բե՛ր ու հոն քեզի հետ թող կենան։
zohrab-1805▾ eastern-1994▾ western am▾
11:1616: И сказал Господь Моисею: собери Мне семьдесят мужей из старейшин Израилевых, которых ты знаешь, что они старейшины и надзиратели его, и возьми их к скинии собрания, чтобы они стали там с тобою;
11:16 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs συνάγαγέ συναγω gather μοι μοι me ἑβδομήκοντα εβδομηκοντα seventy ἄνδρας ανηρ man; husband ἀπὸ απο from; away τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older Ισραηλ ισραηλ.1 Israel οὓς ος who; what αὐτὸς αυτος he; him σὺ συ you οἶδας οιδα aware ὅτι οτι since; that οὗτοί ουτος this; he εἰσιν ειμι be πρεσβύτεροι πρεσβυτερος senior; older τοῦ ο the λαοῦ λαος populace; population καὶ και and; even γραμματεῖς γραμματευς scholar αὐτῶν αυτος he; him καὶ και and; even ἄξεις αγω lead; pass αὐτοὺς αυτος he; him πρὸς προς to; toward τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even στήσονται ιστημι stand; establish ἐκεῖ εκει there μετὰ μετα with; amid σοῦ σου of you; your
11:16 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses אֶסְפָה־ ʔesᵊfā- אסף gather לִּ֞י llˈî לְ to שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven אִישׁ֮ ʔîš אִישׁ man מִ mi מִן from זִּקְנֵ֣י zziqnˈê זָקֵן old יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יָדַ֔עְתָּ yāḏˈaʕtā ידע know כִּי־ kî- כִּי that הֵ֛ם hˈēm הֵם they זִקְנֵ֥י ziqnˌê זָקֵן old הָ hā הַ the עָ֖ם ʕˌām עַם people וְ wᵊ וְ and שֹׁטְרָ֑יו šōṭᵊrˈāʸw שׁטר register וְ wᵊ וְ and לָקַחְתָּ֤ lāqaḥtˈā לקח take אֹתָם֙ ʔōṯˌām אֵת [object marker] אֶל־ ʔel- אֶל to אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment וְ wᵊ וְ and הִֽתְיַצְּב֥וּ hˈiṯyaṣṣᵊvˌû יצב stand שָׁ֖ם šˌām שָׁם there עִמָּֽךְ׃ ʕimmˈāḵ עִם with
11:16. et dixit Dominus ad Mosen congrega mihi septuaginta viros de senibus Israhel quos tu nosti quod senes populi sint ac magistri et duces eos ad ostium tabernaculi foederis faciesque ibi stare tecumAnd the Lord said to Moses: Gather unto me seventy men of the ancients of Israel, whom thou knowest to be ancients and masters of the people: and thou shalt bring them to the door of the tabernacle of the covenant, and shalt make them stand there with thee,
16. And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee.
11:16. And the Lord said to Moses: “Gather to me seventy men from the elders of Israel, whom you know to be elders, as well as teachers, of the people. And you shall lead them to the door of the tabernacle of the covenant, and you shall cause them to stand there with you,
And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee:

16: И сказал Господь Моисею: собери Мне семьдесят мужей из старейшин Израилевых, которых ты знаешь, что они старейшины и надзиратели его, и возьми их к скинии собрания, чтобы они стали там с тобою;
11:16
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
συνάγαγέ συναγω gather
μοι μοι me
ἑβδομήκοντα εβδομηκοντα seventy
ἄνδρας ανηρ man; husband
ἀπὸ απο from; away
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
Ισραηλ ισραηλ.1 Israel
οὓς ος who; what
αὐτὸς αυτος he; him
σὺ συ you
οἶδας οιδα aware
ὅτι οτι since; that
οὗτοί ουτος this; he
εἰσιν ειμι be
πρεσβύτεροι πρεσβυτερος senior; older
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
γραμματεῖς γραμματευς scholar
αὐτῶν αυτος he; him
καὶ και and; even
ἄξεις αγω lead; pass
αὐτοὺς αυτος he; him
πρὸς προς to; toward
τὴν ο the
σκηνὴν σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
στήσονται ιστημι stand; establish
ἐκεῖ εκει there
μετὰ μετα with; amid
σοῦ σου of you; your
11:16
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
אֶסְפָה־ ʔesᵊfā- אסף gather
לִּ֞י llˈî לְ to
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
אִישׁ֮ ʔîš אִישׁ man
מִ mi מִן from
זִּקְנֵ֣י zziqnˈê זָקֵן old
יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יָדַ֔עְתָּ yāḏˈaʕtā ידע know
כִּי־ kî- כִּי that
הֵ֛ם hˈēm הֵם they
זִקְנֵ֥י ziqnˌê זָקֵן old
הָ הַ the
עָ֖ם ʕˌām עַם people
וְ wᵊ וְ and
שֹׁטְרָ֑יו šōṭᵊrˈāʸw שׁטר register
וְ wᵊ וְ and
לָקַחְתָּ֤ lāqaḥtˈā לקח take
אֹתָם֙ ʔōṯˌām אֵת [object marker]
אֶל־ ʔel- אֶל to
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment
וְ wᵊ וְ and
הִֽתְיַצְּב֥וּ hˈiṯyaṣṣᵊvˌû יצב stand
שָׁ֖ם šˌām שָׁם there
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
11:16. et dixit Dominus ad Mosen congrega mihi septuaginta viros de senibus Israhel quos tu nosti quod senes populi sint ac magistri et duces eos ad ostium tabernaculi foederis faciesque ibi stare tecum
And the Lord said to Moses: Gather unto me seventy men of the ancients of Israel, whom thou knowest to be ancients and masters of the people: and thou shalt bring them to the door of the tabernacle of the covenant, and shalt make them stand there with thee,
11:16. And the Lord said to Moses: “Gather to me seventy men from the elders of Israel, whom you know to be elders, as well as teachers, of the people. And you shall lead them to the door of the tabernacle of the covenant, and you shall cause them to stand there with you,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16: Assistance Provided for Moses.B. C. 1490.
16 And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. 17 And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone. 18 And say thou unto the people, Sanctify yourselves against to morrow, and ye shall eat flesh: for ye have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the LORD will give you flesh, and ye shall eat. 19 Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; 20 But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the LORD which is among you, and have wept before him, saying, Why came we forth out of Egypt? 21 And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month. 22 Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them? 23 And the LORD said unto Moses, Is the LORD's hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not.
We have here God's gracious answer to both the foregoing complaints, wherein his goodness takes occasion from man's badness to appear so much the more illustrious.
I. Provision is made for the redress of the grievances Moses complains of. If he find the weight of government lie too heavy upon him, though he was a little too passionate in his remonstrance, yet he shall be eased, not by being discarded from the government himself, as he justly might have been if God had been extreme to mark what he said amiss, but by having assistants appointed him, who should be, as the apostle speaks (1 Cor. xii. 28), helps, governments (that is, helps in government), not at all to lesson or eclipse his honour, but to make the work more easy to him, and to bear the burden of the people with him. And that this provision might be both agreeable and really serviceable,
1. Moses is directed to nominate the persons, v. 16. The people were too hot and heady and tumultuous to be entrusted with the election; Moses must please himself in the choice, that he may not afterwards complain. The number he is to choose is seventy men, according to the number of the souls that went down into Egypt. He must choose such as he knew to be elders, that is, wise and experienced men. Those that had acquitted themselves best, as rulers of thousands and hundreds (Exod. xviii. 25), purchase to themselves now this good degree. "Choose such as thou knowest to be elders indeed, and not in name only, officers that execute their office." We read of the same number of elders (Exod. xxiv. 1) that went up with Moses to Mount Sinai, but they were distinguished only for that occasion, these for a perpetuity; and, according to this constitution, the Sanhedrim, or great council of the Jews, which in after ages sat at Jerusalem, and was the highest court of judgment among them, consisted of seventy men. Our Saviour seems to have had an eye to it in the choice of seventy disciples, who were to be assistants to the apostles, Luke x.
2. God promises to qualify them. If they were not found fit for the employ, they should be made fit, else they might prove more a hindrance than a help to Moses, v. 17. Though Moses had talked too boldly with God, yet God does not therefore break off communion with him; he bears a great deal with us, and we must with one another: I will come down (said God) and talk with thee, when thou art more calm and composed; and I will take of the same spirit of wisdom, and piety, and courage, that is upon thee, and put it upon them. Not that Moses had the less of the Spirit for their sharing, nor that they were hereby made equal with him; Moses was still unequalled (Deut. xxxiv. 10), but they were clothed with a spirit of government proportionable to their place, and with a spirit of prophecy to prove their divine call to it, the government being a Theocracy. Note, (1.) Those whom God employs in any service he qualifies for it, and those that are not in some measure qualified cannot think themselves duly called. (2.) All good qualifications are from God; every perfect gift is from the Father of lights.
II. Even the humour of the discontented people shall be gratified too, that every mouth may be stopped. They are ordered to sanctify themselves (v. 18), that is, to put themselves into a posture to receive such a proof of God's power as should be a token both of mercy and judgment. Prepare to meet thy God, O Israel, Amos iv. 12.
1. God promises (shall I say?)--he threatens rather, that they shall have their fill of flesh, that for a month together they shall not only be fed, but feasted, with flesh, besides their daily manna; and, if they have not a better government of their appetites than now it appears they have they shall be surfeited with it (v. 19, 20): You shall eat till it come out at your nostrils, and become loathsome to you. See here, (1.) The vanity of all the delights of sense; they will cloy, but not satisfy: spiritual pleasures are the contrary. As the world passes away, so do the lusts of it, 1 John ii. 17. What was greedily coveted in a little time comes to be nauseated. (2.) What brutish sins (and worse than brutish) gluttony and drunkenness are; they put a force upon nature, and make that the sickness of the body which should be its health; they are sins that are their own punishments, and yet not the worst that attend them. (3.) What a righteous thing it is with God to make that loathsome to men which they have inordinately lusted after. God could make them despise flesh as much as they had despised manna.
2. Moses objects the improbability of making good this word, v. 21, 22. It is an objection like that which the disciples made, Mark viii. 4, Whence can a man satisfy these men? Some excuse Moses here, and construe what he says as only a modest enquiry which way the supply must be expected; but it savours too much of diffidence and distrust of God to be justified. He objects the number of the people, as if he that provided bread for them all could not, by the same unlimited power, provide flesh too. He reckons it must be the flesh either of beasts or fishes, because they are the most bulky animals, little thinking that the flesh of birds, little birds, should serve the purpose. God sees not as man sees, but his thoughts are above ours. He objects the greediness of the people's desires in that word, to suffice them. Note, Even true and great believers sometimes find it hard to trust God under the discouragements of second causes, and against hope to believe in hope. Moses himself could scarcely forbear saying, Can God furnish a table in the wilderness? when this had become the common cry. No doubt this was his infirmity.
3. God gives a short but sufficient answer to the objection in that question, Has the Lord's hand waxed short? v. 23. If Moses had remembered the years of the right hand of the Most High, he would not have started all these difficulties; therefore God reminds him of them, intimating that this objection reflected upon the divine power, of which he himself had been so often, not only the witness, but the instrument. Had he forgotten what wonders the divine power had wrought for that people, when it inflicted the plagues of Egypt, divided the sea, broached the rock, and rained bread from heaven? Had that power abated? Was God weaker than he used to be? Or was he tired with what he had done? Whatever our unbelieving hearts may suggest to the contrary, it is certain, (1.) That God's hand is not short; his power cannot be restrained in the exerting of itself by any thing but his own will; with him nothing is impossible. That hand is not short which measures the waters, metes out the heavens (Isa. xl. 12), and grasps the winds, Prov. xxx. 4. (2.) That it has not waxed short. He is as strong as ever he was, fainteth not, neither is weary. And this is sufficient to silence all our distrusts when means fail us, Is any thing too hard for the Lord? God here brings Moses to this first principle, sets him back in his lesson, to learn the ancient name of God, The Lord God Almighty, and puts the proof upon the issue: Thou shalt see whether my word shall come to pass or not. This magnifies God's word above all his name, that his works never come short of it. If he speaks, it is done.
Albert Barnes: Notes on the Bible - 1834
11:16
Seventy men of the elders of Israel - Seventy elders had also gone up with Moses to the Lord in the mount Exo 24:1, Exo 24:9. Seventy is accordingly the number of colleagues assigned to Moses to share his burden with him. To it, the Jews trace the origin of the Sanhedrim. Subsequent notices Num 16:25; Jos 7:6; Jos 8:10, Jos 8:33; Jos 9:11; Jos 23:2; Jos 24:1, Jos 24:31 so connect the elders with the government of Israel as to point to the fact that the appointment now made was not a merely temporary one, though it would seem to have soon fallen into desuetude. We find no traces of it in the days of the Judges and the Kings.
Elders of the people, and officers over them - In English idiom, "elders and officers of the people." Both elders and officers appear in Egypt (Exo 3:16; Exo 5:6 ff): the former had headed the nation in its efforts after freedom; the latter were the subordinate, though unwilling, agents of Egyptian tyranny. The two classes no doubt were working together; and from those who belonged to either, perhaps from those who were both eiders and officers, the council of Seventy was to be selected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: seventy: Gen 46:27; Exo 4:29, Exo 24:1, Exo 24:9; Eze 8:11; Luk 10:1, Luk 10:17
officers: Deu 1:15, Deu 16:18, Deu 31:28
Carl Friedrich Keil and Franz Delitzsch
11:16
There was good ground for his complaint. The burden of the office laid upon the shoulders of Moses was really too heavy for one man; and even the discontent which broke out in the complaint was nothing more than an outpouring of zeal for the office assigned him by God, under the burden of which his strength would eventually break down, unless he received some support. He was not tired of the office, but would stake his life for it if God did not relieve him in some way, as office and life were really one in him. Jehovah therefore relieved him in the distress of which he complained, without blaming the words of His servant, which bordered on despair. "Gather unto Me," He said to Moses (Num 11:16, Num 11:17), "seventy men of the elders of Israel, whom thou knowest as elders and officers (shoterim, see Ex 5:6) of the people, and bring them unto the tabernacle, that they may place themselves there with thee. I will come down (see at Num 11:25) and speak with thee there, and will take of the spirit which is upon thee, and will put it upon them, that they may bear the burden of the people with thee."
John Gill
11:16 And the Lord said unto Moses,.... Without making any reflection upon him, or upbraiding him with his unbecoming speeches to him, but in a kind and tender manner directs for his assistance and case:
gather unto me seventy men of the elders of Israel; out from among them, such as were not only men in years, but men of gravity, prudence, and wisdom; elders there were among the people in Egypt, Ex 3:16; and it was from among such as those the seventy men were to be taken; we read of seventy elders before this time, that went up to the mount with Moses, Ex 24:1; but they are supposed only to be selected for that purpose at that time, and did not continue as a separate body, or in any office: according to this number seventy, the great sanhedrim, or court of judicature the sat at Jerusalem in later times, consisted of seventy persons, with a prince or president at the head of them, as Moses was at the head of those: and so our Lord, besides his twelve apostles, sent out seventy disciples to be assisting in his work and service, Lk 10:1,
whom thou knowest to be elders of the people; either in age, or in some sort of office and authority among them, or, however, to be good and just men, and had a considerable share of knowledge, understanding, and wisdom:
and officers over them; such as Jethro advised to constitute, Ex 18:21; and it is not improbable that these seventy were chosen out of them:
and bring them unto the tabernacle of the congregation, that they may stand there with thee; and be seen by all the people what honour was done them, what authority was conferred upon them, and what gifts were bestowed on them, qualifying them for their office, in which they were to be treated with respect by them.
John Wesley
11:16 To be elders - Whom thou by experience discernest to be elders not only in years, and name, but also in wisdom and authority with the people. And according to this constitution, the Sanhedrim, or great council of the Jews, which in after - ages sat at Jerusalem, and was the highest court of the judgment among them, consisted of seventy men.
Robert Jamieson, A. R. Fausset and David Brown
11:16 the Lord said unto Moses, Gather unto me seventy men of the elders-- (Ex 3:16; Ex 5:6; Ex 24:9; Ex 18:21, Ex 18:24; Lev 4:15). An order of seventy was to be created, either by a selection from the existing staff of elders or by the appointment of new ones, empowered to assist him by their collective wisdom and experience in the onerous cares of government. The Jewish writers say that this was the origin of the Sanhedrin, or supreme appellate court of their nation. But there is every reason to believe that it was only a temporary expedient, adopted to meet a trying exigency.
11:1711:17: Եւ իջի՛ց անդր եւ խօսեցայց ընդ քեզ, եւ առի՛ց ՚ի Հոգւոյդ որ ՚ի քեզ է եւ արկից զնոքօք. եւ բարձցե՛ն ընդ քեզ զյանդգնութիւն ժողովրդեանդ այդորիկ. եւ ո՛չ կրեսցես զդոսա դու միայն[1284]։ [1284] Յօրինակին. Զանդգնութիւն ժողովրդեանդ։
17 Ես կ’իջնեմ այնտեղ, կը խօսեմ քեզ հետ եւ քեզ տուածս ոգուց կ’առնեմ ու կը դնեմ նրանց մէջ: Նրանք ի վիճակի կը լինեն կրելու այդ ժողովրդի յանդգնութեան բեռը. եւ դու միայնակ չես կրի դա:
17 Ես հոն պիտի իջնեմ ու խօսիմ քեզի հետ եւ քու վրադ եղած Հոգիէն պիտի առնեմ ու անոնց վրայ պիտի դնեմ, որպէս զի ժողովուրդին բեռը վերցնեն քեզի հետ ու դուն մինակ չվերցնես։
եւ իջից անդր եւ խօսեցայց ընդ քեզ. եւ առից ի Հոգւոյդ որ ի քեզ է եւ արկից զնոքօք. եւ բարձցեն ընդ քեզ [196]զյանդգնութիւն ժողովրդեանդ այդորիկ, եւ ոչ կրեսցես զդոսա դու միայն:

11:17: Եւ իջի՛ց անդր եւ խօսեցայց ընդ քեզ, եւ առի՛ց ՚ի Հոգւոյդ որ ՚ի քեզ է եւ արկից զնոքօք. եւ բարձցե՛ն ընդ քեզ զյանդգնութիւն ժողովրդեանդ այդորիկ. եւ ո՛չ կրեսցես զդոսա դու միայն[1284]։
[1284] Յօրինակին. Զանդգնութիւն ժողովրդեանդ։
17 Ես կ’իջնեմ այնտեղ, կը խօսեմ քեզ հետ եւ քեզ տուածս ոգուց կ’առնեմ ու կը դնեմ նրանց մէջ: Նրանք ի վիճակի կը լինեն կրելու այդ ժողովրդի յանդգնութեան բեռը. եւ դու միայնակ չես կրի դա:
17 Ես հոն պիտի իջնեմ ու խօսիմ քեզի հետ եւ քու վրադ եղած Հոգիէն պիտի առնեմ ու անոնց վրայ պիտի դնեմ, որպէս զի ժողովուրդին բեռը վերցնեն քեզի հետ ու դուն մինակ չվերցնես։
zohrab-1805▾ eastern-1994▾ western am▾
11:1717: Я сойду, и буду говорить там с тобою, и возьму от Духа, Который на тебе, и возложу на них, чтобы они несли с тобою бремя народа, а не один ты носил.
11:17 καὶ και and; even καταβήσομαι καταβαινω step down; descend καὶ και and; even λαλήσω λαλεω talk; speak ἐκεῖ εκει there μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even ἀφελῶ αφαιρεω take away ἀπὸ απο from; away τοῦ ο the πνεύματος πνευμα spirit; wind τοῦ ο the ἐπὶ επι in; on σοὶ σοι you καὶ και and; even ἐπιθήσω επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even συναντιλήμψονται συναντιλαμβανομαι relieve together; assist μετὰ μετα with; amid σοῦ σου of you; your τὴν ο the ὁρμὴν ορμη impulse τοῦ ο the λαοῦ λαος populace; population καὶ και and; even οὐκ ου not οἴσεις φερω carry; bring αὐτοὺς αυτος he; him σὺ συ you μόνος μονος only; alone
11:17 וְ wᵊ וְ and יָרַדְתִּ֗י yāraḏtˈî ירד descend וְ wᵊ וְ and דִבַּרְתִּ֣י ḏibbartˈî דבר speak עִמְּךָ֮ ʕimmᵊḵˈā עִם with שָׁם֒ šˌām שָׁם there וְ wᵊ וְ and אָצַלְתִּ֗י ʔāṣaltˈî אצל set aside מִן־ min- מִן from הָ hā הַ the ר֛וּחַ rˈûₐḥ רוּחַ wind אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָלֶ֖יךָ ʕālˌeʸḵā עַל upon וְ wᵊ וְ and שַׂמְתִּ֣י śamtˈî שׂים put עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon וְ wᵊ וְ and נָשְׂא֤וּ nāśᵊʔˈû נשׂא lift אִתְּךָ֙ ʔittᵊḵˌā אֵת together with בְּ bᵊ בְּ in מַשָּׂ֣א maśśˈā מַשָּׂא burden הָ hā הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and לֹא־ lō- לֹא not תִשָּׂ֥א ṯiśśˌā נשׂא lift אַתָּ֖ה ʔattˌā אַתָּה you לְ lᵊ לְ to בַדֶּֽךָ׃ vaddˈeḵā בַּד linen, part, stave
11:17. ut descendam et loquar tibi et auferam de spiritu tuo tradamque eis ut sustentent tecum onus populi et non tu solus graverisThat I may come down and speak with thee: and I will take of thy spirit, and will give to them, that they may bear with thee the burden of the people, and thou mayest not be burthened alone.
17. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.
11:17. so that I may descend and speak to you. And I will take from your spirit, and I will deliver it to them, so that, with you, they may sustain the burden of the people, and so that you will not be weighed down alone.
And I will come down and talk with thee there: and I will take of the spirit which [is] upon thee, and will put [it] upon them; and they shall bear the burden of the people with thee, that thou bear [it] not thyself alone:

17: Я сойду, и буду говорить там с тобою, и возьму от Духа, Который на тебе, и возложу на них, чтобы они несли с тобою бремя народа, а не один ты носил.
11:17
καὶ και and; even
καταβήσομαι καταβαινω step down; descend
καὶ και and; even
λαλήσω λαλεω talk; speak
ἐκεῖ εκει there
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
ἀφελῶ αφαιρεω take away
ἀπὸ απο from; away
τοῦ ο the
πνεύματος πνευμα spirit; wind
τοῦ ο the
ἐπὶ επι in; on
σοὶ σοι you
καὶ και and; even
ἐπιθήσω επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
καὶ και and; even
συναντιλήμψονται συναντιλαμβανομαι relieve together; assist
μετὰ μετα with; amid
σοῦ σου of you; your
τὴν ο the
ὁρμὴν ορμη impulse
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
οὐκ ου not
οἴσεις φερω carry; bring
αὐτοὺς αυτος he; him
σὺ συ you
μόνος μονος only; alone
11:17
וְ wᵊ וְ and
יָרַדְתִּ֗י yāraḏtˈî ירד descend
וְ wᵊ וְ and
דִבַּרְתִּ֣י ḏibbartˈî דבר speak
עִמְּךָ֮ ʕimmᵊḵˈā עִם with
שָׁם֒ šˌām שָׁם there
וְ wᵊ וְ and
אָצַלְתִּ֗י ʔāṣaltˈî אצל set aside
מִן־ min- מִן from
הָ הַ the
ר֛וּחַ rˈûₐḥ רוּחַ wind
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָלֶ֖יךָ ʕālˌeʸḵā עַל upon
וְ wᵊ וְ and
שַׂמְתִּ֣י śamtˈî שׂים put
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
וְ wᵊ וְ and
נָשְׂא֤וּ nāśᵊʔˈû נשׂא lift
אִתְּךָ֙ ʔittᵊḵˌā אֵת together with
בְּ bᵊ בְּ in
מַשָּׂ֣א maśśˈā מַשָּׂא burden
הָ הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תִשָּׂ֥א ṯiśśˌā נשׂא lift
אַתָּ֖ה ʔattˌā אַתָּה you
לְ lᵊ לְ to
בַדֶּֽךָ׃ vaddˈeḵā בַּד linen, part, stave
11:17. ut descendam et loquar tibi et auferam de spiritu tuo tradamque eis ut sustentent tecum onus populi et non tu solus graveris
That I may come down and speak with thee: and I will take of thy spirit, and will give to them, that they may bear with thee the burden of the people, and thou mayest not be burthened alone.
11:17. so that I may descend and speak to you. And I will take from your spirit, and I will deliver it to them, so that, with you, they may sustain the burden of the people, and so that you will not be weighed down alone.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:17: I will take of the spirit which is upon thee - From this place Origen and Theodoret take occasion to compare Moses to a lamp, at which seventy others were lighted, without losing any of its brightness. To convince Moses that God had sufficiently qualified him for the work which he had given him to do, he tells him that of the gifts and graces which he has given him he will qualify seventy persons to bear the charge with him. This was probably intended as a gracious reproof. Query. Did not Moses lose a measure of his gifts in this business? And is it not right that he whom God has called to and qualified for some particular office, should lose those gifts which he either undervalues or refuses to employ for God in the way appointed? Is there not much reason to believe that many cases have occurred where the spiritual endowments of particular persons have been taken away and given to others who made a better use of them? Hence the propriety of that exhortation, Rev 3:11 : Hold that fast which thou hast, that no man take thy crown. The gracious God never called a man to perform a work without furnishing him with adequate strength; and to refuse to do it on the pretense of inability is little short of rebellion against God. This institution of the seventy persons to help Moses the rabbins consider as the origin of their grand council called the Sanhedrin. But we find that a council of seventy men, elders of Israel, had existed among the people a year before this time. See Exo 24:9 (note); see the advice given to Jethro to Moses, Exo 18:17 (note), etc., and the notes there.
Albert Barnes: Notes on the Bible - 1834
11:17
I will take of the spirit which is upon thee - Render rather separate from the spirit, etc.; i. e. they shall have their portion in the same divine gift which thou hast.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: I will come: Num 11:25, Num 12:5; Gen 11:5, Gen 18:21; Exo 19:11, Exo 19:20, Exo 34:5; Joh 3:13
talk with: Num 12:8; Gen 17:3, Gen 17:22, Gen 18:20-22, Gen 18:33
I will take: Num 27:18; Sa1 10:6; Kg2 2:9, Kg2 2:15; Neh 9:20; Isa 44:3, Isa 59:20, Isa 59:21; Joe 2:28; Joh 7:39; Rom 8:9; Co1 2:12, Co1 12:4-11; Th1 4:8; Pe1 1:22; Jde 1:19
they shall: Exo 18:22; Act 6:3, Act 6:4
Geneva 1599
11:17 And I will come down and talk with thee there: (k) and I will take of the spirit which [is] upon thee, and will put [it] upon them; and they shall bear the burden of the people with thee, that thou bear [it] not thyself alone.
(k) I will distribute my spirit among them, as I have done to you.
John Gill
11:17 And I will come down and talk with thee there,.... Descend from heaven, by some visible token of his power and presence, and in a friendly manner converse with him face to face; which was an instance of great condescension and grace, and especially when Moses had showed a very froward peevish spirit; yet all is overlooked, and the Lord vouchsafes the most intimate communion with him, and does him honour before the people:
and I will take of the spirit which is upon thee; the spirit of government, and the spirit of prophecy, the gifts of the spirit qualifying for these things, of which Moses had a large measure:
and will put it upon them; that is, gifts of the same kind with his; not that his gifts were diminished, or that properly speaking anything was taken from Moses and given to the seventy elders; but from the same fountain and fulness of the spirit Moses partook of, they were furnished with like gifts and qualifications, he having not at all the less for what was communicated to them; see 1Cor 12:4; several of the Jewish writers, and particularly Jarchi, illustrate it by the lamp in the golden candlestick in the sanctuary, which was always burning, and at which all the rest were lighted, without any diminution of its light at all:
and they shall bear the burden of the people with thee, that thou bear it not thyself alone: assist in the government of them, take part in all weighty and difficult matters, hear the complaints of the people, and bear a share of the blame and reproach they at any time should cast upon their rulers.
John Wesley
11:17 I will come down - By my powerful presence and operation. I will put it on them - That is, I will give the same spirit to them which I have given to thee. But as the spirit was not conveyed to them from or through Moses, but immediately from God, so the spirit or its gifts were not by this means impaired in Moses. The spirit is here put for the gifts of the spirit, and particularly for the spirit of prophecy, whereby they were enabled, as Moses had been and still was, to discern hidden and future things, and resolve doubtful and difficult cases, which made them fit for government. It is observable, that God would not, and therefore men should not, call any persons to any office for which they were not sufficiently qualified.
Robert Jamieson, A. R. Fausset and David Brown
11:17 I will come down--that is, not in a visible manner or by local descent, but by the tokens of the divine presence and operations.
and I will take of the spirit which is upon thee--"The spirit" means the gifts and influences of the Spirit (Num 27:18; Joel 2:28; Jn 7:39; 1Cor 14:12), and by "taking the spirit of Moses, and putting it upon them," is not to be understood that the qualities of the great leader were to be in any degree impaired but that the elders would be endowed with a portion of the same gifts, especially of prophecy (Num 11:25) --that is, an extraordinary penetration in discovering hidden and settling difficult things.
11:1811:18: Եւ ցժողովուրդն ասասցես. Սրբեցարո՛ւք առ վաղիւ՝ եւ կերիջիք միս. զի լացէք առաջի Տեառն՝ եւ ասացէք. Ո՜ ջամբեսցէ մեզ միս. զի լա՛ւ էր մեզ յԵգիպտոս։ Եւ տացէ՛ ձեզ Տէր միս ուտելոյ, եւ կերիջի՛ք միս։
18 Ժողովրդին կ’ասես. “Մաքրուեցէ՛ք վաղուայ համար, որ միս ուտէք, որովհետեւ լաց լինելով Տիրոջ առջեւ՝ ասում էիք. “Ո՞վ մեզ միս կը տայ ուտելու: Մեզ համար լաւ էր Եգիպտոսում”: Տէրը ձեզ միս կը տայ ուտելու, եւ դուք միս կ’ուտէք:
18 Եւ ըսէ՛ ժողովուրդին. ‘Վաղուան համար սրբուեցէ՛ք, որ միս ուտէք. վասն զի Տէրոջը առջեւ լացիք՝ ըսելով. «Ո՞վ մեզի միս պիտի կերցնէ. քանզի Եգիպտոսի մէջ աղէկ կ’ապրէինք». ուստի Տէրը ձեզի միս պիտի տայ ու դուք պիտի ուտէք։
Եւ ցժողովուրդն ասասցես. Սրբեցարուք առ վաղիւ, եւ կերիջիք միս. զի լացէք առաջի Տեառն եւ ասացէք. Ո՞ ջամբեսցէ մեզ միս. զի լաւ էր մեզ յԵգիպտոս. եւ տացէ ձեզ Տէր միս [197]ուտելոյ, եւ կերիջիք միս:

11:18: Եւ ցժողովուրդն ասասցես. Սրբեցարո՛ւք առ վաղիւ՝ եւ կերիջիք միս. զի լացէք առաջի Տեառն՝ եւ ասացէք. Ո՜ ջամբեսցէ մեզ միս. զի լա՛ւ էր մեզ յԵգիպտոս։ Եւ տացէ՛ ձեզ Տէր միս ուտելոյ, եւ կերիջի՛ք միս։
18 Ժողովրդին կ’ասես. “Մաքրուեցէ՛ք վաղուայ համար, որ միս ուտէք, որովհետեւ լաց լինելով Տիրոջ առջեւ՝ ասում էիք. “Ո՞վ մեզ միս կը տայ ուտելու: Մեզ համար լաւ էր Եգիպտոսում”: Տէրը ձեզ միս կը տայ ուտելու, եւ դուք միս կ’ուտէք:
18 Եւ ըսէ՛ ժողովուրդին. ‘Վաղուան համար սրբուեցէ՛ք, որ միս ուտէք. վասն զի Տէրոջը առջեւ լացիք՝ ըսելով. «Ո՞վ մեզի միս պիտի կերցնէ. քանզի Եգիպտոսի մէջ աղէկ կ’ապրէինք». ուստի Տէրը ձեզի միս պիտի տայ ու դուք պիտի ուտէք։
zohrab-1805▾ eastern-1994▾ western am▾
11:1818: Народу же скажи: очиститесь к завтрашнему дню, и будете есть мясо; так как вы плакали вслух Господа и говорили: кто накормит нас мясом? хорошо нам было в Египте, --то и даст вам Господь мясо, и будете есть.
11:18 καὶ και and; even τῷ ο the λαῷ λαος populace; population ἐρεῖς ερεω.1 state; mentioned ἁγνίσασθε αγνιζω purify εἰς εις into; for αὔριον αυριον tomorrow; next day καὶ και and; even φάγεσθε εσθιω eat; consume κρέα κρεας meat ὅτι οτι since; that ἐκλαύσατε κλαιω weep; cry ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master λέγοντες λεγω tell; declare τίς τις.1 who?; what? ἡμᾶς ημας us ψωμιεῖ ψωμιζω provide; feed κρέα κρεας meat ὅτι οτι since; that καλὸν καλος fine; fair ἡμῖν ημιν us ἐστιν ειμι be ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even δώσει διδωμι give; deposit κύριος κυριος lord; master ὑμῖν υμιν you κρέα κρεας meat φαγεῖν φαγω swallow; eat καὶ και and; even φάγεσθε εσθιω eat; consume κρέα κρεας meat
11:18 וְ wᵊ וְ and אֶל־ ʔel- אֶל to הָ hā הַ the עָ֨ם ʕˌām עַם people תֹּאמַ֜ר tōmˈar אמר say הִתְקַדְּשׁ֣וּ hiṯqaddᵊšˈû קדשׁ be holy לְ lᵊ לְ to מָחָר֮ māḥār מָחָר next day וַ wa וְ and אֲכַלְתֶּ֣ם ʔᵃḵaltˈem אכל eat בָּשָׂר֒ bāśˌār בָּשָׂר flesh כִּ֡י kˈî כִּי that בְּכִיתֶם֩ bᵊḵîṯˌem בכה weep בְּ bᵊ בְּ in אָזְנֵ֨י ʔoznˌê אֹזֶן ear יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say מִ֤י mˈî מִי who יַאֲכִלֵ֨נוּ֙ yaʔᵃḵilˈēnû אכל eat בָּשָׂ֔ר bāśˈār בָּשָׂר flesh כִּי־ kî- כִּי that טֹ֥וב ṭˌôv טוב be good לָ֖נוּ lˌānû לְ to בְּ bᵊ בְּ in מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and נָתַ֨ן nāṯˌan נתן give יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH לָכֶ֛ם lāḵˈem לְ to בָּשָׂ֖ר bāśˌār בָּשָׂר flesh וַ wa וְ and אֲכַלְתֶּֽם׃ ʔᵃḵaltˈem אכל eat
11:18. populo quoque dices sanctificamini cras comedetis carnes ego enim audivi vos dicere quis dabit nobis escas carnium bene nobis erat in Aegypto ut det vobis Dominus carnes et comedatisAnd thou shalt say to the people: Be ye sanctified: to morrow you shall eat flesh: for I have heard you say: Who will give us flesh to eat? It was well with us in Egypt. That the Lord may give you flesh, and you may eat:
18. And say thou unto the people, Sanctify yourselves against tomorrow, and ye shall eat flesh: for ye have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the LORD will give you flesh, and ye shall eat.
11:18. You shall also say to the people: Be sanctified. Tomorrow you will eat flesh. For I have heard you say: ‘Who will give us flesh to eat? It was well with us in Egypt.’ So then, may the Lord give you flesh. And you will eat,
And say thou unto the people, Sanctify yourselves against to morrow, and ye shall eat flesh: for ye have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for [it was] well with us in Egypt: therefore the LORD will give you flesh, and ye shall eat:

18: Народу же скажи: очиститесь к завтрашнему дню, и будете есть мясо; так как вы плакали вслух Господа и говорили: кто накормит нас мясом? хорошо нам было в Египте, --то и даст вам Господь мясо, и будете есть.
11:18
καὶ και and; even
τῷ ο the
λαῷ λαος populace; population
ἐρεῖς ερεω.1 state; mentioned
ἁγνίσασθε αγνιζω purify
εἰς εις into; for
αὔριον αυριον tomorrow; next day
καὶ και and; even
φάγεσθε εσθιω eat; consume
κρέα κρεας meat
ὅτι οτι since; that
ἐκλαύσατε κλαιω weep; cry
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
λέγοντες λεγω tell; declare
τίς τις.1 who?; what?
ἡμᾶς ημας us
ψωμιεῖ ψωμιζω provide; feed
κρέα κρεας meat
ὅτι οτι since; that
καλὸν καλος fine; fair
ἡμῖν ημιν us
ἐστιν ειμι be
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
δώσει διδωμι give; deposit
κύριος κυριος lord; master
ὑμῖν υμιν you
κρέα κρεας meat
φαγεῖν φαγω swallow; eat
καὶ και and; even
φάγεσθε εσθιω eat; consume
κρέα κρεας meat
11:18
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֨ם ʕˌām עַם people
תֹּאמַ֜ר tōmˈar אמר say
הִתְקַדְּשׁ֣וּ hiṯqaddᵊšˈû קדשׁ be holy
לְ lᵊ לְ to
מָחָר֮ māḥār מָחָר next day
וַ wa וְ and
אֲכַלְתֶּ֣ם ʔᵃḵaltˈem אכל eat
בָּשָׂר֒ bāśˌār בָּשָׂר flesh
כִּ֡י kˈî כִּי that
בְּכִיתֶם֩ bᵊḵîṯˌem בכה weep
בְּ bᵊ בְּ in
אָזְנֵ֨י ʔoznˌê אֹזֶן ear
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
מִ֤י mˈî מִי who
יַאֲכִלֵ֨נוּ֙ yaʔᵃḵilˈēnû אכל eat
בָּשָׂ֔ר bāśˈār בָּשָׂר flesh
כִּי־ kî- כִּי that
טֹ֥וב ṭˌôv טוב be good
לָ֖נוּ lˌānû לְ to
בְּ bᵊ בְּ in
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
נָתַ֨ן nāṯˌan נתן give
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
לָכֶ֛ם lāḵˈem לְ to
בָּשָׂ֖ר bāśˌār בָּשָׂר flesh
וַ wa וְ and
אֲכַלְתֶּֽם׃ ʔᵃḵaltˈem אכל eat
11:18. populo quoque dices sanctificamini cras comedetis carnes ego enim audivi vos dicere quis dabit nobis escas carnium bene nobis erat in Aegypto ut det vobis Dominus carnes et comedatis
And thou shalt say to the people: Be ye sanctified: to morrow you shall eat flesh: for I have heard you say: Who will give us flesh to eat? It was well with us in Egypt. That the Lord may give you flesh, and you may eat:
11:18. You shall also say to the people: Be sanctified. Tomorrow you will eat flesh. For I have heard you say: ‘Who will give us flesh to eat? It was well with us in Egypt.’ So then, may the Lord give you flesh. And you will eat,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: Sanctify: Gen 35:2; Exo 19:10, Exo 19:15; Jos 7:13
ye have wept: Num 11:1, Num 11:4-6; Exo 16:3-7; Jdg 21:2
it was well: Num 11:4, Num 11:5, Num 14:2, Num 14:3; Act 7:39
Carl Friedrich Keil and Franz Delitzsch
11:18
Jehovah would also relieve the complaining of the people, and that in such a way that the murmurers should experience at the same time the holiness of His judgments. The people were to sanctify themselves for the next day, and were then to eat flesh (receive flesh to eat). התקדּשׁ (as in Ex 19:10), to prepare themselves by purifications for the revelation of the glory of God in the miraculous gift of flesh. Jehovah would give them flesh, so that they should eat it not one day, or two, or five, or ten, or twenty, but a whole month long (of "days," as in Gen 29:14; Gen 41:1), "till it come out of your nostrils, and become loathsome unto you," as a punishment for having despised Jehovah in the midst of them, in their contempt of the manna given by God, and for having shown their regret at leaving the land of Egypt in their longing for the provisions of that land.
Geneva 1599
11:18 And say thou unto the people, (l) Sanctify yourselves against to morrow, and ye shall eat flesh: for ye have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for [it was] well with us in Egypt: therefore the LORD will give you flesh, and ye shall eat.
(l) Prepare yourselves that you may be clean.
John Gill
11:18 And say thou unto the people,.... For what follows respects them, as what goes before regarded himself:
sanctify yourselves against tomorrow; or prepare yourselves, as the Targums of Onkelos, and Jonathan, either to receive mercies, or to meet the Lord in the way of his judgments; so Jarchi interprets it,"prepare for punishments,''for what is said should be, and what they had, was not as a blessing, but in a way of punishment:
and ye shall eat flesh; which they lusted after, wept for, and could not be easy without:
for ye have wept in the ears of the Lord; complaining of him, and which he has taken notice of:
saying, who shall give us flesh to eat? for though they so earnestly desired it, they despaired of it, and even called in question the power of God to give it:
for it was well with us in Egypt; where they had their fleshpots, as well as their cucumbers, melons, leeks, onions, and garlic, Ex 16:3; but they forgot how ill it went with them by reason of their hard bondage, when their lives were made bitter by it, notwithstanding their fleshpots, and of which there is not much reason to believe any great share came to them: like to them were their posterity in later times, Jer 44:17,
therefore the Lord will give you flesh; to show his power:
and ye shall eat; to your shame and confusion, not for pleasure or profit.
John Wesley
11:18 Sanctify themselves - Prepare to meet thy God, O Israel, in the way of his judgments. Prepare yourselves by true repentance, that you may either obtain some mitigation of the plague, or, whilst your bodies are destroyed by the flesh you desire and eat, your souls may be saved from the wrath of God. Sanctifying is often used for preparing, as Jer 6:4, Jer 12:3. In the ears of the Lord - Not secretly in your closets, but openly and impudently in the doors of your tents, calling heaven and earth to witness.
Robert Jamieson, A. R. Fausset and David Brown
11:18 say thou unto the people, Sanctify yourselves against to-morrow, and ye shall eat flesh--that is, "prepare yourselves," by repentance and submission, to receive to-morrow the flesh you clamor for. But it is evident that the tenor of the language implied a severe rebuke and that the blessing promised would prove a curse.
11:1911:19: Ո՛չ զմի օր ուտիցէք, եւ ո՛չ զերկուս. եւ ո՛չ զհինգ օր, եւ ո՛չ զտասն, եւ ո՛չ զքսան օր.
19 Կ’ուտէք ոչ թէ մէկ, երկու, հինգ օր, ոչ էլ տասը կամ քսան օր,
19 Դուք ո՛չ միայն մէկ օր պիտի ուտէք եւ ո՛չ երկու օր, ո՛չ հինգ օր, ո՛չ տասը օր, ո՛չ ալ քսան օր.
Ոչ զմի օր ուտիցէք, եւ ոչ զերկուս, եւ ոչ զհինգ օր, եւ ոչ զտասն, եւ ոչ զքսան օր:

11:19: Ո՛չ զմի օր ուտիցէք, եւ ո՛չ զերկուս. եւ ո՛չ զհինգ օր, եւ ո՛չ զտասն, եւ ո՛չ զքսան օր.
19 Կ’ուտէք ոչ թէ մէկ, երկու, հինգ օր, ոչ էլ տասը կամ քսան օր,
19 Դուք ո՛չ միայն մէկ օր պիտի ուտէք եւ ո՛չ երկու օր, ո՛չ հինգ օր, ո՛չ տասը օր, ո՛չ ալ քսան օր.
zohrab-1805▾ eastern-1994▾ western am▾
11:1919: не один день будете есть, не два дня, не пять дней, не десять дней и не двадцать дней,
11:19 οὐχ ου not ἡμέραν ημερα day μίαν εις.1 one; unit φάγεσθε εσθιω eat; consume οὐδὲ ουδε not even; neither δύο δυο two οὐδὲ ουδε not even; neither πέντε πεντε five ἡμέρας ημερα day οὐδὲ ουδε not even; neither δέκα δεκα ten ἡμέρας ημερα day οὐδὲ ουδε not even; neither εἴκοσι εικοσι twenty ἡμέρας ημερα day
11:19 לֹ֣א lˈō לֹא not יֹ֥ום yˌôm יֹום day אֶחָ֛ד ʔeḥˈāḏ אֶחָד one תֹּאכְל֖וּן tōḵᵊlˌûn אכל eat וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֹומָ֑יִם yômˈāyim יֹום day וְ wᵊ וְ and לֹ֣א׀ lˈō לֹא not חֲמִשָּׁ֣ה ḥᵃmiššˈā חָמֵשׁ five יָמִ֗ים yāmˈîm יֹום day וְ wᵊ וְ and לֹא֙ lˌō לֹא not עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten יָמִ֔ים yāmˈîm יֹום day וְ wᵊ וְ and לֹ֖א lˌō לֹא not עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty יֹֽום׃ yˈôm יֹום day
11:19. non uno die nec duobus vel quinque aut decem nec viginti quidemNot for one day, nor two, nor five, nor ten, no nor for twenty.
19. Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;
11:19. not for one day, nor for two, nor for five, nor for ten, nor even for twenty,
Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days:

19: не один день будете есть, не два дня, не пять дней, не десять дней и не двадцать дней,
11:19
οὐχ ου not
ἡμέραν ημερα day
μίαν εις.1 one; unit
φάγεσθε εσθιω eat; consume
οὐδὲ ουδε not even; neither
δύο δυο two
οὐδὲ ουδε not even; neither
πέντε πεντε five
ἡμέρας ημερα day
οὐδὲ ουδε not even; neither
δέκα δεκα ten
ἡμέρας ημερα day
οὐδὲ ουδε not even; neither
εἴκοσι εικοσι twenty
ἡμέρας ημερα day
11:19
לֹ֣א lˈō לֹא not
יֹ֥ום yˌôm יֹום day
אֶחָ֛ד ʔeḥˈāḏ אֶחָד one
תֹּאכְל֖וּן tōḵᵊlˌûn אכל eat
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יֹומָ֑יִם yômˈāyim יֹום day
וְ wᵊ וְ and
לֹ֣א׀ lˈō לֹא not
חֲמִשָּׁ֣ה ḥᵃmiššˈā חָמֵשׁ five
יָמִ֗ים yāmˈîm יֹום day
וְ wᵊ וְ and
לֹא֙ lˌō לֹא not
עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten
יָמִ֔ים yāmˈîm יֹום day
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
יֹֽום׃ yˈôm יֹום day
11:19. non uno die nec duobus vel quinque aut decem nec viginti quidem
Not for one day, nor two, nor five, nor ten, no nor for twenty.
11:19. not for one day, nor for two, nor for five, nor for ten, nor even for twenty,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: About a year before this, the people had been thus feasted for one day (Exo 16:13); but now such plenty was to be afforded them for a whole month, and they should use it so greedily, that at last they should entirely loathe the food for which they had so inordinately craved.
John Gill
11:19 Ye shall not eat one day,.... Only, as in Ex 16:12,
nor two days, nor five days, neither ten days, nor twenty days; but even thirty days, a whole month, as in Num 11:20.
11:2011:20: այլ զամսօրեայ աւուրս ուտիցէք. մինչեւ ելանիցէ ընդ ռընգո՛ւնս ձեր. եւ եղիցի ձեզ ՚ի դառնութիւն. զի հեստեցէք Տեառն որ է ՚ի միջի ձերում, եւ լացէք առաջի նորա, եւ ասէիք՝ Ընդէ՞ր է՛ր մեզ ելանել յԵգիպտոսէ[1285]։ [1285] Ոմանք. Էր մեզ ելն յԵգիպտոսէ։
20 այլ կ’ուտէք ամբողջ ամսուայ բոլոր օրերին, մինչեւ որ ձեր քթից դուրս գայ, մինչեւ որ զզուէք, որովհետեւ արհամարհեցիք Տիրոջը, որ միշտ ձեր մէջ է, լաց լինելով նրա առջեւ՝ ասացիք. “Մեր ինչին էր պէտք Եգիպտոսից դուրս գալ”»:
20 Լման մէկ ամիս մինչեւ քթերնէդ դուրս գալը պիտի ուտէք, այնպէս որ զզուիք որովհետեւ ձեր մէջ եղող Տէրը արհամարհեցիք եւ անոր առջեւ լացիք ըսելով՝ «Ինչո՞ւ մենք Եգիպտոսէն ելանք»’»։
այլ զամսօրեայ աւուրս ուտիցէք, մինչեւ ելանիցէ ընդ ռնգունս ձեր, եւ եղիցի ձեզ ի դառնութիւն. զի հեստեցէք Տեառն որ է ի միջի ձերում, եւ լացէք առաջի նորա, եւ ասէիք` Ընդէ՞ր էր մեզ ելանել յԵգիպտոսէ:

11:20: այլ զամսօրեայ աւուրս ուտիցէք. մինչեւ ելանիցէ ընդ ռընգո՛ւնս ձեր. եւ եղիցի ձեզ ՚ի դառնութիւն. զի հեստեցէք Տեառն որ է ՚ի միջի ձերում, եւ լացէք առաջի նորա, եւ ասէիք՝ Ընդէ՞ր է՛ր մեզ ելանել յԵգիպտոսէ[1285]։
[1285] Ոմանք. Էր մեզ ելն յԵգիպտոսէ։
20 այլ կ’ուտէք ամբողջ ամսուայ բոլոր օրերին, մինչեւ որ ձեր քթից դուրս գայ, մինչեւ որ զզուէք, որովհետեւ արհամարհեցիք Տիրոջը, որ միշտ ձեր մէջ է, լաց լինելով նրա առջեւ՝ ասացիք. “Մեր ինչին էր պէտք Եգիպտոսից դուրս գալ”»:
20 Լման մէկ ամիս մինչեւ քթերնէդ դուրս գալը պիտի ուտէք, այնպէս որ զզուիք որովհետեւ ձեր մէջ եղող Տէրը արհամարհեցիք եւ անոր առջեւ լացիք ըսելով՝ «Ինչո՞ւ մենք Եգիպտոսէն ելանք»’»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2020: но целый месяц, пока не пойдет оно из ноздрей ваших и не сделается для вас отвратительным, за то, что вы презрели Господа, Который среди вас, и плакали пред Ним, говоря: для чего было нам выходить из Египта?
11:20 ἕως εως till; until μηνὸς μην.1 month ἡμερῶν ημερα day φάγεσθε εσθιω eat; consume ἕως εως till; until ἂν αν perhaps; ever ἐξέλθῃ εξερχομαι come out; go out ἐκ εκ from; out of τῶν ο the μυκτήρων μυκτηρ your καὶ και and; even ἔσται ειμι be ὑμῖν υμιν you εἰς εις into; for χολέραν χολερα since; that ἠπειθήσατε απειθεω obstinate κυρίῳ κυριος lord; master ὅς ος who; what ἐστιν ειμι be ἐν εν in ὑμῖν υμιν you καὶ και and; even ἐκλαύσατε κλαιω weep; cry ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him λέγοντες λεγω tell; declare ἵνα ινα so; that τί τις.1 who?; what? ἡμῖν ημιν us ἐξελθεῖν εξερχομαι come out; go out ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
11:20 עַ֣ד׀ ʕˈaḏ עַד unto חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month יָמִ֗ים yāmˈîm יֹום day עַ֤ד ʕˈaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֵצֵא֙ yēṣˌē יצא go out מֵֽ mˈē מִן from אַפְּכֶ֔ם ʔappᵊḵˈem אַף nose וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be לָכֶ֖ם lāḵˌem לְ to לְ lᵊ לְ to זָרָ֑א zārˈā זָרָא nausea יַ֗עַן yˈaʕan יַעַן motive כִּֽי־ kˈî- כִּי that מְאַסְתֶּ֤ם mᵊʔastˈem מאס retract אֶת־ ʔeṯ- אֵת [object marker] יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in קִרְבְּכֶ֔ם qirbᵊḵˈem קֶרֶב interior וַ wa וְ and תִּבְכּ֤וּ ttivkˈû בכה weep לְ lᵊ לְ to פָנָיו֙ fānāʸw פָּנֶה face לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לָ֥מָּה lˌāmmā לָמָה why זֶּ֖ה zzˌeh זֶה this יָצָ֥אנוּ yāṣˌānû יצא go out מִ mi מִן from מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
11:20. sed usque ad mensem dierum donec exeat per nares vestras et vertatur in nausiam eo quod reppuleritis Dominum qui in medio vestri est et fleveritis coram eo dicentes quare egressi sumus ex AegyptoBut even for a month of days, till it come out at your nostrils, and become loathsome to you, because you have cast off the Lord, who is in the midst of you, and have wept before him, saying: Why came we out of Egypt?
20. but a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have rejected the LORD which is among you, and have wept before him, saying, Why came we forth out of Egypt?
11:20. but for up to a month of days, until it exits from your nostrils, and until it turns into nausea for you, because you have slipped away from the Lord, who is in your midst, and because you have wept before him, saying: ‘Why did we go forth out of Egypt?’ ”
But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the LORD which [is] among you, and have wept before him, saying, Why came we forth out of Egypt:

20: но целый месяц, пока не пойдет оно из ноздрей ваших и не сделается для вас отвратительным, за то, что вы презрели Господа, Который среди вас, и плакали пред Ним, говоря: для чего было нам выходить из Египта?
11:20
ἕως εως till; until
μηνὸς μην.1 month
ἡμερῶν ημερα day
φάγεσθε εσθιω eat; consume
ἕως εως till; until
ἂν αν perhaps; ever
ἐξέλθῃ εξερχομαι come out; go out
ἐκ εκ from; out of
τῶν ο the
μυκτήρων μυκτηρ your
καὶ και and; even
ἔσται ειμι be
ὑμῖν υμιν you
εἰς εις into; for
χολέραν χολερα since; that
ἠπειθήσατε απειθεω obstinate
κυρίῳ κυριος lord; master
ὅς ος who; what
ἐστιν ειμι be
ἐν εν in
ὑμῖν υμιν you
καὶ και and; even
ἐκλαύσατε κλαιω weep; cry
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
λέγοντες λεγω tell; declare
ἵνα ινα so; that
τί τις.1 who?; what?
ἡμῖν ημιν us
ἐξελθεῖν εξερχομαι come out; go out
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
11:20
עַ֣ד׀ ʕˈaḏ עַד unto
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
יָמִ֗ים yāmˈîm יֹום day
עַ֤ד ʕˈaḏ עַד unto
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יֵצֵא֙ yēṣˌē יצא go out
מֵֽ mˈē מִן from
אַפְּכֶ֔ם ʔappᵊḵˈem אַף nose
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
לָכֶ֖ם lāḵˌem לְ to
לְ lᵊ לְ to
זָרָ֑א zārˈā זָרָא nausea
יַ֗עַן yˈaʕan יַעַן motive
כִּֽי־ kˈî- כִּי that
מְאַסְתֶּ֤ם mᵊʔastˈem מאס retract
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
קִרְבְּכֶ֔ם qirbᵊḵˈem קֶרֶב interior
וַ wa וְ and
תִּבְכּ֤וּ ttivkˈû בכה weep
לְ lᵊ לְ to
פָנָיו֙ fānāʸw פָּנֶה face
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לָ֥מָּה lˌāmmā לָמָה why
זֶּ֖ה zzˌeh זֶה this
יָצָ֥אנוּ yāṣˌānû יצא go out
מִ mi מִן from
מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
11:20. sed usque ad mensem dierum donec exeat per nares vestras et vertatur in nausiam eo quod reppuleritis Dominum qui in medio vestri est et fleveritis coram eo dicentes quare egressi sumus ex Aegypto
But even for a month of days, till it come out at your nostrils, and become loathsome to you, because you have cast off the Lord, who is in the midst of you, and have wept before him, saying: Why came we out of Egypt?
11:20. but for up to a month of days, until it exits from your nostrils, and until it turns into nausea for you, because you have slipped away from the Lord, who is in your midst, and because you have wept before him, saying: ‘Why did we go forth out of Egypt?’ ”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: «Пока не сделается для вас отвратительным»: по греческому тексту (LXX) — «coleran»; по переводу Симмаха — «несварением».
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: whole month: Heb. month of days, Exo 16:8, Exo 16:13
and it: Num 21:5; Psa 78:27-30, Psa 106:15; Pro 27:7
despised: Sa1 2:30; Sa2 12:10; Mal 1:6; Act 13:41; Th1 4:8
Geneva 1599
11:20 [But] even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have (m) despised the LORD which [is] (n) among you, and have wept before him, saying, Why came we forth out of Egypt?
(m) Or, cast him off, because you refused manna, which he appointed as most suitable for you.
(n) Who leads and governs you.
John Gill
11:20 But even a whole month,.... So long the Israelites continued at Taberah or Kibrothhattaavah, as the Jews (o) conclude from this clause:
until it come out at your nostrils; being vomited up, through a nausea of it, the stomach being overfilled and glutted with it; in which case, it will make its way through the nostrils, as well as out of the mouth:
and it be loathsome unto you; being surfeited with it; or it shall be for "dispersion" (p), scattered about from the mouth and nostrils:
because that ye have despised the Lord which is among you; who dwelt in the tabernacle that was in the midst of them, whom they despised by treating the manna with contempt he so plentifully spread about their camp, and by distrusting his power to give them flesh, and by murmuring and complaining against him on the account of their having none: the Targums of Onkelos and Jonathan are,"because ye have loathed the Word of the Lord, whose Shechinah (or the glory of whose Shechinah, as Jonathan) dwelleth among you;''the essential Word, and who was figured by the manna they tasted and despised:
and have wept before him; complaining of him, and murmuring against him:
saying, why came we forth out of Egypt? suggesting it would have been better for them if they had stayed there; thus reflecting on the wisdom, power, and goodness of God, displayed in the deliverance of them, and for which they had the utmost reason to be thankful.
(o) Seder Olam Rabba, c. 8. p. 24. (p) "in dispersionem", Munster, Fagius, Montanus: so R. Joseph Kimchi, apud Kimchi Sepher Shorash rad. "et Aben dana".
John Wesley
11:20 At your nostrils - Which meat violently vomited up frequently doth. Thus God destroys them by granting their desires, and turns even their blessings into curses. Ye have despised the Lord - You have lightly esteemed his bounty and manifold blessings, you have slighted and distrusted his promises and providence after so long and large experience of it. Who is among you - Who is present and resident with you to observe all your carriage, and to punish your offences. This is added as a great aggravation of the crime, to sin in the presence of the judge. Why came we forth out of Egypt? - Why did God do us such an injury? Why did we so foolishly obey him in coming forth?
11:2111:21: Եւ ասէ Մովսէս. Վեցհարիւր հազար հետեւակա՛ց է ժողովուրդն՝ յորոց միջի եմ ես. եւ դու ասես մի՞ս տաց նոցա, եւ կերիցեն ամսօրեա՛յ ժամանակ[1286]. [1286] Ոսկան. Ամսօրեայ ժամանակաւ։
21 Մովսէսն ասաց. «Ժողովուրդն ունի վեց հարիւր հազար հետեւակ, որոնց մէջ եմ նաեւ ես, եւ դու ասում ես, թէ՝ “Միս տամ նրանց, որ մէկ ամիս ուտեն”:
21 Բայց Մովսէս ըսաւ. «Այս ժողովուրդը, որոնց մէջ կը գտնուիմ, վեց հարիւր հազար հետեւակ հոգի են ու դուն ըսիր՝ ‘Ես անոնց միս պիտի տամ, որ լման մէկ ամիս ուտեն’.
Եւ ասէ Մովսէս. Վեցհարեւր հազար հետեւակաց է ժողովուրդն յորոց միջի եմ ես, եւ դու ասես` Միս տաց նոցա եւ կերիցեն ամսօրեայ ժամանակ:

11:21: Եւ ասէ Մովսէս. Վեցհարիւր հազար հետեւակա՛ց է ժողովուրդն՝ յորոց միջի եմ ես. եւ դու ասես մի՞ս տաց նոցա, եւ կերիցեն ամսօրեա՛յ ժամանակ[1286].
[1286] Ոսկան. Ամսօրեայ ժամանակաւ։
21 Մովսէսն ասաց. «Ժողովուրդն ունի վեց հարիւր հազար հետեւակ, որոնց մէջ եմ նաեւ ես, եւ դու ասում ես, թէ՝ “Միս տամ նրանց, որ մէկ ամիս ուտեն”:
21 Բայց Մովսէս ըսաւ. «Այս ժողովուրդը, որոնց մէջ կը գտնուիմ, վեց հարիւր հազար հետեւակ հոգի են ու դուն ըսիր՝ ‘Ես անոնց միս պիտի տամ, որ լման մէկ ամիս ուտեն’.
zohrab-1805▾ eastern-1994▾ western am▾
11:2121: И сказал Моисей: шестьсот тысяч пеших в народе сем, среди которого я [нахожусь]; а Ты говоришь: Я дам им мясо, и будут есть целый месяц!
11:21 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs ἑξακόσιαι εξακοσιοι six hundred χιλιάδες χιλιας thousand πεζῶν πεζος the λαός λαος populace; population ἐν εν in οἷς ος who; what εἰμι ειμι be ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even σὺ συ you εἶπας επω say; speak κρέα κρεας meat δώσω διδωμι give; deposit αὐτοῖς αυτος he; him φαγεῖν φαγω swallow; eat καὶ και and; even φάγονται φαγω swallow; eat μῆνα μην.1 month ἡμερῶν ημερα day
11:21 וַ wa וְ and יֹּאמֶר֮ yyōmer אמר say מֹשֶׁה֒ mōšˌeh מֹשֶׁה Moses שֵׁשׁ־ šēš- שֵׁשׁ six מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred אֶ֨לֶף֙ ʔˈelef אֶלֶף thousand רַגְלִ֔י raḡlˈî רַגְלִי on foot הָ hā הַ the עָ֕ם ʕˈām עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i בְּ bᵊ בְּ in קִרְבֹּ֑ו qirbˈô קֶרֶב interior וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you אָמַ֗רְתָּ ʔāmˈartā אמר say בָּשָׂר֙ bāśˌār בָּשָׂר flesh אֶתֵּ֣ן ʔettˈēn נתן give לָהֶ֔ם lāhˈem לְ to וְ wᵊ וְ and אָכְל֖וּ ʔāḵᵊlˌû אכל eat חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month יָמִֽים׃ yāmˈîm יֹום day
11:21. et ait Moses sescenta milia peditum huius populi sunt et tu dicis dabo eis esum carnium mense integroAnd Moses said: There are six hundred thousand footmen of this people, and sayest thou: I will give them flesh to eat a whole month?
21. And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month.
11:21. And Moses said: “There are six hundred thousand footmen of this people, and yet you say, ‘I will give them flesh to eat for a whole month.’
And Moses said, The people, among whom I [am], [are] six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month:

21: И сказал Моисей: шестьсот тысяч пеших в народе сем, среди которого я [нахожусь]; а Ты говоришь: Я дам им мясо, и будут есть целый месяц!
11:21
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
ἑξακόσιαι εξακοσιοι six hundred
χιλιάδες χιλιας thousand
πεζῶν πεζος the
λαός λαος populace; population
ἐν εν in
οἷς ος who; what
εἰμι ειμι be
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
σὺ συ you
εἶπας επω say; speak
κρέα κρεας meat
δώσω διδωμι give; deposit
αὐτοῖς αυτος he; him
φαγεῖν φαγω swallow; eat
καὶ και and; even
φάγονται φαγω swallow; eat
μῆνα μην.1 month
ἡμερῶν ημερα day
11:21
וַ wa וְ and
יֹּאמֶר֮ yyōmer אמר say
מֹשֶׁה֒ mōšˌeh מֹשֶׁה Moses
שֵׁשׁ־ šēš- שֵׁשׁ six
מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred
אֶ֨לֶף֙ ʔˈelef אֶלֶף thousand
רַגְלִ֔י raḡlˈî רַגְלִי on foot
הָ הַ the
עָ֕ם ʕˈām עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
בְּ bᵊ בְּ in
קִרְבֹּ֑ו qirbˈô קֶרֶב interior
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
אָמַ֗רְתָּ ʔāmˈartā אמר say
בָּשָׂר֙ bāśˌār בָּשָׂר flesh
אֶתֵּ֣ן ʔettˈēn נתן give
לָהֶ֔ם lāhˈem לְ to
וְ wᵊ וְ and
אָכְל֖וּ ʔāḵᵊlˌû אכל eat
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
יָמִֽים׃ yāmˈîm יֹום day
11:21. et ait Moses sescenta milia peditum huius populi sunt et tu dicis dabo eis esum carnium mense integro
And Moses said: There are six hundred thousand footmen of this people, and sayest thou: I will give them flesh to eat a whole month?
11:21. And Moses said: “There are six hundred thousand footmen of this people, and yet you say, ‘I will give them flesh to eat for a whole month.’
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Моисей недоумевает относительно того способа, каким может быть осуществлено обетование божественного всемогущества.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: Num 1:46, Num 2:32; Gen 12:2; Exo 12:37, Exo 38:26
Carl Friedrich Keil and Franz Delitzsch
11:21
When Moses thereupon expressed his amazement at the promise of God to provide flesh for 600,000 men for a whole month long even to satiety, and said, "Shall flocks and herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them?" he was answered by the words, "Is the arm of Jehovah too short (i.e., does it not reach far enough; is it too weak and powerless)? Thou shalt see now whether My word shall come to pass unto thee or not."
Geneva 1599
11:21 And Moses said, The people, (o) among whom I [am], [are] six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month.
(o) Of whom I have charge.
John Gill
11:21 And Moses said,.... By way of objection to what God had promised, distrusting his power to perform:
the people amongst whom I am; among whom he dwelt, of whom he was a part, and over whom he was a ruler:
are six hundred thousand footmen; that were able to travel on foot, and were fit for war: this was the number of them when they came out of Egypt, Ex 12:37; they amounted in their last numbering to 3,550 more, which lesser number is here omitted, as Aben Ezra and Jarchi observe, and only the round number given: some say that all above the six hundred thousand were destroyed by the fire at Taberah, Num 11:1,
and thou hast said, one will give them flesh, that they may eat a whole month; this Moses could not tell how to credit.
John Wesley
11:21 Six hundred thousand footmen - Fit for war, besides women and children. That Moses speaks this as distrusting God's word is evident; and that Moses was not remarkably punished for this as he was afterward for the same sin, Num 20:12, may be imputed to the different circumstances of this and that sin: this was the first offence of the kind, and therefore more easily passed by; that was after warning and against more light and experience. This seems to have been spoken secretly: that openly before the people; and therefore it was fit to be openly and severely punished to prevent the contagion of that example.
Robert Jamieson, A. R. Fausset and David Brown
11:21 Moses said, The people, among whom I am, are six hundred thousand . . . Shall the flocks and herds be slain for them, to suffice them?--The great leader, struck with a promise so astonishing as that of suddenly furnishing, in the midst of the desert, more than two millions of people with flesh for a whole month, betrayed an incredulous spirit, surprising in one who had witnessed so many stupendous miracles. But it is probable that it was only a feeling of the moment--at all events, the incredulous doubt was uttered only to himself--and not, as afterwards, publicly and to the scandal of the people. (See on Num 20:10). It was, therefore, sharply reproved, but not punished.
11:2211:22: միթէ արջա՛ռ եւ ոչխա՞ր սպանանիցի՝ եւ բաւակա՛ն լինիցի նոցա, կամ թէ ամենայն ձուկն ծովու ժողովիցի՝ եւ բաւակա՛ն լինիցի նոցա[1287]։ [1287] Յօրինակին՝ ձուկն ծովու կարմրադեղով նշանակի։
22 Եթէ անգամ մորթենք բոլոր արջառներն ու ոչխարները, կը բաւարարե՞նք նրանց, կամ եթէ հաւաքուի ծովի ամբողջ ձուկը, կը բաւարարե՞նք նրանց»:
22 Անոնց բաւելու համար միթէ բոլոր ոչխարներն ու արջառները պէտք է մորթուի՞ն. կամ ծովուն բոլոր ձուկերը մէկտեղ հաւաքուի՞ն»։
միթէ արջառ եւ ոչխա՞ր սպանանիցի եւ բաւական լինիցի նոցա, կամ թէ ամենայն ձո՞ւկն ծովու ժողովիցի եւ բաւական լինիցի նոցա:

11:22: միթէ արջա՛ռ եւ ոչխա՞ր սպանանիցի՝ եւ բաւակա՛ն լինիցի նոցա, կամ թէ ամենայն ձուկն ծովու ժողովիցի՝ եւ բաւակա՛ն լինիցի նոցա[1287]։
[1287] Յօրինակին՝ ձուկն ծովու կարմրադեղով նշանակի։
22 Եթէ անգամ մորթենք բոլոր արջառներն ու ոչխարները, կը բաւարարե՞նք նրանց, կամ եթէ հաւաքուի ծովի ամբողջ ձուկը, կը բաւարարե՞նք նրանց»:
22 Անոնց բաւելու համար միթէ բոլոր ոչխարներն ու արջառները պէտք է մորթուի՞ն. կամ ծովուն բոլոր ձուկերը մէկտեղ հաւաքուի՞ն»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2222: заколоть ли всех овец и волов, чтобы им было довольно? или вся рыба морская соберется, чтобы удовлетворить их?
11:22 μὴ μη not πρόβατα προβατον sheep καὶ και and; even βόες βους ox σφαγήσονται σφαζω slaughter αὐτοῖς αυτος he; him καὶ και and; even ἀρκέσει αρκεω enough; content αὐτοῖς αυτος he; him ἢ η or; than πᾶν πας all; every τὸ ο the ὄψος οψος the θαλάσσης θαλασσα sea συναχθήσεται συναγω gather αὐτοῖς αυτος he; him καὶ και and; even ἀρκέσει αρκεω enough; content αὐτοῖς αυτος he; him
11:22 הֲ hᵃ הֲ [interrogative] צֹ֧אן ṣˈōn צֹאן cattle וּ û וְ and בָקָ֛ר vāqˈār בָּקָר cattle יִשָּׁחֵ֥ט yiššāḥˌēṭ שׁחט slaughter לָהֶ֖ם lāhˌem לְ to וּ û וְ and מָצָ֣א māṣˈā מצא find לָהֶ֑ם lāhˈem לְ to אִ֣ם ʔˈim אִם if אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole דְּגֵ֥י dᵊḡˌê דָּג fish הַ ha הַ the יָּ֛ם yyˈom יָם sea יֵאָסֵ֥ף yēʔāsˌēf אסף gather לָהֶ֖ם lāhˌem לְ to וּ û וְ and מָצָ֥א māṣˌā מצא find לָהֶֽם׃ פ lāhˈem . f לְ to
11:22. numquid ovium et boum multitudo caedetur ut possit sufficere ad cibum vel omnes pisces maris in unum congregabuntur ut eos satientShall then a multitude of sheep and oxen be killed, that it may suffice for their food? or shall the fishes of the sea be gathered together to fill them?
22. Shall flocks and herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them?
11:22. Could a multitude of sheep and oxen be slain, so that there would be enough food? Or will the fishes of the sea be gathered together, in order to satisfy them?”
Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them:

22: заколоть ли всех овец и волов, чтобы им было довольно? или вся рыба морская соберется, чтобы удовлетворить их?
11:22
μὴ μη not
πρόβατα προβατον sheep
καὶ και and; even
βόες βους ox
σφαγήσονται σφαζω slaughter
αὐτοῖς αυτος he; him
καὶ και and; even
ἀρκέσει αρκεω enough; content
αὐτοῖς αυτος he; him
η or; than
πᾶν πας all; every
τὸ ο the
ὄψος οψος the
θαλάσσης θαλασσα sea
συναχθήσεται συναγω gather
αὐτοῖς αυτος he; him
καὶ και and; even
ἀρκέσει αρκεω enough; content
αὐτοῖς αυτος he; him
11:22
הֲ hᵃ הֲ [interrogative]
צֹ֧אן ṣˈōn צֹאן cattle
וּ û וְ and
בָקָ֛ר vāqˈār בָּקָר cattle
יִשָּׁחֵ֥ט yiššāḥˌēṭ שׁחט slaughter
לָהֶ֖ם lāhˌem לְ to
וּ û וְ and
מָצָ֣א māṣˈā מצא find
לָהֶ֑ם lāhˈem לְ to
אִ֣ם ʔˈim אִם if
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
דְּגֵ֥י dᵊḡˌê דָּג fish
הַ ha הַ the
יָּ֛ם yyˈom יָם sea
יֵאָסֵ֥ף yēʔāsˌēf אסף gather
לָהֶ֖ם lāhˌem לְ to
וּ û וְ and
מָצָ֥א māṣˌā מצא find
לָהֶֽם׃ פ lāhˈem . f לְ to
11:22. numquid ovium et boum multitudo caedetur ut possit sufficere ad cibum vel omnes pisces maris in unum congregabuntur ut eos satient
Shall then a multitude of sheep and oxen be killed, that it may suffice for their food? or shall the fishes of the sea be gathered together to fill them?
11:22. Could a multitude of sheep and oxen be slain, so that there would be enough food? Or will the fishes of the sea be gathered together, in order to satisfy them?”
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Adam Clarke: Commentary on the Bible - 1831
11:22: Shall the flocks and the herds be slain - There is certainly a considerable measure of weakness and unbelief manifested in the complaints and questions of Moses on this occasion; but his conduct appears at the same time so very simple, honest, and affectionate, that we cannot but admire it, while we wonder that he had not stronger confidence in that God whose miracles he had so often witnessed in Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: There is certainly a considerable measure of weakness and unbelief manifested in these complaints and questions of Moses; but his conduct appears at the same time so very simple, honest, and affectionate, that we cannot but admire it, while we wonder that he had not stronger confidence in that God, whose stupendous miracles he had so often witnessed in Egypt.
Kg2 7:2; Mat 15:33; Mar 6:37, Mar 8:4; Luk 1:18, Luk 1:34; Joh 6:6, Joh 6:7, Joh 6:9
John Gill
11:22 Shall the flocks and the herds be slain for them, to suffice them?.... Suggesting that if all their cattle, their sheep, and oxen were killed, which they and the mixed multitude brought out of Egypt, they would not be sufficient for them to live upon a whole month; and intimating also, that it would be an unwise thing, and very improper, to slay them all, were they sufficient, since then they would have none for sacrifice, or to breed when they came into the land of Canaan; the Targum of Jonathan is,"shall the sheep that are in Arabia and the oxen that are in Nabatea be slain for them, and be sufficient for them?"
or shall all the fish of the sea be gathered together for them to suffice them? of the great sea, as Jonathan; which, to gather together, is, humanly speaking, impossible; indeed, if it could be done, they would not suffice such a number of people a month together: Moses takes notice only of the flesh of beasts and of fishes, and seems not to have thought of the flesh of fowls with which, and not the other, the Lord afterwards fed them a whole month.
11:2311:23: Եւ ասէ Տէր ցՄովսէս. Միթէ ձեռն Տեառն չիցէ՞ բաւական. ա՛յժմ տեսանիցես եթէ հասանիցէ ՚ի վերայ քո բանս իմ՝ եթէ ոչ[1288]։ [1288] Ոմանք. Այժմ գիտասցես եթէ հասանիցէ... եւ թէ ոչ։
23 Տէրը պատասխանեց Մովսէսին. «Մի՞թէ Տիրոջ ձեռքը ի վիճակի չէ դրան: Հիմա կը համոզուես, թէ իմ ասածը կը կատարուի՞, թէ՞՝ ոչ»:
23 Եւ Տէրը ըսաւ Մովսէսին. «Միթէ տկա՞ր* է Տէրոջը ձեռքը. հիմա կը տեսնես թէ քեզի ըսածիս պէս պիտի ըլլա՞յ թէ ոչ»։
Եւ ասէ Տէր ցՄովսէս. Միթէ ձեռն Տեառն չիցէ՞ բաւական. այժմ գիտասցես եթէ հասանիցէ ի վերայ քո բանս իմ, եթէ ոչ:

11:23: Եւ ասէ Տէր ցՄովսէս. Միթէ ձեռն Տեառն չիցէ՞ բաւական. ա՛յժմ տեսանիցես եթէ հասանիցէ ՚ի վերայ քո բանս իմ՝ եթէ ոչ[1288]։
[1288] Ոմանք. Այժմ գիտասցես եթէ հասանիցէ... եւ թէ ոչ։
23 Տէրը պատասխանեց Մովսէսին. «Մի՞թէ Տիրոջ ձեռքը ի վիճակի չէ դրան: Հիմա կը համոզուես, թէ իմ ասածը կը կատարուի՞, թէ՞՝ ոչ»:
23 Եւ Տէրը ըսաւ Մովսէսին. «Միթէ տկա՞ր* է Տէրոջը ձեռքը. հիմա կը տեսնես թէ քեզի ըսածիս պէս պիտի ըլլա՞յ թէ ոչ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2323: И сказал Господь Моисею: разве рука Господня коротка? ныне ты увидишь, сбудется ли слово Мое тебе, или нет?
11:23 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs μὴ μη not χεὶρ χειρ hand κυρίου κυριος lord; master οὐκ ου not ἐξαρκέσει εξαρκεω already γνώσει γινωσκω know εἰ ει if; whether ἐπικαταλήμψεταί επικαταλαμβανω you ὁ ο the λόγος λογος word; log μου μου of me; mine ἢ η or; than οὔ ου not
11:23 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses הֲ hᵃ הֲ [interrogative] יַ֥ד yˌaḏ יָד hand יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH תִּקְצָ֑ר tiqṣˈār קצר be short עַתָּ֥ה ʕattˌā עַתָּה now תִרְאֶ֛ה ṯirʔˈeh ראה see הֲ hᵃ הֲ [interrogative] יִקְרְךָ֥ yiqrᵊḵˌā קרה meet דְבָרִ֖י ḏᵊvārˌî דָּבָר word אִם־ ʔim- אִם if לֹֽא׃ lˈō לֹא not
11:23. cui respondit Dominus numquid manus Domini invalida est iam nunc videbis utrum meus sermo opere conpleaturAnd the Lord answered him: Is the hand of the Lord unable? Thou shalt presently see whether my word shall come to pass or no.
23. And the LORD said unto Moses, Is the LORD’S hand waxed short? now shalt thou see whether my word shall come to pass unto thee or not.
11:23. And the Lord answered him: “Can the hand of the Lord be ineffective? Soon now, you shall see whether my word will be fulfilled in this work.”
And the LORD said unto Moses, Is the LORD' S hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not:

23: И сказал Господь Моисею: разве рука Господня коротка? ныне ты увидишь, сбудется ли слово Мое тебе, или нет?
11:23
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
μὴ μη not
χεὶρ χειρ hand
κυρίου κυριος lord; master
οὐκ ου not
ἐξαρκέσει εξαρκεω already
γνώσει γινωσκω know
εἰ ει if; whether
ἐπικαταλήμψεταί επικαταλαμβανω you
ο the
λόγος λογος word; log
μου μου of me; mine
η or; than
οὔ ου not
11:23
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
הֲ hᵃ הֲ [interrogative]
יַ֥ד yˌaḏ יָד hand
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
תִּקְצָ֑ר tiqṣˈār קצר be short
עַתָּ֥ה ʕattˌā עַתָּה now
תִרְאֶ֛ה ṯirʔˈeh ראה see
הֲ hᵃ הֲ [interrogative]
יִקְרְךָ֥ yiqrᵊḵˌā קרה meet
דְבָרִ֖י ḏᵊvārˌî דָּבָר word
אִם־ ʔim- אִם if
לֹֽא׃ lˈō לֹא not
11:23. cui respondit Dominus numquid manus Domini invalida est iam nunc videbis utrum meus sermo opere conpleatur
And the Lord answered him: Is the hand of the Lord unable? Thou shalt presently see whether my word shall come to pass or no.
11:23. And the Lord answered him: “Can the hand of the Lord be ineffective? Soon now, you shall see whether my word will be fulfilled in this work.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
11:23: Is the Lord's hand waxed short? - Hast thou forgotten the miracles which I have already performed? or thinkest thou that my power is decreased? The power that is unlimited can never be diminished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: Is the Lord's: That is, "Is the power of the Lord diminished?" That power which has been so signally displayed on your behalf, and which is as unchangeable as it is unlimited. Gen 18:14; Psa 78:41; Isa 50:2, Isa 59:1; Mic 2:7; Mat 19:26; Luk 1:37
thou shalt: Num 23:19; Kg2 7:2, Kg2 7:17-19; Jer 44:28, Jer 44:29; Eze 12:25, Eze 24:14; Mat 24:35
John Gill
11:23 And the Lord said unto Moses,.... In answer to his objection, without upbraiding him with his sin of unbelief:
is the Lord's hand waxed short? or his power diminished since the creation, when he formed all things out of nothing, and what is it then he is not able to do? or since he wrought the wonders in Egypt, divided the Red sea, rained down manna from heaven, and smote the rock at Horeb, from whence waters flowed sufficient for all this people, and their flocks and herds; and he that did all this could give them flesh that would suffice them a whole month, see Is 59:1,
thou shall see now whether my words shall come to pass unto thee or no; whether I am able to make good my promise; a short time will decide it, it shall be seen presently whether I am and will do what I have said.
11:2411:24: Եւ ե՛լ Մովսէս եւ խօսեցաւ ընդ ժողովրդեանն զպատգամս Տեառն. եւ ժողովեա՛ց եւթանասուն այր ՚ի ծերոց ժողովրդեանն, եւ կացո՛յց զնոսա շուրջ զխորանաւն։
24 Մովսէսն ելաւ ու ժողովրդին հաղորդեց Տիրոջ ասածը: Նա ժողովրդի ծերերի միջից հաւաքեց եօթանասուն տղամարդկանց ու նրանց կանգնեցրեց խորանի շուրջը:
24 Եւ Մովսէս ելաւ ու Տէրոջը խօսքերը ժողովուրդին իմացուց եւ ժողովուրդին ծերերէն եօթանասուն հոգի զատեց ու զանոնք վկայութեան խորանին բոլորտիքը կայնեցուց։
Եւ ել Մովսէս եւ խօսեցաւ ընդ ժողովրդեանն զպատգամս Տեառն. եւ ժողովեաց եւթանասուն այր ի ծերոց ժողովրդեանն, եւ կացոյց զնոսա շուրջ զխորանաւն:

11:24: Եւ ե՛լ Մովսէս եւ խօսեցաւ ընդ ժողովրդեանն զպատգամս Տեառն. եւ ժողովեա՛ց եւթանասուն այր ՚ի ծերոց ժողովրդեանն, եւ կացո՛յց զնոսա շուրջ զխորանաւն։
24 Մովսէսն ելաւ ու ժողովրդին հաղորդեց Տիրոջ ասածը: Նա ժողովրդի ծերերի միջից հաւաքեց եօթանասուն տղամարդկանց ու նրանց կանգնեցրեց խորանի շուրջը:
24 Եւ Մովսէս ելաւ ու Տէրոջը խօսքերը ժողովուրդին իմացուց եւ ժողովուրդին ծերերէն եօթանասուն հոգի զատեց ու զանոնք վկայութեան խորանին բոլորտիքը կայնեցուց։
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11:2424: Моисей вышел и сказал народу слова Господни, и собрал семьдесят мужей из старейшин народа и поставил их около скинии.
11:24 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population τὰ ο the ῥήματα ρημα statement; phrase κυρίου κυριος lord; master καὶ και and; even συνήγαγεν συναγω gather ἑβδομήκοντα εβδομηκοντα seventy ἄνδρας ανηρ man; husband ἀπὸ απο from; away τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older τοῦ ο the λαοῦ λαος populace; population καὶ και and; even ἔστησεν ιστημι stand; establish αὐτοὺς αυτος he; him κύκλῳ κυκλω circling; in a circle τῆς ο the σκηνῆς σκηνη tent
11:24 וַ wa וְ and יֵּצֵ֣א yyēṣˈē יצא go out מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יְדַבֵּר֙ yᵊḏabbˌēr דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the עָ֔ם ʕˈām עַם people אֵ֖ת ʔˌēṯ אֵת [object marker] דִּבְרֵ֣י divrˈê דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֶּאֱסֹ֞ף yyeʔᵉsˈōf אסף gather שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven אִישׁ֙ ʔîš אִישׁ man מִ mi מִן from זִּקְנֵ֣י zziqnˈê זָקֵן old הָ hā הַ the עָ֔ם ʕˈām עַם people וַֽ wˈa וְ and יַּעֲמֵ֥ד yyaʕᵃmˌēḏ עמד stand אֹתָ֖ם ʔōṯˌām אֵת [object marker] סְבִיבֹ֥ת sᵊvîvˌōṯ סָבִיב surrounding הָ hā הַ the אֹֽהֶל׃ ʔˈōhel אֹהֶל tent
11:24. venit igitur Moses et narravit populo verba Domini congregans septuaginta viros de senibus Israhel quos stare fecit circa tabernaculumMoses therefore came, and told the people the words of the Lord, and assembled seventy men of the ancients of Israel, and made them to stand about the tabernacle.
24. And Moses went out, and told the people the words of the LORD: and he gathered seventy men of the elders of the people, and set them round about the Tent.
11:24. And so, Moses went and explained the words of the Lord to the people. Gathering together seventy men from the elders of Israel, he caused them to stand around the tabernacle.
And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them round about the tabernacle:

24: Моисей вышел и сказал народу слова Господни, и собрал семьдесят мужей из старейшин народа и поставил их около скинии.
11:24
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
τὰ ο the
ῥήματα ρημα statement; phrase
κυρίου κυριος lord; master
καὶ και and; even
συνήγαγεν συναγω gather
ἑβδομήκοντα εβδομηκοντα seventy
ἄνδρας ανηρ man; husband
ἀπὸ απο from; away
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
ἔστησεν ιστημι stand; establish
αὐτοὺς αυτος he; him
κύκλῳ κυκλω circling; in a circle
τῆς ο the
σκηνῆς σκηνη tent
11:24
וַ wa וְ and
יֵּצֵ֣א yyēṣˈē יצא go out
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יְדַבֵּר֙ yᵊḏabbˌēr דבר speak
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֔ם ʕˈām עַם people
אֵ֖ת ʔˌēṯ אֵת [object marker]
דִּבְרֵ֣י divrˈê דָּבָר word
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֶּאֱסֹ֞ף yyeʔᵉsˈōf אסף gather
שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven
אִישׁ֙ ʔîš אִישׁ man
מִ mi מִן from
זִּקְנֵ֣י zziqnˈê זָקֵן old
הָ הַ the
עָ֔ם ʕˈām עַם people
וַֽ wˈa וְ and
יַּעֲמֵ֥ד yyaʕᵃmˌēḏ עמד stand
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
סְבִיבֹ֥ת sᵊvîvˌōṯ סָבִיב surrounding
הָ הַ the
אֹֽהֶל׃ ʔˈōhel אֹהֶל tent
11:24. venit igitur Moses et narravit populo verba Domini congregans septuaginta viros de senibus Israhel quos stare fecit circa tabernaculum
Moses therefore came, and told the people the words of the Lord, and assembled seventy men of the ancients of Israel, and made them to stand about the tabernacle.
11:24. And so, Moses went and explained the words of the Lord to the people. Gathering together seventy men from the elders of Israel, he caused them to stand around the tabernacle.
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jfb▾ jw▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24: God Promises the People Flesh; The Case of Eldad and Medad.B. C. 1490.
24 And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them round about the tabernacle. 25 And the LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease. 26 But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp. 27 And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. 28 And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them. 29 And Moses said unto him, Enviest thou for my sake? would God that all the LORD's people were prophets, and that the LORD would put his spirit upon them! 30 And Moses gat him into the camp, he and the elders of Israel.
We have here the performance of God's word to Moses, that he should have help in the government of Israel.
I. Here is the case of the seventy privy-counsellors in general. Moses, though a little disturbed by the tumult of the people, yet was thoroughly composed by the communion he had with God, and soon came to himself again. And according as the matter was concerted, 1. He did his part; he presented the seventy elders before the Lord, round the tabernacle (v. 24), that they might there stand ready to receive the grace of God, in the place where he manifested himself, and that the people also might be witnesses of their solemn call. Note, Those that expect favour from God must humbly offer themselves and their service to him. 2. God was not wanting to do his part. He gave of his Spirit to the seventy elders (v. 25), which enabled those whose capacities and education set them but on a level with their neighbours of a sudden to say and do that which was extraordinary, and which proved them to be actuated by divine inspiration: they prophesied, and did not cease all that day, and (some think) only that day. They discoursed to the people of the things of God, and perhaps commented upon the law they had lately received with admirable clearness, and fulness, and readiness, and aptness of expression, so that all who heard them might see and say that God was with them of a truth; see 1 Cor. xiv. 24, 25. Thus, long afterwards, Saul was marked for the government by the gift of prophecy, which came upon him for a day and a night, 1 Sam. x. 6, 11. When Moses was to fetch Israel out of Egypt, Aaron was appointed to be his prophet, Exod. vii. 1. But, now that God had called Aaron to other work, in his room Moses has seventy prophets to attend him. Note, Those are fittest to rule in God's Israel that are well acquainted with divine things and are apt to teach to edification.
II. Here is the particular case of two of them, Eldad and Medad, probably two brothers.
1. They were nominated by Moses to be assistants in the government, but they went not out unto the tabernacle as the rest did, v. 26. Calvin conjectures that the summons was sent them, but that it did not find them, they being somewhere out of the way; so that, though they were written, yet they were not called. Most think that they declined coming to the tabernacle out of an excess of modesty and humility; being sensible of their own weakness and unworthiness, they desired to be excused from coming into the government. Their principle was their praise, but their practice in not obeying orders was their fault.
2. The Spirit of God found them out in the camp, where they were hidden among the stuff, and there they prophesied, that is, they exercised their gift of praying, preaching, and praising God, in some private tent. Note, The Spirit of God is not tied to the tabernacle, but, like the wind, blows where he listeth, John iii. 8. Whither can we go from that Spirit? There was a special providence in it that these two should be absent, for thus it appeared that it was indeed a divine Spirit which the elders were actuated by, and that Moses gave them not that Spirit, but God himself. They modestly declined preferment, but God forced it upon them; nay, they have the honour of being named, which the rest have not: for those that humble themselves shall be exalted, and those are most fit for government who are least ambitious of it.
3. Information of this was given to Moses (v. 27): "Eldad and Medad do prophesy in the camp; there is a conventicle in such a tent, and Eldad and Medad are holding forth there, from under the inspection and presidency of Moses, and out of the communion of the rest of the elders." Whoever the person was that brought the tidings, he seems to have looked upon it as an irregularity.
4. Joshua moved to have them silenced: My lord Moses, forbid them, v. 28. It is probable that Joshua himself was one of the seventy, which made him the more jealous for the honour of their order. He takes it for granted that they were not under any necessitating impulse, for the spirit of the prophets is subject to the prophets, and therefore he would have them either not to prophesy at all or to come to the tabernacle and prophesy in concert with the rest. He does not desire that they should be punished for what they had done, but only restrained for the future. This motion he made from a good principle, not out of any personal dislike to Eldad and Medad, but out of an honest zeal for that which he apprehended to be the unity of the church, and concern for the honour of God and Moses.
5. Moses rejected the motion, and reproved him that made it (v. 29): "Enviest thou for my sake? Thou knowest not what manner of spirit thou art of." Though Joshua was Moses's particular friend and confidant, though he said this out of a respect to Moses, whose honour he was very loth to see lessened by the call of those elders, yet Moses reproves him, and in him all that show such a spirit. (1.) We must not secretly grieve at the gifts, graces, and usefulness of others. It was the fault of John's disciples that they envied Christ's honour because it shaded their master's, John iii. 26, &c. (2.) We must not be transported into heats against the weaknesses and infirmities of others. Granting that Eldad and Medad were guilty of an irregularity, yet Joshua was too quick and too warm upon them. Our zeal must always be tempered with the meekness of wisdom: the righteousness of God needs not the wrath of man, Jam. i. 20. (3.) We must not make even the best and most useful men heads of a party. Paul would not have his name made use of to patronise a faction, 1 Cor. i. 12, 13. (4.) We must not be forward to condemn and silence those that differ from us, as if they did not follow Christ because they do not follow him with us, Mark ix. 38. Shall we reject those whom Christ has owned, or restrain any from doing good because they are not in every thing of our mind? Moses was of another spirit; so far from silencing these two, and quenching the Spirit in them, he wished all the Lord's people were prophets, that is, that he would put his Spirit upon them. Not that he would have any set up for prophets that were not duly qualified, or that he expected that the Spirit of prophecy should be made thus common; but thus he expresses the love and esteem he had for all the Lord's people, the complacency he took in the gifts of others, and how far he was from being displeased at Eldad and Medad's prophesying from under his eye. Such an excellent spirit as this blessed Paul was of, rejoicing that Christ was preached, though it was by those who therein intended to add affliction to his bonds, Phil. i. 16. We ought to be pleased that God is served and glorified, and good done, though to the lessening of our credit and the credit of our way.
6. The elders, now newly ordained, immediately entered upon their administration (v. 30); when their call was sufficiently attested by their prophesying, they went with Moses to the camp, and applied themselves to business. Having received the gift, they ministered the same as good stewards. And now Moses was pleased that he had so many to share with him in his work and honour. And, (1.) Let the testimony of Moses be credited by those who desire to be in power, that government is a burden. It is a burden of care and trouble to those who make conscience of the duty of it; and to those who do not it will prove a heavier burden in the day of account, when they fall under the doom of the unprofitable servant that buried his talent. (2.) Let the example of Moses be imitated by those that are in power; let them not despise the advice and assistance of others, but desire it, and be thankful for it, not coveting to monopolize wisdom and power. In the multitude of counsellors there is safety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: gathered: Num 11:16, Num 11:26
Carl Friedrich Keil and Franz Delitzsch
11:24
After receiving from the Lord this reply to his complaint. Moses went out (sc., "of the tabernacle," where he had laid his complaint before the Lord) into the camp; and having made known to the people the will of God, gathered together seventy men of the elders of the people, and directed them to station themselves around the tabernacle. "Around the tabernacle," does not signify in this passage on all four sides, but in a semicircle around the front of the tabernacle; the verb is used in this sense in Num 21:4, when it is applied to the march round Edom.
Num 11:25
Jehovah then came down in the cloud, which soared on high above the tabernacle, and now came down to the door of it (Num 12:5; Ex 33:9; Deut 31:15). The statement in ch. Num 9:18., and Ex 40:37-38, that the cloud dwelt (שׁכן) above the dwelling of the tabernacle during the time of encampment, can be reconciled with this without any difficulty; since the only idea that we can form of this "dwelling upon it" is, that the cloud stood still, soaring in quietness above the tabernacle, without moving to and fro like a cloud driven by the wind. There is no such discrepancy, therefore, as Knobel finds in these statements. When Jehovah had come down, He spoke to Moses, sc., to explain to him and to the elders what was about to be done, and then laid upon the seventy elders of the Spirit which was upon him. We are not to understand this as implying, that the fulness of the Spirit possessed by Moses was diminished in consequence; still less to regard it, with Calvin, as signum indignationis, or nota ignominiae, which God intended to stamp upon him. For the Spirit of God is not something material, which is diminished by being divided, but resembles a flame of fire, which does not decrease in intensity, but increases rather by extension. As Theodoret observed, "Just as a person who kindles a thousand flames from one, does not lessen the first, whilst he communicates light to the others, so God did not diminish the grace imparted to Moses by the fact that He communicated of it to the seventy." God did this to show to Moses, as well as to the whole nation, that the Spirit which Moses had received was perfectly sufficient for the performance of the duties of his office, and that no supernatural increase of that Spirit was needed, but simply a strengthening of the natural powers of Moses by the support of men who, when endowed with the power of the Spirit that was taken from him, would help him to bear the burden of his office. We have no description of the way in which this transference took place; it is therefore impossible to determine whether it was effected by a sign which would strike the outward senses, or passed altogether within the sphere of the Spirit's life, in a manner which corresponded to the nature of the Spirit itself. In any case, however, it must have been effected in such a way, that Moses and the elders received a convincing proof of the reality of the affair. When the Spirit descended upon the elders, "they prophesied, and did not add;" i.e., they did not repeat the prophesyings any further. יספוּ ולא is rendered correctly by the lxx, καὶ οὐκ ἔτι προσέθεντο; the rendering supported by the Vulgate and Onkelos, nec ultro cessaverunt ("and ceased not"), is incorrect. התנבּא, "to prophesy," is to be understood generally, and especially here, not as the foretelling of future things, but as speaking in an ecstatic and elevated state of mind, under the impulse and inspiration of the Spirit of God, just like the "speaking with tongues," which frequently followed the gift of the Holy Ghost in the days of the apostles. But we are not to infer from the fact, that the prophesying was not repeated, that the Spirit therefore departed from them after this one extraordinary manifestation. This miraculous manifestation of the Spirit was intended simply to give to the whole nation the visible proof that God had endowed them with His Spirit, as helpers of Moses, and had given them the authority required for the exercise of their calling.
Num 11:26
But in order to prove to the whole congregation that the Spirit of the Lord was working there, the Spirit came not only upon the elders assembled round Moses, and in front of the tabernacle, but also upon two of the persons who had been chosen, viz., Eldad and Medad, who had remained behind in the camp, for some reason that is not reported, so that they also prophesied. "Them that were written," conscripti, for "called," because the calling of the elders generally took place in writing, from which we may see how thoroughly the Israelites had acquired the art of writing in Egypt.
Num 11:27-28
This phenomenon in the camp itself produced such excitement, that a boy (הנּער, with the article like הפּליט in Gen 14:13) reported the thing to Moses, whereupon Joshua requested Moses to prohibit the two from prophesying. Joshua felt himself warranted in doing this, because he had been Moses' servant from his youth up (see at Ex 17:9), and in this capacity he regarded the prophesying of these men in the camp as detracting from the authority of his lord, since they had not received this gift from Moses, at least not through his mediation. Joshua was jealous for the honour of Moses, just as the disciples of Jesus, in Mk 9:38-39, were for the honour of their Lord; and he was reproved by Moses, as the latter afterwards were by Christ.
Num 11:29
Moses replied, "Art thou jealous for me? Would that all the Lord's people were prophets, that Jehovah would put His Spirit upon them!" As a true servant of God, who sought not his own glory, but the glory of his God, and the spread of His kingdom, Moses rejoiced in this manifestation of the Spirit of God in the midst of the nation, and desired that all might become partakers of this grace.
Num 11:30
Moses returned with the elders into the camp, sc., from the tabernacle, which stood upon an open space in the midst of the camp, at some distance from the tents of the Levites and the rest of the tribes of Israel, which were pitched around it, so that whoever wished to go to it, had first of all to go out of his tent.
(Note: For the purpose of overthrowing the historical character of this marvellous event, the critics, from Vater to Knobel, have identified the appointment of the seventy elders to support Moses with the judicial institute established at Sinai by the advice of Jethro (Ex 18), and adduce the obvious differences between these two entirely different institutions as arguments for the supposed diversity of documents and legends. But what ground is there for identifying things so totally different from one another? The assertion of Knobel, that in Deut 1:9-18, Moses "evidently" refers to both events (Ex 18 and Num 11), is unfounded and untrue. Or are the same official duties and rank assigned to the elders who were chosen as judges in Ex 18, as to the seventy elders who were called by God, and endowed with His Spirit, that they might help Moses to govern the people who had rebelled against him and against Jehovah on account of the want of flesh, and to restore and uphold the authority of Moses as the divinely chosen leader of Israel, which had been shaken thereby? Can the judges of a land be identified without reserve with the executive of the land? The mere fact, that this executive court was chosen, like the judges, from the whole body of elders, does not warrant us in identifying the two institutions. Nor does it follow from the fact, that at Sinai seventy of the elders of Israel ascended the mountain with Moses, Aaron, and his sons, and there saw God (Ex 24:9.), that the seventy persons chosen here were the same as the seventy mentioned there. The sameness of the numbers does not prove that the persons were the same, but simply that the number seventy was the most suitable, on account of its historical and symbolical significance, to form a representation of the whole body of the people. For a further refutation of this futile objection, see Ranke, Unterss. b. d. Pent. II. pp. 183ff.)
No account has been handed down of the further action of this committee of elders. It is impossible to determine, therefore, in what way they assisted Moses in bearing the burden of governing the people. All that can be regarded as following unquestionably from the purpose given here is, that they did not form a permanent body, which continued from the time of Moses to the Captivity, and after the Captivity was revived again in the Sanhedrim, as Talmudists, Rabbins, and many of the earlier theologians suppose (see Selden de Synedriis, l. i. c. 14, ii. c. 4; Jo. Marckii sylloge dissertatt. phil. theol. ad V. T. exercit. 12, pp. 343ff.). On the opposite side vid., Relandi Antiquitates, ss. ii. 7, 3; Carpz. apparat. pp. 573f., etc.
John Gill
11:24 And Moses went out,.... Either out of his own tent, about which the people assembled, complaining and weeping, Num 11:10; or rather, as Aben Ezra, out of the tabernacle of the congregation, and the sanctuary where he had been conversing with God, about the affairs complained of both by the people and by himself; so the Targum of Jonathan says, he went out of the tabernacle, the house of the Shechinah or divine Majesty:
and told the people of the words of the Lord; what he had ordered him to do for his ease in the government of them, and how he had promised to give them flesh on the morrow:
and gathered the seventy men of the elders of Israel; sent for them by name, and ordered them to assemble at such a time and place; and though two of them came not, after mentioned, Num 11:26, yet the full number of seventy is given:
and set them round about the tabernacle; they seem to be set not promiscuously in a body together, but distinctly, one by another, in a circular form; that they might be seen, observed, and taken notice of by the people that came about the tabernacle, who they were, what were done to them, and what befell them.
John Wesley
11:24 Moses went out - Out of the tabernacle, into which he entered to receive God's answers from the mercy - seat. The seventy men - They are called seventy from the stated number, though two of them were lacking, as the Apostles are called the twelve, Mt 26:20, when one of that number was absent. Round the tabernacle - Partly that the awe of God might be imprinted upon their hearts, that they might more seriously undertake and more faithfully manage their high employment, but principally, because that was the place where God manifested himself, and therefore there he would bestow his spirit upon them.
Robert Jamieson, A. R. Fausset and David Brown
11:24 Moses . . . gathered the seventy men of the elders of the people, &c.--The tabernacle was chosen for the convocation, because, as it was there God manifested Himself, there His Spirit would be directly imparted--there the minds of the elders themselves would be inspired with reverential awe and their office invested with greater respect in the eyes of the people.
11:2511:25: Եւ է՛ջ Տէր ամպով, եւ խօսեցաւ ընդ Մովսիսի, եւ ա՛ռ ՚ի Հոգւոյն որ ՚ի նմա, եւ արկ զեւթանասուն արամբքն զծերովք։ Եւ իբրեւ հանգեա՛ւ Հոգին ՚ի վերայ նոցա, եւ մարգարէացա՛ն ՚ի բանակին, եւ այլ ո՛չ եւս յաւելին[1289]։ [1289] Ոմանք. Ոչ եւս յաւելուին. (26) մնացին երկու արք ՚ի բանակի անդ. ան՛՛։
25 Տէրն իջաւ ամպի մէջ, խօսեց Մովսէսի հետ, առաւ նրան տրուած ոգուց եւ դրեց եօթանասուն ծեր տղամարդկանց մէջ: Երբ ոգին հանգչեց նրանց վրայ, նրանք մարգարէացան բանակատեղիում, բայց դա այլեւս չկրկնուեց:
25 Եւ Տէրը ամպի մը մէջ իջաւ ու անոր հետ խօսեցաւ եւ անոր վրայ եղած Հոգիէն առաւ ու այն եօթանասուն ծերերուն վրայ դրաւ եւ երբ Հոգին անոնց վրայ հանգչեցաւ՝ մարգարէութիւն ըրին, բայց անկէ յետոյ չըրին*։
Եւ էջ Տէր ամպով, եւ խօսեցաւ ընդ Մովսիսի, եւ ա՛ռ ի Հոգւոյն որ ի նմա, եւ արկ զեւթանասուն արամբքն զծերովք. եւ իբրեւ հանգեաւ Հոգին ի վերայ նոցա, եւ մարգարէացան ի բանակին, եւ այլ ոչ եւս յաւելին:

11:25: Եւ է՛ջ Տէր ամպով, եւ խօսեցաւ ընդ Մովսիսի, եւ ա՛ռ ՚ի Հոգւոյն որ ՚ի նմա, եւ արկ զեւթանասուն արամբքն զծերովք։ Եւ իբրեւ հանգեա՛ւ Հոգին ՚ի վերայ նոցա, եւ մարգարէացա՛ն ՚ի բանակին, եւ այլ ո՛չ եւս յաւելին[1289]։
[1289] Ոմանք. Ոչ եւս յաւելուին. (26) մնացին երկու արք ՚ի բանակի անդ. ան՛՛։
25 Տէրն իջաւ ամպի մէջ, խօսեց Մովսէսի հետ, առաւ նրան տրուած ոգուց եւ դրեց եօթանասուն ծեր տղամարդկանց մէջ: Երբ ոգին հանգչեց նրանց վրայ, նրանք մարգարէացան բանակատեղիում, բայց դա այլեւս չկրկնուեց:
25 Եւ Տէրը ամպի մը մէջ իջաւ ու անոր հետ խօսեցաւ եւ անոր վրայ եղած Հոգիէն առաւ ու այն եօթանասուն ծերերուն վրայ դրաւ եւ երբ Հոգին անոնց վրայ հանգչեցաւ՝ մարգարէութիւն ըրին, բայց անկէ յետոյ չըրին*։
zohrab-1805▾ eastern-1994▾ western am▾
11:2525: И сошел Господь в облаке, и говорил с ним, и взял от Духа, Который на нем, и дал семидесяти мужам старейшинам. И когда почил на них Дух, они стали пророчествовать, но потом перестали.
11:25 καὶ και and; even κατέβη καταβαινω step down; descend κύριος κυριος lord; master ἐν εν in νεφέλῃ νεφελη cloud καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even παρείλατο παραιρεω from; away τοῦ ο the πνεύματος πνευμα spirit; wind τοῦ ο the ἐπ᾿ επι in; on αὐτῷ αυτος he; him καὶ και and; even ἐπέθηκεν επιτιθημι put on; put another ἐπὶ επι in; on τοὺς ο the ἑβδομήκοντα εβδομηκοντα seventy ἄνδρας ανηρ man; husband τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older ὡς ως.1 as; how δὲ δε though; while ἐπανεπαύσατο επαναπαυομαι rest upon τὸ ο the πνεῦμα πνευμα spirit; wind ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even ἐπροφήτευσαν προφητευω prophesy καὶ και and; even οὐκέτι ουκετι no longer προσέθεντο προστιθημι add; continue
11:25 וַ wa וְ and יֵּ֨רֶד yyˌēreḏ ירד descend יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH בֶּ be בְּ in † הַ the עָנָן֮ ʕānān עָנָן cloud וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אֵלָיו֒ ʔēlāʸw אֶל to וַ wa וְ and יָּ֗אצֶל yyˈāṣel אצל set aside מִן־ min- מִן from הָ hā הַ the ר֨וּחַ֙ rˈûₐḥ רוּחַ wind אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָלָ֔יו ʕālˈāʸw עַל upon וַ wa וְ and יִּתֵּ֕ן yyittˈēn נתן give עַל־ ʕal- עַל upon שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven אִ֖ישׁ ʔˌîš אִישׁ man הַ ha הַ the זְּקֵנִ֑ים zzᵊqēnˈîm זָקֵן old וַ wa וְ and יְהִ֗י yᵊhˈî היה be כְּ kᵊ כְּ as נֹ֤וחַ nˈôₐḥ נוח settle עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon הָ hā הַ the ר֔וּחַ rˈûₐḥ רוּחַ wind וַ wa וְ and יִּֽתְנַבְּא֖וּ yyˈiṯnabbᵊʔˌû נבא speak as prophet וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָסָֽפוּ׃ yāsˈāfû יסף add
11:25. descenditque Dominus per nubem et locutus est ad eum auferens de spiritu qui erat in Mosen et dans septuaginta viris cumque requievisset in eis spiritus prophetaverunt nec ultra cessaruntAnd the Lord came down in a cloud, and spoke to him, taking away of the spirit that was in Moses, and giving to the seventy men. And when the spirit had rested on them they prophesied, nor did they cease afterwards.
25. And the LORD came down in the cloud, and spake unto him, and took of the spirit that was upon him, and put it upon the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more.
11:25. And the Lord descended in a cloud, and he spoke to him, taking from the Spirit which was in Moses, and giving to the seventy men. And when the Spirit had rested in them, they prophesied; nor did they cease afterwards.
And the LORD came down in a cloud, and spake unto him, and took of the spirit that [was] upon him, and gave [it] unto the seventy elders: and it came to pass, [that], when the spirit rested upon them, they prophesied, and did not cease:

25: И сошел Господь в облаке, и говорил с ним, и взял от Духа, Который на нем, и дал семидесяти мужам старейшинам. И когда почил на них Дух, они стали пророчествовать, но потом перестали.
11:25
καὶ και and; even
κατέβη καταβαινω step down; descend
κύριος κυριος lord; master
ἐν εν in
νεφέλῃ νεφελη cloud
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
παρείλατο παραιρεω from; away
τοῦ ο the
πνεύματος πνευμα spirit; wind
τοῦ ο the
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
καὶ και and; even
ἐπέθηκεν επιτιθημι put on; put another
ἐπὶ επι in; on
τοὺς ο the
ἑβδομήκοντα εβδομηκοντα seventy
ἄνδρας ανηρ man; husband
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
ὡς ως.1 as; how
δὲ δε though; while
ἐπανεπαύσατο επαναπαυομαι rest upon
τὸ ο the
πνεῦμα πνευμα spirit; wind
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
καὶ και and; even
ἐπροφήτευσαν προφητευω prophesy
καὶ και and; even
οὐκέτι ουκετι no longer
προσέθεντο προστιθημι add; continue
11:25
וַ wa וְ and
יֵּ֨רֶד yyˌēreḏ ירד descend
יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH
בֶּ be בְּ in
הַ the
עָנָן֮ ʕānān עָנָן cloud
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אֵלָיו֒ ʔēlāʸw אֶל to
וַ wa וְ and
יָּ֗אצֶל yyˈāṣel אצל set aside
מִן־ min- מִן from
הָ הַ the
ר֨וּחַ֙ rˈûₐḥ רוּחַ wind
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָלָ֔יו ʕālˈāʸw עַל upon
וַ wa וְ and
יִּתֵּ֕ן yyittˈēn נתן give
עַל־ ʕal- עַל upon
שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven
אִ֖ישׁ ʔˌîš אִישׁ man
הַ ha הַ the
זְּקֵנִ֑ים zzᵊqēnˈîm זָקֵן old
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כְּ kᵊ כְּ as
נֹ֤וחַ nˈôₐḥ נוח settle
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
הָ הַ the
ר֔וּחַ rˈûₐḥ רוּחַ wind
וַ wa וְ and
יִּֽתְנַבְּא֖וּ yyˈiṯnabbᵊʔˌû נבא speak as prophet
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָסָֽפוּ׃ yāsˈāfû יסף add
11:25. descenditque Dominus per nubem et locutus est ad eum auferens de spiritu qui erat in Mosen et dans septuaginta viris cumque requievisset in eis spiritus prophetaverunt nec ultra cessarunt
And the Lord came down in a cloud, and spoke to him, taking away of the spirit that was in Moses, and giving to the seventy men. And when the spirit had rested on them they prophesied, nor did they cease afterwards.
11:25. And the Lord descended in a cloud, and he spoke to him, taking from the Spirit which was in Moses, and giving to the seventy men. And when the Spirit had rested in them, they prophesied; nor did they cease afterwards.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
25: «Пророчествовать» на библейском языке не всегда означает «предсказывать». В данном случае, как и нередко в Библии (напр., 1: Цар X:5, 6, 10, 13; ХIX:20), выражение «пророчествовать» можно понимать в смысле — прославлять Бога и Его чудные дела в восторженных хвалебных гимнах, что предполагает, разумеется, особенный подъем духовных сил человека. С временным прекращением этого подъема старейшины переставали и «пророчествовать».
Adam Clarke: Commentary on the Bible - 1831
11:25: When the spirit rested upon them, they prophesied - By prophesying here we are to understand their performing those civil and sacred functions for which they were qualified; exhorting the people to quiet and peaceable submission, to trust and confidence in the goodness and providence of God, would make no small part of the duties of their new office. The ideal meaning of the word נבא naba is to pray, entreat, etc. The prophet is called נביא nabi, because he prays, supplicates, in reference to God; exhorts, entreats, in reference to man. See on Gen 20:7 (note).
Albert Barnes: Notes on the Bible - 1834
11:25
They prophesied - i. e. under the extraordinary impulse of the Holy Spirit they uttered forth the praises of God, or declared His will. Compare the marginal references.
And did not cease - Rather, and added not, i. e. they prophesied at this time only and not afterward. The sign was granted on the occasion of their appointment to accredit them in their office; it was not continued, because their proper function was to be that of governing not prophesying.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: came down: Num 11:17, Num 12:5; Exo 34:5, Exo 40:38; Psa 99:7; Luk 9:34, Luk 9:35
took: Num 11:17; Kg2 2:15; Jam 1:17
gave it: From this place, Origen and Theodoret take occasion to compare Moses to a lamp, at which seventy others were lighted, without any diminution of its lustre.
they prophesied: By prophesying here we are to understand, their performing those civil and sacred functions for which they were qualified; exhorting the people to quiet and peaceable submission, and to trust and confidence in the providence of God. Sa1 10:5, Sa1 10:6, Sa1 10:10, Sa1 19:20-24; Jer 36:5, Jer 36:6; Joe 2:28, Joe 2:29; Act 2:17, Act 2:18; Act 11:28, Act 21:9-11; Co1 11:4, Co1 11:5, Co1 14:1-3, Co1 14:32; Pe2 1:21
Geneva 1599
11:25 And the LORD came down in a cloud, and spake unto him, and took of the spirit that [was] upon him, and gave [it] unto the seventy elders: and it came to pass, [that], when the spirit rested upon them, they prophesied, and did not (p) cease.
(p) From that day the spirit of prophecy did not settle them.
John Gill
11:25 And the Lord came down in a cloud,.... In a cloud of glory, or a glorious one, as the Targums; either in the same that went before the people in the wilderness, or in one distinct from it, and only used on this occasion, as a visible token of the presence of God:
and spake unto him; to Moses, talked with him, as he said he would, Num 11:17,
and took of the Spirit which was upon him, and gave it unto the seventy elders; See Gill on Num 11:17,
and it came to pass that when the Spirit rested upon them they prophesied; either they sung the praises of God, which is sometimes the sense of prophesying, 1Chron 25:1; blessing God for the honour done them, and the gift bestowed on them; or they opened and explained the laws of God, in virtue of the gifts they had received, according to which they were to assist Moses in the government of the people, or they foretold things come: the Jews say they prophesied of the quails, but that is not very likely:
and did not cease; from prophesying; the spirit of prophecy continued with them, which, in some cases, might be necessary: or, they ceased not to prophesy all that day, though they afterwards did: and in the Hebrew text it is, "they added not" (q), that is, to prophesy, and Jarchi says they only prophesied that day, as it is interpreted in an ancient book of theirs, called Siphre: wherefore this spirit of prophecy is thought only to be given them as a temporary thing, for the confirmation of their having received the spirit of government, or gifts qualifying them for that, and to make them respectable among the people, and to show that they were appointed it by divine authority, and that this was not a device of Moses to ease himself.
(q) "et non addiderunt", Pagninus, Montanus, Drusius; "et non am lin", Junius & Tremellius, Piscator.
John Wesley
11:25 Rested on them - Not only moved them for a time, but took up his settled abode with them, because the use and end of this gift was perpetual. They prophesied - Discoursed of the word and works of God in a marvellous manner, as the prophets did. So this word is used, 1Kings 10:5-6; Joel 2:28; 1Cor 14:3. Yet were they not hereby constituted teachers, but civil magistrates, who together with the spirit of government, received also the spirit of prophesy, as a sign and seal both to themselves and to the people, that God had called them to that employment. They did not cease - Either for that day, they continued in that exercise all that day, and, it may be, all the night too, as it is said of Saul, 1Kings 19:24, or, afterwards also, to note that this was a continued gift conferred upon them to enable them the better to discharge their magistracy; which was more expedient for them than for the rulers of other people, because the Jews were under a theocracy or the government of God, and even their civil controversies were decided out of that word of God which the prophets expounded.
Robert Jamieson, A. R. Fausset and David Brown
11:25 when the spirit rested upon them, they prophesied, and did not cease--As those elders were constituted civil governors, their "prophesying" must be understood as meaning the performance of their civil and sacred duties by the help of those extraordinary endowments they had received; and by their not "ceasing" we understand, either that they continued to exercise their gifts uninterruptedly the first day (see 1Kings 19:24), or that these were permanent gifts, which qualified them in an eminent degree for discharging the duty of public magistrates.
11:2611:26: Եւ մնացին երկո՛ւ արք ՚ի բանակին. անուն միումն Ելդադ, եւ անուն երկրորդին Մովդադ, եւ հանգեա՛ւ ՚ի վերայ նոցա Հոգին. եւ նոքա էին ՚ի գրելոց անտի՝ եւ ո՛չ եկին ՚ի խորանն,
26 Բանակատեղիում այդ ծերերից մնաց երկու մարդ. մէկի անունը Ելդադ էր, իսկ երկրորդինը՝ Մոդադ: Ոգին հանգչեց նրանց վրայ էլ: Նրանք եւս այդ եօթանասուն գրանցուածների մէջ էին, խորան չէին եկել, բայց մարգարէութիւն էին անում բանակատեղիում:
26 Եւ երկու հոգի բանակին մէջ մնացին, մէկուն անունը Ելդադ էր ու միւսին անունը՝ Մովդադ եւ Հոգին հանգչեցաւ անոնց վրայ ու անոնք արձանագրուածներէն էին, վկայութեան խորանը եկած չէին, բայց բանակին մէջ մարգարէութիւն կ’ընէին։
Եւ մնացին երկու արք ի բանակին, անուն միումն Եղդադ, եւ անուն երկրորդին Մովդադ, եւ հանգեաւ ի վերայ նոցա Հոգին. եւ նոքա էին ի գրելոց անտի եւ ոչ եկին ի խորանն, եւ մարգարէացան ի բանակին:

11:26: Եւ մնացին երկո՛ւ արք ՚ի բանակին. անուն միումն Ելդադ, եւ անուն երկրորդին Մովդադ, եւ հանգեա՛ւ ՚ի վերայ նոցա Հոգին. եւ նոքա էին ՚ի գրելոց անտի՝ եւ ո՛չ եկին ՚ի խորանն,
26 Բանակատեղիում այդ ծերերից մնաց երկու մարդ. մէկի անունը Ելդադ էր, իսկ երկրորդինը՝ Մոդադ: Ոգին հանգչեց նրանց վրայ էլ: Նրանք եւս այդ եօթանասուն գրանցուածների մէջ էին, խորան չէին եկել, բայց մարգարէութիւն էին անում բանակատեղիում:
26 Եւ երկու հոգի բանակին մէջ մնացին, մէկուն անունը Ելդադ էր ու միւսին անունը՝ Մովդադ եւ Հոգին հանգչեցաւ անոնց վրայ ու անոնք արձանագրուածներէն էին, վկայութեան խորանը եկած չէին, բայց բանակին մէջ մարգարէութիւն կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
11:2626: Двое из мужей оставались в стане, одному имя Елдад, а другому имя Модад; но и на них почил Дух, и они пророчествовали в стане.
11:26 καὶ και and; even κατελείφθησαν καταλειπω leave behind; remain δύο δυο two ἄνδρες ανηρ man; husband ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks ὄνομα ονομα name; notable τῷ ο the ἑνὶ εις.1 one; unit Ελδαδ ελδαδ and; even ὄνομα ονομα name; notable τῷ ο the δευτέρῳ δευτερος second Μωδαδ μωδαδ and; even ἐπανεπαύσατο επαναπαυομαι rest upon ἐπ᾿ επι in; on αὐτοὺς αυτος he; him τὸ ο the πνεῦμα πνευμα spirit; wind καὶ και and; even οὗτοι ουτος this; he ἦσαν ειμι be τῶν ο the καταγεγραμμένων καταγραφω inscribe καὶ και and; even οὐκ ου not ἦλθον ερχομαι come; go πρὸς προς to; toward τὴν ο the σκηνήν σκηνη tent καὶ και and; even ἐπροφήτευσαν προφητευω prophesy ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks
11:26 וַ wa וְ and יִּשָּׁאֲר֣וּ yyiššāʔᵃrˈû שׁאר remain שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two אֲנָשִׁ֣ים׀ ʔᵃnāšˈîm אִישׁ man בַּֽ bˈa בְּ in † הַ the מַּחֲנֶ֡ה mmaḥᵃnˈeh מַחֲנֶה camp שֵׁ֣ם šˈēm שֵׁם name הָ hā הַ the אֶחָ֣ד׀ ʔeḥˈāḏ אֶחָד one אֶלְדָּ֡ד ʔeldˈāḏ אֶלְדָּד Eldad וְ wᵊ וְ and שֵׁם֩ šˌēm שֵׁם name הַ ha הַ the שֵּׁנִ֨י ššēnˌî שֵׁנִי second מֵידָ֜ד mêḏˈāḏ מֵידָד Medad וַ wa וְ and תָּ֧נַח ttˈānaḥ נוח settle עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon הָ hā הַ the ר֗וּחַ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and הֵ֨מָּה֙ hˈēmmā הֵמָּה they בַּ ba בְּ in † הַ the כְּתֻבִ֔ים kkᵊṯuvˈîm כתב write וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָצְא֖וּ yāṣᵊʔˌû יצא go out הָ hā הַ the אֹ֑הֱלָה ʔˈōhᵉlā אֹהֶל tent וַ wa וְ and יִּֽתְנַבְּא֖וּ yyˈiṯnabbᵊʔˌû נבא speak as prophet בַּֽ bˈa בְּ in † הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
11:26. remanserant autem in castris duo viri quorum unus vocabatur Heldad et alter Medad super quos requievit spiritus nam et ipsi descripti fuerant et non exierant ad tabernaculumNow there remained in the camp two of the men, of whom one was called Eldad, and the other Medad, upon whom the spirit rested; for they also had been enrolled, but were not gone forth to the tabernacle.
26. But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but had not gone out unto the Tent: and they prophesied in the camp.
11:26. Now there had remained in the camp two of the men, of whom one was called Eldad, and the other Medad, upon whom the Spirit rested; for they also had been enrolled, but they did not go forth to the tabernacle.
But there remained two [of the] men in the camp, the name of the one [was] Eldad, and the name of the other Medad: and the spirit rested upon them; and they [were] of them that were written, but went not out unto the tabernacle: and they prophesied in the camp:

26: Двое из мужей оставались в стане, одному имя Елдад, а другому имя Модад; но и на них почил Дух, и они пророчествовали в стане.
11:26
καὶ και and; even
κατελείφθησαν καταλειπω leave behind; remain
δύο δυο two
ἄνδρες ανηρ man; husband
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
ὄνομα ονομα name; notable
τῷ ο the
ἑνὶ εις.1 one; unit
Ελδαδ ελδαδ and; even
ὄνομα ονομα name; notable
τῷ ο the
δευτέρῳ δευτερος second
Μωδαδ μωδαδ and; even
ἐπανεπαύσατο επαναπαυομαι rest upon
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
τὸ ο the
πνεῦμα πνευμα spirit; wind
καὶ και and; even
οὗτοι ουτος this; he
ἦσαν ειμι be
τῶν ο the
καταγεγραμμένων καταγραφω inscribe
καὶ και and; even
οὐκ ου not
ἦλθον ερχομαι come; go
πρὸς προς to; toward
τὴν ο the
σκηνήν σκηνη tent
καὶ και and; even
ἐπροφήτευσαν προφητευω prophesy
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
11:26
וַ wa וְ and
יִּשָּׁאֲר֣וּ yyiššāʔᵃrˈû שׁאר remain
שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two
אֲנָשִׁ֣ים׀ ʔᵃnāšˈîm אִישׁ man
בַּֽ bˈa בְּ in
הַ the
מַּחֲנֶ֡ה mmaḥᵃnˈeh מַחֲנֶה camp
שֵׁ֣ם šˈēm שֵׁם name
הָ הַ the
אֶחָ֣ד׀ ʔeḥˈāḏ אֶחָד one
אֶלְדָּ֡ד ʔeldˈāḏ אֶלְדָּד Eldad
וְ wᵊ וְ and
שֵׁם֩ šˌēm שֵׁם name
הַ ha הַ the
שֵּׁנִ֨י ššēnˌî שֵׁנִי second
מֵידָ֜ד mêḏˈāḏ מֵידָד Medad
וַ wa וְ and
תָּ֧נַח ttˈānaḥ נוח settle
עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon
הָ הַ the
ר֗וּחַ rˈûₐḥ רוּחַ wind
וְ wᵊ וְ and
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
בַּ ba בְּ in
הַ the
כְּתֻבִ֔ים kkᵊṯuvˈîm כתב write
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָצְא֖וּ yāṣᵊʔˌû יצא go out
הָ הַ the
אֹ֑הֱלָה ʔˈōhᵉlā אֹהֶל tent
וַ wa וְ and
יִּֽתְנַבְּא֖וּ yyˈiṯnabbᵊʔˌû נבא speak as prophet
בַּֽ bˈa בְּ in
הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
11:26. remanserant autem in castris duo viri quorum unus vocabatur Heldad et alter Medad super quos requievit spiritus nam et ipsi descripti fuerant et non exierant ad tabernaculum
Now there remained in the camp two of the men, of whom one was called Eldad, and the other Medad, upon whom the spirit rested; for they also had been enrolled, but were not gone forth to the tabernacle.
11:26. Now there had remained in the camp two of the men, of whom one was called Eldad, and the other Medad, upon whom the Spirit rested; for they also had been enrolled, but they did not go forth to the tabernacle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Двое из 70: избранных старейшин могли не явиться к скинии по случаю какой-нибудь законной нечистоты или болезни, оставаясь внутренне достойными сообщения им Духа Божия.
Albert Barnes: Notes on the Bible - 1834
11:26
Of them that were written - i. e. enrolled among the Seventy. The expression points to a regular appointment duly recorded and permanent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: went not out: Exo 3:11, Exo 4:13, Exo 4:14; Sa1 10:22, Sa1 20:26; Jer 1:6, Jer 36:5

11:28: Joshua: Exo 17:9
My Lord: Mar 9:38, Mar 9:39; Luk 9:49, Luk 9:50; Joh 3:26

John Gill
11:26 But there remained two of the men in the camp,.... Of the seventy who were summoned, that came not out of the camp of Israel to the tabernacle when the rest did:
the name of the one was Eldad, and the name of the other Medad: who, according to the Targum of Jonathan, were brethren of Moses by his mother's side; for it says, they were the sons of Elizaphan the son of Parnac, whom Jochebed the daughter of Levi brought forth at the time that Amram her husband dismissed her, and she was married to him before she brought forth Moses; but it is elsewhere said (r), that Elizaphan married her after the death of Amram; and Eldad and Medad were born unto them:
and the Spirit rested upon them; as it did upon the rest of the seventy that came to the tabernacle; these two had the same gifts of the Spirit bestowed upon them as they had:
and they were of them that were written; among the seventy whose names were put down in the summons Moses gave them to attend the tabernacle; for as for the notion of the Jews about schedules and pieces of paper put into an urn to draw lots with, there is no foundation in the text:
but went not out unto the tabernacle; out of the camp to it, when they were summoned to come together; which they declined, as is commonly said, out of modesty, thinking themselves unfit for such an high office; and therefore, as Saul hid himself among the stuff when he was about to be chosen king, so did they, or something like it: the Targum of Jonathan is express for it, which adds, because they hid themselves to flee from government; but the Spirit of God found them out, and filled them with his gifts, and constrained them to prophesy, whereby they were discovered:
and they prophesied in the camp; perhaps in a private manner, it may be in their own houses; which, how it came to be known is after related: what they prophesied of cannot be said; according to the Targums of Jonathan and Jerusalem, and other Jewish writers (s), they prophesied of the quails, and of the death of Moses, and the succession of Joshua, of Gog and Magog, and their armies, and of their destruction by the Messiah, and of the resurrection of the dead; but these are things not to be depended on.
(r) Shalshalet Hakabala, fol. 7. 1. (s) Vid. T. Bab. Sanhedrin, fol. 17. 1. Abendana in Miclol Yophi in loc.
John Wesley
11:26 In the camp - Not going to the tabernacle, as the rest did, either not having seasonable notice to repair thither: or, being detained in the camp by sickness, or some urgent occasion, not without God's special providence, that so the miracle might be more evident. Were written - In a book or paper by Moses, who by God's direction nominated the fittest persons.
Robert Jamieson, A. R. Fausset and David Brown
11:26 But there remained two of the men in the camp--They did not repair with the rest to the tabernacle, either from modesty in shrinking from the assumption of a public office, or being prevented by some ceremonial defilement. They, however, received the gifts of the Spirit as well as their brethren. And when Moses was urged to forbid their prophesying, his answer displayed a noble disinterestedness as well as zeal for the glory of God akin to that of our Lord (Mk 9:39).
11:2711:27: եւ մարգարէացան ՚ի բանակին։ Եւ ընթացեալ պատանի մի՝ պատմեաց Մովսիսի՝ եւ ասէ ցնա. Ելդադն եւ Մովդադն մարգարէացա՛ն ՚ի բանակին[1290]։ [1290] Ոմանք. Եւ Մովդադ մարգարէանան ՚ի։
27 Մի պատանի, գալով Մովսէսի մօտ, այդ մասին պատմեց նրան ու ասաց. «Ելդադն ու Մոդադը մարգարէութիւն են անում բանակատեղիում»:
27 Պատանի մը վազեց ու պատմեց Մովսէսին եւ ըսաւ. «Ելդադ ու Մովդադ մարգարէութիւն կ’ընեն բանակին մէջ»։
Եւ ընթացեալ պատանի մի պատմեաց Մովսիսի եւ ասէ ցնա. Եղդադն եւ Մովդադն մարգարէացան ի բանակին:

11:27: եւ մարգարէացան ՚ի բանակին։ Եւ ընթացեալ պատանի մի՝ պատմեաց Մովսիսի՝ եւ ասէ ցնա. Ելդադն եւ Մովդադն մարգարէացա՛ն ՚ի բանակին[1290]։
[1290] Ոմանք. Եւ Մովդադ մարգարէանան ՚ի։
27 Մի պատանի, գալով Մովսէսի մօտ, այդ մասին պատմեց նրան ու ասաց. «Ելդադն ու Մոդադը մարգարէութիւն են անում բանակատեղիում»:
27 Պատանի մը վազեց ու պատմեց Մովսէսին եւ ըսաւ. «Ելդադ ու Մովդադ մարգարէութիւն կ’ընեն բանակին մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2727: И прибежал отрок и донес Моисею, и сказал: Елдад и Модад пророчествуют в стане.[28]: В ответ на это Иисус, сын Навин, служитель Моисея, один из избранных его, сказал: господин мой Моисей! запрети им.
11:27 καὶ και and; even προσδραμὼν προστρεχω run to / forth ὁ ο the νεανίσκος νεανισκος young man ἀπήγγειλεν απαγγελλω report Μωυσῇ μωσευς Mōseus; Mosefs καὶ και and; even εἶπεν επω say; speak λέγων λεγω tell; declare Ελδαδ ελδαδ and; even Μωδαδ μωδαδ prophesy ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks
11:27 וַ wa וְ and יָּ֣רָץ yyˈāroṣ רוץ run הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy וַ wa וְ and יַּגֵּ֥ד yyaggˌēḏ נגד report לְ lᵊ לְ to מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אֶלְדָּ֣ד ʔeldˈāḏ אֶלְדָּד Eldad וּ û וְ and מֵידָ֔ד mêḏˈāḏ מֵידָד Medad מִֽתְנַבְּאִ֖ים mˈiṯnabbᵊʔˌîm נבא speak as prophet בַּֽ bˈa בְּ in † הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
11:27. cumque prophetarent in castris cucurrit puer et nuntiavit Mosi dicens Heldad et Medad prophetant in castrisAnd when they prophesied in the camp, there ran a young man, and told Moses, saying: Eldad and Medad prophesy in the camp.
27. And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp.
11:27. And when they were prophesying in the camp, a boy ran and reported to Moses, saying: “Eldad and Medad prophesy in the camp.”
And there ran a young man, and told [Moses, and said, Eldad and Medad do prophesy in the camp.

27: И прибежал отрок и донес Моисею, и сказал: Елдад и Модад пророчествуют в стане.

[28]: В ответ на это Иисус, сын Навин, служитель Моисея, один из избранных его, сказал: господин мой Моисей! запрети им.
11:27
καὶ και and; even
προσδραμὼν προστρεχω run to / forth
ο the
νεανίσκος νεανισκος young man
ἀπήγγειλεν απαγγελλω report
Μωυσῇ μωσευς Mōseus; Mosefs
καὶ και and; even
εἶπεν επω say; speak
λέγων λεγω tell; declare
Ελδαδ ελδαδ and; even
Μωδαδ μωδαδ prophesy
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
11:27
וַ wa וְ and
יָּ֣רָץ yyˈāroṣ רוץ run
הַ ha הַ the
נַּ֔עַר nnˈaʕar נַעַר boy
וַ wa וְ and
יַּגֵּ֥ד yyaggˌēḏ נגד report
לְ lᵊ לְ to
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
אֶלְדָּ֣ד ʔeldˈāḏ אֶלְדָּד Eldad
וּ û וְ and
מֵידָ֔ד mêḏˈāḏ מֵידָד Medad
מִֽתְנַבְּאִ֖ים mˈiṯnabbᵊʔˌîm נבא speak as prophet
בַּֽ bˈa בְּ in
הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
11:27. cumque prophetarent in castris cucurrit puer et nuntiavit Mosi dicens Heldad et Medad prophetant in castris
And when they prophesied in the camp, there ran a young man, and told Moses, saying: Eldad and Medad prophesy in the camp.
11:27. And when they were prophesying in the camp, a boy ran and reported to Moses, saying: “Eldad and Medad prophesy in the camp.”
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Adam Clarke: Commentary on the Bible - 1831
11:27: Eldad and Medad do prophesy, etc. -
Eldad, they said, and Medad there,
Irregularly bold,
By Moses uncommission'd, dare
A separate meeting hold!
And still whom none but heaven will own.
Men whom the world decry,
Men authorized by God alone,
Presume to prophesy!
John Gill
11:27 And there ran a young man,.... From the camp to the tabernacle, who had heard Eldad and Medad prophesy; which he thought was not right, being done without the knowledge and approbation of Moses, and in a private tent in the tabernacle, not among the elders, but the common people: who this young than was is not material to know; some of the Rabbins, as Jarchi says, affirm he was Gershon the son of Moses; whoever he was, no doubt, it was with a good design, consulting the glory of God and the honour of Moses, and therefore in great haste ran to him with the information:
and told Moses, and said, Eldad and Medad do prophesy in the camp; who seem by this, to be persons well known, and of some note and figure; since not only the young man could call them by their names, but there needed no other description of them to Moses and those with him.
John Wesley
11:27 Told Moses - Fearing lest his authority should be diminished by their prophesying; and thereby taking authority to themselves without his consent.
11:2811:28: Պատասխանի տուեալ Յեսուսայ որդւոյ Նաւեայ պաշտօնէին Մովսիսի ընտրելոյ՝ եւ ասէ. Տէ՛ր Մովսէս, արգել զնոսա[1291]։ [1291] Յօրինակի մերում եւ եթ՝ աստանօր անուն Յեսուայ որդւոյ Նաւեայ, գրի՝ Յեսուս, Յեսուսայ, ըստ յունականին։
28 Նաւէի որդի Յեսուն՝ Մովսէսի ընտրեալ պաշտօնեան, ասաց. «Տէր Մովսէս, արգելի՛ր նրանց մարգարէութիւն անել»:
28 Եւ Նաւէին որդին Յեսու, Մովսէսին ընտրեալ* ծառան, պատասխան տուաւ ու ըսաւ. «Տէ՛ր իմ Մովսէս, արգիլէ՛ զանոնք»։
Պատասխանի տուեալ Յեսուայ որդւոյ Նաւեայ, պաշտօնէին Մովսիսի ընտրելոյ, եւ ասէ. Տէր Մովսէս, արգել զնոսա:

11:28: Պատասխանի տուեալ Յեսուսայ որդւոյ Նաւեայ պաշտօնէին Մովսիսի ընտրելոյ՝ եւ ասէ. Տէ՛ր Մովսէս, արգել զնոսա[1291]։
[1291] Յօրինակի մերում եւ եթ՝ աստանօր անուն Յեսուայ որդւոյ Նաւեայ, գրի՝ Յեսուս, Յեսուսայ, ըստ յունականին։
28 Նաւէի որդի Յեսուն՝ Մովսէսի ընտրեալ պաշտօնեան, ասաց. «Տէր Մովսէս, արգելի՛ր նրանց մարգարէութիւն անել»:
28 Եւ Նաւէին որդին Յեսու, Մովսէսին ընտրեալ* ծառան, պատասխան տուաւ ու ըսաւ. «Տէ՛ր իմ Մովսէս, արգիլէ՛ զանոնք»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2829: Но Моисей сказал ему: не ревнуешь ли ты за меня? о, если бы все в народе Господнем были пророками, когда бы Господь послал Духа Своего на них!
11:28 καὶ και and; even ἀποκριθεὶς αποκρινομαι respond Ἰησοῦς ιησους Iēsous; Iisus ὁ ο the τοῦ ο the Ναυη ναυη the παρεστηκὼς παριστημι stand by; present Μωυσῇ μωσευς Mōseus; Mosefs ὁ ο the ἐκελεκτὸς εκελεκτος say; speak κύριε κυριος lord; master Μωυσῆ μωσευς Mōseus; Mosefs κώλυσον κωλυω prevent; withhold αὐτούς αυτος he; him
11:28 וַ wa וְ and יַּ֜עַן yyˈaʕan ענה answer יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בִּן־ bin- בֵּן son נ֗וּן nˈûn נוּן Nun מְשָׁרֵ֥ת mᵊšārˌēṯ שׁרת serve מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses מִ mi מִן from בְּחֻרָ֖יו bbᵊḥurˌāʸw בְּחֻרִים youth וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses כְּלָאֵֽם׃ kᵊlāʔˈēm כלא restrain
11:28. statim Iosue filius Nun minister Mosi et electus e pluribus ait domine mi Moses prohibe eosForthwith Josue the son of Nun, the minister of Moses, and chosen out of many, said: My lord Moses forbid them.
28. And Joshua the son of Nun, the minister of Moses, one of his chosen men, answered and said, My lord Moses, forbid them.
11:28. Promptly, Joshua the son of Nun, the minister of Moses and chosen from many, said: “My lord Moses, prohibit them.”
And Joshua the son of Nun, the servant of Moses, [one] of his young men, answered and said, My lord Moses, forbid them:

29: Но Моисей сказал ему: не ревнуешь ли ты за меня? о, если бы все в народе Господнем были пророками, когда бы Господь послал Духа Своего на них!
11:28
καὶ και and; even
ἀποκριθεὶς αποκρινομαι respond
Ἰησοῦς ιησους Iēsous; Iisus
ο the
τοῦ ο the
Ναυη ναυη the
παρεστηκὼς παριστημι stand by; present
Μωυσῇ μωσευς Mōseus; Mosefs
ο the
ἐκελεκτὸς εκελεκτος say; speak
κύριε κυριος lord; master
Μωυσῆ μωσευς Mōseus; Mosefs
κώλυσον κωλυω prevent; withhold
αὐτούς αυτος he; him
11:28
וַ wa וְ and
יַּ֜עַן yyˈaʕan ענה answer
יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בִּן־ bin- בֵּן son
נ֗וּן nˈûn נוּן Nun
מְשָׁרֵ֥ת mᵊšārˌēṯ שׁרת serve
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
מִ mi מִן from
בְּחֻרָ֖יו bbᵊḥurˌāʸw בְּחֻרִים youth
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
כְּלָאֵֽם׃ kᵊlāʔˈēm כלא restrain
11:28. statim Iosue filius Nun minister Mosi et electus e pluribus ait domine mi Moses prohibe eos
Forthwith Josue the son of Nun, the minister of Moses, and chosen out of many, said: My lord Moses forbid them.
11:28. Promptly, Joshua the son of Nun, the minister of Moses and chosen from many, said: “My lord Moses, prohibit them.”
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Adam Clarke: Commentary on the Bible - 1831
11:28: My lord Moses, forbid them -
How often have I blindly done
What zealous Joshua did,
Impatient to the rulers run,
And cried, "My lords, forbid!
Silence the schismatics, constrain
Their thoughts with ours t' agree,
And sacrifice the souls of men
To idol unity!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: Enviest: Co1 3:3, Co1 3:21, Co1 13:4; Phi 2:3; Jam 3:14, Jam 3:15, Jam 4:5, Jam 5:9; Pe1 2:1
would: Act 26:29; Co1 14:5; Phi 1:15-18
that the: Mat 9:37, Mat 9:38; Luk 10:2
Geneva 1599
11:28 And Joshua the son of Nun, the servant of Moses, [one] of his (q) young men, answered and said, My lord Moses, (r) forbid them.
(q) Or, a young man whom he had chosen from his youth.
(r) Such blind zeal was in the apostles, (Mk 9:38; Lk 9:44).
John Gill
11:28 And Joshua the son of Nun, the servant of Moses,.... That waited upon him, and ministered to him, and executed his orders, especially in civil things, and was to be his successor:
one of his young men; not that Joshua was a young man in age, for he must be now between fifty and sixty years of age; see Gill on Ex 33:11; nor does the word necessarily suppose that those men were young among whom Joshua was; but choice excellent persons, the principal servants of Moses, at the head of whom Joshua was being his prime minister: the Targum of Onkelos and the Syriac version render it, "from his youth", joining it with the word servant, as if he was the servant of Moses from his youth, or ever since he was a young man; but Moses had not been out of Midian but about two years, where he had kept his father's sheep; however, he
answered and said, my lord Moses, forbid them; prophesying, restrain them from it, suffer them not to go on in it; he would have him exert his authority as the chief magistrate, which he thought was affected by their prophesying without his knowledge and consent; and because a word from the root here used signifies a prison, some here interpret it,"put them in prison,''which is a sense Jarchi mentions; but it can hardly be thought that Joshua meant that such rigorous measures should be taken, only that they should be rebuked for what they had done, and be charged for the future to be silent.
John Wesley
11:28 One of his young men - Or, one of his choice ministers, which may be emphatically added, to note that even great and good men may mistake about the works of God. Forbid them - He feared either schism, or sedition, or that by their usurpation of authority, independently upon Moses, his power and esteem might be lessened.
11:2911:29: Եւ ասէ ցնա Մովսէս. Մի՛ արկաներ դու ինձ նախանձուկս. եւ ո՞ տայր զամենայն ժողովուրդս Տեառն մարգարէս. յորժամ տա՛յր Տէր զՈգին իւր ՚ի վերայ նոցա։
29 Մովսէսը նրան պատասխանեց. «Իմ փոխարէն դու մի՛ նախանձիր նրանց[20]: Երանի թէ Տէրը ամբո՛ղջ ժողովրդին մարգարէներ դարձնէր՝ իր ոգին տալով նրանց»:[20] 20. Եօթանասնից եւ այլ բնագրերում նախադասութիւնն ունի հարցական բնոյթ:
29 Եւ Մովսէս ըսաւ անոր. «Ինծի՞ համար կը նախանձիս. երանի՜ թէ Տէրոջը բոլոր ժողովուրդը մարգարէներ ըլլային եւ Տէրը իր Հոգին անոնց վրայ դնէր»։
Եւ ասէ ցնա Մովսէս. Մի՛ արկաներ դու ինձ նախանձուկս. եւ ո՜ տայր զամենայն ժողովուրդս Տեառն մարգարէս, յորժամ տայր Տէր զՈգին իւր ի վերայ նոցա:

11:29: Եւ ասէ ցնա Մովսէս. Մի՛ արկաներ դու ինձ նախանձուկս. եւ ո՞ տայր զամենայն ժողովուրդս Տեառն մարգարէս. յորժամ տա՛յր Տէր զՈգին իւր ՚ի վերայ նոցա։
29 Մովսէսը նրան պատասխանեց. «Իմ փոխարէն դու մի՛ նախանձիր նրանց[20]: Երանի թէ Տէրը ամբո՛ղջ ժողովրդին մարգարէներ դարձնէր՝ իր ոգին տալով նրանց»:
[20] 20. Եօթանասնից եւ այլ բնագրերում նախադասութիւնն ունի հարցական բնոյթ:
29 Եւ Մովսէս ըսաւ անոր. «Ինծի՞ համար կը նախանձիս. երանի՜ թէ Տէրոջը բոլոր ժողովուրդը մարգարէներ ըլլային եւ Տէրը իր Հոգին անոնց վրայ դնէր»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2930: И возвратился Моисей в стан, он и старейшины Израилевы.
11:29 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs μὴ μη not ζηλοῖς ζηλοω zealous; jealous σύ συ you μοι μοι me καὶ και and; even τίς τις.1 who?; what? δῴη διδωμι give; deposit πάντα πας all; every τὸν ο the λαὸν λαος populace; population κυρίου κυριος lord; master προφήτας προφητης prophet ὅταν οταν when; once δῷ διδωμι give; deposit κύριος κυριος lord; master τὸ ο the πνεῦμα πνευμα spirit; wind αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτούς αυτος he; him
11:29 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses הַֽ hˈa הֲ [interrogative] מְקַנֵּ֥א mᵊqannˌē קנא be jealous אַתָּ֖ה ʔattˌā אַתָּה you לִ֑י lˈî לְ to וּ û וְ and מִ֨י mˌî מִי who יִתֵּ֜ן yittˈēn נתן give כָּל־ kol- כֹּל whole עַ֤ם ʕˈam עַם people יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH נְבִיאִ֔ים nᵊvîʔˈîm נָבִיא prophet כִּי־ kî- כִּי that יִתֵּ֧ן yittˈēn נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] רוּחֹ֖ו rûḥˌô רוּחַ wind עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
11:29. at ille quid inquit aemularis pro me quis tribuat ut omnis populus prophetet et det eis Dominus spiritum suumBut he said: Why hast thou emulation for me? O that all the people might prophesy, and that the Lord would give them his spirit!
29. And Moses said unto him, Art thou jealous for my sake? would God that all the LORD’S people were prophets, that the LORD would put his spirit upon them!
11:29. But he said, “Why are you jealous on my behalf? Who decides that any of the people may prophesy and that God may give to them his Spirit?”
And Moses said unto him, Enviest thou for my sake? would God that all the LORD' S people were prophets, [and] that the LORD would put his spirit upon them:

30: И возвратился Моисей в стан, он и старейшины Израилевы.
11:29
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Μωυσῆς μωσευς Mōseus; Mosefs
μὴ μη not
ζηλοῖς ζηλοω zealous; jealous
σύ συ you
μοι μοι me
καὶ και and; even
τίς τις.1 who?; what?
δῴη διδωμι give; deposit
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
κυρίου κυριος lord; master
προφήτας προφητης prophet
ὅταν οταν when; once
δῷ διδωμι give; deposit
κύριος κυριος lord; master
τὸ ο the
πνεῦμα πνευμα spirit; wind
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
11:29
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לֹו֙ lˌô לְ to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
הַֽ hˈa הֲ [interrogative]
מְקַנֵּ֥א mᵊqannˌē קנא be jealous
אַתָּ֖ה ʔattˌā אַתָּה you
לִ֑י lˈî לְ to
וּ û וְ and
מִ֨י mˌî מִי who
יִתֵּ֜ן yittˈēn נתן give
כָּל־ kol- כֹּל whole
עַ֤ם ʕˈam עַם people
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
נְבִיאִ֔ים nᵊvîʔˈîm נָבִיא prophet
כִּי־ kî- כִּי that
יִתֵּ֧ן yittˈēn נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
רוּחֹ֖ו rûḥˌô רוּחַ wind
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
11:29. at ille quid inquit aemularis pro me quis tribuat ut omnis populus prophetet et det eis Dominus spiritum suum
But he said: Why hast thou emulation for me? O that all the people might prophesy, and that the Lord would give them his spirit!
11:29. But he said, “Why are you jealous on my behalf? Who decides that any of the people may prophesy and that God may give to them his Spirit?”
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Adam Clarke: Commentary on the Bible - 1831
11:29: Enviest thou for my sake? -
Moses, the minister of God,
Rebukes our partial love,
Who envy at the gifts bestow'd
On those we disapprove.
We do not our own spirit know,
Who wish to see suppress'd
The men that Jesu's spirit show,
The men whom God hath bless'd.
Would God that all the Lord's people were prophets -
Shall we the Spirit's course restrain,
Or quench the heavenly fire?
Let God his messengers ordain,
And whom he will inspire.
Blow as he list, the Spirit's choice
Of instruments we bless;
We will, if Christ be preached, rejoice,
And wish the word success.
Can all be prophets then? are all
Commission'd from above?
No; but whome'er the Lord shall call
We joyfully approve.
O that the Church might all receive
The spirit of prophecy,
And all in Christ accepted live,
And all in Jesus die!
Short Hymns on Select Passages of the Holy Scriptures, by Charles Wesley, M. A., and Presbyter of the Church of England. Bristol, 1762. 2 vols. 12mo.
These sentiments are the more particularly remarkable as they come from one who was sufficiently bigoted to what was called ecclesiastical orders and regularity.
Albert Barnes: Notes on the Bible - 1834
11:29
Enviest thou for my sake? - (Compare Mar 9:38 ff) The other members of the Seventy had been with Moses (compare Num 6:16, Num 6:24-25) when the gift of prophecy was bestowed on them. They received "of the spirit that was upon him," and exercised their office visibly through and for him. Eldad and Medad prophesying in the camp seemed to Joshua to be acting independently, and so establishing a separate center of authority.
John Gill
11:29 Moses said unto him, enviest thou for my sake?.... Lest his authority should be weakened, and his honour lessened, because they began not to prophesy in his presence, and at the tabernacle, and among the rest of the elders, and so seemed not to have received of the Spirit that was upon him, and to be independent of him:
would God that all the Lord's people were prophets; this is not to he understood in the most absolute sense, as if Moses wished that every individual person among the people of Israel were prophets, as the word may signify a set and order of men, and an office in the church or state, as ministers of the word extraordinary or ordinary; for then there would be none to prophesy to, or to teach and instruct; and so likewise not rulers, or helps and assistants in government, for then there would be none to be governed; but it is to be taken comparatively, and is designed to show how far Moses was from an envious spirit at the gifts of others, that he could wish, if it was the will of God, and consistent with the order of things, that every man had as great or greater gifts than he had, qualifying them for public service and usefulness; such was the modesty and meekness of Moses: there is a sense indeed, in which all the Lord's people, all good men, are and should be prophets, and for which by the grace of the Spirit of God they are qualified; and should act as such, by praying and singing praises, which are sometimes meant by prophesying, and by spiritual conferences in private with one another, building up each other on their most holy faith, and by teaching and instructing all under their care in their families:
and that the Lord would put his Spirit upon them; the gifts of it, which are necessary to fit men for public service in church or state, or for private usefulness, 1Cor 12:7.
John Wesley
11:29 Enviest thou for my sake - Art thou grieved because the gifts and graces of God are imparted to others besides me? Prophets - He saith prophets, not rulers, for that he knew was absurd and impossible. So we ought to be pleased, that God is glorified and good done, tho' to the lessening of our own honour.
11:3011:30: Եւ գնաց Մովսէս ՚ի բանակն, ինքն եւ ծերքն Իսրայէլի։
30 Դրանից յետոյ Մովսէսն ու իսրայէլացի ծերերը գնացին բանակատեղի:
30 Մովսէս բանակը քաշուեցաւ, ինք ու Իսրայէլի ծերերը։
Եւ գնաց Մովսէս ի բանակն, ինքն եւ ծերքն Իսրայելի:

11:30: Եւ գնաց Մովսէս ՚ի բանակն, ինքն եւ ծերքն Իսրայէլի։
30 Դրանից յետոյ Մովսէսն ու իսրայէլացի ծերերը գնացին բանակատեղի:
30 Մովսէս բանակը քաշուեցաւ, ինք ու Իսրայէլի ծերերը։
zohrab-1805▾ eastern-1994▾ western am▾
11:3031: И поднялся ветер от Господа, и принес от моря перепелов, и набросал их около стана, на путь дня по одну сторону и на путь дня по другую сторону около стана, на два почти локтя от земли.
11:30 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away Μωυσῆς μωσευς Mōseus; Mosefs εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks αὐτὸς αυτος he; him καὶ και and; even οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older Ισραηλ ισραηλ.1 Israel
11:30 וַ wa וְ and יֵּאָסֵ֥ף yyēʔāsˌēf אסף gather מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp ה֖וּא hˌû הוּא he וְ wᵊ וְ and זִקְנֵ֥י ziqnˌê זָקֵן old יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:30. reversusque est Moses et maiores natu Israhel in castraAnd Moses returned, with the ancients of Israel, into the camp.
30. And Moses gat him into the camp, he and the elders of Israel.
11:30. And Moses returned, with those greater by birth of Israel, into the camp.
And Moses gat him into the camp, he and the elders of Israel:

31: И поднялся ветер от Господа, и принес от моря перепелов, и набросал их около стана, на путь дня по одну сторону и на путь дня по другую сторону около стана, на два почти локтя от земли.
11:30
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
Μωυσῆς μωσευς Mōseus; Mosefs
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
αὐτὸς αυτος he; him
καὶ και and; even
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
Ισραηλ ισραηλ.1 Israel
11:30
וַ wa וְ and
יֵּאָסֵ֥ף yyēʔāsˌēf אסף gather
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
ה֖וּא hˌû הוּא he
וְ wᵊ וְ and
זִקְנֵ֥י ziqnˌê זָקֵן old
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:30. reversusque est Moses et maiores natu Israhel in castra
And Moses returned, with the ancients of Israel, into the camp.
11:30. And Moses returned, with those greater by birth of Israel, into the camp.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: a wind: Exo 10:13, Exo 10:19, Exo 15:10; Psa 135:7
and brought: Exo 16:13; Psa 78:26-29, Psa 105:40
quails: That the word selav means the quail, we have already had occasion to observe; to which we subjoin the authority of Mr. Maundrell, who visited Naplosa (the ancient Sichem), where the Samaritans live. Mr. Maundrell asked their chief priest what sort of animal he took the selav to be. He answered, they were a sort of fowls; and, by the description Mr. Maundrell perceived he meant the same kind with our quails.
a day's journey: Heb. the way of a day
and as it were two cubits: That is, as the Vulgate renders, Volabantque in aere duobus cubitis altitudine super terram, "and they flew in the air, at the height of two cubits above the ground.
John Gill
11:30 And Moses got him into the camp,.... From the door of the tabernacle, where he had been settling the elders in their office, and now betook himself to the camp of Israel, perhaps to look more particularly into the affair of Eldad and Medad, and settle that, and put them among the elders; for they were of them that were written, whose names were put down for elders in the paper Moses had written for that purpose, and in the summons that were given; or more generally to do public business, to exercise rule and government, with this new assistance granted him, as follows:
he and the elders of Israel; he went in company with them, to impart to them the honour and glory they were to share with him in the government, as Aben Ezra observes; or they went together, to observe what would be done for the people, according to the promise of the Lord, to give them flesh; who had made good his word to Moses, by taking of his Spirit and putting it on seventy men for his assistance; the other remained to be done, and was done as follows.
John Wesley
11:30 Into the camp - Among the people, to exercise the gifts and authority now received.
11:3111:31: Եւ ել հողմ ՚ի Տեառնէ եւ խաղացոյց յա՛յս կոյս զլորամարգին ՚ի ծովէն. եւ անկա՛ւ զբանակաւն, աւուր գնաց աստի, եւ աւուր գնաց անտի՛ շուրջ զբանակաւն, իբրեւ ցերկուս կանգունս յերկրէ[1292]։ [1292] Ոմանք. Զլորամարգին ՚ի ծովէ անտի։
31 Տէրը քամի բարձրացրեց եւ ծովի կողմից լորամարգիներ բերեց-թափեց բանակատեղիի շուրջը մէկ օրուայ ճանապարհի երկարութեամբ ու գետնից երկու կանգուն բարձրութեամբ:
31 Եւ Տէրոջմէն հով մը ելաւ ու ծովուն կողմէն լորամարգիներ բերաւ ու բանակին վրայ մէկ օրուան ճամբայ մէկ կողմէն եւ մէկ օրուան ճամբայ միւս կողմէն՝ բանակին բոլորտիքը տարածեց, երկրի երեսէն երկու կանգունի չափ բարձր։
Եւ ել հողմ ի Տեառնէ եւ խաղացոյց յայս կոյս զլորամարգին ի ծովէն, եւ անկաւ զբանակաւն աւուր գնաց աստի եւ աւուր գնաց անտի շուրջ զբանակաւն, իբրեւ ցերկուս կանգունս յերկրէ:

11:31: Եւ ել հողմ ՚ի Տեառնէ եւ խաղացոյց յա՛յս կոյս զլորամարգին ՚ի ծովէն. եւ անկա՛ւ զբանակաւն, աւուր գնաց աստի, եւ աւուր գնաց անտի՛ շուրջ զբանակաւն, իբրեւ ցերկուս կանգունս յերկրէ[1292]։
[1292] Ոմանք. Զլորամարգին ՚ի ծովէ անտի։
31 Տէրը քամի բարձրացրեց եւ ծովի կողմից լորամարգիներ բերեց-թափեց բանակատեղիի շուրջը մէկ օրուայ ճանապարհի երկարութեամբ ու գետնից երկու կանգուն բարձրութեամբ:
31 Եւ Տէրոջմէն հով մը ելաւ ու ծովուն կողմէն լորամարգիներ բերաւ ու բանակին վրայ մէկ օրուան ճամբայ մէկ կողմէն եւ մէկ օրուան ճամբայ միւս կողմէն՝ բանակին բոլորտիքը տարածեց, երկրի երեսէն երկու կանգունի չափ բարձր։
zohrab-1805▾ eastern-1994▾ western am▾
11:3132: И встал народ, и весь тот день, и всю ночь, и весь следующий день собирали перепелов; и кто мало собирал, тот собрал десять хомеров; и разложили их для себя вокруг стана.
11:31 καὶ και and; even πνεῦμα πνευμα spirit; wind ἐξῆλθεν εξερχομαι come out; go out παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even ἐξεπέρασεν εκπεραω from; away τῆς ο the θαλάσσης θαλασσα sea καὶ και and; even ἐπέβαλεν επιβαλλω impose; cast on ἐπὶ επι in; on τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks ὁδὸν οδος way; journey ἡμέρας ημερα day ἐντεῦθεν εντευθεν from in here; from this / that side καὶ και and; even ὁδὸν οδος way; journey ἡμέρας ημερα day ἐντεῦθεν εντευθεν from in here; from this / that side κύκλῳ κυκλω circling; in a circle τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks ὡσεὶ ωσει as if; about δίπηχυ διπηχυς from; away τῆς ο the γῆς γη earth; land
11:31 וְ wᵊ וְ and ר֜וּחַ rˈûₐḥ רוּחַ wind נָסַ֣ע׀ nāsˈaʕ נסע pull out מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יָּ֣גָז yyˈāḡoz גוז pass along שַׂלְוִים֮ śalwîm שְׂלָו quail מִן־ min- מִן from הַ ha הַ the יָּם֒ yyˌom יָם sea וַ wa וְ and יִּטֹּ֨שׁ yyiṭṭˌōš נטשׁ abandon עַל־ ʕal- עַל upon הַֽ hˈa הַ the מַּחֲנֶ֜ה mmaḥᵃnˈeh מַחֲנֶה camp כְּ kᵊ כְּ as דֶ֧רֶךְ ḏˈereḵ דֶּרֶךְ way יֹ֣ום yˈôm יֹום day כֹּ֗ה kˈō כֹּה thus וּ û וְ and כְ ḵᵊ כְּ as דֶ֤רֶךְ ḏˈereḵ דֶּרֶךְ way יֹום֙ yôm יֹום day כֹּ֔ה kˈō כֹּה thus סְבִיבֹ֖ות sᵊvîvˌôṯ סָבִיב surrounding הַֽ hˈa הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp וּ û וְ and כְ ḵᵊ כְּ as אַמָּתַ֖יִם ʔammāṯˌayim אַמָּה cubit עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:31. ventus autem egrediens a Domino arreptas trans mare coturnices detulit et dimisit in castra itinere quantum uno die confici potest ex omni parte castrorum per circuitum volabantque in aere duobus cubitis altitudine super terramAnd a wind going out from the Lord, taking quails up beyond the sea brought them, and cast them into the camp for the space of one day's journey, on every side of the camp round about, and they flew in the air two cubits high above the ground.
31. And there went forth a wind from the LORD, and brought quails from the sea, and let them fall by the camp, about a day’s journey on this side, and a day’s journey on the other side, round about the camp, and about two cubits above the face of the earth.
11:31. Then a wind, going out from the Lord and moving forcefully across the sea, brought quails and cast them into the camp, across a distance of one day’s journey, in every part of the camp all around, and they flew in the air two cubits high above the ground.
And there went forth a wind from the LORD, and brought quails from the sea, and let [them] fall by the camp, as it were a day' s journey on this side, and as it were a day' s journey on the other side, round about the camp, and as it were two cubits [high] upon the face of the earth:

32: И встал народ, и весь тот день, и всю ночь, и весь следующий день собирали перепелов; и кто мало собирал, тот собрал десять хомеров; и разложили их для себя вокруг стана.
11:31
καὶ και and; even
πνεῦμα πνευμα spirit; wind
ἐξῆλθεν εξερχομαι come out; go out
παρὰ παρα from; by
κυρίου κυριος lord; master
καὶ και and; even
ἐξεπέρασεν εκπεραω from; away
τῆς ο the
θαλάσσης θαλασσα sea
καὶ και and; even
ἐπέβαλεν επιβαλλω impose; cast on
ἐπὶ επι in; on
τὴν ο the
παρεμβολὴν παρεμβολη encampment; barracks
ὁδὸν οδος way; journey
ἡμέρας ημερα day
ἐντεῦθεν εντευθεν from in here; from this / that side
καὶ και and; even
ὁδὸν οδος way; journey
ἡμέρας ημερα day
ἐντεῦθεν εντευθεν from in here; from this / that side
κύκλῳ κυκλω circling; in a circle
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
ὡσεὶ ωσει as if; about
δίπηχυ διπηχυς from; away
τῆς ο the
γῆς γη earth; land
11:31
וְ wᵊ וְ and
ר֜וּחַ rˈûₐḥ רוּחַ wind
נָסַ֣ע׀ nāsˈaʕ נסע pull out
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יָּ֣גָז yyˈāḡoz גוז pass along
שַׂלְוִים֮ śalwîm שְׂלָו quail
מִן־ min- מִן from
הַ ha הַ the
יָּם֒ yyˌom יָם sea
וַ wa וְ and
יִּטֹּ֨שׁ yyiṭṭˌōš נטשׁ abandon
עַל־ ʕal- עַל upon
הַֽ hˈa הַ the
מַּחֲנֶ֜ה mmaḥᵃnˈeh מַחֲנֶה camp
כְּ kᵊ כְּ as
דֶ֧רֶךְ ḏˈereḵ דֶּרֶךְ way
יֹ֣ום yˈôm יֹום day
כֹּ֗ה kˈō כֹּה thus
וּ û וְ and
כְ ḵᵊ כְּ as
דֶ֤רֶךְ ḏˈereḵ דֶּרֶךְ way
יֹום֙ yôm יֹום day
כֹּ֔ה kˈō כֹּה thus
סְבִיבֹ֖ות sᵊvîvˌôṯ סָבִיב surrounding
הַֽ hˈa הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
וּ û וְ and
כְ ḵᵊ כְּ as
אַמָּתַ֖יִם ʔammāṯˌayim אַמָּה cubit
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:31. ventus autem egrediens a Domino arreptas trans mare coturnices detulit et dimisit in castra itinere quantum uno die confici potest ex omni parte castrorum per circuitum volabantque in aere duobus cubitis altitudine super terram
And a wind going out from the Lord, taking quails up beyond the sea brought them, and cast them into the camp for the space of one day's journey, on every side of the camp round about, and they flew in the air two cubits high above the ground.
11:31. Then a wind, going out from the Lord and moving forcefully across the sea, brought quails and cast them into the camp, across a distance of one day’s journey, in every part of the camp all around, and they flew in the air two cubits high above the ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Стаи птиц, несомых ветром в таком количестве, что они затмевали собою солнце, были неоднократно наблюдаемы путешественниками.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31: The Quails.B. C. 1490.
31 And there went forth a wind from the LORD, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth. 32 And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread them all abroad for themselves round about the camp. 33 And while the flesh was yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague. 34 And he called the name of that place Kibroth-hattaavah: because there they buried the people that lusted. 35 And the people journeyed from Kibroth-hattaavah unto Hazeroth; and abode at Hazeroth.
God, having performed his promise to Moses by giving him assessors in the government, thereby proving the power he has over the spirits of men by his Spirit, he here performs his promise to the people by giving them flesh, proving thereby his power over the inferior creatures and his dominion in the kingdom of nature. Observe, 1. How the people were gratified with flesh in abundance: A wind (a south-east wind, as appears, Ps. lxxviii. 26) brought quails, v. 31. It is uncertain what sort of animals they were; the psalmist calls them feathered fowl, or fowl of wing. The learned bishop Patrick inclines to agree with some modern writers, who think they were locusts, a delicious sort of food well known in those parts, the rather because they were brought with a wind, lay in heaps, and were dried in the sun for use. Whatever they were, they answered the intention, they served for a month's feast for Israel, such an indulgent Father was God to his froward family. Locusts, that had been a plague to fruitful Egypt, feeding upon the fruits, were a blessing to a barren wilderness, being themselves fed upon. 2. How greedy they were of this flesh that God sent them. They flew upon the spoil with an unsatiable appetite, not regarding what Moses had told them from God, that they would surfeit upon it, v. 32. Two days and a night they were at it, gathering flesh, till every master of a family had brought home ten homers (that is, ten ass-loads) at least. David longed for the water of the well of Bethlehem, but would not drink it when he had it, because it was obtained by venturing; much more reason these Israelites had to refuse this flesh, which was obtained by murmuring, and which, they might easily perceive, by what Moses said, was given them in anger; but those that are under the power of a carnal mind will have their lusts fulfilled, though it be to the certain damage and ruin of their precious souls. 3. How dearly they paid for their feasts, when it came into the reckoning: The Lord smote them with a very great plague (v. 33), some bodily disease, which probably was the effect of their surfeit, and was the death of many of them, and those, it is likely, the ringleaders in the mutiny. Note, God often grants the desires of his own people in love. He gave them their request, but sent leanness into their soul, Ps. xvi. 15. By all that was said to them they were not estranged from their lusts, and therefore, while the meat was in their mouths, the wrath of God came upon them, Ps. lxxviii. 30, 31. What we inordinately desire, if we obtain it (we have reason to fear), will be some way or other a grief and cross to us. God satiated them first, and then plagued them, (1.) To save the reputation of his own power, that it might not be said, "He would not have cut them off had he been able to supply them." And, (2.) To show us the meaning of the prosperity of sinners; it is their preparation for ruin, they are fed as an ox for the slaughter. Lastly, The remembrance of this is preserved in the name given to the place, v. 34. Moses called it Kibroth-hattaavah, the graves of lusters or of lust. And well it had been if these graves of Israel's lusters had proved the graves of Israel's lust: the warning was designed to be so, but it had not its due effect, for it follows (Ps. lxxviii. 32), For all this, they sinned still.
Adam Clarke: Commentary on the Bible - 1831
11:31: A wind from the Lord - An extraordinary one, not the effect of a natural cause. And brought quails, a bird which in great companies visits Egypt about the time of the year, March or April, at which the circumstance marked here took place. Mr. Hasselquist, the friend and pupil of the famous Linnaeus, saw many of them about this time of the year, when he was in Egypt. See his Travels, p. 209.
Two cubits high upon the face of the earth - We may consider the quails as flying within two cubits of the ground; so that the Israelites could easily take as many of them as they wished, while flying within the reach of their hands or their clubs. The common notion is, that the quails were brought round about the camp, and fell there in such multitudes as to lie two feet thick upon the ground; but the Hebrew will not bear this version. The Vulgate has expressed the sense, Volabantque in aere duobus cubitis altitudine super terram. "And they flew in the air, two cubits high above the ground."
Albert Barnes: Notes on the Bible - 1834
11:31
The southeast wind, which blew from the neighboring Elanitic gulf of the Red Sea, brought the quails Exo 16:13.
Two cubits high - Better, "two cubits above the face of the ground:" i. e. the quails, wearied with their long flight, flew about breast high, and were easily secured by the people, who spread them all abroad for themselves Num 11:32, in order to salt and dry them. The quail habitually flies with the wind, and low.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:32: homers: Exo 16:36; Eze 45:11
Carl Friedrich Keil and Franz Delitzsch
11:31
As soon as Moses had returned with the elders into the camp, God fulfilled His second promise. "A wind arose from Jehovah, and brought quails (salvim, see Ex 16:13) over from the sea, and threw them over the camp about a day's journey wide from here and there (i.e., on both sides), in the neighbourhood of the camp, and about two cubits above the surface." The wind was a south-east wind (Ps 78:26), which blew from the Arabian Gulf and brought the quails - which fly northwards in the spring from the interior of Africa in very great numbers - from the sea to the Israelites. גּוּז, which only occurs here and in the Psalm of Moses (Ps 90:10), signifies to drive over, in Arabic and Syriac to pass over, not "to cut off," as the Rabbins suppose: the wind cut off the quails from the sea. נטשׁ, to throw them scattered about (Ex 29:5; Ex 31:12; Ex 32:4). The idea is not that the wind caused the flock of quails to spread itself out as much as two days' journey over the camp, and to fly about two cubits above the surface of the ground; so that, being exhausted with their flight across the sea, they fell partly into the hands of the Israelites and partly upon the ground, as Knobel follows the Vulgate (volabant in are duobus cubitis altitudine super terram) and many of the Rabbins in supposing: for המּחנה על נטשׁ does not mean to cause to fly or spread out over the camp, but to throw over or upon the camp. The words cannot therefore be understood in any other way than they are in Ps 78:27-28, viz., that the wind threw them about over the camp, so that they fell upon the ground a day's journey on either side of it, and that in such numbers that they lay, of course not for the whole distance mentioned, but in places about the camp, as much as two cubits deep. It is only in this sense of the words, that the people could possibly gather quails the whole of that day, the whole night, and the whole of the next day, in such quantities that he who had gathered but little had collected ten homers. A homer, the largest measure of capacity among the Hebrews, which contained ten ephahs, held, according to the lower reckoning of Thenius, 10,143 Parisian inches, or about two bushels Dresden measure. By this enormous quantity, which so immensely surpassed the natural size of the flocks of quails, God purposed to show the people His power, to give them flesh not for one day or several days, but for a whole month, both to put to shame their unbelief, and also to punish their greediness. As they could not eat this quantity all at once, they spread them round the camp to dry in the sun, in the same manner in which the Egyptians are in the habit of drying fish (Herod. ii. 77).
John Gill
11:31 And there went forth a wind from the Lord,.... Both an east wind and a south wind, according to Ps 78:26; either first one wind, and then another; one to bring the quails, or whatever are meant, to a certain point, and then the other to bring them to the camp of Israel; or a southeast wind, as the Jewish writers interpret it: however, it was not a common wind, but what was immediately raised by the Lord for the following purpose:
and brought quails from the sea; the Red sea, from the coasts of it, not out of it. Josephus (t) says, there were great numbers of this sort of fowl about the gulf of Arabia; and Diodorus Siculus (u) says, near Rhinocalura, a place not far from those parts, quails in flocks were brought from the sea, which the people caught and lived upon. After Job Ludolphus, who has wrote a learned dissertation on locusts, many are of opinion with him, that locusts are intended here, and think that what is hereafter related best agrees with them; it is pretty difficult to determine which is most correct; there are learned advocates, and much to be said, for both (w):
and let them fall by the camp: the camp of Israel, and round about it on all sides, as follows; which agrees well enough with locusts, which are usually brought by a wind, as the locusts of Egypt were by an east wind, which fall, rest, and settle on the earth, and sometimes in heaps, one upon another; and these, whatever they were, fell as thick as rain, and were as dust, and as the sand of the sea. The Jewish writers, who understand them of quails, interpret this not of their falling to the ground, but of their flying low, two cubits from the earth, about the breast of a man, so that they had no trouble in taking them; so the Targum of Jonathan, Jarchi, Ben Gersom, and Abendana; but this seems to be without any foundation:
as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp; on the north side, and on the south side, as the Targum of Jonathan explains it; but it doubtless means on all sides, since they fell round about the camp; and from thence they lay thick upon the ground, a day's journey every way; which some compute at sixteen, others at twenty miles on which space there must be a prodigious number of quails or locusts; and it is certain the latter do come in great numbers, so as to darken the air, and to cover a country, as they did Egypt; and the quails also, in some countries, have been taken in great numbers; in Italy, on the coast of Antium, within a month, in the space of five miles, 100,000 quails were taken every day (x):
and as it were two cubits high upon the face of the earth; as they fell they lay one upon another, the height of two cubits; which it is thought better agrees with locusts than with quails, since the quails, by lying one upon another such a depth, must be suffocated; whereas the locusts, through the length of their feet, and the thinness of their wings, would not.
(t) Antiqu. l. 3. c. 1. sect. 5. (u) Bibliothec. l. 1. p. 55. (w) Vid. Calmet's Dictionary in the word "Quails", & Scheuchzer. Physica Sacr. in loc. Bishop of Clogher's Chronology, p. 375, 376. Shaw's Travels, p. 189. (x) Blond. ltal. Illustrat. p. 314. apud Huet. Alnetan. Quaest. l. 2. c. 12. sect. 17.
John Wesley
11:31 A wind from the Lord - An extraordinary and miraculous wind both for its vehemency and for its effects. Quails - God gave them quails once before, Ex 16:13, but neither in the same quantity, nor with the same design and effect as now. From the sea - Principally from the Red - sea, and both sides of it where, by the reports of ancient Heathen writers, they were then in great numbers, and, no doubt, were wonderfully increased by God's special providence for this very occasion. Two cubits high - Not as if the quails did cover all the ground two cubits high for a day's journey on each side of the camp, for then there had been no place left where they could spread them all abroad round about the camp; but the meaning is, that the quails came and fell down round about the camp for a whole day's journey on each side of it, and that in all that space they lay here and there in great heaps, which were often two cubits high.
Robert Jamieson, A. R. Fausset and David Brown
11:31 There went forth a wind from the Lord, and brought quails from the sea, &c.--These migratory birds (see on Ex 16:13) were on their journey from Egypt, when "the wind from the Lord," an east wind (Ps 78:26) forcing them to change their course, wafted them over the Red Sea to the camp of Israel.
let them fall a day's journey--If the journey of an individual is meant, this space might be thirty miles; if the inspired historian referred to the whole host, ten miles would be as far as they could march in one day in the sandy desert under a vertical sun. Assuming it to be twenty miles this immense cloud of quails (Ps 78:27) covered a space of forty miles in diameter. Others reduce it to sixteen. But it is doubtful whether the measurement be from the center or the extremities of the camp. It is evident, however, that the language describes the countless number of these quails.
as it were two cubits high--Some have supposed that they fell on the ground above each other to that height--a supposition which would leave a vast quantity useless as food to the Israelites, who were forbidden to eat any animal that died of itself or from which the blood was not poured out. Others think that, being exhausted with a long flight, they could not fly more than three feet above the earth, and so were easily felled or caught. A more recent explanation applies the phrase, "two cubits high," not to the accumulation of the mass, but to the size of the individual birds. Flocks of large red-legged cranes, three feet high, measuring seven feet from tip to tip, have been frequently seen on the western shores of the Gulf of Akaba, or eastern arm of the Red Sea [STANLEY; SHUBERT].
11:3211:32: Եւ յարուցեալ ժողովուրդն զտի՛ւն ողջոյն, եւ զգիշերն ողջոյն. եւ զտիւն ողջոյն ՚ի վաղի՛ւ անդր, ժողովեցին զլորամարգին. որ սակաւ ժողովեաց՝ տասն քոռ. եւ սպանին եւ ապխտեցին իւրեանց ապուխտս ապո՛ւխտս շուրջ զբանակաւն[1293]։ [1293] Ոմանք. Ապուխտ ապուխտս։ Զոր Ոսկան ունի միանգամ եւ եթ։
32 Ժողովուրդը ամբողջ ցերեկն ու ամբողջ գիշերը, նաեւ յաջորդ օրը մինչեւ երեկոյ լորամարգի էր հաւաքում: Ամենաքիչ հաւաքողը տաս քոռ[21] հաւաքեց: Մորթեցին, ապխտեցին ու փռեցին բանակատեղիի շուրջը:[21] 21. Մի քանի հազար կիլոգրամ:
32 Եւ ժողովուրդը այն բոլոր օրը ու բոլոր գիշերը եւ հետեւեալ բոլոր օրը ելլելով՝ լորամարգիները հաւաքեց. ամենէն քիչ հաւաքողը տասը քոռ հաւաքեց եւ իրենց համար բանակին բոլորտիքը չորնալու փռեցին զանոնք։
Եւ յարուցեալ ժողովուրդն զտիւն ողջոյն եւ զգիշերն ողջոյն, եւ զտիւն ողջոյն ի վաղիւ անդր, ժողովեցին զլորամարգին. որ սակաւ ժողովեաց` տասն քոռ. եւ սպանին եւ ապխտեցին իւրեանց ապուխտս ապուխտս շուրջ զբանակաւն:

11:32: Եւ յարուցեալ ժողովուրդն զտի՛ւն ողջոյն, եւ զգիշերն ողջոյն. եւ զտիւն ողջոյն ՚ի վաղի՛ւ անդր, ժողովեցին զլորամարգին. որ սակաւ ժողովեաց՝ տասն քոռ. եւ սպանին եւ ապխտեցին իւրեանց ապուխտս ապո՛ւխտս շուրջ զբանակաւն[1293]։
[1293] Ոմանք. Ապուխտ ապուխտս։ Զոր Ոսկան ունի միանգամ եւ եթ։
32 Ժողովուրդը ամբողջ ցերեկն ու ամբողջ գիշերը, նաեւ յաջորդ օրը մինչեւ երեկոյ լորամարգի էր հաւաքում: Ամենաքիչ հաւաքողը տաս քոռ[21] հաւաքեց: Մորթեցին, ապխտեցին ու փռեցին բանակատեղիի շուրջը:
[21] 21. Մի քանի հազար կիլոգրամ:
32 Եւ ժողովուրդը այն բոլոր օրը ու բոլոր գիշերը եւ հետեւեալ բոլոր օրը ելլելով՝ լորամարգիները հաւաքեց. ամենէն քիչ հաւաքողը տասը քոռ հաւաքեց եւ իրենց համար բանակին բոլորտիքը չորնալու փռեցին զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
11:3233: Мясо еще было в зубах их и не было еще съедено, как гнев Господень возгорелся на народ, и поразил Господь народ весьма великою язвою.
11:32 καὶ και and; even ἀναστὰς ανιστημι stand up; resurrect ὁ ο the λαὸς λαος populace; population ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day καὶ και and; even ὅλην ολος whole; wholly τὴν ο the νύκτα νυξ night καὶ και and; even ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day τὴν ο the ἐπαύριον επαυριον tomorrow; next day καὶ και and; even συνήγαγον συναγω gather τὴν ο the ὀρτυγομήτραν ορτυγομητρα the τὸ ο the ὀλίγον ολιγος few; sparse συνήγαγεν συναγω gather δέκα δεκα ten κόρους κορος 10 bushels καὶ και and; even ἔψυξαν ψυχω cool ἑαυτοῖς εαυτου of himself; his own ψυγμοὺς ψυγμος circling; in a circle τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks
11:32 וַ wa וְ and יָּ֣קָם yyˈāqom קום arise הָ hā הַ the עָ֡ם ʕˈām עַם people כָּל־ kol- כֹּל whole הַ ha הַ the יֹּום֩ yyôm יֹום day הַ ha הַ the ה֨וּא hˌû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the לַּ֜יְלָה llˈaylā לַיְלָה night וְ wᵊ וְ and כֹ֣ל׀ ḵˈōl כֹּל whole יֹ֣ום yˈôm יֹום day הַֽ hˈa הַ the מָּחֳרָ֗ת mmoḥᵒrˈāṯ מָחֳרָת next day וַ wa וְ and יַּֽאַסְפוּ֙ yyˈaʔasᵊfû אסף gather אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שְּׂלָ֔ו śśᵊlˈāw שְׂלָו quail הַ ha הַ the מַּמְעִ֕יט mmamʕˈîṭ מעט be little אָסַ֖ף ʔāsˌaf אסף gather עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten חֳמָרִ֑ים ḥᵒmārˈîm חֹמֶר homer וַ wa וְ and יִּשְׁטְח֤וּ yyišṭᵊḥˈû שׁטח spread לָהֶם֙ lāhˌem לְ to שָׁטֹ֔וחַ šāṭˈôₐḥ שׁטח spread סְבִיבֹ֖ות sᵊvîvˌôṯ סָבִיב surrounding הַֽ hˈa הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
11:32. surgens ergo populus toto die illo et nocte ac die altero congregavit coturnicum qui parum decem choros et siccaverunt eas per gyrum castrorumThe people therefore rising up all that day, and night, and the next day, gathered together of quails, he that did least, ten cores: and they dried them round about the camp.
32. And the people rose up all that day, and all the night, and all the next day, and gathered the quails: he that gathered least gathered ten homers: and they spread them all abroad for themselves round about the camp.
11:32. Therefore, the people, rising up, gathered quails all that day and night, and the next day; he who did least well gathered ten homers. And they dried them throughout the camp.
And the people stood up all that day, and all [that] night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread [them] all abroad for themselves round about the camp:

33: Мясо еще было в зубах их и не было еще съедено, как гнев Господень возгорелся на народ, и поразил Господь народ весьма великою язвою.
11:32
καὶ και and; even
ἀναστὰς ανιστημι stand up; resurrect
ο the
λαὸς λαος populace; population
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
καὶ και and; even
ὅλην ολος whole; wholly
τὴν ο the
νύκτα νυξ night
καὶ και and; even
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
τὴν ο the
ἐπαύριον επαυριον tomorrow; next day
καὶ και and; even
συνήγαγον συναγω gather
τὴν ο the
ὀρτυγομήτραν ορτυγομητρα the
τὸ ο the
ὀλίγον ολιγος few; sparse
συνήγαγεν συναγω gather
δέκα δεκα ten
κόρους κορος 10 bushels
καὶ και and; even
ἔψυξαν ψυχω cool
ἑαυτοῖς εαυτου of himself; his own
ψυγμοὺς ψυγμος circling; in a circle
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
11:32
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
הָ הַ the
עָ֡ם ʕˈām עַם people
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּום֩ yyôm יֹום day
הַ ha הַ the
ה֨וּא hˌû הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
לַּ֜יְלָה llˈaylā לַיְלָה night
וְ wᵊ וְ and
כֹ֣ל׀ ḵˈōl כֹּל whole
יֹ֣ום yˈôm יֹום day
הַֽ hˈa הַ the
מָּחֳרָ֗ת mmoḥᵒrˈāṯ מָחֳרָת next day
וַ wa וְ and
יַּֽאַסְפוּ֙ yyˈaʔasᵊfû אסף gather
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שְּׂלָ֔ו śśᵊlˈāw שְׂלָו quail
הַ ha הַ the
מַּמְעִ֕יט mmamʕˈîṭ מעט be little
אָסַ֖ף ʔāsˌaf אסף gather
עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten
חֳמָרִ֑ים ḥᵒmārˈîm חֹמֶר homer
וַ wa וְ and
יִּשְׁטְח֤וּ yyišṭᵊḥˈû שׁטח spread
לָהֶם֙ lāhˌem לְ to
שָׁטֹ֔וחַ šāṭˈôₐḥ שׁטח spread
סְבִיבֹ֖ות sᵊvîvˌôṯ סָבִיב surrounding
הַֽ hˈa הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
11:32. surgens ergo populus toto die illo et nocte ac die altero congregavit coturnicum qui parum decem choros et siccaverunt eas per gyrum castrorum
The people therefore rising up all that day, and night, and the next day, gathered together of quails, he that did least, ten cores: and they dried them round about the camp.
11:32. Therefore, the people, rising up, gathered quails all that day and night, and the next day; he who did least well gathered ten homers. And they dried them throughout the camp.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
32: 10: хомеров равняются, приблизительно, 180: четверикам.
Adam Clarke: Commentary on the Bible - 1831
11:32: The people stood up, etc. - While these immense flocks were flying at this short distance from the ground, fatigued with the strong wind and the distance they had come, they were easily taken by the people; and as various flocks continued to succeed each other for two days and a night, enough for a month's provision might be collected in that time. If the quails had fallen about the tents, there was no need to have stood up two days and a night in gathering them; but if they were on the wing, as the text seems to suppose, it was necessary for them to use dispatch, and avail themselves of the passing of these birds whilst it continued. See Harmer, and see the note on Exo 16:13.
And they spread them all abroad - Maillet observes that birds of all kinds come to Egypt for refuge from the cold of a northern winter; and that the people catch them, pluck, and bury them in the burning sand for a few minutes, and thus prepare them for use. This is probably what is meant by spreading them all abroad round the camp. Some authors think that the word שלוים salvim, rendered quails in our translation, should be rendered locusts. There is no need of this conjecture; all difficulties are easily resolved without it. The reader is particularly referred to the note on Exo 16:13 (note).
Albert Barnes: Notes on the Bible - 1834
11:32
Ten homers - About 55 bushels. Compare Lev 27:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:33: And while: Psa 78:30, Psa 78:31, Psa 106:14, Psa 106:15
smote: Num 16:49, Num 25:9; Deu 28:27
Geneva 1599
11:32 And the people stood up all that day, and all [that] night, and all the next day, and they gathered the quails: he that gathered least gathered ten (s) homers: and they spread [them] all abroad for themselves round about the camp.
(s) Of Homer, read (Lev 27:16) also it signifies a heap, as in (Ex 8:14; Judg 15:16).
John Gill
11:32 And the people stood up all that day,.... The day on which they fell in the morning:
and all that night; the night following:
and all the next day; after that, even the space of thirty six hours:
and they gathered the quails; not took them flying, as the Jewish writers suggest, before observed, but from the earth where they fell, in order to lay them up as a provision for time to come; or otherwise, had they taken them only for present use, they would not have been so long in gathering them; but they seemed greedy of them, and therefore took up all they could, or knew what to do with:
he that gathered least gathered ten homers; or so many ass loads, as some interpret it; the words for an ass and an homer being near the same: an homer in measure is the same with the "cor", and held ten ephahs; and, according to Bishop Cumberland (y), contained seventy five wine gallons, seven pints, and somewhat more, which must hold a vast quantity of quails; though not the measure, but the number of fowls, is commonly given. Some render the word "heaps", as in Ex 8:14; and is supposed better to agree with locusts; but then it will be difficult to assign a reason why the number of them should be given, since heaps might be greater or lesser:
and they spread them all abroad for themselves round about the camp; according to some, they were taken alive, and put into cages, which were hung round the camp, so that all places were full of them, in which they were kept, and used as they wanted them; but they seem rather, be they what they will, to be dead, and to be spread about to be dried in the sun, being salted; and so the Vulgate Latin version renders the word, "and they dried them" (z); and agrees both with quails, which, according to some writers (a), used to be salted for food for time to come; and with locusts, on which the inhabitants of some parts of Ethiopia always lived, as Pliny (b) says, being hardened in smoke, and with salt, and was their food for the year round. And this custom was used in Arabia; for Leo Africanus (c) relates, that the people of Arabia Deserta, and of Lybia, reckon the coming of the locusts an happy omen; for either boiled, or dried with the sun, they beat them into meal (or powder) and eat them: and of the Nasamones, a people in Africa, it is said (d), that they hunt locusts, and dry them in the sun, and grind them, and then, sprinkling milk upon them, sup them up.
(y) Of Scripture Weights, &c. p. 86. (z) So the word is used in Misn. Sabbat, c. 22. sect. 4. for spreading things in the sun to dry them. (a) Athenaeus, Hipparchus, & Hesychius apud Bochart, Hierozoic. par. 2. l. 1. c. 15. col. 107. (b) Nat. Hist. l. 6. c. 30. (c) Descriptio Africae, l. 9. p. 769. (d) Herodot. Melpomene, sive, l. 4. c. 172.
John Wesley
11:32 Stood up - Or rather rose up, which word is often used for beginning to do any business. All that night - Some at one time, and some at the other, and some, through greediness or diffidence, at both times. Ten homers - That is, ten ass loads: which if it seem incredible, you must consider, That the gatherers here were not all the people, which could not be without great inconveniences, but some on the behalf of all, while the rest were exercised about other necessary things. So the meaning is not, that every Israelite had so much for his share, but that every collector gathered so much for the family, or others by whom he was intrusted. That the people did not gather for their present use only, but for a good while to come, and being greedy and distrustful of God's goodness, it is not strange if they gathered much more than they needed. That the word, rendered homers, may signify heaps, as it doth, Ex 8:14; Judg 15:16; Hab 3:15, and ten, is often put for many, and so the sense is, that every one gathered several heaps. If yet the number seems incredible, it must be farther known, That Heathen and other authors affirm, in those eastern and southern countries quails are innumerable, so that in one part of Italy, within the compass of five miles, there were taken about an hundred thousand of them every day for a month together. And Atheneus relates, that in Egypt, a country prodigiously populous, they were in such plenty, that all those vast numbers of people could not consume them, but were forced to salt and keep them for future use. They spread them - That so they might dry, salt and preserve them for future use, according to what they had seen in Egypt.
Robert Jamieson, A. R. Fausset and David Brown
11:32 people stood up--rose up in eager haste--some at one time, others at another; some, perhaps through avidity, both day and night.
ten homers--ten asses' loads; or, "homers" may be used indefinitely (as in Ex 8:14; Judg 15:16); and "ten" for many: so that the phrase "ten homers" is equivalent to "great heaps." The collectors were probably one or two from each family; and, being distrustful of God's goodness, they gathered not for immediate consumption only, but for future use. In eastern and southern seas, innumerable quails are often seen, which, when weary, fall down, covering every spot on the deck and rigging of vessels; and in Egypt they come in such myriads that the people knock them down with sticks.
spread them all abroad for themselves round about the camp--salted and dried them for future use, by the simple process to which they had been accustomed in Egypt.
11:3311:33: Մինչդեռ միսն յատամունս նոցա էր՝ յառա՛ջ քան զպակասելն, եւ Տէր բարկացա՛ւ ժողովրդեանն, եւ եհա՛ր Տէր զժողովուրդն հարուածս մեծամեծս յոյժ[1294]։ [1294] Յօրինակին. Յառաջ քան զպասելն։ Ոմանք. Հարուածս մեծ յոյժ։
33 Դեռ միսը նրանց ատամի տակ էր ու դեռ չէին ծամել, որ Տէրը, ժողովրդի վրայ զայրացած, մեծամեծ հարուածներ հասցրեց նրանց:
33 Եւ երբ դեռ միսը իրենց ակռաներուն վրայ էր, տակաւին չծամուած՝ Տէրոջը բարկութիւնը ժողովուրդին վրայ բորբոքեցաւ ու Տէրը խիստ մեծ հարուածով զարկաւ ժողովուրդը։
Մինչդեռ միսն յատամունս նոցա էր` յառաջ քան զպակասելն, եւ Տէր բարկացաւ ժողովրդեանն, եւ եհար Տէր զժողովուրդն հարուածս մեծամեծս յոյժ:

11:33: Մինչդեռ միսն յատամունս նոցա էր՝ յառա՛ջ քան զպակասելն, եւ Տէր բարկացա՛ւ ժողովրդեանն, եւ եհա՛ր Տէր զժողովուրդն հարուածս մեծամեծս յոյժ[1294]։
[1294] Յօրինակին. Յառաջ քան զպասելն։ Ոմանք. Հարուածս մեծ յոյժ։
33 Դեռ միսը նրանց ատամի տակ էր ու դեռ չէին ծամել, որ Տէրը, ժողովրդի վրայ զայրացած, մեծամեծ հարուածներ հասցրեց նրանց:
33 Եւ երբ դեռ միսը իրենց ակռաներուն վրայ էր, տակաւին չծամուած՝ Տէրոջը բարկութիւնը ժողովուրդին վրայ բորբոքեցաւ ու Տէրը խիստ մեծ հարուածով զարկաւ ժողովուրդը։
zohrab-1805▾ eastern-1994▾ western am▾
11:3334: И нарекли имя месту сему: Киброт-Гаттаава, ибо там похоронили прихотливый народ.
11:33 τὰ ο the κρέα κρεας meat ἔτι ετι yet; still ἦν ειμι be ἐν εν in τοῖς ο the ὀδοῦσιν οδους tooth αὐτῶν αυτος he; him πρὶν πριν before ἢ η or; than ἐκλείπειν εκλειπω leave off; cease καὶ και and; even κύριος κυριος lord; master ἐθυμώθη θυμοω provoke; be / get angry εἰς εις into; for τὸν ο the λαόν λαος populace; population καὶ και and; even ἐπάταξεν πατασσω pat; impact κύριος κυριος lord; master τὸν ο the λαὸν λαος populace; population πληγὴν πληγη plague; stroke μεγάλην μεγας great; loud σφόδρα σφοδρα vehemently; tremendously
11:33 הַ ha הַ the בָּשָׂ֗ר bbāśˈār בָּשָׂר flesh עֹודֶ֨נּוּ֙ ʕôḏˈennû עֹוד duration בֵּ֣ין bˈên בַּיִן interval שִׁנֵּיהֶ֔ם šinnêhˈem שֵׁן tooth טֶ֖רֶם ṭˌerem טֶרֶם beginning יִכָּרֵ֑ת yikkārˈēṯ כרת cut וְ wᵊ וְ and אַ֤ף ʔˈaf אַף nose יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH חָרָ֣ה ḥārˈā חרה be hot בָ vā בְּ in † הַ the עָ֔ם ʕˈām עַם people וַ wa וְ and יַּ֤ךְ yyˈaḵ נכה strike יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בָּ bā בְּ in † הַ the עָ֔ם ʕˈām עַם people מַכָּ֖ה makkˌā מַכָּה blow רַבָּ֥ה rabbˌā רַב much מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
11:33. adhuc carnes erant in dentibus eorum nec defecerat huiuscemodi cibus et ecce furor Domini concitatus in populum percussit eum plaga magna nimisAs yet the flesh was between their teeth, neither had that kind of meat failed: when behold the wrath of the Lord being provoked against the people, struck them with an exceeding great plague.
33. While the flesh was yet between their teeth, ere it was chewed, the anger of the LORD was kindled against the people, and the LORD smote the people with a very great plague.
11:33. The flesh was still between their teeth, neither had this kind of food ceased, and behold, the fury of the Lord was provoked against the people, and he struck them with an exceedingly great scourge.
And while the flesh [was] yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague:

34: И нарекли имя месту сему: Киброт-Гаттаава, ибо там похоронили прихотливый народ.
11:33
τὰ ο the
κρέα κρεας meat
ἔτι ετι yet; still
ἦν ειμι be
ἐν εν in
τοῖς ο the
ὀδοῦσιν οδους tooth
αὐτῶν αυτος he; him
πρὶν πριν before
η or; than
ἐκλείπειν εκλειπω leave off; cease
καὶ και and; even
κύριος κυριος lord; master
ἐθυμώθη θυμοω provoke; be / get angry
εἰς εις into; for
τὸν ο the
λαόν λαος populace; population
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
κύριος κυριος lord; master
τὸν ο the
λαὸν λαος populace; population
πληγὴν πληγη plague; stroke
μεγάλην μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
11:33
הַ ha הַ the
בָּשָׂ֗ר bbāśˈār בָּשָׂר flesh
עֹודֶ֨נּוּ֙ ʕôḏˈennû עֹוד duration
בֵּ֣ין bˈên בַּיִן interval
שִׁנֵּיהֶ֔ם šinnêhˈem שֵׁן tooth
טֶ֖רֶם ṭˌerem טֶרֶם beginning
יִכָּרֵ֑ת yikkārˈēṯ כרת cut
וְ wᵊ וְ and
אַ֤ף ʔˈaf אַף nose
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
חָרָ֣ה ḥārˈā חרה be hot
בָ בְּ in
הַ the
עָ֔ם ʕˈām עַם people
וַ wa וְ and
יַּ֤ךְ yyˈaḵ נכה strike
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בָּ בְּ in
הַ the
עָ֔ם ʕˈām עַם people
מַכָּ֖ה makkˌā מַכָּה blow
רַבָּ֥ה rabbˌā רַב much
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
11:33. adhuc carnes erant in dentibus eorum nec defecerat huiuscemodi cibus et ecce furor Domini concitatus in populum percussit eum plaga magna nimis
As yet the flesh was between their teeth, neither had that kind of meat failed: when behold the wrath of the Lord being provoked against the people, struck them with an exceeding great plague.
11:33. The flesh was still between their teeth, neither had this kind of food ceased, and behold, the fury of the Lord was provoked against the people, and he struck them with an exceedingly great scourge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: «Язва», т. е. какая-нибудь резко выраженная желудочная болезнь, как последствие неумеренного потребления испортившегося от лежания мяса, к тому же после продолжительной диеты. См. прим. к 20: ст.
Adam Clarke: Commentary on the Bible - 1831
11:33: The wrath of the Lord was kindled - In what way, and with what effects, we cannot precisely determine. Some heavy judgment fell upon those murmurers and complainers, but of what kind the sacred writer says nothing.
Albert Barnes: Notes on the Bible - 1834
11:33
Ere it was chewed - Better, ere it was consumed. See Num 11:19-20. The surfeit in which the people indulged, as described in Num 11:32, disposed them to sickness. God's wrath, visiting the gluttonous through their gluttony, aggravated natural consequences into a supernatural visitation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:34: Kibrothhattaavah: that is, the graves of lust, Num 33:16; Deu 9:22; Co1 10:6
Carl Friedrich Keil and Franz Delitzsch
11:33
But while the flesh was still between their teeth, and before it was ground, i.e., masticated, the wrath of the Lord burned against them, and produced among the people a very great destruction. This catastrophe is not to be regarded as "the effect of the excessive quantity of quails that they had eaten, on account of the quails feeding upon things which are injurious to man, so that eating the flesh of quails produces convulsions and giddiness (for proofs, see Bochart, Hieroz. ii. pp. 657ff.)," as Knobel supposes, but as an extraordinary judgment inflicted by God upon the greedy people, by which a great multitude of people were suddenly swept away.
John Gill
11:33 And while the flesh was yet between their teeth,.... When they had just got it into their mouths, and were about to bite it:
ere it was chewed; or "cut off"; or cut into pieces by the "incisores", or fore teeth, and then ground by the "molares", or grinders, and so became fit to be swallowed. Both quails and locusts were eaten as food; the former is a fat and delicious fowl, and the latter, some sorts of them, at least, were allowed clean food for the Jews, and were fed on by many people:
the wrath of the Lord was kindled against the people; for their lusting after flesh, and despising the manna:
and the Lord smote the people with a very great plague; the pestilence, as Aben Ezra; or with fire, as Bochart (e), who gives the following reasons why the people were so severely punished now, and not before, when they murmured on a like account; because their sin's were greater, and more aggravated, they falling again into the same sin which had been forgiven them; and besides, they were before pressed with famine, now they had a plenty of manna every day; and also were better instructed, having received the law, which was not yet given when they were just come out of Egypt. Sulpitius (f) the historian says, 23,000 perished at this time.
(e) Ut supra, (Hierozoic. par. 2. l. 1. c. 15.) col. 109.
John Wesley
11:33 Chewed - Heb. cut off, namely from their mouths. A very great plague - Probably the pestilence. But the sense is, before they had done eating their quails, which lasted for a month. Why did God so sorely punish the peoples murmuring for flesh here, when he spared them after the same sin, Ex 16:12. Because this was a far greater sin, and aggravated with worse circumstances; proceeding not from necessity, as that did, when as yet they had no food, but from mere wantonness, when they had Manna constantly given them; committed after large experience of God's care and kindness, after God had pardoned their former sins, and after God had in a solemn and terrible manner made known his laws to them.
Robert Jamieson, A. R. Fausset and David Brown
11:33 while the flesh was yet between their teeth, ere it was chewed--literally, "cut off"; that is, before the supply of quails, which lasted a month (Num 11:20), was exhausted. The probability is, that their stomachs, having been long inured to manna (a light food), were not prepared for so sudden a change of regimen--a heavy, solid diet of animal food, of which they seem to have partaken to so intemperate a degree as to produce a general surfeit, and fatal consequences. On a former occasion their murmurings for flesh were raised (Ex 16:1-8) because they were in want of food. Here they proceeded, not from necessity, but wanton, lustful desire; and their sin, in the righteous judgment of God, was made to carry its own punishment.
11:3411:34: Եւ կոչեցաւ անուն տեղւոյն այնորիկ Գերեզմանք ցանկութեան. զի ա՛նդ թաղեցին զժողովուրդն ցանկացօղ։
34 Այդ վայրը կոչուեց Ցանկութեան գերեզմաններ, որովհետեւ այնտեղ թաղեցին բազում անկուշտ մարդկանց:
34 Եւ այն տեղին անունը Կիբրօթ–Հաթթավա* դրուեցաւ, վասն զի հոն թաղեցին ցանկացող ժողովուրդը։
Եւ կոչեցաւ անուն տեղւոյն այնորիկ Գերեզմանք ցանկութեան. զի անդ թաղեցին զժողովուրդն ցանկացօղ:

11:34: Եւ կոչեցաւ անուն տեղւոյն այնորիկ Գերեզմանք ցանկութեան. զի ա՛նդ թաղեցին զժողովուրդն ցանկացօղ։
34 Այդ վայրը կոչուեց Ցանկութեան գերեզմաններ, որովհետեւ այնտեղ թաղեցին բազում անկուշտ մարդկանց:
34 Եւ այն տեղին անունը Կիբրօթ–Հաթթավա* դրուեցաւ, վասն զի հոն թաղեցին ցանկացող ժողովուրդը։
zohrab-1805▾ eastern-1994▾ western am▾
11:3435: От Киброт-Гаттаавы двинулся народ в Асироф, и остановился в Асирофе.
11:34 καὶ και and; even ἐκλήθη καλεω call; invite τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that μνήματα μνημα tomb τῆς ο the ἐπιθυμίας επιθυμια longing; aspiration ὅτι οτι since; that ἐκεῖ εκει there ἔθαψαν θαπτω bury; have a funeral for τὸν ο the λαὸν λαος populace; population τὸν ο the ἐπιθυμητήν επιθυμητης aspirant; one who longs
11:34 וַ wa וְ and יִּקְרָ֛א yyiqrˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] שֵֽׁם־ šˈēm- שֵׁם name הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the ה֖וּא hˌû הוּא he קִבְרֹ֣ות הַֽתַּאֲוָ֑ה qivrˈôṯ hˈattaʔᵃwˈā קִבְרֹות הַתַּאֲוָה Kibroth Hattaavah כִּי־ kî- כִּי that שָׁם֙ šˌām שָׁם there קָֽבְר֔וּ qˈāvᵊrˈû קבר bury אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֖ם ʕˌām עַם people הַ ha הַ the מִּתְאַוִּֽים׃ mmiṯʔawwˈîm אוה wish
11:34. vocatusque est ille locus sepulchra Concupiscentiae ibi enim sepelierunt populum qui desideraveratAnd that place was called, The graves of lust: for there they buried the people that had lusted.
34. And the name of that place was called Kibroth-hattaavah: because there they buried the people that lusted.
11:34. And that place was called, ‘The Graves of Lust.’ For there, they buried the people who had desired.
And he called the name of that place Kibroth- hattaavah: because there they buried the people that lusted:

35: От Киброт-Гаттаавы двинулся народ в Асироф, и остановился в Асирофе.
11:34
καὶ και and; even
ἐκλήθη καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
μνήματα μνημα tomb
τῆς ο the
ἐπιθυμίας επιθυμια longing; aspiration
ὅτι οτι since; that
ἐκεῖ εκει there
ἔθαψαν θαπτω bury; have a funeral for
τὸν ο the
λαὸν λαος populace; population
τὸν ο the
ἐπιθυμητήν επιθυμητης aspirant; one who longs
11:34
וַ wa וְ and
יִּקְרָ֛א yyiqrˈā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שֵֽׁם־ šˈēm- שֵׁם name
הַ ha הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
ה֖וּא hˌû הוּא he
קִבְרֹ֣ות הַֽתַּאֲוָ֑ה qivrˈôṯ hˈattaʔᵃwˈā קִבְרֹות הַתַּאֲוָה Kibroth Hattaavah
כִּי־ kî- כִּי that
שָׁם֙ šˌām שָׁם there
קָֽבְר֔וּ qˈāvᵊrˈû קבר bury
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֖ם ʕˌām עַם people
הַ ha הַ the
מִּתְאַוִּֽים׃ mmiṯʔawwˈîm אוה wish
11:34. vocatusque est ille locus sepulchra Concupiscentiae ibi enim sepelierunt populum qui desideraverat
And that place was called, The graves of lust: for there they buried the people that had lusted.
11:34. And that place was called, ‘The Graves of Lust.’ For there, they buried the people who had desired.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-35: Станы Киброт-Гаттаава и Асироф отыскивают на с.-в. от Синая.

Вообще нужно заметить, большинство географических предположений, отождествляющих пункты еврейских остановок с известными ныне местностями, суть не более, как только предположения. Известно лишь главное направление движения еврейских полчищ. Из сборного египетского пункта Раамсеса евреи двинулись на восток, по направлению к северной оконечности Суэзского залива, где совершился известный переход «через Чермное море». По выходе из моря и вступлении на Синайский полуостров, пошли на юг, по направлению к группе Синайских гор, придерживаясь западного берега полуострова. От группы Синайских гор пошли на с.-в., по направлению к северной оконечности залива Акаба. Отсюда — на север, к южный пределам Ханаана (Кадас-Варни). После известного осуждения на 40-летнее странствование — обратное возвращение в пустыни Синайского полуострова; новое прибытие в Кадес-Варни; обходное движение около юго-восточного угла земли обетованной; занятие восточного Заиорданья; расположение близ Иерихона; занятие Ханаана.
Adam Clarke: Commentary on the Bible - 1831
11:34: Kibroth-hattaavah - The graves of lust; and thus their scandalous crime was perpetuated by the name of the place.
1. St. Jude speaks of persons who were murmurers and complainers, walking after their own lusts, Jde 1:16, and seems to have this people particularly in view, whom the sacred text calls μεμψιμοιροι, complainers of their lot. They could never be satisfied; even God himself could not please them, because they were ever preferring their own wisdom to his. God will save us in his own way, or not at all; because that way, being the plan of infinite wisdom, it is impossible that we can be saved in any other. How often have we professed to pray, "Thy will be done!" And how seldom, very seldom, have our hearts and lips corresponded! How careful should we be in all our prayers to ask nothing but what is perfectly consistent with the will of God! Many times our prayers and desires are such that, were they answered, our ruin would be inevitable. "Thy will be done!" is the greatest of all prayers; and he who would pray safely and successfully, must at least have the spirit of these words in all his petitions. The Israelites asked flesh when they should not have asked for it; God yields to their murmuring, and the death of multitudes of these murmurers was the consequence! We hear of such punishments, and yet walk in the same way, presuming on God's mercy, while we continue to provoke his justice. Let us settle it in our minds as an indisputable truth, that God is better acquainted with our wants than we are ourselves; that he knows infinitely better what we need; and that he is ever more ready to hear than we are to pray, and is wont to give more than we can desire or deserve.
2. In no case has God at any time withheld from his meanest followers any of the spiritual or temporal mercies they needed. Were he to call us to travel through a wilderness, he would send us bread from heaven, or cause the wilderness to smile and blossom as the rose. How strange is it that we will neither believe that God has worked, or will work, unless we see him working!
Albert Barnes: Notes on the Bible - 1834
11:34 , Num 11:35
(Kibroth-hattaavah has been identified by Palmer with the extensive remains, graves, etc., at Erweis El Ebeirig, and Hazeroth "enclosures" with Ain Hadherah.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:35: journeyed: Num 33:17
unto Hazeroth: Num 12:16; Deu 1:1
abode at: Heb. they were in, etc
Carl Friedrich Keil and Franz Delitzsch
11:34
From this judgment the place of encampment received the name Kibroth-hattaavah, i.e., graves of greediness, because there the people found their graves while giving vent to their greedy desires.
John Gill
11:34 And he called the name of that place Kibrothhattaavah,.... That is, Moses called it so, or it was called by the children of Israel, and by others in later times, by this name, which signifies "the graves of lust"; dug by lust, or which lust was the cause and occasion of, and where those that indulged it were buried, as follows:
because there they buried the people that lusted; not all that lusted, for the lusting was pretty general; but all that died through their gluttony and intemperance, and the judgment of God on them; or who were the most inordinate in their lust, and encouraged others in it, and were the ringleaders in the murmur and mutiny.
John Wesley
11:34 Kibroth - hattaavah - Heb. the graves of lust, that is, of the men that lusted, as it here follows. And it notes that the plague did not seize upon all that eat of the quails, for then all had been destroyed, but only upon those who were inordinate both in the desire and use of them.
Robert Jamieson, A. R. Fausset and David Brown
11:34 called the name of that place Kibrothhattaavah--literally, "The graves of lust," or "Those that lusted"; so that the name of the place proves that the mortality was confined to those who had indulged inordinately.
11:35[11:34]: Եւ ՚ի Գերեզմանացն ցանկութեան չուեա՛ց ժողովուրդն յԱսերովթ։
[11:34]: Ցանկութեան գերեզմաններից ժողովուրդը ճանապարհ ընկաւ դէպի Ասերոթ:
35 Եւ Կիբրօթ–Հաթթավայէն Ասերովթ չուեց ժողովուրդը ու Ասերովթի մէջ մնացին*։
Եւ ի Գերեզմանացն ցանկութեան չուեաց ժողովուրդն յԱսերովթ[198]:

[11:34]: Եւ ՚ի Գերեզմանացն ցանկութեան չուեա՛ց ժողովուրդն յԱսերովթ։
[11:34]: Ցանկութեան գերեզմաններից ժողովուրդը ճանապարհ ընկաւ դէպի Ասերոթ:
35 Եւ Կիբրօթ–Հաթթավայէն Ասերովթ չուեց ժողովուրդը ու Ասերովթի մէջ մնացին*։
zohrab-1805▾ eastern-1994▾ western am▾
11:3511:35 ἀπὸ απο from; away μνημάτων μνημα tomb ἐπιθυμίας επιθυμια longing; aspiration ἐξῆρεν εξαιρω lift out / up; remove ὁ ο the λαὸς λαος populace; population εἰς εις into; for Ασηρωθ ασηρωθ and; even ἐγένετο γινομαι happen; become ὁ ο the λαὸς λαος populace; population ἐν εν in Ασηρωθ ασηρωθ Asērōth; Asiroth
11:35 מִ mi מִן from קִּבְרֹ֧ות הַֽתַּאֲוָ֛ה qqivrˈôṯ hˈattaʔᵃwˈā קִבְרֹות הַתַּאֲוָה Kibroth Hattaavah נָסְע֥וּ nāsᵊʕˌû נסע pull out הָ hā הַ the עָ֖ם ʕˌām עַם people חֲצֵרֹ֑ות ḥᵃṣērˈôṯ חֲצֵרֹות Hazeroth וַ wa וְ and יִּהְי֖וּ yyihyˌû היה be בַּ ba בְּ in חֲצֵרֹֽות׃ פ ḥᵃṣērˈôṯ . f חֲצֵרֹות Hazeroth
11:35. egressi autem de sepulchris Concupiscentiae venerunt in Aseroth et manserunt ibiAnd departing from the graves of lust, they came unto Haseroth, and abode there.
35. From Kibroth-hattaavah the people journeyed unto Hazeroth; and they abode at Hazeroth.
11:35. Then, departing from the Graves of Lust, they arrived in Hazeroth, and they stayed there.
And the people journeyed from Kibroth- hattaavah unto Hazeroth; and abode at Hazeroth:

undefined
11:35
ἀπὸ απο from; away
μνημάτων μνημα tomb
ἐπιθυμίας επιθυμια longing; aspiration
ἐξῆρεν εξαιρω lift out / up; remove
ο the
λαὸς λαος populace; population
εἰς εις into; for
Ασηρωθ ασηρωθ and; even
ἐγένετο γινομαι happen; become
ο the
λαὸς λαος populace; population
ἐν εν in
Ασηρωθ ασηρωθ Asērōth; Asiroth
11:35
מִ mi מִן from
קִּבְרֹ֧ות הַֽתַּאֲוָ֛ה qqivrˈôṯ hˈattaʔᵃwˈā קִבְרֹות הַתַּאֲוָה Kibroth Hattaavah
נָסְע֥וּ nāsᵊʕˌû נסע pull out
הָ הַ the
עָ֖ם ʕˌām עַם people
חֲצֵרֹ֑ות ḥᵃṣērˈôṯ חֲצֵרֹות Hazeroth
וַ wa וְ and
יִּהְי֖וּ yyihyˌû היה be
בַּ ba בְּ in
חֲצֵרֹֽות׃ פ ḥᵃṣērˈôṯ . f חֲצֵרֹות Hazeroth
11:35. egressi autem de sepulchris Concupiscentiae venerunt in Aseroth et manserunt ibi
And departing from the graves of lust, they came unto Haseroth, and abode there.
11:35. Then, departing from the Graves of Lust, they arrived in Hazeroth, and they stayed there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾