Երկրորդ Օրէնք / Deuteronomy - 34 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Having read how Moses finished his testimony, we are told here how he immediately after finished his life. This chapter could not be written by Moses himself, but was added by Joshua or Eleazar, or, as bishop Patrick conjectures, by Samuel, who was a prophet, and wrote by divine authority what he found in the records of Joshua, and his successors the judges. We have had an account of his dying words, here we have an account of his dying work, and that is work we must all do shortly, and it had need be well done. Here is, I. The view Moses had of the land of Canaan just before he died, ver. 1-4. II. His death and burial, ver. 5, 6. III. His age, ver. 7. IV. Israel's mourning for him, ver. 8. V. His successor, ver. 9. VI. His character, ver. 10, &c.
Adam Clarke: Commentary on the Bible - 1831
Moses goes up Mount Nebo to the top of Pisgah, and God shews him the whole extent of the land which he promised to give to the descendants of Abraham, Deu 34:1-4. There Moses died, and was so privately buried by the Lord that his sepulcher was never discovered, Deu 34:5, Deu 34:6. His age and strength of constitution, Deu 34:7. The people weep for him thirty days, Deu 34:8. Joshua being filled with the spirit of wisdom, the Israelites hearken to him, as the Lord commanded them, Deu 34:9. The character of Moses as a prophet, and as a worker of the most extraordinary miracles, both in the sight of the Egyptians, and the people of Israel: conclusion of the Pentateuch, Deu 34:10-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Deu 34:1, Moses from mount Nebo views the land; Deu 34:5, He dies there; Deu 34:6, His burial; Deu 34:7, His age; Deu 34:8, Thirty days' mourning for him Deu 34:9, Joshua succeeds him; Deu 34:10, The praise of Moses.
John Gill
INTRODUCTION TO DEUTERONOMY 34
This chapter informs us of Moses going up to the top of Pisgah, where he was shown the whole land of Canaan, Deut 34:1; of his death, burial, and age, Deut 34:5; of Israel's mourning for him, and the time of it, Deut 34:8; of his successor Joshua, Deut 34:9; and of the character of Moses, to whom no prophet was to be compared, Deut 34:10.
34:134:1: Եւ ե՛լ Մովսէս յԱրաբո՛վթ Մովաբայ, ՚ի լեառն Նաբաւ, ՚ի կատարն Փոգովրայ, որ է յանդիմա՛ն Երեքոյի. եւ եցո՛յց նմա Տէր զամենայն երկիրն Գաղաադու մինչեւ ցԴան[2086]. [2086] Ոմանք. ՅՌաբովթ Մովաբայ ՚ի լեառնն... եւ եցոյց նմա Աստուած։ ՚Ի լուս՛՛. Գաղաադու մինչեւ ցԾայդան. համաձայն բազմաց ՚ի բնաբ՛՛։
1 Մովսէսը Մովաբի երկրի Արաբոթ վայրից բարձրացաւ Նաբաւ լեռը՝ Փոգորի գագաթը, որ գտնւում է Երիքովի դիմաց: Տէրը նրան ցոյց տուեց Գաղաադի ամբողջ երկիրը մինչեւ Դան,
34 Մովսէս Մովաբի դաշտերէն Նաբաւ լերանը վրայ Երիքովի դիմացի Փասգայի գագաթը ելաւ եւ Տէրը անոր ցուցուց բոլոր Գաղաադի երկիրը մինչեւ Դան,
Եւ ել Մովսէս [548]յԱրաբովթ Մովաբայ, ի լեառն Նաբաւ, ի կատարն [549]Փոգովրայ, որ է յանդիման Երիքովի, եւ եցոյց նմա Տէր զամենայն երկիրն Գաղաադու մինչեւ ցԴան:

34:1: Եւ ե՛լ Մովսէս յԱրաբո՛վթ Մովաբայ, ՚ի լեառն Նաբաւ, ՚ի կատարն Փոգովրայ, որ է յանդիմա՛ն Երեքոյի. եւ եցո՛յց նմա Տէր զամենայն երկիրն Գաղաադու մինչեւ ցԴան[2086].
[2086] Ոմանք. ՅՌաբովթ Մովաբայ ՚ի լեառնն... եւ եցոյց նմա Աստուած։ ՚Ի լուս՛՛. Գաղաադու մինչեւ ցԾայդան. համաձայն բազմաց ՚ի բնաբ՛՛։
1 Մովսէսը Մովաբի երկրի Արաբոթ վայրից բարձրացաւ Նաբաւ լեռը՝ Փոգորի գագաթը, որ գտնւում է Երիքովի դիմաց: Տէրը նրան ցոյց տուեց Գաղաադի ամբողջ երկիրը մինչեւ Դան,
34 Մովսէս Մովաբի դաշտերէն Նաբաւ լերանը վրայ Երիքովի դիմացի Փասգայի գագաթը ելաւ եւ Տէրը անոր ցուցուց բոլոր Գաղաադի երկիրը մինչեւ Դան,
zohrab-1805▾ eastern-1994▾ western am▾
34:11: И взошел Моисей с равнин Моавитских на гору Нево, на вершину Фасги, что против Иерихона, и показал ему Господь всю землю Галаад до самого Дана,
34:1 καὶ και and; even ἀνέβη αναβαινω step up; ascend Μωυσῆς μωσευς Mōseus; Mosefs ἀπὸ απο from; away Αραβωθ αραβωθ in; on τὸ ο the ὄρος ορος mountain; mount Ναβαυ ναβαυ in; on κορυφὴν κορυφη who; what ἐστιν ειμι be ἐπὶ επι in; on προσώπου προσωπον face; ahead of Ιεριχω ιεριχω Hierichō; Ierikho καὶ και and; even ἔδειξεν δεικνυω show αὐτῷ αυτος he; him κύριος κυριος lord; master πᾶσαν πας all; every τὴν ο the γῆν γη earth; land Γαλααδ γαλααδ till; until Δαν δαν Dan; Than
34:1 וַ wa וְ and יַּ֨עַל yyˌaʕal עלה ascend מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses מֵֽ mˈē מִן from עַרְבֹ֤ת ʕarᵊvˈōṯ עֲרָבָה desert מֹואָב֙ môʔˌāv מֹואָב Moab אֶל־ ʔel- אֶל to הַ֣ר hˈar הַר mountain נְבֹ֔ו nᵊvˈô נְבֹו [mountain] רֹ֚אשׁ ˈrōš רֹאשׁ head הַ ha הַ the פִּסְגָּ֔ה ppisgˈā פִּסְגָּה Pisgah אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face יְרֵחֹ֑ו yᵊrēḥˈô יְרִיחֹוֿ יְרִחֹו Jericho וַ wa וְ and יַּרְאֵ֨הוּ yyarʔˌēhû ראה see יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּלְעָ֖ד ggilʕˌāḏ גִּלְעָד Gilead עַד־ ʕaḏ- עַד unto דָּֽן׃ dˈān דָּן Dan
34:1. ascendit ergo Moses de campestribus Moab super montem Nebo in verticem Phasga contra Hiericho ostenditque ei Dominus omnem terram Galaad usque DanThen Moses went up from the plains of Moab upon mount Nebo, to the top of Phasga over against Jericho: and the Lord shewed him all the land of Galaad as far as Dan.
1. And Moses went up from the plains of Moab unto mount Nebo, to the top of Pisgah, that is over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan;
34:1. Therefore, Moses ascended from the plains of Moab onto Mount Nebo, to the top of Pisgah, opposite Jericho. And the Lord revealed to him the entire land of Gilead, as far as Dan,
34:1. And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that [is] over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan,
And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that [is] over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan:

1: И взошел Моисей с равнин Моавитских на гору Нево, на вершину Фасги, что против Иерихона, и показал ему Господь всю землю Галаад до самого Дана,
34:1
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
Μωυσῆς μωσευς Mōseus; Mosefs
ἀπὸ απο from; away
Αραβωθ αραβωθ in; on
τὸ ο the
ὄρος ορος mountain; mount
Ναβαυ ναβαυ in; on
κορυφὴν κορυφη who; what
ἐστιν ειμι be
ἐπὶ επι in; on
προσώπου προσωπον face; ahead of
Ιεριχω ιεριχω Hierichō; Ierikho
καὶ και and; even
ἔδειξεν δεικνυω show
αὐτῷ αυτος he; him
κύριος κυριος lord; master
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
Γαλααδ γαλααδ till; until
Δαν δαν Dan; Than
34:1
וַ wa וְ and
יַּ֨עַל yyˌaʕal עלה ascend
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
מֵֽ mˈē מִן from
עַרְבֹ֤ת ʕarᵊvˈōṯ עֲרָבָה desert
מֹואָב֙ môʔˌāv מֹואָב Moab
אֶל־ ʔel- אֶל to
הַ֣ר hˈar הַר mountain
נְבֹ֔ו nᵊvˈô נְבֹו [mountain]
רֹ֚אשׁ ˈrōš רֹאשׁ head
הַ ha הַ the
פִּסְגָּ֔ה ppisgˈā פִּסְגָּה Pisgah
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
יְרֵחֹ֑ו yᵊrēḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
וַ wa וְ and
יַּרְאֵ֨הוּ yyarʔˌēhû ראה see
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גִּלְעָ֖ד ggilʕˌāḏ גִּלְעָד Gilead
עַד־ ʕaḏ- עַד unto
דָּֽן׃ dˈān דָּן Dan
34:1. ascendit ergo Moses de campestribus Moab super montem Nebo in verticem Phasga contra Hiericho ostenditque ei Dominus omnem terram Galaad usque Dan
Then Moses went up from the plains of Moab upon mount Nebo, to the top of Phasga over against Jericho: and the Lord shewed him all the land of Galaad as far as Dan.
34:1. Therefore, Moses ascended from the plains of Moab onto Mount Nebo, to the top of Pisgah, opposite Jericho. And the Lord revealed to him the entire land of Gilead, as far as Dan,
34:1. And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that [is] over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Гора Нево (Навав) — одна из возвышенностей горного хребта Аварим.

Галаад — страна в Восточном Заиорданье.

Город Дан, расположенный к юго-западу от Дамаска, составлял северный пункт Палестины, как Вирсавия — южный. Отсюда выражения: «от Дана до Вирсавии», «от Вирсавии до Дана» (1: Цар III:20; 2: Цар III:10; VI:19; XVII:11; XXIV:2; 3: Цар IV:25; 1: Пар XXI:2; 2: Пар XXX:5), для обозначения всего протяжении Палестины.

Удел Неффалима был расположен на севере, удел Иуды — на юге Западного Заиорданья.

Удел Ефрема и Манассии — в центральной Палестине.

«Западное море» — то же, что Средиземное.

Местоположение Сигора приурочивают к южным пределам Мертвого моря.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Moses on Mount Pisgah.B. C. 1451.
1 And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the LORD showed him all the land of Gilead, unto Dan, 2 And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, 3 And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar. 4 And the LORD said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither.
Here is, I. Moses climbing upwards towards heaven, as high as the top of Pisgah, there to die; for that was the place appointed, ch. xxxii. 49, 50. Israel lay encamped upon the flat grounds in the plains of Moab, and thence he went up, according to order, to the mountain of Nebo, to the highest point or ridge of that mountain, which was called Pisgah, v. 1. Pisgah is an appellative name for all such eminences. It should seem, Moses went up alone to the top of Pisgah, alone without help--a sign that his natural force was not abated when on the last day of his life he could walk up to the top of a high hill without such supporters as once he had when his hands were heavy (Exod. xvii. 12), alone without company. When he had made an end of blessing Israel, we may suppose, he solemnly took leave of Joshua, and Eleazar, and the rest of his friends, who probably brought him to the foot of the hill; but then he gave them such a charge as Abraham gave to his servants at the foot of another hill: Tarry you here while I go yonder and die: they must not see him die, because they must not know of his sepulchre. But, whether this were so or not, he went up to the top of Pisgah, 1. To show that he was willing to die. When he knew the place of his death, he was so far from avoiding it that he cheerfully mounted a steep hill to come at it. Note, Those that through grace are well acquainted with another world, and have been much conversant with it, need not be afraid to leave this. 2. To show that he looked upon death as his ascension. The soul of a man, of a good man, when it leaves the body, goes upwards (Eccl. iii. 21), in conformity to which motion of the soul, the body of Moses shall go along with it as far upwards as its earth will carry it. When God's servants are sent for out of the world, the summons runs thus, Go up and die.
II. Moses looking downward again towards this earth, to see the earthly Canaan into which he must never enter, but therein by faith looking forwards to the heavenly Canaan into which he should now immediately enter. God had threatened that he should not come into the possession of Canaan, and the threatening is fulfilled. But he had also promised that he should have a prospect of it, and the promise is here performed: The Lord showed him all that good land, v. 1. 1. If he went up alone to the top of Pisgah, yet he was not alone, for the Father was with him, John xvi. 32. If a man has any friends, he will have them about him when he lies a dying. But if, either through God's providence or their unkindness, it should so happen that we should then be alone, we need fear no evil if the great and good Shepherd be with us, Ps. xxiii. 4. 2. Though his sight was very good, and he had all the advantage of high ground that he could desire for the prospect, yet he could not have seen what he now saw, all Canaan from end to end (reckoned about fifty or sixty miles), if his sight had not been miraculously assisted and enlarged, and therefore it is said, The Lord showed it to him. Note, All the pleasant prospects we have of the better country we are beholden to the grace of God for; it is he that gives the spirit of wisdom as well as the spirit of revelation, the eye as well as the object. This sight which God here gave Moses of Canaan, probably, the devil designed to mimic, and pretended to out-do, when in an airy phantom he showed to our Saviour, whom he had placed like Moses upon an exceedingly high mountain, all the kingdoms of the world and the glory of them, not gradually, as here, first one country and then another, but all in a moment of time. 3. He saw it at a distance. Such a sight the Old-Testament saints had of the kingdom of the Messiah; they saw it afar off. Thus Abraham, long before this, saw Christ's day; and, being fully persuaded of it, embraced it in the promise, leaving others to embrace it in the performance, Heb. xi. 13. Such a sight believers now have, through grace, of the bliss and glory of their future state. The word and ordinances are to them what Mount Pisgah was to Moses; from them they have comfortable prospects of the glory to be revealed, and rejoice in hope of it. 4. He saw it, but must never enjoy it. As God sometimes takes his people away from the evil to come, so at other times he takes them away from the good to come, that is, the good which shall be enjoyed by the church in the present world. Glorious things are spoken of the kingdom of Christ in the latter days, its advancement, enlargement, and flourishing state; we foresee it, but we are not likely to live to see it. Those that shall come after us, we hope will enter that promised land, which is a comfort to us when we find our own carcases falling in this wilderness. See 2 Kings vii. 2. 5. He saw all this just before his death. Sometimes God reserves the brightest discoveries of his grace to his people to be the support of their dying moments. Canaan was Immanuel's land (Isa. viii. 8), so that in viewing it he had a view of the blessings we enjoy by Christ. It was a type of heaven (Heb. xi. 16), which faith is the substance and evidence of. Note, Those may leave this world with a great deal of cheerfulness that die in the faith of Christ, and in the hope of heaven, and with Canaan in their eye. Having thus seen the salvation of God, we may well say, Lord, now let thou thy servant depart in peace.
Adam Clarke: Commentary on the Bible - 1831
34:1: And Moses went up - This chapter could not have been written by Moses. A man certainly cannot give an account of his own death and burial. We may therefore consider Moses's words as ending with the conclusion of the preceding chapter, as what follows could not possibly have been written by himself. To suppose that he anticipated these circumstances, or that they were shown to him by an especial revelation, is departing far from propriety and necessity, and involving the subject in absurdity; for God gives no prophetic intimations but such as are absolutely necessary to be made; but there is no necessity here, for the Spirit which inspired the writer of the following book, would naturally communicate the matter that concludes this. I believe, therefore, that Deu 34:1-12, should constitute the first chapter of the book of Joshua.
On this subject the following note from an intelligent Jew cannot be unacceptable to the reader: -
"Most commentators are of opinion that Ezra was the author of the last chapter of Deuteronomy; some think it was Joshua, and others the seventy elders, immediately after the death of Moses; adding, that the book of Deuteronomy originally ended with the prophetic blessing upon the twelve tribes: 'Happy art thou, O Israel! who is like unto thee, O people saved by the Lord,' etc.; and that what now makes the last chapter of Deuteronomy was formerly the first of Joshua, but was removed from thence and joined to the former by way of supplement. This opinion will not appear unnatural if it be considered that sections and other divisions, as well as points and pauses, were invented long since these books were written; for in those early ages several books were connected together, and followed each other on the same roll. The beginning of one book might therefore be easily transferred to the end of another, and in process of time be considered as its real conclusion, as in the case of Deuteronomy, especially as this supplemental chapter contains an account of the last transactions and death of the great author of the Pentateuch." - Alexander's Heb. and Eng. Pentateuch.
This seems to be a perfectly correct view of the subject. This chapter forms a very proper commencement to the book of Joshua, for of this last chapter of Deuteronomy the first chapter of Joshua is an evident continuation. If the subject be viewed in this light it will remove every appearance of absurdity and contradiction with which, on the common mode of interpretation, it stands sadly encumbered.
Albert Barnes: Notes on the Bible - 1834
34:1: Dan - This can hardly be the Dan (Dan-Laish) of Jdg 18:27 ff, which was not in Gilead. It is probably a town of this name which stood in the north of Peraea; perhaps the same as Dan-jaan, Sa2 24:6; and the Dan of Gen 14:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:1: the mountain: Deu 32:49; Num 27:12, Num 33:47
Pisgah: or, the hill, Num 21:20 *marg.
showed him: Deu 34:4, Deu 3:27; Num 32:33-40; Eze 40:2; Rev 21:10
Dan: Gen 14:14; Jos 19:47; Jdg 18:29
Carl Friedrich Keil and Franz Delitzsch
34:1
And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan, After blessing the people, Moses ascended Mount Nebo, according to the command of God (Deut 32:48-51), and there the Lord showed him, in all its length and breadth, that promised land into which he was not to enter. From Nebo, a peak of Pisgah, which affords a very extensive prospect on all sides, he saw the land of Gilead, the land to the east of the Jordan as far as Dan, i.e., not Laish-Dan near the central source of the Jordan (Judg 18:27), which did not belong to Gilead, but a Dan in northern Peraea, which has not yet been discovered (see at Gen 14:14); and the whole of the land on the west of the Jordan, Canaan proper, in all its different districts, namely, "the whole of Naphtali," i.e., the later Galilee on the north, "the land of Ephraim and Manasseh" in the centre, and "the whole of the land of Judah," the southern portion of Canaan, in all its breadth, "to the hinder (Mediterranean) sea" (see Deut 11:24); also "the south land" (Negeb: see at Num 13:17), the southern land of steppe towards the Arabian desert, and "the valley of the Jordan" (see Gen 13:10), i.e., the deep valley from Jericho the palm-city (so called from the palms which grew there, in the valley of the Jordan: Judg 1:16; Judg 3:13; 2Chron 28:15) "to Zoar" at the southern extremity of the Dead Sea (see at Gen 19:22). This sight of every part of the land on the east and west was not an ecstatic vision, but a sight with the bodily eyes, whose natural power of vision was miraculously increased by God, to give Moses a glimpse at least of the glorious land which he was not to tread, and delight his eye with a view of the inheritance intended for his people.
Geneva 1599
34:1 And Moses went up from the plains of Moab unto the mountain of (a) Nebo, to the top of Pisgah, that [is] over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan,
(a) Which was a part of mount Abarim, (Num 27:12).
John Gill
34:1 And Moses went up from the plains of Moab,.... Where the Israelites had lain encamped for some time, and where Moses had repeated to them the law, and all that, is contained in this book of Deuteronomy; and after he had read to them the song in Deut 32:1; and had blessed the several tribes, as in the preceding chapter: at the command of God he went up from hence:
unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho; Nebo was one of the mountains of Abarim, which formed a ridge of them, and Pisgah was the highest point of Nebo, and this was over against Jericho on the other side Jordan, see Deut 32:49; hither Moses went, to the top of this high mountain, for aught appears, without any support or help, his natural force not being abated, though an hundred and twenty years old; and hither he seems to have gone alone, though Josephus (p) and the Samaritan Chronicle (q) say, Eleazar, Joshua, and the elders of Israel accompanied him:
and the Lord showed him all the land of Gilead, unto Dan; the Word of the Lord, as the Targum of Jonathan, who appeared to him in the bush, sent him to Egypt, wrought miracles by him there, led him and the people of Israel through the Red sea and wilderness, and brought them to the place where they now were: and though the eye of Moses was not become dim, as was usual at such an age he was of, yet it can hardly be thought it should be so strong as to take a distinct view of the whole land of Canaan, to the utmost borders of it: no doubt but his natural sight was wonderfully strengthened and increased by the Lord, by whom he was directed first to behold the land of Gilead on that side of Jordan where he was, and which was the possession of the two tribes of Reuben and Gad, and the half tribe of Manasseh; and then he was directed to look forward to the land of Canaan beyond Jordan, to the northern part of it; for Dan is not the tribe of Dan, but a city of that name, formerly Leshem, which the Danites took, and lay the farthest north of the land, hence the phrase "from Dan to Beersheba", see Josh 19:47; this city is so called by anticipation: Aben Ezra thinks Joshua wrote this verse by a spirit of prophecy; and it is very likely the whole chapter was written by him, and not the eight last verses only, as say the Jewish writers: this view Moses had of the good land a little before his death may be an emblem of that sight believers have, by faith, of the heavenly glory, and which sometimes is the clearest when near to death; this sight they have not in the plains of Moab, in the low estate of nature, but in an exalted state of grace, upon and from off the rock of Christ, in the mountain of the church of God, the word and ordinances being often the means of it; it is a sight by faith, and is of the Lord, which he gives, strengthens, and increases, and sometimes grants more fully a little before death.
(p) Antiqu. l. 4. c. 8. sect. 48. (q) Apud Hottinger. Smegma, l. 1. c. 8. p. 456.
John Wesley
34:1 And Moses went up - When he knew the place of his death he chearfully mounted a steep hill to come to it. Those who are well acquainted with another world, are not afraid to leave this. When God's servants are sent for out of the world, the summons runs go up and die! Unto Dan - To that city which after Moses's death was called so.
Robert Jamieson, A. R. Fausset and David Brown
34:1 MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deut 34:1-12)
Moses went up from the plains of Moab--This chapter appears from internal evidence to have been written subsequently to the death of Moses, and it probably formed, at one time, an introduction to the Book of Joshua.
unto the mountain of Nebo, to the top of Pisgah--literally, the head or summit of the Pisgah; that is, the height (compare Num 23:14; Deut 3:17-27; Deut 4:49). The general name given to the whole mountain range east of Jordan, was Abarim (compare Deut 32:49), and the peak to which Moses ascended was dedicated to the heathen Nebo, as Balaam's standing place had been consecrated to Peor. Some modern travellers have fixed on Jebel Attarus, a high mountain south of the Jabbok (Zurka), as the Nebo of this passage [BURCKHARDT, SEETZEN, &c.]. But it is situated too far north for a height which, being described as "over against Jericho," must be looked for above the last stage of the Jordan.
the Lord showed him all the land of Gilead--That pastoral region was discernible at the northern extremity of the mountain line on which he stood, till it ended, far beyond his sight in Dan. Westward, there were on the horizon, the distant hills of "all Naphtali." Coming nearer, was "the land of Ephraim and Manasseh." Immediately opposite was "all the land of Judah," a title at first restricted to the portion of this tribe, beyond which were "the utmost sea" (the Mediterranean) and the Desert of the "South." These were the four great marks of the future inheritance of his people, on which the narrative fixes our attention. Immediately below him was "the circle" of the plain of Jericho, with its oasis of palm trees; and far away on his left, the last inhabited spot before the great desert "Zoar." The foreground of the picture alone was clearly discernible. There was no miraculous power of vision imparted to Moses. That he should see all that is described is what any man could do, if he attained sufficient elevation. The atmosphere of the climate is so subtle and free from vapor that the sight is carried to a distance of which the beholder, who judges from the more dense air of Europe, can form no idea [VERE MONRO]. But between him and that "good land," the deep valley of the Jordan intervened; "he was not to go over thither."
34:234:2: եւ զամենայն երկիրն Նեփթաղիմայ, եւ զամենայն երկիրն Եփրեմի, եւ Մանասէի, եւ զամենայն երկիրն Յուդայ մինչեւ ցծո՛վն վերջին.
2 Նեփթաղիմի ամբողջ երկիրը, Եփրեմի ու Մանասէի ամբողջ երկիրը, Յուդայի ամբողջ երկիրը մինչեւ հեռաւոր ծովը,
2 Նաեւ բոլոր Նեփթաղիմը ու Եփրեմի եւ Մանասէի երկիրը ու Յուդայի բոլոր երկիրը մինչեւ արեւմտեան ծովը
եւ զամենայն երկիրն Նեփթաղիմայ, եւ [550]զամենայն երկիրն`` Եփրեմի եւ Մանասէի, եւ զամենայն երկիրն Յուդայ մինչեւ ցծովն վերջին:

34:2: եւ զամենայն երկիրն Նեփթաղիմայ, եւ զամենայն երկիրն Եփրեմի, եւ Մանասէի, եւ զամենայն երկիրն Յուդայ մինչեւ ցծո՛վն վերջին.
2 Նեփթաղիմի ամբողջ երկիրը, Եփրեմի ու Մանասէի ամբողջ երկիրը, Յուդայի ամբողջ երկիրը մինչեւ հեռաւոր ծովը,
2 Նաեւ բոլոր Նեփթաղիմը ու Եփրեմի եւ Մանասէի երկիրը ու Յուդայի բոլոր երկիրը մինչեւ արեւմտեան ծովը
zohrab-1805▾ eastern-1994▾ western am▾
34:22: и всю [землю] Неффалимову, и [всю] землю Ефремову и Манассиину, и всю землю Иудину, даже до самого западного моря,
34:2 καὶ και and; even πᾶσαν πας all; every τὴν ο the γῆν γη earth; land Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim καὶ και and; even πᾶσαν πας all; every τὴν ο the γῆν γη earth; land Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even Μανασση μανασσης Manassēs; Manassis καὶ και and; even πᾶσαν πας all; every τὴν ο the γῆν γη earth; land Ιουδα ιουδα Iouda; Iutha ἕως εως till; until τῆς ο the θαλάσσης θαλασσα sea τῆς ο the ἐσχάτης εσχατος last; farthest part
34:2 וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole נַפְתָּלִ֔י naftālˈî נַפְתָּלִי Naphtali וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim וּ û וְ and מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יָּ֥ם yyˌom יָם sea הָ hā הַ the אַחֲרֹֽון׃ ʔaḥᵃrˈôn אַחֲרֹון at the back
34:2. et universum Nepthalim terramque Ephraim et Manasse et omnem terram usque ad mare NovissimumAnd all Nephtali, and the land of Ephraim and Manasses, and all the land of Juda unto the furthermost sea,
2. and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah, unto the hinder sea;
34:2. and all of Naphtali, and the land of Ephraim and Manasseh, and the entire land of Judah, even to the furthest sea,
34:2. And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea,
And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea:

2: и всю [землю] Неффалимову, и [всю] землю Ефремову и Манассиину, и всю землю Иудину, даже до самого западного моря,
34:2
καὶ και and; even
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
καὶ και and; even
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
Ιουδα ιουδα Iouda; Iutha
ἕως εως till; until
τῆς ο the
θαλάσσης θαλασσα sea
τῆς ο the
ἐσχάτης εσχατος last; farthest part
34:2
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
נַפְתָּלִ֔י naftālˈî נַפְתָּלִי Naphtali
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
וּ û וְ and
מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יָּ֥ם yyˌom יָם sea
הָ הַ the
אַחֲרֹֽון׃ ʔaḥᵃrˈôn אַחֲרֹון at the back
34:2. et universum Nepthalim terramque Ephraim et Manasse et omnem terram usque ad mare Novissimum
And all Nephtali, and the land of Ephraim and Manasses, and all the land of Juda unto the furthermost sea,
34:2. and all of Naphtali, and the land of Ephraim and Manasseh, and the entire land of Judah, even to the furthest sea,
34:2. And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:2: unto: Deu 11:24; Exo 23:31; Num 34:6; Jos 15:12
Geneva 1599
34:2 And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost (b) sea,
(b) Called Mediterranean.
John Gill
34:2 And all Naphtali,.... Which lay in the northern part of the land, and where was Galilee of the Gentiles, and so he had a sight of all that country most frequented by the Messiah when come, see Mt 4:13,
and the land of Ephraim and Manasseh: which lay in the midland part of the country:
and all the land of Judah; which lay to the south:
unto the utmost sea; the Mediterranean sea, which was the western boundary of the land, called the "hinder sea", Zech 14:8; and might as well be so rendered here, for the same word is used: Jarchi would have it read, not the "hinder sea", but the "latter day": for, he says, the Lord showed to Moses all that should happen to Israel until the resurrection of the dead; and so the Targum of Jonathan paraphrases the above passages, and observes that the Lord showed Moses the mighty deeds of Jephthah of Gilead, and the victories of Samson, who was of the tribe of Dan; the idolatries of that tribe, and Samson the saviour that should spring from them; Deborah and Barak, and the princes of the house of Naphtali; Joshua the son of Nun, of the tribe of Ephraim, that should fight with and slay the kings of Canaan; and Gideon the son of Joash, of the tribe of Manasseh, that should fight with Midian and Amalek, and all the kings of Israel, and the kingdom of the house of Judah; the king of the south, that should join the king of the north to destroy the inhabitants of the earth; and even the destruction of Armiilus or antichrist, and the war of Gog and Magog, and the great affliction Michael shall save from.
John Wesley
34:2 All Naphtali - The land of Naphtali, which together with Dan, was in the north of Canaan, as Ephraim and Manasseh were in the midland parts, and Judah on the south, and the sea, on the west. So these parts lying in the several quarters are put for all the rest. He stood in the east and saw also Gilead, which was in the eastern part of the land, and thence he saw the north and south and west. The utmost sea - The midland sea, which was the utmost bound of the land of promise on the west.
34:334:3: եւ զանապատն, եւ շուրջ զԵրեքոյիւ, եւ զքաղաքսն Արմաւենեաց մինչեւ ցՍեգովր։
3 անապատն ու Երիքովի շրջակայքը, արմաւենիների քաղաքները մինչեւ Սեգոր:
3 Եւ հարաւային կողմն ու Երիքովի հովիտին դաշտը ու Արմաւենիներու քաղաքը մինչեւ Սեգովր։
եւ [551]զանապատն եւ շուրջ զԵրիքոյիւ, եւ զքաղաքսն`` Արմաւենեաց մինչեւ ցՍեգովր:

34:3: եւ զանապատն, եւ շուրջ զԵրեքոյիւ, եւ զքաղաքսն Արմաւենեաց մինչեւ ցՍեգովր։
3 անապատն ու Երիքովի շրջակայքը, արմաւենիների քաղաքները մինչեւ Սեգոր:
3 Եւ հարաւային կողմն ու Երիքովի հովիտին դաշտը ու Արմաւենիներու քաղաքը մինչեւ Սեգովր։
zohrab-1805▾ eastern-1994▾ western am▾
34:33: и полуденную страну и равнину долины Иерихона, город Пальм, до Сигора.
34:3 καὶ και and; even τὴν ο the ἔρημον ερημος lonesome; wilderness καὶ και and; even τὰ ο the περίχωρα περιχωρος surrounding territory Ιεριχω ιεριχω Hierichō; Ierikho πόλιν πολις city φοινίκων φοινιξ.1 palm tree; palm ἕως εως till; until Σηγωρ σηγωρ Sēgōr; Sigor
34:3 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נֶּ֗גֶב nnˈeḡev נֶגֶב south וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כִּכָּ֞ר kkikkˈār כִּכָּר disk בִּקְעַ֧ת biqʕˈaṯ בִּקְעָה valley יְרֵחֹ֛ו yᵊrēḥˈô יְרִיחֹוֿ יְרִחֹו Jericho עִ֥יר ʕˌîr עִיר town הַ ha הַ the תְּמָרִ֖ים ttᵊmārˌîm תָּמָר date-palm עַד־ ʕaḏ- עַד unto צֹֽעַר׃ ṣˈōʕar צֹעַר Zoar
34:3. et australem partem et latitudinem campi Hiericho civitatis Palmarum usque SegorAnd the south part, and the breadth of the plain of Jericho the city of palm trees as far as Segor.
3. and the South, and the Plain of the valley of Jericho the city of palm trees, unto Zoar.
34:3. and the southern region, and the breadth of the plain of Jericho, the city of palms, as far as Zoar.
34:3. And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar.
And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar:

3: и полуденную страну и равнину долины Иерихона, город Пальм, до Сигора.
34:3
καὶ και and; even
τὴν ο the
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
τὰ ο the
περίχωρα περιχωρος surrounding territory
Ιεριχω ιεριχω Hierichō; Ierikho
πόλιν πολις city
φοινίκων φοινιξ.1 palm tree; palm
ἕως εως till; until
Σηγωρ σηγωρ Sēgōr; Sigor
34:3
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נֶּ֗גֶב nnˈeḡev נֶגֶב south
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כִּכָּ֞ר kkikkˈār כִּכָּר disk
בִּקְעַ֧ת biqʕˈaṯ בִּקְעָה valley
יְרֵחֹ֛ו yᵊrēḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
תְּמָרִ֖ים ttᵊmārˌîm תָּמָר date-palm
עַד־ ʕaḏ- עַד unto
צֹֽעַר׃ ṣˈōʕar צֹעַר Zoar
34:3. et australem partem et latitudinem campi Hiericho civitatis Palmarum usque Segor
And the south part, and the breadth of the plain of Jericho the city of palm trees as far as Segor.
34:3. and the southern region, and the breadth of the plain of Jericho, the city of palms, as far as Zoar.
34:3. And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
34:3: Unto Zoar - Compare Gen 19:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:3: the city of palm: Jdg 1:16, Jdg 3:13; Ch2 28:15
Zoar: Gen 14:2, Gen 14:8, Gen 19:22; Num 34:3
John Gill
34:3 And the south,.... The southern part of the land, even all of it; and having shown him that, he is directed eastward to take a view of
the plain of the valley of Jericho; which lay before him, a delightful plain; see Josh 5:10,
the city of palm trees; so Jericho was called, because of the multitude of palm trees which grew there, and which Josephus not only testifies (r), who speaks of it as a plain planted with palm trees, and from whence balsam comes; but several Heathen writers: Pliny says (s) Jericho was set with palm trees; Diodorus Siculus (t) speaks of the country about Jericho as abounding with palm trees, and in a certain valley, meaning the vale or plains of Jericho, is produced that which is called balsam; so Strabo says (u), Jericho is a plain surrounded with mountains abounding with palm trees, where there is a plantation of palm trees, with other fruit trees, the space of a hundred furlongs:
unto Zoar; near the salt sea; see Gen 19:22.
(r) De Bello Jud. l. 1. c. 18. sect. 5. & l. 4. c. 8. sect. 2. (s) Nat. Hist. l. 5. c. 14. (t) Bibliothec. l. 2. p. 132. (u) Geograph. l. 16. p. 525.
John Wesley
34:3 The south - The south quarter of the land of Judah, which is towards the salt sea, the city of palm - trees - Jericho, so called from the multitude of palm - trees, which were in those parts, as Josephus and Strabo write. From whence and the balm there growing it was called Jericho, which signifies, odoriferous or sweet smelling.
34:434:4: Եւ ասէ Տէր ցՄովսէս. Ա՛յս է երկիրն զոր երդուայ Աբրահամու եւ Սահակայ եւ Յակոբայ՝ եւ ասեմ. Զաւակի՛ քում տաց զդա. ցուցի՛ աչաց քոց, եւ անդր մի՛ մտցես[2087]։ [2087] Այլք. Եւ անդր մի՛ մտանիցես։
4 Տէրն ասաց Մովսէսին. «Այս է այն երկիրը, որ երդուելով Աբրահամին, Իսահակին ու Յակոբին՝ ասել եմ. “Քո յետնորդներին եմ տալու դա”: Այս երկիրը ցոյց եմ տալիս քեզ, բայց դու այնտեղ չես մտնելու»:
4 Եւ Տէրը անոր ըսաւ. «Այս է այն երկիրը, որուն համար Աբրահամին, Իսահակին ու Յակոբին երդում ըրի՝ ըսելով. ‘Քու սերունդիդ պիտի տամ զանիկա’։ Ահա քու աչքերուդ ցուցուցի, բայց դուն հոն պիտի չանցնիս»։
Եւ ասէ Տէր ցՄովսէս. Այս է երկիրն զոր երդուայ Աբրահամու եւ Իսահակայ եւ Յակոբայ եւ ասեմ. Զաւակի քում տաց զդա. ցուցի աչաց քոց, եւ անդր մի՛ մտանիցես:

34:4: Եւ ասէ Տէր ցՄովսէս. Ա՛յս է երկիրն զոր երդուայ Աբրահամու եւ Սահակայ եւ Յակոբայ՝ եւ ասեմ. Զաւակի՛ քում տաց զդա. ցուցի՛ աչաց քոց, եւ անդր մի՛ մտցես[2087]։
[2087] Այլք. Եւ անդր մի՛ մտանիցես։
4 Տէրն ասաց Մովսէսին. «Այս է այն երկիրը, որ երդուելով Աբրահամին, Իսահակին ու Յակոբին՝ ասել եմ. “Քո յետնորդներին եմ տալու դա”: Այս երկիրը ցոյց եմ տալիս քեզ, բայց դու այնտեղ չես մտնելու»:
4 Եւ Տէրը անոր ըսաւ. «Այս է այն երկիրը, որուն համար Աբրահամին, Իսահակին ու Յակոբին երդում ըրի՝ ըսելով. ‘Քու սերունդիդ պիտի տամ զանիկա’։ Ահա քու աչքերուդ ցուցուցի, բայց դուն հոն պիտի չանցնիս»։
zohrab-1805▾ eastern-1994▾ western am▾
34:44: И сказал ему Господь: вот земля, о которой Я клялся Аврааму, Исааку и Иакову, говоря: 'семени твоему дам ее'; Я дал тебе увидеть ее глазами твоими, но в нее ты не войдешь.
34:4 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs αὕτη ουτος this; he ἡ ο the γῆ γη earth; land ἣν ος who; what ὤμοσα ομνυω swear Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισαακ ισαακ Isaak καὶ και and; even Ιακωβ ιακωβ Iakōb; Iakov λέγων λεγω tell; declare τῷ ο the σπέρματι σπερμα seed ὑμῶν υμων your δώσω διδωμι give; deposit αὐτήν αυτος he; him καὶ και and; even ἔδειξα δεικνυω show αὐτὴν αυτος he; him τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your καὶ και and; even ἐκεῖ εκει there οὐκ ου not εἰσελεύσῃ εισερχομαι enter; go in
34:4 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלָ֗יו ʔēlˈāʸw אֶל to זֹ֤את zˈōṯ זֹאת this הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִ֠שְׁבַּעְתִּי nišbaʕtˌî שׁבע swear לְ lᵊ לְ to אַבְרָהָ֨ם ʔavrāhˌām אַבְרָהָם Abraham לְ lᵊ לְ to יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac וּֽ ˈû וְ and לְ lᵊ לְ to יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לְ lᵊ לְ to זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed אֶתְּנֶ֑נָּה ʔettᵊnˈennā נתן give הֶרְאִיתִ֣יךָ herʔîṯˈîḵā ראה see בְ vᵊ בְּ in עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye וְ wᵊ וְ and שָׁ֖מָּה šˌāmmā שָׁם there לֹ֥א lˌō לֹא not תַעֲבֹֽר׃ ṯaʕᵃvˈōr עבר pass
34:4. dixitque Dominus ad eum haec est terra pro qua iuravi Abraham Isaac et Iacob dicens semini tuo dabo eam vidisti eam oculis tuis et non transibis ad illamAnd the Lord said to him: This is the land, for which I swore to Abraham, Isaac, and Jacob, saying: I will give it to thy seed. Thou hast seen it with thy eyes, and shalt not pass over to it.
4. And the LORD said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither.
34:4. And the Lord said to him: “This is the land, about which I swore to Abraham, Isaac, and Jacob, saying: I will give it to your offspring. You have seen it with your eyes, but you shall not cross over to it.”
34:4. And the LORD said unto him, This [is] the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see [it] with thine eyes, but thou shalt not go over thither.
And the LORD said unto him, This [is] the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see [it] with thine eyes, but thou shalt not go over thither:

4: И сказал ему Господь: вот земля, о которой Я клялся Аврааму, Исааку и Иакову, говоря: 'семени твоему дам ее'; Я дал тебе увидеть ее глазами твоими, но в нее ты не войдешь.
34:4
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
αὕτη ουτος this; he
ο the
γῆ γη earth; land
ἣν ος who; what
ὤμοσα ομνυω swear
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Ισαακ ισαακ Isaak
καὶ και and; even
Ιακωβ ιακωβ Iakōb; Iakov
λέγων λεγω tell; declare
τῷ ο the
σπέρματι σπερμα seed
ὑμῶν υμων your
δώσω διδωμι give; deposit
αὐτήν αυτος he; him
καὶ και and; even
ἔδειξα δεικνυω show
αὐτὴν αυτος he; him
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
ἐκεῖ εκει there
οὐκ ου not
εἰσελεύσῃ εισερχομαι enter; go in
34:4
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֵלָ֗יו ʔēlˈāʸw אֶל to
זֹ֤את zˈōṯ זֹאת this
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נִ֠שְׁבַּעְתִּי nišbaʕtˌî שׁבע swear
לְ lᵊ לְ to
אַבְרָהָ֨ם ʔavrāhˌām אַבְרָהָם Abraham
לְ lᵊ לְ to
יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac
וּֽ ˈû וְ and
לְ lᵊ לְ to
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לְ lᵊ לְ to
זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed
אֶתְּנֶ֑נָּה ʔettᵊnˈennā נתן give
הֶרְאִיתִ֣יךָ herʔîṯˈîḵā ראה see
בְ vᵊ בְּ in
עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye
וְ wᵊ וְ and
שָׁ֖מָּה šˌāmmā שָׁם there
לֹ֥א lˌō לֹא not
תַעֲבֹֽר׃ ṯaʕᵃvˈōr עבר pass
34:4. dixitque Dominus ad eum haec est terra pro qua iuravi Abraham Isaac et Iacob dicens semini tuo dabo eam vidisti eam oculis tuis et non transibis ad illam
And the Lord said to him: This is the land, for which I swore to Abraham, Isaac, and Jacob, saying: I will give it to thy seed. Thou hast seen it with thy eyes, and shalt not pass over to it.
34:4. And the Lord said to him: “This is the land, about which I swore to Abraham, Isaac, and Jacob, saying: I will give it to your offspring. You have seen it with your eyes, but you shall not cross over to it.”
34:4. And the LORD said unto him, This [is] the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see [it] with thine eyes, but thou shalt not go over thither.
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Albert Barnes: Notes on the Bible - 1834
34:4: I have caused thee to see it - The sight thus afforded to Moses, like that of "all the kingdoms of the world in a moment of time" Luk 4:5, was no doubt supernatural.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:4: This is the land: Gen 12:7, Gen 13:15, Gen 15:18-21, Gen 26:3, Gen 28:13; Psa 105:9-11
I have caused: Deu 3:26, Deu 3:27, Deu 32:52; Num 20:12; Joh 1:17
John Gill
34:4 And the Lord said unto him,.... The Word of the Lord, as the Jerusalem Targum, having shown him all the land of Canaan:
this is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed; to Abraham, Gen 15:18; to Isaac, Gen 26:3; to Jacob, Gen 28:13,
I have caused thee to see it with thine eyes; not only had indulged him with a general view of it, but had strengthened his eyesight, that he had a full, clear, and distinct sight of it:
but thou shalt not go over thither; which he had said more than once before and abides by it, and this because of the behaviour of Moses at the waters of Meribah, Num 20:12; see Deut 3:25.
John Wesley
34:4 I have caused thee to see it - For tho' his sight was good, yet he could not have seen all Canaan, an hundred and sixty miles in length, and fifty or sixty in breadth, if his sight had not been miraculously assisted and enlarged. He saw it at a distance. Such a sight the Old Testament believers had of the kingdom of the Messiah. And such a sight believers have now of the glory that shall he revealed. Such a sight have we now, of the knowledge of the glory of the Lord, which shall cover the earth. Those that come after us shall undoubtedly enter into that promised land: which is a comfort to us, when we find our own carcases falling in this wilderness.
34:534:5: Եւ վախճանեցաւ Մովսէս ծառայ Տեառն յերկրին Մովաբու ըստ բանի Տեառն[2088]։ [2088] Ոմանք. Մովսէս ծառայն Աստուծոյ յերկ՛՛։
5 Եւ Տիրոջ ծառայ Մովսէսը վախճանուեց Մովաբի երկրում, Տիրոջ խօսքի համաձայն:
5 Այսպէս Տէրոջը ծառան՝ Մովսէս՝ հոն Մովաբի երկրին մէջ, Տէրոջը ըսածին պէս մեռաւ։
Եւ վախճանեցաւ Մովսէս ծառայ Տեառն յերկրին Մովաբու ըստ բանի Տեառն:

34:5: Եւ վախճանեցաւ Մովսէս ծառայ Տեառն յերկրին Մովաբու ըստ բանի Տեառն[2088]։
[2088] Ոմանք. Մովսէս ծառայն Աստուծոյ յերկ՛՛։
5 Եւ Տիրոջ ծառայ Մովսէսը վախճանուեց Մովաբի երկրում, Տիրոջ խօսքի համաձայն:
5 Այսպէս Տէրոջը ծառան՝ Մովսէս՝ հոն Մովաբի երկրին մէջ, Տէրոջը ըսածին պէս մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
34:55: И умер там Моисей, раб Господень, в земле Моавитской, по слову Господню;
34:5 καὶ και and; even ἐτελεύτησεν τελευταω meet an end Μωυσῆς μωσευς Mōseus; Mosefs οἰκέτης οικετης domestic κυρίου κυριος lord; master ἐν εν in γῇ γη earth; land Μωαβ μωαβ through; because of ῥήματος ρημα statement; phrase κυρίου κυριος lord; master
34:5 וַ wa וְ and יָּ֨מָת yyˌāmoṯ מות die שָׁ֜ם šˈām שָׁם there מֹשֶׁ֧ה mōšˈeh מֹשֶׁה Moses עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מֹואָ֖ב môʔˌāv מֹואָב Moab עַל־ ʕal- עַל upon פִּ֥י pˌî פֶּה mouth יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
34:5. mortuusque est ibi Moses servus Domini in terra Moab iubente DominoAnd Moses the servant of the Lord died there, in the land of Moab, by the commandment of the Lord:
5. So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD.
34:5. And Moses, the servant of the Lord, died in that place, in the land of Moab, by order of the Lord.
34:5. So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD.
So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD:

5: И умер там Моисей, раб Господень, в земле Моавитской, по слову Господню;
34:5
καὶ και and; even
ἐτελεύτησεν τελευταω meet an end
Μωυσῆς μωσευς Mōseus; Mosefs
οἰκέτης οικετης domestic
κυρίου κυριος lord; master
ἐν εν in
γῇ γη earth; land
Μωαβ μωαβ through; because of
ῥήματος ρημα statement; phrase
κυρίου κυριος lord; master
34:5
וַ wa וְ and
יָּ֨מָת yyˌāmoṯ מות die
שָׁ֜ם šˈām שָׁם there
מֹשֶׁ֧ה mōšˈeh מֹשֶׁה Moses
עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מֹואָ֖ב môʔˌāv מֹואָב Moab
עַל־ ʕal- עַל upon
פִּ֥י pˌî פֶּה mouth
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
34:5. mortuusque est ibi Moses servus Domini in terra Moab iubente Domino
And Moses the servant of the Lord died there, in the land of Moab, by the commandment of the Lord:
34:5. And Moses, the servant of the Lord, died in that place, in the land of Moab, by order of the Lord.
34:5. So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5: The Death of Moses.B. C. 1451.
5 So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. 6 And he buried him in a valley in the land of Moab, over against Beth-peor: but no man knoweth of his sepulchre unto this day. 7 And Moses was a hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. 8 And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping and mourning for Moses were ended.
Here is, I. The death of Moses (v. 5): Moses the servant of the Lord died. God told him he must not go over Jordan, and, though at first he prayed earnestly for the reversing of the sentence yet God's answer to his prayer sufficed him, and now he spoke no more of that matter, ch. iii. 26. Thus our blessed Saviour prayed that the cup might pass from him, yet, since it might not, he acquiesced with, Father, thy will be done. Moses had reason to desire to live a while longer in the world. He was old, it is true, but he had not yet attained to the years of the life of his fathers; his father Amram lived to be 137; his grandfather Kohath 133; his great grandfather Levi 137; Exod. vi. 16-20. And why must Moses, whose life was more serviceable than any of theirs, die at 120, especially since he felt not the decays of age, but was as fit for service as ever? Israel could ill spare him at this time; his conduct and his converse with God would be as great a happiness to them in the conquest of Canaan as the courage of Joshua. It bore hard upon Moses himself, when he had gone through all the fatigues of the wilderness, to be prevented from enjoying the pleasures of Canaan; when he had borne the burden and heat of the day, to resign the honour of finishing the work to another, and that not his son, but his servant, who must enter into his labours. We may suppose that this was not pleasant to flesh and blood. But the man Moses was very meek; God will have it so, and he cheerfully submits. 1. He is here called the servant of the Lord, not only as a good man (all the saints are God's servants), but as a useful man, eminently useful, who had served God's counsels in bringing Israel out of Egypt, and leading them through the wilderness. It was more his honour to be the servant of the Lord. than to be king in Jeshurun. 2. Yet he dies. Neither his piety nor his usefulness would exempt him from the stroke of death. God's servants must die that they may rest from their labours, receive their recompense, and make room for others. When God's servants are removed, and must serve him no longer on earth, they go to serve him better, to serve him day and night in his temple. 3. He dies in the land of Moab, short of Canaan, while as yet he and his people were in an unsettled condition and had not entered into their rest. In the heavenly Canaan there will be no more death. 4. He dies according to the word of the Lord. At the mouth of the Lord; so the word is. The Jews say, "with a kiss from the mouth of God." No doubt, he died very easily (it was an euthanasia--a delightful death), there were no bands in his death; and he had in his death a most pleasing taste of the love of God to him: but that he died at the mouth of the Lord means no more but that he died in compliance with the will of God. Note, The servants of the Lord, when they have done all their other work, must die at last, in obedience to their Master, and be freely willing to go home whenever he sends for them, Acts xxi. 13.
II. His burial, v. 6. It is a groundless conceit of some of the Jews that Moses was translated to heaven as Elijah was, for it is expressly said that he died and was buried; yet probably he was raised to meet Elias, to grace the solemnity of Christ's transfiguration. 1. God himself buried him, namely, by the ministry of angels, which made this funeral, though very private, yet very magnificent. Note, God takes care of the dead bodies of his servants; as their death is precious, so is their dust, not a grain of it shall be lost, but the covenant with it shall be remembered. When Moses was dead, God buried him; when Christ was dead, God raised him, for the law of Moses was to have an end, but not the gospel of Christ. Believers are dead to the law that they might be married to another, even to him who is raised from the dead, Rom. vii. 4. It should seem Michael, that is, Christ (as some think), had the burying of Moses, for by him the Mosaical ordinances were abolished and taken out of the way, nailed to his cross, and buried in his grave, Col. ii. 14. 2. He was buried in a valley over against Beth-peor. How easily could the angels that buried him have conveyed him over Jordan and buried him with the patriarchs in the cave of Machpelah! But we must learn not be over-solicitous about the place of our burial. If the soul be at rest with God, the matter is not great where the body rests. One of the Chaldee paraphrasts says, "He was buried over against Beth-peor, that, whenever Baal-peor boasted of the Israelites being joined to him, the grave of Moses over against his temple might be a check to him." 3. The particular place was not known, lest the children of Israel, who were so very prone to idolatry, should have enshrined and worshipped the dead body of Moses, that great founder and benefactor of their nation. It is true that we read not, among all the instances of their idolatry, that they worshipped relics, the reason of which perhaps was because they were thus prevented from worshipping Moses, and so could not for shame worship any other. Some of the Jewish writers say that the body of Moses was concealed, that necromancers, who enquired of the dead, might not disquiet him, as the witch of Endor did Samuel, to bring him up. God would not have the name and memory of his servant Moses thus abused. Many think this was the contest between Michael and the devil about the body of Moses, mentioned Jude 9. The devil would make the place known that it might be a snare to the people, and Michael would not let him. Those therefore who are for giving divine honours to the relics of departed saints side with the devil against Michael our prince.
III. His age, v. 7. His life was prolonged, 1. To old age. He was 120 years old, which, though far short of the years of the patriarchs, yet much exceeded the years of most of his contemporaries, for the ordinary age of man had been lately reduced to seventy, Ps. xc. 10. The years of the life of Moses were three forties. The first forty he lived a courtier, at ease and in honour in Pharaoh's court; the second forty he lived a poor desolate shepherd in Midian; the third forty he lived a king in Jeshurun, in honour and power, but encumbered with a great deal of care and toil: so changeable is the world we live in, and alloyed with such mixtures; but the world before us is unmixed and unchangeable. 2. To a good old age: His eye was not dim (as Isaac's, Gen. xxvii. 1, and Jacob's, Gen. xlviii. 10), nor was his natural force abated; there was no decay either of the strength of his body or of the vigour and activity of his mind, but he could still speak, and write, and walk as well as ever. His understanding was as clear, and his memory as strong, as ever. "His visage was not wrinkled," say some of the Jewish writers; "he had lost never a tooth," say others; and many of them expound it of the shining of his face (Exod. xxxiv. 30), that that continued to the last. This was the general reward of his services; and it was in particular the effect of his extraordinary meekness, for that is a grace which is, as much as any other, health to the navel and marrow to the bones. Of the moral law which was given by Moses, though the condemning power be vacated to true believers, yet the commands are still binding, and will be to the end of the world; the eye of them is not waxen dim, for they shall discern the thoughts and intents of the heart, nor is their natural force or obligation abated but still we are under the law to Christ.
IV. The solemn mourning that there was for him, v. 8. It is a debt owing to the surviving honour of deceased worthies to follow them with our tears, as those who loved and valued them, are sensible of our loss of them, and are truly humbled for those sins which have provoked God to deprive us of them; for penitential tears very fitly mix with these. Observe, 1. Who the mourners were: The children of Israel. They all conformed to the ceremony, whatever it was, though some of them perhaps, who were ill-affected to his government, were but mock-mourners; yet we may suppose there were those among them who had formerly quarrelled with him and his government, and perhaps had been of those who spoke of stoning him, who now were sensible of their loss, and heartily lamented him when he was removed from them, though they knew not how to value him when he was with them. Thus those who had murmured were made to learn doctrine, Isa. xxix. 24. Note, The loss of good men, especially good governors, is to be much lamented and laid to heart: those are stupid who do not consider it. 2. How long they mourned: Thirty days. So long the formality lasted, and we may suppose there were some in whom the mourning continued much longer. Yet the ending of the days of weeping and mourning for Moses is an intimation that, how great soever our losses have been, we must not abandon ourselves to perpetual grief; we must suffer the wound at least to heal up in time. If we hope to go to heaven rejoicing, why should we resolve to go to the grave mourning? The ceremonial law of Moses is dead and buried in the grave of Christ; but the Jews have not yet ended the days of their mourning for it.
Adam Clarke: Commentary on the Bible - 1831
34:5: So Moses - died - according to the word of the Lord - על פי יהוה al pi Yehovah, at the mouth of Jehovah; i. e., by the especial command and authority of the Lord; but it is possible that what is here said refers only to the sentence of his exclusion from the promised land, when he offended at the waters of Meribah.
Albert Barnes: Notes on the Bible - 1834
34:5: According to the word of the Lord - It denotes that Moses died, not because his vital powers were exhausted, but by the sentence of God, and as a punishment for his sin. Compare Deu 32:51.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:5: So Moses: Jos 1:1; Mal 4:4; Joh 8:35, Joh 8:36; Ti2 2:25; Heb 3:3-6; Pe2 1:1; Rev 15:3
died there: Deu 31:14, Deu 32:50; Jos 1:1, Jos 1:2
Carl Friedrich Keil and Franz Delitzsch
34:5
After this favour had been granted him, the aged servant of the Lord was to taste death as the ages of sin. There, i.e., upon Mount Nebo, he died, "at the mouth," i.e., according to the commandment, "of the Lord" (not "by a kiss of the Lord," as the Rabbins interpret it), in the land of Moab, not in Canaan (see at Num 27:12-14). "And He buried him in the land of Moab, over against Beth Peor." The subject in this sentence is Jehovah. Though the third person singular would allow of the verb being taken as impersonal (ἔθαψαν αὐτόν, lxx: they buried him), such a rendering is precluded by the statement which follows, "no man knoweth of his sepulchre unto this day." "The valley" where the Lord buried Moses was certainly not the Jordan valley, as in Deut 3:29, but most probably "the valley in the field of Moab, upon the top of Pisgah," mentioned in Num 21:20, near to Nebo; in any case, a valley on the mountain, not far from the top of Nebo. - The Israelites inferred what is related in Deut 34:1-6 respecting the end of Moses' life, from the promise of God in Deut 32:49, and Num 27:12-13, which was communicated to them by Moses himself (Deut 3:27), and from the fact that Moses went up Mount Nebo, from which he never returned. On his ascending the mountain, the eyes of the people would certainly follow him as far as they possibly could. It is also very possible that there were many parts of the Israelitish camp from which the top of Nebo was visible, so that the eyes of his people could not only accompany him thither, but could also see that when the Lord had shown him the promised land, He went down with him into the neighbouring valley, where Moses was taken for ever out of their sight. There is not a word in the text about God having brought the body of Moses down from the mountain and buried it in the valley. This "romantic idea" is invented by Knobel, for the purpose of throwing suspicion upon the historical truth of a fact which is offensive to him. The fact itself that the Lord buried His servant Moses, and no man knows of his sepulchre, is in perfect keeping with the relation in which Moses stood to the Lord while he was alive. Even if his sin at the water of strife rendered it necessary that he should suffer the punishment of death, as a memorable example of the terrible severity of the holy God against sin, even in the case of His faithful servant; yet after the justice of God had been satisfied by this punishment, he was to be distinguished in death before all the people, and glorified as the servant who had been found faithful in all the house of God, whom the Lord had known face to face (Deut 34:10), and to whom He had spoken mouth to mouth (Num 12:7-8). The burial of Moses by the hand of Jehovah was not intended to conceal his grave, for the purpose of guarding against a superstitious and idolatrous reverence for his grave; for which the opinion held by the Israelites, that corpses and graves defiled, there was but little fear of this; but, as we may infer from the account of the transfiguration of Jesus, the intention was to place him in the same category with Enoch and Elijah. As Kurtz observes, "The purpose of God was to prepare for him a condition, both of body and soul, resembling that of these two men of God. Men bury a corpse that it may pass into corruption. If Jehovah, therefore, would not suffer the body of Moses to be buried by men, it is but natural to seek for the reason in the fact that He did not intend to leave him to corruption, but, when burying it with His own hand, imparted a power to it which preserved it from corruption, and prepared the way for it to pass into the same form of existence to which Enoch and Elijah were taken, without either death or burial." - There can be no doubt that this truth lies at the foundation of the Jewish theologoumenon mentioned in the Epistle of Judge, concerning the contest between Michael the archangel and the devil for the body of Moses.
John Gill
34:5 So Moses the servant of the Lord died there, in the land of Moab,.... Which formerly belonged to Moab, and was taken from them by Sihon king of the Amorites, and now in the possession of Israel: here on a mountain in this land Moses died; and yet, contrary to the express words of this text, some Jewish writers affirm (w) that be died not, but was translated to heaven, where he ministers; yea, that he was an angel, and could not die: but it is clear he did die, even though a servant of the Lord, as he was, and a faithful one; but such die as well as others, Zech 1:5; there is a saying of some (x) Jews,"Moses died, and who shall not die?''no man can promise himself immortality here, when such great and good men die: the Targum of Jonathan says, he died on the seventh of Adar or February, on which day he was born; and it is the general opinion of the Jewish writers (y), that he died on the seventh of that month, in the middle of the day, and that it was a sabbath day: though, as Aben Ezra observes (z), some say he died on the first of Adar; and Josephus (a) is express for it, that it was at the new moon, or first day of the month; and with this agrees the calculation of Bishop Usher (b):
according to the word of the Lord; according to the prophecy of the Lord, and according to a command of his, that he should go up to the above said mountain and die, Num 27:12; or, as the Targum of Jerusalem, according to the decree of the Lord; as the death of every man is, both with respect to time and place, and manner of it: it is appointed for men once to die, Heb 9:27; because it is in the original text, "according to the mouth of the Lord" (c); hence some Jewish writers, as Jarchi particularly, interpret it of his dying by a kiss of his mouth, with strong expressions and intimations of his love to him, Song 1:2; and no doubt but he did die satisfied of the love of God to him, enjoying his presence, and having faith and hope of everlasting life and salvation; but the true sense is, he died according to the will of God, not of any disease, or through the infirmities of age, but by the immediate order and call of God out of this life.
(w) T. Bab. Sotah, fol. 13. 2. Yalkut & R. Abraham Seba in Tzeror Hammor in loc. (x) Seder Tephillot, fol. 213. 1. Ed. Basil. (y) T. Bab. Kiddushin, fol. 38. 1. Seder Olam Rabba, c. 10. p. 29. Judasin, fol. 10. 1. Shalshalet Hakabala, fol. 7. 2. so Patricides apud Hottinger, p. 457. (z) Pirush in Deut. i. 2. so Midrash Esther, fol. 93. 2. (a) Ut supra, (De Bello Jud. l. 4. c. 18.) sect. 49. (b) Annales Vet. Test. p. 37. (c) "super os", Montanus; "juxta os", Tigurine version.
John Wesley
34:5 So Moses the servant of the Lord died - He is called the servant of the Lord, not only as a good man, (all such are his servants) but as a man eminently useful, who had served God's counsels in bringing Israel out of Egypt, and leading them thro' the wilderness. And it was more his honour, to be the servant of the Lord, than to be king in Jeshurun. Yet he dies. Neither his piety nor his usefulness would exempt him from the stroke of death. God's servants must die, that they may rest from their labours, receive their recompense, and make room for others. But when they go hence, they go to serve him better, to serve him day and night in his temple. The Jews say, God sucked his soul out of his body with a kiss. No doubt he died in the embraces of his love.
Robert Jamieson, A. R. Fausset and David Brown
34:5 Moses . . . died--After having governed the Israelites forty years.
34:634:6: Եւ թաղեցին զնա ՚ի Գայի մերձ ՚ի տունն Փոգրովրայ. եւ ո՛չ ոք գիտաց զգերեզման նորա մինչեւ ցայսօր[2089]։ [2089] Բազումք. Փոգովրայ։ Ուր ոմանք յաւելուն. մերձ ՚ի տունն Փոգովրայ երկրին Մովաբու, եւ ո՛չ ոք։
6 Նրան թաղեցին Գայիում, Փոգորի տան մօտ, եւ ոչ ոք մինչեւ այսօր չգիտի, թէ որտեղ է նրա գերեզմանը:
6 Տէրը զայն Բեթփեգովրի դէմ, Մովաբի երկիրը ձորի մը մէջ թաղեց ու մինչեւ այսօր ոեւէ մարդ անոր գերեզմանին տեղը չգիտցաւ։
եւ [552]թաղեցին զնա ի Գայի`` մերձ ի տունն Փոգովրայ. եւ ոչ ոք գիտաց զգերեզման նորա մինչեւ ցայսօր:

34:6: Եւ թաղեցին զնա ՚ի Գայի մերձ ՚ի տունն Փոգրովրայ. եւ ո՛չ ոք գիտաց զգերեզման նորա մինչեւ ցայսօր[2089]։
[2089] Բազումք. Փոգովրայ։ Ուր ոմանք յաւելուն. մերձ ՚ի տունն Փոգովրայ երկրին Մովաբու, եւ ո՛չ ոք։
6 Նրան թաղեցին Գայիում, Փոգորի տան մօտ, եւ ոչ ոք մինչեւ այսօր չգիտի, թէ որտեղ է նրա գերեզմանը:
6 Տէրը զայն Բեթփեգովրի դէմ, Մովաբի երկիրը ձորի մը մէջ թաղեց ու մինչեւ այսօր ոեւէ մարդ անոր գերեզմանին տեղը չգիտցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
34:66: и погребен на долине в земле Моавитской против Беф-Фегора, и никто не знает [места] погребения его даже до сего дня.
34:6 καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for αὐτὸν αυτος he; him ἐν εν in Γαι γαι in γῇ γη earth; land Μωαβ μωαβ close οἴκου οικος home; household Φογωρ φογωρ and; even οὐκ ου not οἶδεν οιδα aware οὐδεὶς ουδεις no one; not one τὴν ο the ταφὴν ταφη graveyard; burial αὐτοῦ αυτος he; him ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
34:6 וַ wa וְ and יִּקְבֹּ֨ר yyiqbˌōr קבר bury אֹתֹ֤ו ʔōṯˈô אֵת [object marker] בַ va בְּ in † הַ the גַּיְ֙ ggay גַּיְא valley בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מֹואָ֔ב môʔˈāv מֹואָב Moab מ֖וּל mˌûl מוּל front בֵּ֣ית פְּעֹ֑ור bˈêṯ pᵊʕˈôr בֵּית פְּעֹור Beth Peor וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָדַ֥ע yāḏˌaʕ ידע know אִישׁ֙ ʔîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] קְבֻ֣רָתֹ֔ו qᵊvˈurāṯˈô קְבוּרָה grave עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
34:6. et sepelivit eum in valle terrae Moab contra Phogor et non cognovit homo sepulchrum eius usque in praesentem diemAnd he buried him in the valley of the land of Moab over against Phogor: and no man hath known of his sepulchre until this present day.
6. And he buried him in the valley in the land of Moab over against Beth-peor: but no man knoweth of his sepulchre unto this day.
34:6. And he buried him in the valley of the land of Moab, opposite Peor. And no man knows where his sepulcher is, even to the present day.
34:6. And he buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day.
And he buried him in a valley in the land of Moab, over against Beth- peor: but no man knoweth of his sepulchre unto this day:

6: и погребен на долине в земле Моавитской против Беф-Фегора, и никто не знает [места] погребения его даже до сего дня.
34:6
καὶ και and; even
ἔθαψαν θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
ἐν εν in
Γαι γαι in
γῇ γη earth; land
Μωαβ μωαβ close
οἴκου οικος home; household
Φογωρ φογωρ and; even
οὐκ ου not
οἶδεν οιδα aware
οὐδεὶς ουδεις no one; not one
τὴν ο the
ταφὴν ταφη graveyard; burial
αὐτοῦ αυτος he; him
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
34:6
וַ wa וְ and
יִּקְבֹּ֨ר yyiqbˌōr קבר bury
אֹתֹ֤ו ʔōṯˈô אֵת [object marker]
בַ va בְּ in
הַ the
גַּיְ֙ ggay גַּיְא valley
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מֹואָ֔ב môʔˈāv מֹואָב Moab
מ֖וּל mˌûl מוּל front
בֵּ֣ית פְּעֹ֑ור bˈêṯ pᵊʕˈôr בֵּית פְּעֹור Beth Peor
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָדַ֥ע yāḏˌaʕ ידע know
אִישׁ֙ ʔîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
קְבֻ֣רָתֹ֔ו qᵊvˈurāṯˈô קְבוּרָה grave
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
34:6. et sepelivit eum in valle terrae Moab contra Phogor et non cognovit homo sepulchrum eius usque in praesentem diem
And he buried him in the valley of the land of Moab over against Phogor: and no man hath known of his sepulchre until this present day.
34:6. And he buried him in the valley of the land of Moab, opposite Peor. And no man knows where his sepulcher is, even to the present day.
34:6. And he buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «И погребен», т. е. нашел для себя место упокоения. «И никто не знает места погребения его даже до сего дня», — в чем может быть усматриваема провиденциальная цель: место погребения великого Моисея могло стать в глазах евреев особенно священным, сделавшись впоследствии предметом суеверною или даже идолопоклоннического почитания.
Adam Clarke: Commentary on the Bible - 1831
34:6: He buried him - It is probable that the reason why Moses was buried thus privately was, lest the Israelites, prone to idolatry, should pay him Divine honors; and God would not have the body of his faithful servant abused in this way. Almost all the gods of antiquity were defiled men, great lawgivers, eminent statesmen, or victorious generals. See the account of the life of Moses at the end of this chapter, Deu 34:10 (note).
Albert Barnes: Notes on the Bible - 1834
34:6: No man knoweth of his sepulchre - Hardly, lest the grave of Moses should become an object of superstitious honor, because the Jews were not prone to this particular fore of error. Bearing in mind the appearance of Moses at the Transfiguration Mat 17:1-10, and what is said by Jude Jde 1:9, we may conjecture that Moses after death passed into the same state with Enoch and Elijah; and that his grave could not be found because he was shortly translated (transported) from it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:6: he buried him: Jde 1:9
Geneva 1599
34:6 And (c) he buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto (d) this day.
(c) That is, the angel of the Lord, (Jude 1:9).
(d) That the Jews might not have opportunity to commit idolatry by it.
John Gill
34:6 And he buried him,.... Aben Ezra says he buried himself, going into a cave on the top of the mount, where he expired, and so where he died his grave was; but though he died on the mount, he was buried in a valley: Jarchi and so other Jewish writers (d) say, the Lord buried him; it may be by the ministry of angels: an Arabic writer says (e), he was buried by angels: it is very probable he was buried by Michael, and who is no other than the archangel or head of principalities and powers, our Lord Jesus Christ, for a reason that will be hereafter suggested, see Jude 1:9,
in a valley in the land of Moab, over against Bethpeor; where stood a temple dedicated to the idol Peor, see Deut 3:29,
but no man knoweth of his sepulchre unto this day; to the time when Joshua wrote this, or, as others think, Samuel: if Moses is the same with the Osiris of the Egyptians, as some think (f), it may be observed, that his grave is said to be unknown to the Egyptians, as Diodorus Siculus (g) and Strabo (h) both affirm; and the grave of Moses is unknown, even unto this our day: for though no longer ago than in the year 1655, in the month of October, it was pretended to be found by some Maronite shepherds on Mount Nebo, with this inscription on it in Hebrew letters, "Moses the servant of the Lord"; but this story was confuted by Jecomas, a learned Jew, who proved it to be the grave of another Moses (i), whom Wagenseil conjectures was Moses Maimonides (k); but some think the whole story is an imposition: the reason why the grave of Moses was kept a secret was, as Ben Gersom suggests, lest, because of his miracles, succeeding generations should make a god of him and worship him, as it seems a sort of heretics called Melchisedecians did (l): the death and burial of Moses were an emblem of the weakness and insufficiency of the law of Moses, and the works of it, to bring any into the heavenly Canaan; and of the law being dead, and believers dead to that through the body of Christ, and of the entire abrogation and abolition of it by Christ, according to the will of God, as a covenant of works, as to the curse and condemnation of it, and justification by it; who is Michael the archangel, and is the end of the law for righteousness; he abolished it in his flesh, nailed it to his cross, carried it to his grave, and left it there; the rites and ceremonies of it are to be no more received, nor is it to be sought after for righteousness and life, being dead and buried, Rom 7:6.
(d) Misn. Sotah, c. 1. sect. 9. Pirke Eliezer, c. 17. (e) Abulpharag. Hist. Dynast. p. 32. (f) See Gale's Court of the Gentiles, B. 2. c. 7. p. 94. (g) Bibliothec. l. 1. p. 18. (h) Geograph. l. 17. p. 552. (i) See Calmet's Dictionary, in voce "Sepulchre". (k) Not. in Sotah, p. 327. (l) Epiphan contr. Haeres. l. 2. Haeres. 55.
John Wesley
34:6 He - The Lord, buried him either immediately, or by the ministry of angels, whereof Michael was the chief or prince. Of his sepulchre - Of the particular place where he was buried: which God hid from the Israelites, to prevent their superstition and idolatry, to which he knew their great proneness. And for this very reason the devil endeavoured to have it known and contended with Michael about it, Jude 1:9. God takes care even of the dead bodies of his servants. As their death is precious, so is their dust. Not one grain of it shall be lost, but the covenant with it shall be remembered.
Robert Jamieson, A. R. Fausset and David Brown
34:6 he buried him--or, "he was buried in a valley," that is, a ravine or gorge of the Pisgah. Some think that he entered a cave and there died, being, according to an ancient tradition of Jews and Christians, buried by angels (Jude 1:9; Num 21:20).
no man knoweth of his sepulchre unto this day--This concealment seems to have been owing to a special and wise arrangement of Providence, to prevent its being ranked among "holy places," and made the resort of superstitious pilgrims or idolatrous veneration, in after ages.
34:734:7: Եւ Մովսէս էր ամաց հարեւր եւ քսանից ՚ի վախճանելն իւրում. եւ ո՛չ վատեցին աչք նորա, եւ ո՛չ խորշոմեցան ծնօտք նորա։
7 Երբ Մովսէսը վախճանուեց, հարիւր քսան տարեկան էր: Այդ տարիքում ո՛չ նրա տեսողութիւնն էր վատացել, ո՛չ էլ դէմքը խորշոմել:
7 Եւ Մովսէս իր մեռած ատենը հարիւր քսան տարեկան էր. անոր աչքերը չտկարացան ու անոր ոյժը չգնաց։
Եւ Մովսէս էր ամաց հարեւր եւ քսանից ի վախճանելն իւրում, եւ ոչ վատեցին աչք նորա եւ ոչ [553]խորշոմեցան ծնօտք`` նորա:

34:7: Եւ Մովսէս էր ամաց հարեւր եւ քսանից ՚ի վախճանելն իւրում. եւ ո՛չ վատեցին աչք նորա, եւ ո՛չ խորշոմեցան ծնօտք նորա։
7 Երբ Մովսէսը վախճանուեց, հարիւր քսան տարեկան էր: Այդ տարիքում ո՛չ նրա տեսողութիւնն էր վատացել, ո՛չ էլ դէմքը խորշոմել:
7 Եւ Մովսէս իր մեռած ատենը հարիւր քսան տարեկան էր. անոր աչքերը չտկարացան ու անոր ոյժը չգնաց։
zohrab-1805▾ eastern-1994▾ western am▾
34:77: Моисею было сто двадцать лет, когда он умер; но зрение его не притупилось, и крепость в нем не истощилась.
34:7 Μωυσῆς μωσευς Mōseus; Mosefs δὲ δε though; while ἦν ειμι be ἑκατὸν εκατον hundred καὶ και and; even εἴκοσι εικοσι twenty ἐτῶν ετος year ἐν εν in τῷ ο the τελευτᾶν τελευταω meet an end αὐτόν αυτος he; him οὐκ ου not ἠμαυρώθησαν αμαυροω the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither ἐφθάρησαν φθειρω corrupt τὰ ο the χελύνια χελυνιον he; him
34:7 וּ û וְ and מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses בֶּן־ ben- בֵּן son מֵאָ֧ה mēʔˈā מֵאָה hundred וְ wᵊ וְ and עֶשְׂרִ֛ים ʕeśrˈîm עֶשְׂרִים twenty שָׁנָ֖ה šānˌā שָׁנָה year בְּ bᵊ בְּ in מֹתֹ֑ו mōṯˈô מָוֶת death לֹֽא־ lˈō- לֹא not כָהֲתָ֥ה ḵāhᵃṯˌā כהה grow dim עֵינֹ֖ו ʕênˌô עַיִן eye וְ wᵊ וְ and לֹא־ lō- לֹא not נָ֥ס nˌās נוס flee לֵחֹֽה׃ lēḥˈō לֵחַ sap
34:7. Moses centum et viginti annorum erat quando mortuus est non caligavit oculus eius nec dentes illius moti suntMoses was a hundred and twenty years old when he died: his eye was not dim, neither were his teeth moved.
7. And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated.
34:7. Moses was one hundred and twenty years old when he died. His eye was not dimmed, nor were his teeth displaced.
34:7. And Moses [was] an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated.
And Moses [was] an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated:

7: Моисею было сто двадцать лет, когда он умер; но зрение его не притупилось, и крепость в нем не истощилась.
34:7
Μωυσῆς μωσευς Mōseus; Mosefs
δὲ δε though; while
ἦν ειμι be
ἑκατὸν εκατον hundred
καὶ και and; even
εἴκοσι εικοσι twenty
ἐτῶν ετος year
ἐν εν in
τῷ ο the
τελευτᾶν τελευταω meet an end
αὐτόν αυτος he; him
οὐκ ου not
ἠμαυρώθησαν αμαυροω the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
ἐφθάρησαν φθειρω corrupt
τὰ ο the
χελύνια χελυνιον he; him
34:7
וּ û וְ and
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
בֶּן־ ben- בֵּן son
מֵאָ֧ה mēʔˈā מֵאָה hundred
וְ wᵊ וְ and
עֶשְׂרִ֛ים ʕeśrˈîm עֶשְׂרִים twenty
שָׁנָ֖ה šānˌā שָׁנָה year
בְּ bᵊ בְּ in
מֹתֹ֑ו mōṯˈô מָוֶת death
לֹֽא־ lˈō- לֹא not
כָהֲתָ֥ה ḵāhᵃṯˌā כהה grow dim
עֵינֹ֖ו ʕênˌô עַיִן eye
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נָ֥ס nˌās נוס flee
לֵחֹֽה׃ lēḥˈō לֵחַ sap
34:7. Moses centum et viginti annorum erat quando mortuus est non caligavit oculus eius nec dentes illius moti sunt
Moses was a hundred and twenty years old when he died: his eye was not dim, neither were his teeth moved.
34:7. Moses was one hundred and twenty years old when he died. His eye was not dimmed, nor were his teeth displaced.
34:7. And Moses [was] an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:7: His eye was not dim - Even at the advanced age of a hundred and twenty; nor his natural force abated - he was a young man even in old age, notwithstanding the unparalleled hardships he had gone through. See the account of his life at the end of this chapter, Deu 34:10 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:7: an hundred: Deu 31:2; Act 7:23, Act 7:30, Act 7:36
his eye: Gen 27:1, Gen 48:10; Jos 14:10, Jos 14:11
natural force abated: Heb. moisture fled
Carl Friedrich Keil and Franz Delitzsch
34:7
Though he died at the age of one hundred and twenty (see at Deut 31:2), Moses' eyes had not become dim, and his freshness had not abated (לח ב̔́נ. כוד., connected with לח in Gen 30:37, signifies freshness). Thus had the Lord preserved the full vital energy of His servant, even till the time of his death. The mourning of the people lasted thirty days, as in the case of Aaron (Num 20:29).
John Gill
34:7 And Moses was an hundred and twenty years old when he died,.... Which age of his may be divided into three equal periods, forty years in Pharaoh's court, forty years in Midian, and forty in the care and government of Israel, in Egypt and in the wilderness; so long he lived, though the common age of man in his time was but threescore years and ten, Ps 90:10; and what is most extraordinary is:
his eyes were not dim; as Isaac's were, and men at such an age, and under, generally be:
nor his natural force abated; neither the rigour of his mind nor the strength of his body; his intellectuals were not decayed, his memory and judgment; nor was his body feeble, and his countenance aged; his "moisture" was not "fled" (m), as it may be rendered, his radical moisture; he did not look withered and wrinkled, but plump and sleek, as if he was a young man in the prime of his days: this may denote the continued use of the ceremonial law then to direct to Christ, and the force of the moral law as in the hands of Christ, requiring obedience and conformity to it, as a rule of walk and conversation, 1Cor 9:21.
(m) So Ainsworth.
John Wesley
34:7 His eye was not dim - By a miraculous work of God in mercy to his church and people.
34:834:8: Եւ լացին որդիքն Իսրայէլի զՄովսէս յՌաբովթ Մովաբու առ Յորդանանու յանդիման Երեքոյի աւուրս երեսուն. եւ կատարեցան աւուրք սգոյ լալեացն Մովսիսի։
8 Իսրայէլացիները Մովաբի երկրի Արաբոթ վայրում, Յորդանան գետի մօտ, Երիքովի դիմաց երեսուն օր ողբացին: Վերջացան Մովսէսի սգոյ լացի օրերը:
8 Իսրայէլի որդիները Մովաբի դաշտերուն մէջ Մովսէսին համար երեսուն օր լացին ու Մովսէսին համար սուգի եւ լացի օրերը լմնցան։
Եւ լացին որդիքն Իսրայելի զՄովսէս [554]յՌաբովթ Մովաբու [555]առ Յորդանանու յանդիման Երիքովի`` աւուրս երեսուն. եւ կատարեցան աւուրք սգոյ լալեացն Մովսիսի:

34:8: Եւ լացին որդիքն Իսրայէլի զՄովսէս յՌաբովթ Մովաբու առ Յորդանանու յանդիման Երեքոյի աւուրս երեսուն. եւ կատարեցան աւուրք սգոյ լալեացն Մովսիսի։
8 Իսրայէլացիները Մովաբի երկրի Արաբոթ վայրում, Յորդանան գետի մօտ, Երիքովի դիմաց երեսուն օր ողբացին: Վերջացան Մովսէսի սգոյ լացի օրերը:
8 Իսրայէլի որդիները Մովաբի դաշտերուն մէջ Մովսէսին համար երեսուն օր լացին ու Մովսէսին համար սուգի եւ լացի օրերը լմնցան։
zohrab-1805▾ eastern-1994▾ western am▾
34:88: И оплакивали Моисея сыны Израилевы на равнинах Моавитских тридцать дней. И прошли дни плача и сетования о Моисее.
34:8 καὶ και and; even ἔκλαυσαν κλαιω weep; cry οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὸν ο the Μωυσῆν μωσευς Mōseus; Mosefs ἐν εν in Αραβωθ αραβωθ in; on τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis κατὰ κατα down; by Ιεριχω ιεριχω Hierichō; Ierikho τριάκοντα τριακοντα thirty ἡμέρας ημερα day καὶ και and; even συνετελέσθησαν συντελεω consummate; finish αἱ ο the ἡμέραι ημερα day πένθους πενθος sadness κλαυθμοῦ κλαυθμος weeping Μωυσῆ μωσευς Mōseus; Mosefs
34:8 וַ wa וְ and יִּבְכּוּ֩ yyivkˌû בכה weep בְנֵ֨י vᵊnˌê בֵּן son יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses בְּ bᵊ בְּ in עַֽרְבֹ֥ת ʕˈarᵊvˌōṯ עֲרָבָה desert מֹואָ֖ב môʔˌāv מֹואָב Moab שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three יֹ֑ום yˈôm יֹום day וַֽ wˈa וְ and יִּתְּמ֔וּ yyittᵊmˈû תמם be complete יְמֵ֥י yᵊmˌê יֹום day בְכִ֖י vᵊḵˌî בְּכִי weeping אֵ֥בֶל ʔˌēvel אֵבֶל mourning rites מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
34:8. fleveruntque eum filii Israhel in campestribus Moab triginta diebus et conpleti sunt dies planctus lugentium MosenAnd the children of Israel mourned for him in the plains of Moab thirty days: and the days of their mourning in which they mourned Moses were ended.
8. And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping in the mourning for Moses were ended.
34:8. And the sons of Israel wept for him in the plains of Moab for thirty days. And then the days of their wailing, during which they mourned Moses, were completed.
34:8. And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping [and] mourning for Moses were ended.
And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping [and] mourning for Moses were ended:

8: И оплакивали Моисея сыны Израилевы на равнинах Моавитских тридцать дней. И прошли дни плача и сетования о Моисее.
34:8
καὶ και and; even
ἔκλαυσαν κλαιω weep; cry
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τὸν ο the
Μωυσῆν μωσευς Mōseus; Mosefs
ἐν εν in
Αραβωθ αραβωθ in; on
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
κατὰ κατα down; by
Ιεριχω ιεριχω Hierichō; Ierikho
τριάκοντα τριακοντα thirty
ἡμέρας ημερα day
καὶ και and; even
συνετελέσθησαν συντελεω consummate; finish
αἱ ο the
ἡμέραι ημερα day
πένθους πενθος sadness
κλαυθμοῦ κλαυθμος weeping
Μωυσῆ μωσευς Mōseus; Mosefs
34:8
וַ wa וְ and
יִּבְכּוּ֩ yyivkˌû בכה weep
בְנֵ֨י vᵊnˌê בֵּן son
יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
בְּ bᵊ בְּ in
עַֽרְבֹ֥ת ʕˈarᵊvˌōṯ עֲרָבָה desert
מֹואָ֖ב môʔˌāv מֹואָב Moab
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
יֹ֑ום yˈôm יֹום day
וַֽ wˈa וְ and
יִּתְּמ֔וּ yyittᵊmˈû תמם be complete
יְמֵ֥י yᵊmˌê יֹום day
בְכִ֖י vᵊḵˌî בְּכִי weeping
אֵ֥בֶל ʔˌēvel אֵבֶל mourning rites
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
34:8. fleveruntque eum filii Israhel in campestribus Moab triginta diebus et conpleti sunt dies planctus lugentium Mosen
And the children of Israel mourned for him in the plains of Moab thirty days: and the days of their mourning in which they mourned Moses were ended.
34:8. And the sons of Israel wept for him in the plains of Moab for thirty days. And then the days of their wailing, during which they mourned Moses, were completed.
34:8. And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping [and] mourning for Moses were ended.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:8: wept for Moses: Gen 50:3, Gen 50:10; Num 20:29; Sa1 25:1; Isa 57:1; Act 8:2
John Gill
34:8 And the children of Israel wept for Moses in the plains of Moab thirty days,.... According both to Josephus (n) and the Samaritan Chronicle (o), they cried and wept in a very vehement manner, when he signified to them his approaching death, and took his leave of them; and when he was dead they mourned for him, in a public manner, the space of time here mentioned, the time of mourning for his brother Aaron, Num 20:29,
so the days of weeping and mourning for Moses were ended; on the eighth of Nisan or March, as says the Targum of Jonathan, and on the "ninth" they prepared their vessels and their cattle for a march, and on the tenth passed over Jordan, and on the "sixteenth" the manna ceased, according to the said paraphrase.
(n) Ut supra. (De Bello Jud. l. 4. c. 8. sect. 49.) (o) Apud Hottinger, p. 456.
John Wesley
34:8 Thirty day's - Which was the usual time of mourning for persons of high place and eminency. 'Tis a debt owing to the surviving honour of deceased worthies, to follow them with our tears, as those who loved and valued them, are sensible of the loss, and humbled for the sins which have provoked God to deprive us of them.
Robert Jamieson, A. R. Fausset and David Brown
34:8 wept for Moses . . . thirty days--Seven days was the usual period of mourning, but for persons in high rank or official eminence, it was extended to thirty (Gen 50:3-10; Num 20:29).
34:934:9: Եւ Յեսու որդի Նաւեայ՝ լցա՛ւ հոգւով իմաստութեամբ. զի ե՛դ Մովսէս զձեռն իւր ՚ի վերայ նորա. եւ հնազանդեցա՛ն նմա որդիքն Իսրայէլի, եւ արարին որպէս պատուիրեա՛ց Տէր Մովսիսի[2090]։ [2090] Ոմանք. Որպէս պատուիրեաց Աստուած Մով՛՛։
9 Նաւէի որդի Յեսուն լցուեց իմաստութեան հոգով, որովհետեւ Մովսէսն իր ձեռքը դրել էր նրա վրայ: Իսրայէլացիները հնազանդուեցին նրան եւ արեցին այնպէս, ինչպէս Տէրն էր պատուիրել Մովսէսին:
9 Եւ Նաւէին որդին Յեսու իմաստութեան հոգիով լեցուեցաւ, որովհետեւ Մովսէս իր ձեռքերը անոր վրայ դրեր էր ու Իսրայէլի որդիները անոր հնազանդեցան եւ ինչ որ Տէրը Մովսէսին պատուիրեր էր, այնպէս ըրին։
Եւ Յեսու որդի Նաւեայ լցաւ հոգւով իմաստութեամբ, զի եդ Մովսէս [556]զձեռն իւր ի վերայ նորա. եւ հնազանդեցան նմա որդիքն Իսրայելի, եւ արարին որպէս պատուիրեաց Տէր Մովսիսի:

34:9: Եւ Յեսու որդի Նաւեայ՝ լցա՛ւ հոգւով իմաստութեամբ. զի ե՛դ Մովսէս զձեռն իւր ՚ի վերայ նորա. եւ հնազանդեցա՛ն նմա որդիքն Իսրայէլի, եւ արարին որպէս պատուիրեա՛ց Տէր Մովսիսի[2090]։
[2090] Ոմանք. Որպէս պատուիրեաց Աստուած Մով՛՛։
9 Նաւէի որդի Յեսուն լցուեց իմաստութեան հոգով, որովհետեւ Մովսէսն իր ձեռքը դրել էր նրա վրայ: Իսրայէլացիները հնազանդուեցին նրան եւ արեցին այնպէս, ինչպէս Տէրն էր պատուիրել Մովսէսին:
9 Եւ Նաւէին որդին Յեսու իմաստութեան հոգիով լեցուեցաւ, որովհետեւ Մովսէս իր ձեռքերը անոր վրայ դրեր էր ու Իսրայէլի որդիները անոր հնազանդեցան եւ ինչ որ Տէրը Մովսէսին պատուիրեր էր, այնպէս ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
34:99: И Иисус, сын Навин, исполнился духа премудрости, потому что Моисей возложил на него руки свои, и повиновались ему сыны Израилевы и делали так, как повелел Господь Моисею.
34:9 καὶ και and; even Ἰησοῦς ιησους Iēsous; Iisus υἱὸς υιος son Ναυη ναυη fill in; fill up πνεύματος πνευμα spirit; wind συνέσεως συνεσις comprehension ἐπέθηκεν επιτιθημι put on; put another γὰρ γαρ for Μωυσῆς μωσευς Mōseus; Mosefs τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτόν αυτος he; him καὶ και and; even εἰσήκουσαν εισακουω heed; listen to αὐτοῦ αυτος he; him οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐποίησαν ποιεω do; make καθότι καθοτι in that ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs
34:9 וִֽ wˈi וְ and יהֹושֻׁ֣עַ yhôšˈuₐʕ יְהֹושֻׁעַ Joshua בִּן־ bin- בֵּן son נ֗וּן nˈûn נוּן Nun מָלֵא֙ mālˌē מלא be full ר֣וּחַ rˈûₐḥ רוּחַ wind חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom כִּֽי־ kˈî- כִּי that סָמַ֥ךְ sāmˌaḵ סמך support מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] יָדָ֖יו yāḏˌāʸw יָד hand עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יִּשְׁמְע֨וּ yyišmᵊʕˌû שׁמע hear אֵלָ֤יו ʔēlˈāʸw אֶל to בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וַֽ wˈa וְ and יַּעֲשׂ֔וּ yyaʕᵃśˈû עשׂה make כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
34:9. Iosue vero filius Nun repletus est spiritu sapientiae quia Moses posuit super eum manus suas et oboedierunt ei filii Israhel feceruntque sicut praecepit Dominus MosiAnd Josue the son of Nun was filled with the spirit of wisdom, because Moses had laid his hands upon him. And the children of Israel obeyed him, and did as the Lord comanded Moses.
9. And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses.
34:9. Truly, Joshua, the son of Nun, was filled with the spirit of wisdom, for Moses had laid his hands upon him. And the sons of Israel were obedient to him, and they did as the Lord instructed Moses.
34:9. And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses.
And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses:

9: И Иисус, сын Навин, исполнился духа премудрости, потому что Моисей возложил на него руки свои, и повиновались ему сыны Израилевы и делали так, как повелел Господь Моисею.
34:9
καὶ και and; even
Ἰησοῦς ιησους Iēsous; Iisus
υἱὸς υιος son
Ναυη ναυη fill in; fill up
πνεύματος πνευμα spirit; wind
συνέσεως συνεσις comprehension
ἐπέθηκεν επιτιθημι put on; put another
γὰρ γαρ for
Μωυσῆς μωσευς Mōseus; Mosefs
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
καὶ και and; even
εἰσήκουσαν εισακουω heed; listen to
αὐτοῦ αυτος he; him
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐποίησαν ποιεω do; make
καθότι καθοτι in that
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
34:9
וִֽ wˈi וְ and
יהֹושֻׁ֣עַ yhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בִּן־ bin- בֵּן son
נ֗וּן nˈûn נוּן Nun
מָלֵא֙ mālˌē מלא be full
ר֣וּחַ rˈûₐḥ רוּחַ wind
חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom
כִּֽי־ kˈî- כִּי that
סָמַ֥ךְ sāmˌaḵ סמך support
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
יָדָ֖יו yāḏˌāʸw יָד hand
עָלָ֑יו ʕālˈāʸw עַל upon
וַ wa וְ and
יִּשְׁמְע֨וּ yyišmᵊʕˌû שׁמע hear
אֵלָ֤יו ʔēlˈāʸw אֶל to
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וַֽ wˈa וְ and
יַּעֲשׂ֔וּ yyaʕᵃśˈû עשׂה make
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
34:9. Iosue vero filius Nun repletus est spiritu sapientiae quia Moses posuit super eum manus suas et oboedierunt ei filii Israhel feceruntque sicut praecepit Dominus Mosi
And Josue the son of Nun was filled with the spirit of wisdom, because Moses had laid his hands upon him. And the children of Israel obeyed him, and did as the Lord comanded Moses.
34:9. Truly, Joshua, the son of Nun, was filled with the spirit of wisdom, for Moses had laid his hands upon him. And the sons of Israel were obedient to him, and they did as the Lord instructed Moses.
34:9. And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
9: The Character of Moses.B. C. 1451.
9 And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses. 10 And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face, 11 In all the signs and the wonders, which the LORD sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, 12 And in all that mighty hand, and in all the great terror which Moses showed in the sight of all Israel.
We have here a very honourable encomium passed both on Moses and Joshua; each has his praise, and should have. It is ungrateful so to magnify our living friends as to forget the merits of those that are gone, to whose memories there is a debt of honour due: all the respect must not be paid to the rising sun; and, on the other hand, it is unjust so to cry up the merits of those that are gone as to despise the benefit we have in those that survive and succeed them. Let God be glorified in both, as here.
I. Joshua is praised as a man admirably qualified for the work to which he was called, v. 9. Moses brought Israel to the borders of Canaan and then died and left them, to signify that the law made nothing perfect, Heb. vii. 19. It brings men into a wilderness of conviction, but not into the Canaan of rest and settled peace. It is an honour reserved for Joshua (our Lord Jesus, of whom Joshua was a type) to do that for us which the law could not do, in that it was weak through the flesh, Rom. viii. 3. Through him we enter into rest, the spiritual rest of conscience and eternal rest in heaven. Three things concurred to clear Joshua's call to this great undertaking:-- 1. God fitted him for it: He was full of the spirit of wisdom; and so he had need who had such a peevish people to rule, and such a politic people to conquer. Conduct is as requisite in a general as courage. Herein Joshua was a type of Christ, in whom are hidden the treasures of wisdom. 2. Moses, by the divine appointment, had ordained him to it: He had laid his hands upon him, so substituting him to be his successor, and praying to God to qualify him for the service to which he had called him; and this comes in as a reason why God gave him a more than ordinary spirit of wisdom, because his designation to the government was God's own act (those whom God employs he will in some measure make fit for the employment) and because this was the thing that Moses had asked of God for him when he laid his hands on him. When the bodily presence of Christ withdrew from his church, he prayed the Father to send another Comforter, and obtained what he prayed for. 3. The people cheerfully owned him and submitted to him. Note, An interest in the affections of people is a great advantage, and a great encouragement to those that are called to public trusts of what kind soever. It was also a great mercy to the people that when Moses was dead they were not as sheep having no shepherd, but had one ready among them in whom they did unanimously, and might with the highest satisfaction, acquiesce.
II. Moses is praised (v. 10-12), and with good reason.
1. He was indeed a very great man, especially upon two accounts:-- (1.) His intimacy with the God of nature: God knew him face to face, and so he knew God. See Num. xii. 8. He saw more of the glory of God than any (at least of the Old-Testament saints) ever did. He had more free and frequent access to God, and was spoken to not in dreams, and visions, and slumberings on the bed, but when he was awake and standing before the cherubim. Other prophets, when God appeared and spoke to them, were struck with terror (Dan. x. 7), but Moses, whenever he received a divine revelation, preserved his tranquillity. (2.) His interest and power in the kingdom of nature. The miracles of judgment he wrought in Egypt before Pharaoh, and the miracles of mercy he wrought in the wilderness before Israel, served to demonstrate that he was a particular favourite of Heaven, and had an extra-ordinary commission to act as he did on this earth. Never was there any man whom Israel had more reason to love, or whom the enemies of Israel had more reason to fear. Observe, The historian calls the miracles Moses wrought signs and wonders, done with a mighty hand and great terror, which may refer to the terrors of Mount Sinai, by which God fully ratified Moses's commission and demonstrated it beyond exception to be divine, and this in the sight of all Israel.
2. He was greater than any other of the prophets of the Old Testament. Though they were men of great interest in heaven and great influence upon earth, yet they were none of them to be compared with this great man; none of them either so evidenced or executed a commission from heaven as Moses did. This encomium of Moses seems to have been written long after his death, yet then there had not arisen any prophet like unto Moses, nor did there arise any such between that period and the sealing up of the vision and prophecy. by Moses God gave the law, and moulded and formed the Jewish church; by the other prophets he only sent particular reproofs, directions, and predictions. The last of the prophets concludes with a charge to remember the law of Moses, Mal. iv. 4. Christ himself often appealed to the writings of Moses, and vouched him for a witness, as one that saw his day at a distance and spoke of him. But, as far as the other prophets came short of him, our Lord Jesus went beyond him. His doctrine was more excellent, his miracles were more illustrious, and his communion with his Father was more intimate, for he had lain in his bosom from eternity, and by him God does now in these last days speak to us. Moses was faithful as a servant, but Christ as a Son. The history of Moses leaves him buried in the plains of Moab, and concludes with the period of his government; but the history of our Saviour leaves him sitting at the right hand of the Majesty on high, and we are assured that of the increase of his government and peace there shall be no end. The apostle, in his epistle to the Hebrews, largely proves the pre-eminence of Christ above Moses, as a good reason why we that are Christians should be obedient, faithful, and constant, to that holy religion which we make profession of. God, by his grace, make us all so!
Adam Clarke: Commentary on the Bible - 1831
34:9: Laid his hands upon him - See on Num 27:18-23 (note).
Albert Barnes: Notes on the Bible - 1834
34:9: Spirit of wisdom - The practical wisdom of the ruler is especially meant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:9: full of the spirit: Exo 31:3; Num 11:17; Kg1 3:9, Kg1 3:12; Kg2 2:9, Kg2 2:15; Isa 11:2; Dan 6:3; Joh 3:34; Col 2:3
Moses: Num 27:18-23; Act 6:6, Act 8:17-19; Ti1 4:14, Ti1 5:22
the children: Jos 1:16-18
Carl Friedrich Keil and Franz Delitzsch
34:9
Joshua now took Moses' place as the leader of the people, filled with the spirit of wisdom (practical wisdom, manifesting itself in action), because Moses had ordained him to his office by the laying on of hands (Num 27:18). And the people obeyed him; but he was not like Moses. "There arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face," i.e., so far as the miracles and signs were concerned which Moses did, by virtue of his divine mission, upon Pharaoh, his servants, and his land, and the terrible acts which he performed before the eyes of Israel (Deut 34:11 and Deut 34:12; vid., Deut 26:8, and Deut 4:34). "Whom Jehovah knew:" not who knew Him, the Lord. "To know," like γινώσκειν in 1Cor 8:3, relates to the divine knowledge, which not only involves a careful observance (Deut 2:7), but is also a manifestation of Himself to man, a penetration of man with the spiritual power of God. Because he was thus known by the Lord, Moses was able to perform signs and wonders, and mighty, terrible acts, such as no other performed either before or after him. In this respect Joshua stood far below Moses, and no prophet arose in Israel like unto Moses. - This remark concerning Moses does not presuppose that a long series of prophets had already risen up since the time of Moses. When Joshua had defeated the Canaanites, and conquered their land with the powerful help of the Lord, which was still manifested in signs and wonders, and had divided it among the children of Israel, and when the tribes had settled down in their inheritance, so that the different portions of the land began to be called by the names of Naphtali, Ephraim, Manasseh, and Judah, as is the case in Deut 34:2; the conviction might already have become established in Israel, that no other prophet would arise like Moses, to whom the Lord had manifested Himself with such signs and wonders before the Egyptians and the eyes of Israel. The position occupied by Joshua in relation to this his predecessor, as the continuer of his work, would necessarily awaken and confirm this conviction, in connection with what the Lord had said as to the superiority of Moses to all the prophets (Num 12:6.). Moses was the founder and mediator of the old covenant. As long as this covenant was to last, no prophet could arise in Israel like unto Moses. There is but One who is worthy of greater honour than Moses, namely, the Apostle and High Priest of our profession, who is placed as the Son over all the house of God, in which Moses was found faithful as a servant (compare Heb 3:2-6 with Num 12:7), Jesus Christ, the founder and mediator of the new and everlasting covenant.
Geneva 1599
34:9 And (e) Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses.
(e) By this the favour of God is demonstrated, in that he does not leave his Church destitute of a governor.
John Gill
34:9 And Joshua the son of Nun was full of the spirit of wisdom,.... The successor of Moses, and who, by the spirit of wisdom on him, was abundantly qualified for the government of the people of Israel; in which he was a type of Christ, on whom the spirit of wisdom and understanding is said to rest, Is 11:2,
for Moses had laid his hands upon him; which was a symbol of the government being committed to him, and devolving upon him after his death, and expressive of prayer for him, that he might be fitted for it, of which action see Num 27:23,
and the children of Israel hearkened unto him, and did as the Lord commanded Moses; or by the hand of Moses; they received him and owned him as their supreme governor under God, and yielded a cheerful obedience to his commands, as the Lord by Moses commanded them to do, and as they promised; see Josh 1:16.
John Wesley
34:9 Wisdom - And other gifts and graces too, but wisdom is mentioned as being most necessary for the government to which he was now called. Upon him - And this was the thing which Moses at that time asked of God for him.
Robert Jamieson, A. R. Fausset and David Brown
34:9 Joshua . . . was full of the spirit of wisdom--He was appointed to a peculiar and extraordinary office. He was not the successor of Moses, for he was not a prophet or civil ruler, but the general or leader, called to head the people in the war of invasion and the subsequent allocation of the tribes.
34:1034:10: Եւ ո՛չ եւս եկաց մարգարէ յԻսրայէլի իբրեւ զՄովսէս, այր զոր ծանեա՛ւ Տէր դէմ յանդիման[2091]. [2091] Ոմանք. Մարգարէ Իսրայէլի այր՝ զոր ծանեաւ դէմ յանդիման։
10 Իսրայէլում այլեւս Մովսէսի նման մարգարէ չելաւ: Նա մի մարդ էր, որին Տէրը երես առ երես ճանաչեց:
10 Անկէ յետոյ Իսրայէլի մէջ ուրիշ մարգարէ մը չելաւ Մովսէսին պէս, որը Տէրը երես առ երես ճանչցաւ
Եւ ոչ եւս եկաց մարգարէ յԻսրայելի իբրեւ զՄովսէս, այր` զոր ծանեաւ Տէր դէմ յանդիման:

34:10: Եւ ո՛չ եւս եկաց մարգարէ յԻսրայէլի իբրեւ զՄովսէս, այր զոր ծանեա՛ւ Տէր դէմ յանդիման[2091].
[2091] Ոմանք. Մարգարէ Իսրայէլի այր՝ զոր ծանեաւ դէմ յանդիման։
10 Իսրայէլում այլեւս Մովսէսի նման մարգարէ չելաւ: Նա մի մարդ էր, որին Տէրը երես առ երես ճանաչեց:
10 Անկէ յետոյ Իսրայէլի մէջ ուրիշ մարգարէ մը չելաւ Մովսէսին պէս, որը Տէրը երես առ երես ճանչցաւ
zohrab-1805▾ eastern-1994▾ western am▾
34:1010: И не было более у Израиля пророка такого, как Моисей, которого Господь знал лицем к лицу,
34:10 καὶ και and; even οὐκ ου not ἀνέστη ανιστημι stand up; resurrect ἔτι ετι yet; still προφήτης προφητης prophet ἐν εν in Ισραηλ ισραηλ.1 Israel ὡς ως.1 as; how Μωυσῆς μωσευς Mōseus; Mosefs ὃν ος who; what ἔγνω γινωσκω know κύριος κυριος lord; master αὐτὸν αυτος he; him πρόσωπον προσωπον face; ahead of κατὰ κατα down; by πρόσωπον προσωπον face; ahead of
34:10 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not קָ֨ם qˌām קום arise נָבִ֥יא nāvˌî נָבִיא prophet עֹ֛וד ʕˈôḏ עֹוד duration בְּ bᵊ בְּ in יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel כְּ kᵊ כְּ as מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יְדָעֹ֣ו yᵊḏāʕˈô ידע know יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH פָּנִ֖ים pānˌîm פָּנֶה face אֶל־ ʔel- אֶל to פָּנִֽים׃ pānˈîm פָּנֶה face
34:10. et non surrexit propheta ultra in Israhel sicut Moses quem nosset Dominus facie ad faciemAnd there arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face,
10. And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;
34:10. And no other prophet rose up in Israel like Moses, one whom the Lord knew face to face,
34:10. And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face,
And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face:

10: И не было более у Израиля пророка такого, как Моисей, которого Господь знал лицем к лицу,
34:10
καὶ και and; even
οὐκ ου not
ἀνέστη ανιστημι stand up; resurrect
ἔτι ετι yet; still
προφήτης προφητης prophet
ἐν εν in
Ισραηλ ισραηλ.1 Israel
ὡς ως.1 as; how
Μωυσῆς μωσευς Mōseus; Mosefs
ὃν ος who; what
ἔγνω γινωσκω know
κύριος κυριος lord; master
αὐτὸν αυτος he; him
πρόσωπον προσωπον face; ahead of
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
34:10
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
קָ֨ם qˌām קום arise
נָבִ֥יא nāvˌî נָבִיא prophet
עֹ֛וד ʕˈôḏ עֹוד duration
בְּ bᵊ בְּ in
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
כְּ kᵊ כְּ as
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יְדָעֹ֣ו yᵊḏāʕˈô ידע know
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
פָּנִ֖ים pānˌîm פָּנֶה face
אֶל־ ʔel- אֶל to
פָּנִֽים׃ pānˈîm פָּנֶה face
34:10. et non surrexit propheta ultra in Israhel sicut Moses quem nosset Dominus facie ad faciem
And there arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face,
34:10. And no other prophet rose up in Israel like Moses, one whom the Lord knew face to face,
34:10. And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: Ср. Чис XII:1–9.
Adam Clarke: Commentary on the Bible - 1831
34:10: There arose not a prophet, etc. - Among all the succeeding prophets none was found so eminent in all respects nor so highly privileged as Moses; with him God spoke face to face - admitted him to the closest familiarity and greatest friendship with himself. Now all this continued true till the advent of Jesus Christ, of whom Moses said, "A Prophet shall the Lord your God raise up unto you from among your brethren, like unto me;" but how great was this person when compared with Moses! Moses desired to see God's glory; this sight he could not bear; he saw his back parts, probably meaning God's design relative to the latter days: but Jesus, the Almighty Savior, in whom dwells all the fullness of the Godhead bodily, who lay in the bosom of the Father, he hath declared God to man. Wondrous system of legal ordinances that pointed out and typified all these things! And more wonderful system of Gospel salvation, which is the body, soul, life, energy, and full accomplishment of all that was written in the Law, in the Prophets, and in the Psalms, concerning the sufferings and death of Jesus, and the redemption of a ruined world "by his agony and bloody sweat, by his cross and passion, by his death and burial, by his glorious resurrection and ascension, and by the coming of the Holy Ghost!" Thus ends the Pentateuch, commonly called the Law of Moses, a work every way worthy of God its author, and only less than the New Covenant, the law and Gospel of our Lord and Savior Jesus Christ.
Now to the ever blessed and glorious Trinity, Father, Word, and Spirit, the infinite and eternal One, from whom alone wisdom, truth, and goodness can proceed, be glory and dominion for ever and ever. Amen.
Albert Barnes: Notes on the Bible - 1834
34:10: There arose not a prophet since in Israel - Words like these can only have been written some time, but not necessarily a long time, after the death of Moses. They refer more particularly to the wonders performed by the hand of Moses at the exodus and in the desert; and do but re-echo the declaration of God Himself (Num 12:6 ff). They may naturally enough be attributed to one of Moses' successors, writing perhaps soon after the settlement of the people in Canaan.
Next: Joshua Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:10: there arose: Deu 18:15-18; Act 3:22, Act 3:23, Act 7:37; Heb 3:5, Heb 3:6
the Lord: Deu 5:4, Deu 5:5; Exo 33:11; Num 12:6-8
Geneva 1599
34:10 And there arose not a prophet since in Israel like unto Moses, whom the LORD knew (f) face to face,
(f) To whom the Lord revealed himself so plainly as in (Ex 33:11).
John Gill
34:10 And there arose not a prophet since in Israel like unto Moses,.... Not in the times of Joshua, who wrote this chapter, at least the last eight verses, Deut 34:5, as say the Jews (p); nor to the times of Samuel, whom others take to be the writer: of them; nor to the times of Ezra, as others; nor even throughout the whole Old Testament dispensation to the times of Christ, the great Prophet, like to Moses, that was to arise; and the Messiah is by the Jews owned, as by Maimonides (q), to be equal to him, and by others to be above him: it is a well known saying of theirs (r), that"the Messiah shall be exalted above Abraham, and extolled above Moses, and made higher than the ministering: angels;''but as to all other prophets he excels them, and therefore they call him the prince, master, and Father of the prophets, and say, that all prophesied from the fountain of his prophecy (s): the difference between him and them is observed, by Maimonides (t) to lie in many things; as that they prophesied by a dream or vision, but he awake and seeing; they prophesied by the means of an angel, and saw what they did in parables and dark sayings; but Moses not by means of an angel, but the Lord spake to him face to face; they trembled and astonished, but not so Moses; they could not prophesy when they would, but he at any time, nor did he need to dispose and prepare his mind for it; some of which will not hold good, especially the last; the instances in which he really exceeded them follow:
whom the Lord knew face to face; owned, took notice of, and familiarly conversed with face to face, as a man with his friend; none were permitted to such familiarity with God as he; see Num 12:6; the Targums of Jonathan and Jerusalem paraphrase it,
"whom the Word of the Lord knew.''
(p) T. Bab. Bava Bathra, fol. 15. 1. (q) Hilchot Teshuvah, c. 9. sect. 2. (r) Tanchuma in Yalkut in Isa. lii. 13. (s) Maimon. Yesode Hatorah, c. 7. sect. 6. & Vorst. in ib. (t) lb. sect. 6, 7, 8, 9.
John Wesley
34:10 Whom the Lord - Whom God did so freely and familiarly converse with.
Robert Jamieson, A. R. Fausset and David Brown
34:10 there arose not a prophet since--In whatever light we view this extraordinary man, the eulogy pronounced in these inspired words will appear just. No Hebrew prophet or ruler equalled him in character or official dignity, or in knowledge of God's will and opportunities of announcing it.
34:1134:11: ամենայն նշանօք եւ արուեստիւք զոր առաքեա՛ց Տէր առնել յերկրին Եգիպտացւոց, ՚ի փարաւոն եւ ՚ի ծառայս նորա, եւ յամենայն երկիր նորա զնշանս մեծամեծս[2092]. [2092] Ոմանք. Զոր առաքեաց Աստուած... եւ յամենայն ծառայս նորա։
11 Եգիպտացիների երկրում փարաւոնի, նրա պաշտօնեաների հանդէպ կատարուող Տիրոջ առաքած բոլոր նշաններն ու զարմանահրաշ գործերը, նրա ամբողջ երկրի հանդէպ եղած մեծամեծ նշանները
11 Եւ Տէրոջ կողմէ Եգիպտոս ղրկուեցաւ նշաններով ու հրաշքներով Փարաւոնին, ծառաներուն եւ ամբողջ երկրին առջեւ ընելու
ամենայն նշանօք եւ արուեստիւք զոր առաքեաց Տէր առնել յերկրին Եգիպտացւոց, ի փարաւոն եւ ի ծառայս նորա եւ յամենայն երկիր նորա:

34:11: ամենայն նշանօք եւ արուեստիւք զոր առաքեա՛ց Տէր առնել յերկրին Եգիպտացւոց, ՚ի փարաւոն եւ ՚ի ծառայս նորա, եւ յամենայն երկիր նորա զնշանս մեծամեծս[2092].
[2092] Ոմանք. Զոր առաքեաց Աստուած... եւ յամենայն ծառայս նորա։
11 Եգիպտացիների երկրում փարաւոնի, նրա պաշտօնեաների հանդէպ կատարուող Տիրոջ առաքած բոլոր նշաններն ու զարմանահրաշ գործերը, նրա ամբողջ երկրի հանդէպ եղած մեծամեծ նշանները
11 Եւ Տէրոջ կողմէ Եգիպտոս ղրկուեցաւ նշաններով ու հրաշքներով Փարաւոնին, ծառաներուն եւ ամբողջ երկրին առջեւ ընելու
zohrab-1805▾ eastern-1994▾ western am▾
34:1111: по всем знамениям и чудесам, которые послал его Господь сделать в земле Египетской над фараоном и над всеми рабами его и над всею землею его,
34:11 ἐν εν in πᾶσι πας all; every τοῖς ο the σημείοις σημειον sign καὶ και and; even τέρασιν τερας omen ὃν ος who; what ἀπέστειλεν αποστελλω send off / away αὐτὸν αυτος he; him κύριος κυριος lord; master ποιῆσαι ποιεω do; make αὐτὰ αυτος he; him ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos Φαραω φαραω Pharaō; Farao καὶ και and; even τοῖς ο the θεράπουσιν θεραπων minister αὐτοῦ αυτος he; him καὶ και and; even πάσῃ πας all; every τῇ ο the γῇ γη earth; land αὐτοῦ αυτος he; him
34:11 לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ֨ hˌā הַ the אֹתֹ֜ות ʔōṯˈôṯ אֹות sign וְ wᵊ וְ and הַ ha הַ the מֹּופְתִ֗ים mmôfᵊṯˈîm מֹופֵת sign אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] שְׁלָחֹו֙ šᵊlāḥˌô שׁלח send יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לַ la לְ to עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt לְ lᵊ לְ to פַרְעֹ֥ה farʕˌō פַּרְעֹה pharaoh וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
34:11. in omnibus signis atque portentis quae misit per eum ut faceret in terra Aegypti Pharaoni et omnibus servis eius universaeque terrae illiusIn all the signs and wonders, which he sent by him, to do in the land of Egypt to Pharao, and to all his servants, and to his whole land,
11. in all the signs and the wonders, which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land;
34:11. one with all the signs and wonders, which he sent through him, to perform in the land of Egypt, against Pharaoh, and all his servants, and his entire land,
34:11. In all the signs and the wonders, which the LORD sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land,
In all the signs and the wonders, which the LORD sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land:

11: по всем знамениям и чудесам, которые послал его Господь сделать в земле Египетской над фараоном и над всеми рабами его и над всею землею его,
34:11
ἐν εν in
πᾶσι πας all; every
τοῖς ο the
σημείοις σημειον sign
καὶ και and; even
τέρασιν τερας omen
ὃν ος who; what
ἀπέστειλεν αποστελλω send off / away
αὐτὸν αυτος he; him
κύριος κυριος lord; master
ποιῆσαι ποιεω do; make
αὐτὰ αυτος he; him
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
Φαραω φαραω Pharaō; Farao
καὶ και and; even
τοῖς ο the
θεράπουσιν θεραπων minister
αὐτοῦ αυτος he; him
καὶ και and; even
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
αὐτοῦ αυτος he; him
34:11
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ֨ hˌā הַ the
אֹתֹ֜ות ʔōṯˈôṯ אֹות sign
וְ wᵊ וְ and
הַ ha הַ the
מֹּופְתִ֗ים mmôfᵊṯˈîm מֹופֵת sign
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
שְׁלָחֹו֙ šᵊlāḥˌô שׁלח send
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לַ la לְ to
עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
לְ lᵊ לְ to
פַרְעֹ֥ה farʕˌō פַּרְעֹה pharaoh
וּ û וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant
וּ û וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
34:11. in omnibus signis atque portentis quae misit per eum ut faceret in terra Aegypti Pharaoni et omnibus servis eius universaeque terrae illius
In all the signs and wonders, which he sent by him, to do in the land of Egypt to Pharao, and to all his servants, and to his whole land,
34:11. one with all the signs and wonders, which he sent through him, to perform in the land of Egypt, against Pharaoh, and all his servants, and his entire land,
34:11. In all the signs and the wonders, which the LORD sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:11: In all the signs: Rather, "with respect to all the signs and wonders," etc. Deu 4:34, Deu 7:19; Psa. 78:43-58, Psa 105:26-38
John Gill
34:11 In all the signs and the wonders which the Lord sent him to do,.... The same Targums also paraphrase here,"which the Word of the Lord sent him to do;''for he it was that appeared to him in the bush, and sent him to Egypt to work miracles, which he did by him:
in the land of Egypt, to Pharaoh, and to all his servants, and to all his land; to whom they were visible, and who were all affected by them more or less: this respects chiefly the ten plagues inflicted on the Egyptians: the Jews observe that the superior excellency of Moses to the rest of the prophets lay chiefly in his superior degree of prophecy rather than in miracles, and not so much in the nature or the quality of the miracles; the stopping of the sun by Joshua, and the raising of the dead to life by Elijah and Elisha, being greater than his; but either in the duration of them, as the manna which continued near forty years; or especially in the quantity of them, he working more than all the rest put together: Manasseh Ben Israel (u) has collected all that the prophets wrought or were wrought for their sakes, and they came to seventy four; but those that were wrought by Moses or on his account make seventy six; but whether this is a just account I will not say.
(u) Conciliator in Deut. Qu. 11. sect. 4. p. 238, 239, 240.
34:1234:12: զձեռն հզօ՛ր եւ զբազուկ բարձր՝ զոր արա՛ր Մովսէս առաջի որդւոցն Իսրայէլի։ Կատարեցաւ Երկրորդումն օրինացս[2093]. [2093] ՚Ի վախճան գրոցս ոմանք դնեն՝ Կատարումն երկրորդ օրինացն. եւ ոմանք՝ Կատարեցաւ երկրորդ օրէնքս։
12 Մովսէսը իսրայէլացիների առջեւ կատարում էր ամուր ձեռքով եւ հզօր բազուկով:
12 Եւ որը զօրաւոր ձեռքով եւ մեծ սոսկումով ըրաւ Իսրայելացիներուն աչքին առջեւ։
[557]զնշանս մեծամեծս, զձեռն հզօր եւ զբազուկ բարձր`` զոր արար Մովսէս առաջի որդւոցն Իսրայելի:

34:12: զձեռն հզօ՛ր եւ զբազուկ բարձր՝ զոր արա՛ր Մովսէս առաջի որդւոցն Իսրայէլի։

Կատարեցաւ Երկրորդումն օրինացս[2093].
[2093] ՚Ի վախճան գրոցս ոմանք դնեն՝ Կատարումն երկրորդ օրինացն. եւ ոմանք՝ Կատարեցաւ երկրորդ օրէնքս։
12 Մովսէսը իսրայէլացիների առջեւ կատարում էր ամուր ձեռքով եւ հզօր բազուկով:
12 Եւ որը զօրաւոր ձեռքով եւ մեծ սոսկումով ըրաւ Իսրայելացիներուն աչքին առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
34:1212: и по руке сильной и по великим чудесам, которые Моисей совершил пред глазами всего Израиля.
34:12 τὰ ο the θαυμάσια θαυμασιος wonderful; wonders τὰ ο the μεγάλα μεγας great; loud καὶ και and; even τὴν ο the χεῖρα χειρ hand τὴν ο the κραταιάν κραταιος dominant ἃ ος who; what ἐποίησεν ποιεω do; make Μωυσῆς μωσευς Mōseus; Mosefs ἔναντι εναντι next to; in the presence of παντὸς πας all; every Ισραηλ ισραηλ.1 Israel
34:12 וּ û וְ and לְ lᵊ לְ to כֹל֙ ḵˌōl כֹּל whole הַ ha הַ the יָּ֣ד yyˈāḏ יָד hand הַ ha הַ the חֲזָקָ֔ה ḥᵃzāqˈā חָזָק strong וּ û וְ and לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole הַ ha הַ the מֹּורָ֣א mmôrˈā מֹורָא fear הַ ha הַ the גָּדֹ֑ול ggāḏˈôl גָּדֹול great אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֣ה ʕāśˈā עשׂה make מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye כָּל־ kol- כֹּל whole יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
34:12. et cunctam manum robustam magnaque mirabilia quae fecit Moses coram universo IsrahelAnd all the mighty hand, and great miracles, which Moses did before all Israel.
12. and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel.
34:12. nor one with such a powerful hand and such great miracles as Moses did in the sight of all Israel.
34:12. And in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel.
And in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel:

12: и по руке сильной и по великим чудесам, которые Моисей совершил пред глазами всего Израиля.
34:12
τὰ ο the
θαυμάσια θαυμασιος wonderful; wonders
τὰ ο the
μεγάλα μεγας great; loud
καὶ και and; even
τὴν ο the
χεῖρα χειρ hand
τὴν ο the
κραταιάν κραταιος dominant
ος who; what
ἐποίησεν ποιεω do; make
Μωυσῆς μωσευς Mōseus; Mosefs
ἔναντι εναντι next to; in the presence of
παντὸς πας all; every
Ισραηλ ισραηλ.1 Israel
34:12
וּ û וְ and
לְ lᵊ לְ to
כֹל֙ ḵˌōl כֹּל whole
הַ ha הַ the
יָּ֣ד yyˈāḏ יָד hand
הַ ha הַ the
חֲזָקָ֔ה ḥᵃzāqˈā חָזָק strong
וּ û וְ and
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
הַ ha הַ the
מֹּורָ֣א mmôrˈā מֹורָא fear
הַ ha הַ the
גָּדֹ֑ול ggāḏˈôl גָּדֹול great
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֣ה ʕāśˈā עשׂה make
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
לְ lᵊ לְ to
עֵינֵ֖י ʕênˌê עַיִן eye
כָּל־ kol- כֹּל whole
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
34:12. et cunctam manum robustam magnaque mirabilia quae fecit Moses coram universo Israhel
And all the mighty hand, and great miracles, which Moses did before all Israel.
34:12. nor one with such a powerful hand and such great miracles as Moses did in the sight of all Israel.
34:12. And in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ all ▾
Geneva 1599
34:12 And in all that mighty (g) hand, and in all the great terror which Moses shewed in the sight of all Israel.
(g) Meaning, the power of God working by Moses in the wilderness.
John Gill
34:12 And in all that mighty hand,.... In all done by his hand, which he stretched out over the sea and divided, to make a passage through it for the Israelites, and with his rod in it smote the rocks, and waters gushed out for them:
and in all that great terror which Moses showed in the sight of all Israel; meaning either the terror the Egyptians were struck with by him, in the sight of all Israel, when he publicly and before them wrought the wonders he did in the land of Ham, which often threw them into a panic, especially the thunders and lightning, the three days darkness, and the slaying of their firstborn; see Ps 78:49; or the terror the Israelites were in at the giving and receiving of the law, Ex 19:16.
John Wesley
34:12 Moses was greater than any other of the prophets of the Old Testament. By Moses God gave the law, and moulded and formed the Jewish church. By the other prophets he only sent particular reproofs, directions and predictions. But as far as the other prophets came short of him, our Lord Jesus went beyond him. Moses was faithful as a servant, but Christ as a son: his miracles more illustrious, his communion with the father more intimate: for he is in his bosom from eternity. Moses lies buried: but Christ is sitting at the right - hand of God, and of the increase of his government there shall be no end.